semantic structures. In section 2, this method will be applied to Italian grammatical monosyllables, focusing on a complete description of the words formed from one phoneme ('monophonemes'), of the words distinguishing grammatical persons and of the adverbial pairs. In section 3, a number of conclusions will be drawn, particularly about the difference between linguistic 'values' and psychological 'concepts'. 1.2 An ancient question The relationship between sound and meaning is one of the original problems in Western philosophical tradition. Indeed it constitutes the topic of one of the dialogues by Plato, the first philosopher of whom tradition gave us the corpus. In the Cratylus, the character of Socrates discusses Hermogenes' and Cratylus' thesis on the relationship between names and things. Hermogenes is a sophist who considers it a contractual and arbitrary relationship (384c-385e), Cratylus is a Heraclitean who considers the relationship natural and iconic (422d-427d). Although tradition attributes Cratylus' ideas to Plato, some recent interpretations have placed him in an equidistant position. His distance from Cratylus would be a distance from the sacred, oral, poetic, traditional knowledge and it allowed him to base the secular philosophical thought on the prose (Fresina 1991: 75-110; and cf. Genette 1976: 11-37). So the question of arbitrariness seems to be linked to the origin of abstract thought as being based on the practice of writing. One may ask if the current technological change in this practice could be a reason for the renewed relevance of the issue. As it is, since Plato the debate continues through the entire tradition. < p. 104 > Hermogenes' thesis is reformulated by Aristotle in the first pages of De interpretatione (16a). It is transmitted from there to Augustine, who includes it in De Doctrina Christiana (II, 26). Thomas picks it up from there and puts it in his Summa Theologica (PII-II Q85 A1), making it the official doctrine of Christian Aristotelianism. So one can find it in Dante's De vulgari eloquentia (ca. 1305; I, 3), in Arnauld's and Nicole's Logique of Port-Royal (1662: 98; 1683: 58), in the cartesian Discours physique de la parole by Gérard de Cordemoy (1668: 23), and finally in John Locke's Essay Concerning Human Understanding (1690: III, 2), which problematizes it in a decisive manner. Franz Bopp implicitly accepts Hermogenes' idea in the preface of his Vergleichende Grammatik (1833: iii) and makes it one of the foundations of new comparative linguistics. Cratylus' thesis is reformulated by Epicurus in his Epistula ad Herodotum (75-76). It further emerges in different forms in the Stoa, as Augustine says in De Dialectica (VI) and as one can read in Noctes atticae (X, 4), where Aulus Gellius reports the ideas of the Latin grammarian Nigidius Figulus. The indirect nature of these statements suggests, however, that the doctrine does not pass the filter of Christianity. It is not by accident that in the Middle Ages it rather characterized Jewish tradition, beginning with the anony...