Search results for 'Intellect' (try it on Scholar)

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  1. Active Intellect (2002). Sinful, as a Sin 40, 53 Vicious, Bad 33, 63, 87, 176 Virtuous, Good 33, 89, 176, 177,209 Active Intellect. In Henrik Lagerlund & Mikko Yrjonsuri (eds.), Emotions and Choice From Boethius to Descartes. Kluwer 1--327.
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  2. R. W. Byrne & Andrew Whiten (1988). Machiavellian Intelligence: Social Expertise and the Evolution of Intellect in Monkeys, Apes, and Humans. Oxford University Press.
    This book presents an alternative to conventional ideas about the evolution of the human intellect.
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  3.  43
    Gary Hatfield (1997). The Workings of the Intellect: Mind and Psychology. In Patricia Easton (ed.), Logic and the Workings of the Mind: The Logic of Ideas and Faculty Psychology in Early Modern Philosophy. Ridgeview Publishing Co 21-45.
    Two stories have dominated the historiography of early modern philosophy: one in which a seventeenth century Age of Reason spawned the Enlightenment, and another in which a skeptical crisis cast a shadow over subsequent philosophy, resulting in ever narrower "limits to knowledge." I combine certain elements common to both into a third narrative, one that begins by taking seriously seventeenth-century conceptions of the topics and methods central to the rise of a "new" philosophy. In this revisionist story, differing approaches to (...)
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  4. Caleb Cohoe (2013). Why the Intellect Cannot Have a Bodily Organ: De Anima 3.4. Phronesis 58 (4):347-377.
    I reconstruct Aristotle’s reasons for thinking that the intellect cannot have a bodily organ. I present Aristotle’s account of the aboutness or intentionality of cognitive states, both perceptual and intellectual. On my interpretation, Aristotle’s account is based around the notion of cognitive powers taking on forms in a special preservative way. Based on this account, Aristotle argues that no physical structure could enable a bodily part or combination of bodily parts to produce or determine the full range of forms (...)
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  5.  36
    Carlo Vercellone (2007). From Formal Subsumption to General Intellect: Elements for a Marxist Reading of the Thesis of Cognitive Capitalism. Historical Materialism 15 (1):13-36.
    Since the crisis of Fordism, capitalism has been characterised by the ever more central role of knowledge and the rise of the cognitive dimensions of labour. This is not to say that the centrality of knowledge to capitalism is new per se. Rather, the question we must ask is to what extent we can speak of a new role for knowledge and, more importantly, its relationship with transformations in the capital/labour relation. From this perspective, the paper highlights the continuing validity (...)
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  6.  98
    Herbert A. Davidson (1992). Alfarabi, Avicenna, and Averroes on Intellect: Their Cosmologies, Theories of the Active Intellect, and Theories of Human Intellect. Oxford University Press.
    A study of problems, all revolving around the subject of intellect in the philosophies of Alfarabi, Avicenna, and Averroes, this book starts by reviewing discussions in Greek and early Arabic philosophy which served as the background for the three Arabic thinkers. Davidson examines the cosmologies and theories of human and active intellect in the three philosophers and covers such subjects as: the emanation of the supernal realm from the First Cause; the emanation of the lower world from the (...)
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  7.  31
    Miira Tuominen (2010). Receptive Reason: Alexander of Aphrodisias on Material Intellect. Phronesis 55 (2):170-190.
    According to Alexander of Aphrodisias, our potential intellect is a purely receptive capacity. Alexander also claims that, in order for us to actualise our intellectual potentiality, the intellect needs to abstract what is intelligible from enmattered perceptible objects. Now a problem emerges: How is it possible for a purely receptive capacity to perform such an abstraction? It will be argued that even though Alexander's reaction to this question causes some tension in his theory, the philosophical motivation for it (...)
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  8.  29
    Kienhow Goh (2013). Schopenhauer on the Role of the Intellect in Human Cognition. Southwest Philosophy Review 29 (2).
    In Schopenhauer’s thought, the will’s primacy over the intellect seems to suggest that the intellect plays no role in determining what we do. I provide an alternative picture of the intellect as actively deliberating and choosing in abstract cognition from what it passively receives from the will in natural cognition.
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  9.  20
    John Sellars (2016). Pomponazzi Contra Averroes on the Intellect. British Journal for the History of Philosophy 24 (1):45-66.
    This paper examines Pomponazzi's arguments against Averroes in his De Immortalitate Animae, focusing on the question whether thought is possible without a body. The first part of the paper will sketch the history of the problem, namely the interpretation of Aristotle's remarks about the intellect in De Anima 3.4-5, touching on Alexander, Themistius, and Averroes. The second part will focus on Pomponazzi's response to Averroes, including his use of arguments by Aquinas. It will conclude by suggesting that Pomponazzi's discussion (...)
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  10. Therese Scarpelli Cory (2015). Averroes and Aquinas on the Agent Intellect's Causation of Intelligibles. Recherches de Theologie Et Philosophie Medievales 82:1-60.
    This article examines two medieval thinkers—Averroes and Aquinas—on the kind of causation exercised by the agent intellect in “abstracting” or producing intelligibles from images in the imagination. It argues that abstraction in these thinkers should be interpreted in causal terms, as an act whereby images in the imagination, through the power of the agent intellect, educe their intelligible likeness in a receptive intellect. This Averroan-Thomistic causal approach to abstraction offers an intriguing alternative to the usual approach to (...)
     
