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Статті в журналах з теми "Intellect"

Автор: Grafiati
Опубліковано: 4 червня 2021
Оновлено: 31 липня 2024

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1

Schneider, Jakob Hans Josef. "Teorias do Intelecto na Idade Média Latina. De anima III, cap. 5 de Aristóteles e sua tradição medieval." EDUCAÇÃO E FILOSOFIA 34, no. 72 (March 9, 2021): 1445–522. http://dx.doi.org/10.14393/revedfil.v34n72a2020-53142.

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Resumo: No capítulo 5 do Livro III De anima (430a10-19) Aristóteles distingue entre o νοῦς ποιητικός (nous poietikós), chamado pelos Latinos intellectus agens (intelecto agente), e νοῦς παθητικός (nous pathetikós), chamado pelos Latinos intellectus passivus, ou seja, intellectus possibilis (intelecto possível), termos técnicos e filosóficos mais comuns. O capítulo 5 é de grande importância não só para a filosofia antiga e para os comentadores das obras de Aristóteles, como os comentários de Teofrasto, de Alexander de Afrodisias, de Simplício e Themístius entre outros, mas também para a filosofia do mundo árabe e da Europa latina. Sabe-se que Aristóteles não escreveu um tratado próprio sobre o intelecto, embora possam ser encontradas várias observações acerca do intelecto em suas obras. Os tratados do Intelecto começam com Al-Kindi, Al-Farabi, Avicena e sobretudo Averróis, e se refletem, num sentido crítico e afirmativo, (nos debates) dos tratados latinos, por exemplo, nos tratados de Alberto Magno, de Tomás de Aquino, de Sigério de Brabant entre outros. Este artigo apresenta observações preliminares e preparatórias ao projeto de traduções bilíngue (Latim-Português) dos tratados medievais sobre o intelecto ‘Teorias do Intelecto na Idade Média’ que está em desenvovlimento no Centro Internacional de Estudos Medievais da UFU. Palavras-chaves: unidade do intelecto, imaginação, intencionalidade, luz intelectual e cognição Theories of the Intellect in the Latin Middle Ages. De anima III, cap. 5 of Aristotle and his Medieval Tradition Abstract: In the chapter 5 of the III. Book of De anima (430a10-19) Aristotle distinguishes between the νοῦς ποιητικός (nous poietikós) called by the Latins intellectus agens (agent intellect) and the νοῦς παθητικός (nous pathetikós) called by the Latins intellectus passivus, or intellectus possibilis (possible intellect), most common technical and philosophical terms. The chapter 5 is of great importance not only to ancient philosophy and to the commentators of Aristotle’s works such as the commentaries of Theophrastus, Alexander of Aphrodisias, of Simplicius, and Themistius among others, but also to the philosophy of the Arabic World and the Latin Europe. One knows well that Aristotle does not have written a proper treatise on intellect; although there are several observations about the intellect in his works. Separate treatises begin with Al-Kindi, Al-Farabi, Avicenna, and especially Averroes, which Latin treatises as of Albert the Great, Thomas Aquinas, Siger of Brabant among others reflect in a critical as well as an affirmative sense. This article can be read as preliminary and preparatory observations to a bilingual (Latin-Portuguese) translation project of treatises corresponding to ‘Theories of Intellect in the Middle Ages’ which is ongoing at the International Center for Medieval Studies at UFU. Key-words: Unity of the Intellect, Imagination, Intentionality, Intellectual Light, and Cognition Theorien des Intellekts im Lateinischen Mittelalter. De anima III, 5 des Aristoteles und seine mittelalterliche Tradition Zusammenfassung: Im 5. Kapitel des III. Buchs von De anima (430a10-19) unterscheidet Aristoteles zwischen dem νοῦς ποιητικός (nous poietikós), von den Lateinern intellectus agens (tätiger Intellekt) genannt und dem νοῦς παθητικός (nous pathetikós), von den Lateinern intellectus passivus oder auch intellectus possibilis (möglicher Intellekt) genannt, gemeinhin bekannte technische und philosophische Begriffe. Dieses 5. Kapitel ist von grösster Bedeutung nicht nur für die antike Philosophie und die Kommentatoren der Werke des Aristoteles wie die Kommentare des Theophrastus, des Alexander von Aphrodisias, Simplicius und Themistius unter anderen, sondern auch für die Philosophie der arabischen Welt und des lateinischen Europas. Bekanntlich hat Aristoteles keinen eigenen Traktat über den Intellekt geschrieben, obgleich sich viele Beobachtungen zum Intellekt in seinem Werk antreffen. Selbständige Traktate über den Intellekt beginnen mit Al-Kindi, Al-Farabi, Avicenna und besonders Averroes, die sich in den lateinischen Traktaten, z.B. des Albertus Magnus, Thomas von Aquin, Siger von Brabant und anderen zustimmend wie kritisch widerspiegeln. Dieser Artikel kann als vorläufige und vorbereitende Bemerkungen zu einem zweisprachigen (lateinisch-portugiesischen) Übersetzungsprojekt von Texten gelesen werden, welche „Theorien des Intellekts im Lateinischen Mittelalter“ betreffen. Dieses Projekt ist am Internationalen Zentrum für Mittelalterstudien der UFU in Arbeit genommen worden. Schlüsselwörter: Verstand, Vernunft, Intentionalität, Anschauung und Erkenntnis
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2