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  11. Marleen Rozemond (1993). The Role of the Intellect in Descartes's Case for the Incorporeity of the Mind. In Stephen Voss (ed.), Essays on the Philosophy and Science of René Descartes.
    I argue that Descartes's best known argument for dualism relies on claims about intellectual activity and not on claims about mental states generally to establish dualism. I explain that this must be so give his historical context, where arguments for the immateriality of the mind on the basis of the intellect were common. But sensation and other non-intellectual states were regarded as pertaining to the body-soul composite.
     
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  12.  12
    Yael Raizman-Kedar (2009). The Intellect Naturalized: Roger Bacon on the Existence of Corporeal Species Within the Intellect. Early Science and Medicine 14 (1):131-157.
    In this paper I challenge the claim that Bacon considered the operation of species as limited to the physical and sensory levels and demonstrate that in his view, the very same species issued by physical objects operate within the intellect as well. I argue that in Bacon the concept of illumination plays a secondary role in the acquisition of knowledge, and that he regarded innate knowledge as dispositional and confused. What was left as the main channel through which knowledge (...)
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  13.  9
    John Dillon (2010). Intellect and the One in Porphyrys Sententiae. International Journal of the Platonic Tradition 4 (1):27-35.
    This article seeks to provide some support for the troublesome report of Damascius in the De Principiis that, for Porphyry, the first principle is the Father of the Noetic Triad—and thus more closely implicated with the realm of Intellect and Being than would seem proper for a Neoplatonist and faithful follower of Plotinus. And yet there is evidence from other sources that Porphyry did not abandon the concept of a One above Being. A clue to the complexity of the (...)
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  14.  1
    Antonio Gómez Villar (2014). Paolo Virno, lector de Marx: General Intellect, biopolítica y éxodo. Isegoría 50:305-318.
    Este trabajo pretende mostrar que la suspensión es la temporalidad inmanente a la noción de éxodo en Paolo Virno, a través de la potencia negativa tal como es entendida en el pensamiento de G. Agamben. La argumentación se articulará en tres momentos: en primer lugar, atenderemos a la lectura de “El Fragmento de las máquinas” de los Grundrisse de Marx que realiza Paolo Virno, en la que sostiene que la propia naturaleza del General Intellect implica que una parte importante (...)
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  15.  16
    Joseph M. Magee (2003). Unmixing the Intellect: Aristotle on the Cognitive Powers and Bodily Organs. Greenwood Press.
  16.  37
    John E. Naus (1959). The Nature of the Practical Intellect According to Saint Thomas Aquinas. Roma, Università Gregoriana.
    CHAPTER I SPECULATIVE AND PRACTICAL INTELLECT In the Summa Theologiae, St. Thomas devotes an entire article to answering the question, «Whether the ...
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  17.  11
    M. C. Pacheco & J. Meirinhos (eds.) (2004). Intellect Et Imagination Dans la Philosophie Médiévale. Actes du XIe Congrès International de Philosophie Médiévale de la S.I.E.P.M., Porto du 26 au 31 Août 2002. Brepols.
    Le XI.ème Congrès International de Philosophie Médiévale de la Société Internationale pour l’Étude de la Philosophie Médiévale (S.I.E.P.M..) s’est déroulé à Porto (Portugal), du 26 au 30 août 2002, sous le thème général: Intellect et Imagination dans la Philosophie Médiévale. A partir des héritages platonicien, aristotélicien, stoïcien, ou néo-platonicien (dans leurs variantes grecques, latines, arabes, juives), la conceptualisation et la problématisation de l’imagination et de l’intellect, ou même des facultés de l’âme en général, apparaissaient comme une ouverture possible (...)
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  18. Yitzhak Y. Melamed (2012). “’Christus Secundum Spiritum’: Spinoza, Jesus, and the Infinite Intellect”. In Neta Stahl (ed.), The Jewish Jesus. Routledge
  19. Adam Takahashi (2008). Nature, Formative Power and Intellect in the Natural Philosophy of Albert the Great. Early Science and Medicine 13 (5):451-481.
    The Dominican theologian Albert the Great was one of the first to investigate into the system of the world on the basis of an acquaintance with the entire Aristotelian corpus, which he read under the influence of Islamic philosophers. The present study aims to understand the core of Albert's natural philosophy. Albert's emblematic phrase, “every work of nature is the work of intelligence” , expresses the conviction that natural things are produced by the intellects that move the celestial bodies, just (...)
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  20.  26
    Paolo Virno (2007). General Intellect. Historical Materialism 15 (3):3-8.
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  21. Eleonore Stump (1990). Intellect, Will, and the Principle of Alternative Possibilities. In M. Beaty (ed.), Christian Theism and the Problems of Philosophy. University of Notre Dame Press 254-285.
     