Brewer, Kimberly. "Kant's Theory of the Intuitive Intellect." History of Philosophy Quarterly 39, no. 2 (April 1, 2022): 163–82. http://dx.doi.org/10.5406/21521026.39.2.05.

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Анотація:
Abstract Kant's theory of the intuitive intellect has a broad and substantial role in the development and exposition of his critical philosophy. An emphasis on this theory's reception and appropriation on the part of the German idealists has tended to divert attention from Kant's own treatment of the topic. In this essay, I seek an adequate overview of the theory Kant advances in support of his critical enterprise. I examine the nature of the intuitive intellect's object; its epistemic relation to its object; its mode of comprehension; the relationship between these cognitive elements; and I ask which minds Kant regards as intuitive intellects.
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3

Salem, Maryam, and Maryam Kheradmand. "Survey of the Active Intellect in Transcendent Theosophy." Comparative Islamic Studies 12, no. 1-2 (August 28, 2019): 139–63. http://dx.doi.org/10.1558/cis.35585.

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Mull? ?adr? (1572–1640) can, as we will argue in this article, be considered the greatest philosopher in Islamic world, because he has tried to eliminate the shortcomings of all previous schools. He claimed that man unites with the Active Intellect in the process of his intellectual perception, which is the highest perceptive status of the soul. This union, in its intense form, dissolves the human soul in the Active Intellect. In this theory, Mull? ?adr? assimilates some specific principles which belong only to what Seyyed Hossein Nasr has defined as Transcendent Theosophy: the primacy of existence, graded unity of being, substantial motion, the evolutional motion of the soul in all perceptive steps, the unity of the intellect, the intelligent, and the intellegible and identity of knowledge and being. Since the Active Intellect is the archetype of humanity from Mull? ?adr?’s view, i.e. among the horizontal intellects or the same Platonic Ideas, and there is no plurality in the world of intellect, the main problem raised is how an Active Intellect is distinguished from other intellects, and the human soul is united with and eventually destroyed. Hence, Mull? ?adr?, in his theory of expanded emanation, envisages that the plurality of the universe is due to the quiddity, which is an ideational (?i?tib?ri) thing. Thus, according to him, we can say that the plurality of the world of the intellect is subjective and comes to the fore to justify the relation of God to the world of pluralities; so the theory of intellects is based on the substantive and natural view into the universe, which is the general view of the philosophers; however, the theory of expanded emanation is a particular view of Mull? ?adr?, which is in full harmony with important philosophical foundations of him. The present study tries to explain these issues through Mull? ?adr?’s texts.
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4

Gerson, Lloyd. "The Unity of Intellect in Aristotle's De Anima." Phronesis 49, no. 4 (2004): 348–73. http://dx.doi.org/10.1163/1568528043067005.

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AbstractThe perennial problem in interpreting De Anima 3.5 has produced two drastic solutions, one ancient and one contemporary. According to the first, Aristotle in 3.5 identi fies the 'agent intellect' with the divine intellect. Thus, everything Aristotle has to say about the human intellect is contained mainly in 3.4, though Aristotle returns to its treatment in 3.6. In contrast to this ancient interpretation, a more recent view holds that the divine intellect is not the subject of 3.5 and that throughout the work Aristotle is analyzing the nature of the human intellect. But this view contends that the properties Aristotle deduces for this intellect, properties that have encouraged the view that Aristotle must be speaking about a divine intellect, are in fact to be discounted or interpreted in such a way that they do not indicate the immortality and immateriality of the human intellect. In this article I argue that close attention to the text and the sequence of argument supports the conclusion that Aristotle is speaking throughout De Anima of a uni fied human intellect, possessed of the properties Aristotle explicitly attributes to it. This intellect functions diff erently when it is and when it is not separate from the hylomorphic composite. I argue further that it is Aristotle's view that if we were not ideally or essentially intellects, we could not engage in the diverse cognitive activities of this composite.
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5

Milidrag, Predrag. "The basic mechanism of the intellectual cognition in Thomas Aquinas." Theoria, Beograd 65, no. 1 (2022): 5–20. http://dx.doi.org/10.2298/theo2201005m.

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Анотація:
The article analyses and interprets the basic structure of the process of intellectual cognition in Thomas Aquinas. After a short chapter on sense cognition, Aquinas?s understanding of the active intellect is presented, that is the illumination of the phantasms and the abstraction of the intelligible species by the active intellect. Special attention is given to the difference between the phantasm and the intelligible species. Consideration of the possible intellect shows two steps, the reception of the intelligible species and the creation of the concept, inner word or intentio intellecta. After that, two basic operations of the possible intellect are analyzed, simple apprehension and judgment. The article ends with a series of questions, pointing to possible problems in Aquinas?s understanding.
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6

Opsomer, Jan, and Bob Sharples. "Alexander of Aphrodisias, De Intellectu 110.4: ‘I Heard this from Aristotle’. A modest proposal." Classical Quarterly 50, no. 1 (May 2000): 252–56. http://dx.doi.org/10.1093/cq/50.1.252.

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The treatise De intellectu attributed to Alexander of Aphrodisias can be divided into four sections. The first (A, 106.19–110.3) is an interpretation of the Aristotelian theory of intellect, and especially of the active intellect referred to in Aristotle, De anima 3.5, which differs from the interpretation in Alexander's own De anima, and whose relation to Alexander's De anima, attribution to Alexander, and date are all disputed. The second (B, 110.4–112.5) is an account of the intellect which is broadly similar to A though differing on certain points. The third (Cl, 112.5–113.12) is an account of someone's response to the problem of how intellect can enter the human being ‘from outside’ if it is incorporeal and hence cannot move at all; in the fourth (C2, 113.12–24) the writer who reported Cl criticizes that solution and gives his own alternative one.
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7

Kukreja, Vinay. "Fuzzy AHP-TOPSIS approaches to prioritize teaching solutions for Intellect Errors." Journal of Engineering Education Transformations 35, no. 4 (April 1, 2022): 50–58. http://dx.doi.org/10.16920/jeet/2022/v35i4/22104.

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Abstract: The teaching fraternity and intellects play an important role in students’ careers as they make students industry-ready. During their teaching, they make different types of errors. One of the neglected aspects during teaching is intellect errors and these directly or indirectly impact students learning capabilities. The scattered literature shows that there are twelve types of intellect errors like ‘error of coincidence’, ‘senses error’, ‘analogy error’, ‘subjectivity error’, etc. To minimize these errors, six solutions have been identified like ‘selection of right instruments’, ‘developmeand least rated intellect errors respectively. Thent of critical thinking in the students’, ‘aware about knowledge engineering development’ etc. This study aims to identify and prioritize the solutions to overcome the errors of the intellect that has been the ignored aspect of the teaching till now. A hybrid approach of fuzzy AHP (Analytical Hierarchy Process) and Fuzzy TOPSIS (Technique for Order of Preference by Similarity to Ideal Solution) has been proposed to rank the solutions that minimize the intellect errors. Fuzzy AHP is used to compute the weights for intellect errors by doing the pairwise comparison and fuzzy TOPSIS is used to rank the identified solutions with the help of generated weights of fuzzy AHP. The results show that “error of proximity” and “senses error” are the highest topmost rated solution to handle errors of the intellect is “development of critical thinking in the students”. Keywords: Intellect errors, fuzzy AHP, fuzzy TOPSIS, industry-ready
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8

FORTUNY, Francesç. "El intelecto en Guillero de Ockham." Revista Española de Filosofía Medieval 9 (October 1, 2002): 147. http://dx.doi.org/10.21071/refime.v9i.9344.

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The ontological theory about the two aristotelical intellects, created in the 13th century, finishes finally its itinerary with Ockham's epistemological theory. The realistic-propositionalist Ockham's epistemological theory reduces the intellect to a connotation: intellect denotes the soul, or better, the thinking subject whole and one; but connotes the man's cognitival function. The man is essentially free and directs his knowledge to its object, it is life and activity; but the denoted acognitival function is passive.
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9

Podsiadło, Jacek, Elżbieta Wójcik-Leese, and W. Martin. "Intellect." Chicago Review 46, no. 3/4 (2000): 275. http://dx.doi.org/10.2307/25304633.

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10

King, Kenneth. "Intellect." College English 51, no. 8 (December 1989): 832. http://dx.doi.org/10.2307/378082.

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11

Conolly, Brian Francis. "Averroes, Thomas Aquinas and Giles of Rome on How is Man Understands." Vivarium 45, no. 1 (2007): 69–92. http://dx.doi.org/10.1163/156853407x183180.

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AbstractGiles of Rome, in his early treatise, De plurificatione possibilis intellectus, criticizes the arguments of Thomas Aquinas against the Averroist doctrine of the uniqueness of the possible intellect on the grounds that Aquinas does not fully appreciate the distinction between material and intentional forms and the differences in how these forms are generated. Nevertheless, like Aquinas, he argues that Averroes' doctrine still results in the apparently absurd consequence that homo non intelligit, i.e., the individual, particular man, this man, does not understand. Giles, however, attempts to respond to certain "radical" Averroists, who, in a bold and clever maneuver, affirm that homo non intelligit. While Giles does effectively argue that homo non intelligit is not the opinion of Averroes, he is unable to demonstrate the absurdity of homo non intelligit in a manner that would be convincing to the Averroists. This is because Giles, like Aquinas, maintains that the intellect is a power of the soul, and thus has a different conception of the relation between body and intellect than do the Averroists, who emphasize the separateness of the intellect.
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12

Ehrlich, Cyril. "Probing Intellect." Musical Times 132, no. 1782 (August 1991): 404. http://dx.doi.org/10.2307/965914.

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13

Quinn, James Brian, Philip Anderson, and Sydney Finkelstein. "Leveraging intellect." Academy of Management Perspectives 10, no. 3 (August 1996): 7–27. http://dx.doi.org/10.5465/ame.1996.9704111471.

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14

Quinn, James Brian, Philip Anderson, and Sydney Finkelstein. "Leveraging intellect." Academy of Management Perspectives 19, no. 4 (November 2005): 78–94. http://dx.doi.org/10.5465/ame.2005.19417909.

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15

Shover, Neal. "Torrential intellect." Global Crime 11, no. 3 (August 2, 2010): 346–49. http://dx.doi.org/10.1080/17440572.2010.490643.

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16

Bloom, James D. "Hollywood Intellect." Canadian Review of American Studies 34, no. 3 (December 31, 2004): 233–48. http://dx.doi.org/10.3138/cras-s034-03-02.

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17

Rowan, John. "The Intellect." Journal of Humanistic Psychology 31, no. 1 (January 1991): 49–50. http://dx.doi.org/10.1177/0022167891311004.

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18

Leaming, Allison. "Mergent Intellect." Charleston Advisor 18, no. 2 (October 1, 2016): 32–36. http://dx.doi.org/10.5260/chara.18.2.32.

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19

Wahl, William. "Obama's intellect." New Scientist 203, no. 2715 (July 2009): 25. http://dx.doi.org/10.1016/s0262-4079(09)61776-0.

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20

Moran, Jamie. "Beyond Intellect." Self & Society 23, no. 1 (March 1995): 20–23. http://dx.doi.org/10.1080/03060497.1995.11085511.

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21

Alecia Singletary, Kimberly. "Interdisciplinary intellect." Arts and Humanities in Higher Education 11, no. 1-2 (December 22, 2011): 109–19. http://dx.doi.org/10.1177/1474022211427363.

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Анотація:
This article explores the role of the Humanities, Arts, Science, and Technology Advanced Collaboratory (HASTAC) in facilitating and encouraging a collaborative community of junior and senior scholars on issues of technology and humanistic learning. As a result of its emphasis on collaboration and discussion, HASTAC encourages a form of collective intelligence that can serve as a model for future iterations of online communities formed to address problems and highlight advances in teaching and technology. Written from the perspective of a graduate student who also is a HASTAC scholar, the article discusses the positive impact HASTAC can have in terms of opportunities for professional advancement for junior scholars, as well as encouraging collaboration across disciplinary boundaries on issues relating to teaching methodologies, the humanities, and technology.
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22

Virno, Paolo. "General Intellect." Historical Materialism 15, no. 3 (2007): 3–8. http://dx.doi.org/10.1163/156920607x225843.

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AbstractAs part of the Historical Materialism research stream on immaterial labour, cognitive capitalism and the general intellect, begun in issue 15.1, this articles explores the importance of the expression 'general intellect', proposed by Marx in the Grundrisse, for an analysis of linguistic and intellectual work in contemporary capitalism. It links the notion of general intellect to the crisis of the law of value, the political significance of mass intellectuality, and the definition of democracy in a world where knowledge is a productive force in its own right.
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23

Byrne, Richard W. "BRUTE INTELLECT." Sciences 31, no. 3 (May 6, 1991): 42–47. http://dx.doi.org/10.1002/j.2326-1951.1991.tb02307.x.

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24

Haldane, John. "Rational and Other Animals." Royal Institute of Philosophy Supplement 41 (September 1996): 17–28. http://dx.doi.org/10.1017/s1358246100006020.

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The soul has two cognitive powers. One is the act of a corporeal organ, which naturally knows things existing in individual matter; hence sense knows only the singular. But there is another kind of power called the intellect. Though natures only exist in individual matter, the intellectual power knows them not as individualised, but as they are abstracted from matter by the intellect's attention and reflection. Thus, through the intellect we can understand natures in a universal manner; and this is beyond the power of sense. (St Thomas Aquinas, Summa Theologiae, Ia, q. 12, a. 4; responsio.)
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25

OP, Paul D. Hellmeier. "Der Intellekt ist nicht genug. Das proklische „unum in nobis“ bei Berthold von Moosburg." Philosophisches Jahrbuch 126, no. 2 (2019): 202–26. http://dx.doi.org/10.5771/0031-8183-2019-2-202.

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Abstract. In his commentary on the Elementatio theologica of Proclus, Berthold von Moosburg claims that the Proclean supersapientia is superior to Aristotelian metaphysics because it has a cognitive principle that is superior to the intellect. This unum in nobis also establishes a cognitive habitus, which consists in the union with the divine. This article shows how Proclean science leads to deification and to what extent it is the expression and conscious realization of deification. Examining the relationship between the “one in us” and the intellect, it becomes clear that Berthold does not equate them with each other. Nevertheless, the intellectus adeptus, in whose conception Berthold is more oriented to Albertus Magnus than to Dietrich von Freiberg, is a necessary and never fully obsolete precursor for the union with the divine. With this view, Berthold integrates the Arabic-Peripatetic doctrine of the acquired intellect into the Proclean doctrine of the five modes of knowledge, thus returning them to their historical and systematic origin.
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26

Efremova, Natalia V. "The Islamization of Aristotelism in the Metaphysics of Ibn Sina." RUDN Journal of Philosophy 24, no. 1 (December 15, 2020): 39–54. http://dx.doi.org/10.22363/2313-2302-2020-24-1-39-54.

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The article analyzes the activity of the greatest classic of the Islamic philosophy - Ibn Sina (Avicenna, 980-1037), aimed at the revision of Aristotelianism, mainly in terms of its synthesis with Islamic monotheism. Preferential attention is paid to the metaphysical section of Avicennian multivolume encyclopedia “The Healing” (c. 1020-1027). Instead of Aristotelian God / the Prime Mover as the final cause, which serves as the source of the movement of the world, Avicenna establishes God / Necessary Being, who acts as the Giver of being. Developing the ontological foundation of creationism, i.e. the creation of every thing in the world, the philosopher introduces a distinction between essence and existence ( māhiyyawujūd , lat. essentia-existentia), which will pass through the subsequent history of philosophy. Ibn Sina thoroughly modifies the Aristotelian doctrine of the unity of God and His essential cataphatic attributes. The intellectual narcissism of God, Who only knows Himself in Stagirite, he changes with the concept of Divine Omniscience and His providence of all existents. Ibn Sina transforms Aristotelian eternalism into eternalistic creationism, modifying the emanationist scheme of cosmogenesis advanced by al-Farabi (d. 950), in which the process of proceeding of the existents from the First Principle appears as an intellectual act. The Muslim philosopher complements Aristotelian cosmology with the doctrine of angels, whom he identifies with cosmic intellects and souls as the governors of the celestial spheres. Avicennian radical innovation is in the doctrine of Active Intellect ( al-‘akl al-fa‘‘al , lat. intellectus agens ), who is not only the ruler of the sublunar world, but actually is its demiurge. This intellect is assigned with the function of the illumination of the human intellect, as well as with the role of the archangel Gabriel the transmitter of divine revelation according to Muslim tradition. From the philosophical perspective, Avicenna develops alien to Aristotelianism topics related to the prophecy and revelation, the immortality of the soul and its otherworldly fate.
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27

Mudin, Moh Isom, and Andin Desnafitri. "Al-Attas on Intelect and It’s Relevance to The Islamization of Knowledge: Sufism philosophical Approach." Khatulistiwa 9, no. 2 (February 2, 2020): 5–19. http://dx.doi.org/10.24260/khatulistiwa.v9i2.1479.

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The intellect has two aspects such as cognitive or theoretical intellect (‘alimah) and active or practical intellect (‘amilah). This cognitive intellect have four aspect such as material intellect (al-‘aql al-hayulani), possible intellect (al-‘aql al-mumkin) or possessive intellect (al-‘aql bi’l malakah) or intellect in action (al-‘aql bi’l-fi’l), potential intellect (al-‘aql al-quwwah), and acquired intellect (al-‘aql al-mustafad) called by the holy spirit (al-ruh al-Quds). the intellect function as the aspect of soul such as the vegetative (al-nabatiyyah), the animal (al-hayawaniyah) and the human (al-insaniyyah) or the rational (al-nathiqah). Syed Muhammad Naquib Al-Attas take the important step to solve this problem and analyze the linguistic problem as the one step to perform the Islamization of contemporary knowledge which developed with the key of Islamic term concept as intellect
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28

Caston, Victor. "Aristotle's Two Intellects: A Modest Proposal." Phronesis 44, no. 3 (1999): 199–227. http://dx.doi.org/10.1163/15685289960500033.

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AbstractIn De anima 3.5, Aristotle argues for the existence of a second intellect, the so-called "Agent Intellect." The logical structure of his argument turns on a distinction between different types of soul, rather than different faculties within a given soul; and the attributes he assigns to the second species make it clear that his concern here - as at the climax of his other great works, such as the Metaphysics, the Nicomachean and the Eudemian Ethics - is the difference between the human and the divine. If this is right, we needn't go on a wild goose chase trying to invent a role for the so-called Agent Intellect to play. God moves our intellects as he moves the heavenly spheres, "as a beloved": he constitutes the complete actualization towards which all of our intellectual striving is directed. Aristotle regards such final causation as an efficient cause, but not in a way that would make it part of what we would call the causal processes or mechanisms of human psychology. But, he would insist, it is essential for appreciating who we are and what our place is in the world.
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29

Mouflier, Camille. "L’articulation des chapitres 19 et 20 du traité VI, 2 [43] de Plotin. La priorité du genre sur ses espèces." Elenchos 44, no. 1 (June 1, 2023): 153–71. http://dx.doi.org/10.1515/elen-2023-0006.

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Abstract Chapter 20 of Plotinus’ treatise VI, 2 [43] has received particular attention because it seems to deal with the Intellect. However, the connection of this chapter with chapter 19 is problematic insofar as the latter deals with the ways in which species are generated by the first genera. Our aim will be to show that chapter 20 can only be understood in the light of the notion of genus. More precisely, Plotinus’ aim in this chapter is to demonstrate the priority of the genus over its species by means of the theory of double activity. In order to demonstrate this point, the notion of Intellect is introduced by Plotinus as a model (παράδειγμα) to conceive this priority. We will study successively these two chapters to justify this point, insisting on the link between them as well as on the reinterpretation of some key Aristotelian concepts. This study also shows that the use of the comparison with science allows Plotinus to justify the primacy of the intelligible totalities that are the Soul and the Intellect as well as the generation of their respective parts, the particular souls and the particular intellects.
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30

Eden, Lynn. "Charles Thorpe.Oppenheimer: The Tragic Intellect.:Oppenheimer: The Tragic Intellect." American Historical Review 113, no. 2 (April 2008): 530–31. http://dx.doi.org/10.1086/ahr.113.2.530.

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31

Crystal, Ian. "Plotinus on the Structure of Self-Intellection." Phronesis 43, no. 3 (1998): 264–86. http://dx.doi.org/10.1163/156852898321119731.

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AbstractIn this paper, I argue that Plotinus offers us a new and interesting account of self-intellection. It is an account which is informed to some extent by a dilemma that Sextus Empiricus raised about the intellect being to apprehend itself. The significance of Sextus' dilemma is that it sets out the framework within which such a cognitive activity is to be dealt with, namely the intellect must apprehend itself qua part or qua whole, both of which according to him are impossible. Plotinus, I think, successfully gets around this dilemma and is able to explain how the intellect can think itself qua whole. In the process of doing so, he offers an account of self-intellection in which the thinking subject or thinker becomes active in terms of generating its intellectual content, namely itself; a move which is a break from the traditional Platonic/Aristotelian account of the intellect. The paper itself is set up as follows. I start by mentioning the dilemma which Sextus raises about self-intellection. Then I attempt, through an analysis of the noetic intellect's structure, to show how Plotinus is able to offer an account of self-intellection in terms of whole apprehending whole. I conclude with Plotinus' analysis of the light analogy as a means of explaining how this intellectual process works.
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32

De Koninck, Thomas. "Reflexions sur l'intelligence." Études maritainiennes / Maritain Studies 4 (1988): 55–67. http://dx.doi.org/10.5840/maritain198847.

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Jacques Maritain's concern for the intellect and everything it implies is evident everywhere in his work from the very outset It would be presumptuous and in any case impossible to sketch in one short talk even an outline of such a fundamental theme of his thought or indeed of philosophy. Still, it has become probably more vital today than ever before to awake to what intellect means. This brief paper attempts merely to indicate a few questions worth pursuing anew in the spirit both of Maritain and the chief sources of his thought on the matter. The questions include the following. Why invariably link together human dignity and intellect, as our tradition, no less theological than philosophical, undoubtedly seems to? Objections to this are, prima facie, rather obvious: an excessive cult of rationality; an implicit neglect of other, far more important, values; apparent scorn for the ignorant or the uninstructed; most plainly, forgetting love and the human heart. We face again the question: whence the dignity of intellect? What light can we expect the neurosciences and similar disciplies to shed on the nature of the mind? Are reason and intellect quite the same thing? What is intellectualknow ledge; its relation to existence and the existent; its relation to beauty and to the transcendentals; and its role in creativity? In a word, how is one to interpret Augustine's Intellectum vero valdeama? Or to face the greatest interpretive challenge of all, the famous saying of StJohn of the Cross: "One thought alone of man is worth more than the entire world; hence God alone is worthy of it"?
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33

Roberge, Michel. "La génération des Idées dans la Paraphrase de Sem (NH VII, 1)." Articles spéciaux 70, no. 1 (January 27, 2015): 143–72. http://dx.doi.org/10.7202/1028170ar.

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Le mythe cosmogonique de la Paraphrase de Sem utilise le schéma médio-platonicien de deux Intellects : l’Intellect paternel et l’Intellect démiurge. Il situe cependant l’Intellect paternel à l’origine dans le chaos précosmique, recouvert d’un feu agité et soumis au principe mauvais, l’Obscur. De plus, la succession des Intellects procède selon le mode biologique de l’engendrement. Selon ce modèle la production des Idées ou Formes s’accomplit en deux étapes : 1) lorsque le Pneuma, principe intermédiaire entre l’Obscur et la Lumière, agissant à la façon d’un principe actif stoïcien, chute dans le chaos, l’Intellect qui était inerte reçoit l’impulsion qui le rend actif et produit, avec l’aide du feu, les Idées qui illuminent alors le chaos (2,19-3,29). 2) Lorsque le Sauveur, venu à la rescousse de la lumière du Pneuma, provoque la formation de la Matrice cosmique, l’Obscur s’unit à elle et éjacule son Intellect comme une semence. Il engendre alors le second Intellect en même temps qu’il transfère dans la Matrice les Idées que la Nature utilisera comme des « raisons séminales » pour fabriquer le monde matériel (3,30-6,30a). Traduire et interpréter ces pages exige de tenir compte du contexte philosophique et du vocabulaire technique de l’embryologie de l’époque.
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34

Zembrzuski, Michał. ""Homo non est intellectus". Aquinas about relation between soul and intellect." Studia Philosophiae Christianae 53, no. 4 (March 28, 2019): 75. http://dx.doi.org/10.21697/2017.53.4.04.

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35

Quintana, Francisco. "Beyond "General Intellect"." Athenea Digital. Revista de pensamiento e investigación social 1, no. 7 (May 1, 2005): 148. http://dx.doi.org/10.5565/rev/athenead/v1n7.187.

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36

Rappe, Sara. "Plotinus on Intellect." Ancient Philosophy 30, no. 2 (2010): 462–65. http://dx.doi.org/10.5840/ancientphil201030247.

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37

Traynor, Desmond, Des Traynor, Dermot Healy, and Blánaid McKinney. "Intellect and Feeling." Books Ireland, no. 236 (2000): 356. http://dx.doi.org/10.2307/20632216.

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38

Ovan, Sabrina. "Q’s General Intellect." Cultural Studies Review 11, no. 2 (October 25, 2013): 69–76. http://dx.doi.org/10.5130/csr.v11i2.3659.

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I would claim that the main feature of the general intellect, in all its forms, is its indeterminacy. Neither defining individuality nor a specific group, the general intellect represents a sort of passage between the singular and the multitude. Until now, the discussion of the concept of the general intellect has been the prerogative of economists, sociologists, philosophers and historians. I intend to demonstrate how this notion has also influenced the literary field, and, in particular, how the general intellect is an active element in the narration of Q, the novel written in 1999 by the writers’ collective ‘Luther Blissett Project’.
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39

Novakovskaia, Iuliia Vadimovna. "Intellect or Money." Moscow University Pedagogical Education Bulletin, no. 3 (September 30, 2016): 3–14. http://dx.doi.org/10.51314/2073-2635-2016-3-3-14.

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Possessing intellect and, hence, the capability of critically analyzing information, each person alone durante vita and the whole humankind throughout its existence extend and improve the knowledge system. Any individual should not be a small empty-headed screw in the global financial system. An individual should be well-rounded, which is impossible in the absence of good education combined with the historical memory and cultural heritage of the nation. Destroying the educational system means destroying the state and finally completely demolishing the civilization.
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40

Kunkel, Patrick. "Intellect vs. Creativity." Music Educators Journal 79, no. 7 (March 1993): 6. http://dx.doi.org/10.2307/3398605.

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41

Reck, Andrew J. "THE DELEGATED INTELLECT." Southwest Philosophy Review 5, no. 1 (1989): 113–19. http://dx.doi.org/10.5840/swphilreview19895114.

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42

Quintana, Francisco. "Beyond "General Intellect"." Athenea Digital. Revista de pensamiento e investigación social 1, no. 7 (May 1, 2005): 148. http://dx.doi.org/10.5565/rev/athenea.187.

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43

Miura, Hirofumi. "Romance to Intellect." Journal of the Robotics Society of Japan 25, no. 1 (2007): 25–30. http://dx.doi.org/10.7210/jrsj.25.25.

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44

Kemp, Martin. "Icons of intellect." Nature 395, no. 6702 (October 1998): 551. http://dx.doi.org/10.1038/26871.

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45

Greenbaum, Dorothy F. "Intellect without Mortality?" Anthropology News 38, no. 2 (February 1997): 2. http://dx.doi.org/10.1111/an.1997.38.2.2.2.

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46

Twaddle, V., P. G. Britton, J. Kernahan, and A. W. Craft. "Intellect after malignancy." Archives of Disease in Childhood 61, no. 7 (July 1, 1986): 700–702. http://dx.doi.org/10.1136/adc.61.7.700.

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47

Bower, Bruce. "Images of Intellect." Science News 146, no. 15 (October 8, 1994): 236. http://dx.doi.org/10.2307/3978487.

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48

Mills, Jeremy. "The Aging Intellect." Issues in Mental Health Nursing 36, no. 12 (December 2, 2015): 1022. http://dx.doi.org/10.3109/01612840.2015.1074771.

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49

Di Fabio, Richard P. "Seeds of Intellect." Journal of Orthopaedic & Sports Physical Therapy 31, no. 3 (March 2001): 120–21. http://dx.doi.org/10.2519/jospt.2001.31.3.120.

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50

Futuyma, Douglas J. "Intellect in evolution." Nature 319, no. 6048 (January 1986): 19. http://dx.doi.org/10.1038/319019a0.

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