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  22.  72
    Charles A. Campbell (1953). Ryle on the Intellect. Philosophical Quarterly 3 (April):115-38.
  23. Thomas (1968). On the Unity of the Intellect Against the Averroists. Milwaukee, Marquette University Press.
     
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  24.  6
    Pieter Lemmens (forthcoming). Social Autonomy and Heteronomy in the Age of ICT: The Digital Pharmakon and the Empowerment of the General Intellect. Foundations of Science:1-10.
    ‘The art of living with ICTs ’ today not only means finding new ways to cope, interact and create new lifestyles on the basis of the new digital technologies individually, as ‘consumer-citizens’. It also means inventing new modes of living, producing and, not in the least place, struggling collectively, as workers and producers. As the so-called digital revolution unfolds in the context of a neoliberal cognitive and consumerist capitalism, its ‘innovations’ are predominantly employed to modulate and control both production processes (...)
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  25.  14
    M. A. B. Degenhardt (1991). Art and Intellect. Studies in Philosophy and Education 11 (2):135-148.
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  26. John Bussanich & Plotinus (1988). The One and its Relation to Intellect in Plotinus a Commentary on Selected Texts. Brill.
     
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  27.  6
    John M. McDermott (1983). Love and Understanding: The Relation of Will and Intellect in Pierre Rousselot's Christological Vision. Università Gregoriana.
    Abridgement of thesis (doctoral)--Gregorian University, Rome.
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  28. Mortimer J. Adler (1993). Intellect: Mind Over Matter. Noûs 27 (3):406-408.
     
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  29.  7
    André Laks (2002). Les fonctions de l'intellect. Methodos 2.
    Cet article est disponible en texte intégral en format PDF.
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  30.  1
    Gurpreet Rattan (2009). Intellect and Concept. Baltic International Yearbook of Cognition, Logic and Communication 5 (1).
    The connections between theories of concepts and issues of knowledge and epistemic normativity are complex and controversial. According to the general, broadly Fregean, view that stands in the background of this paper, these connections are taken not only to exist, but also to be fundamental to issues about the individuation of concepts. This kind of view fleshed out should clarify the nature and role of epistemic norms, and of different kinds of epistemic norms, in concept individuation. This paper takes up (...)
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  31. Henri Baten & Carlos G. Steel (1993). On the Nature of Matter on the Intellect as Form of Man.
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  32. Henri Baten, Carlos G. Steel & âemile van de Vyver (1994). On the Unity of Intellect on the Platonic Doctrine of the Ideas.
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  33. Francis P. Clarke (1928). The Intellect in the Philosophy of St. Thomas. Philadelphia.
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  34. Clara Cooper (1935). The Relation Between Morality and Intellect. Ams Press.
     
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  35. Kevin Corrigan (1987). Amelius, Plotinus and Porphyry on Being, Intellect, and the One a Reappraisal. --. W. De Gruyter.
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  36. Edward Quinlisk Franz (1950). The Thomistic Doctrine on the Possible Intellect. Washington, Catholic University of America Press.
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  37. Ralph M. Mcinerny & Thomas (1993). Aquinas Against the Averroists on There Being Only One Intellect. Monograph Collection (Matt - Pseudo).
     
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  38.  8
    Maria Cândida da Costa Reis Monteiro Pacheco & José Francisco Meirinhos (eds.) (2004). Intellect Et Imagination Dans la Philosophie Médiévale = Intellect and Imagination in Medieval Philosophy = Intelecto E Imaginaçao Na Filosofia Medieval: Actes du Xie Congrès International de Philosophie Médiévale de la Société Internationale Pour l'Étude de la Philosophie Médiévale, S.I.E.P.M., Porto, du 26 au 31 Août 2002. [REVIEW] Brepols.
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  39. John Philoponus (1991). On Aristotle on the Intellect (De Anima 3.4-8). Cornell University Press.
  40.  8
    Michael Milona (forthcoming). Intellect Versus Affect: Finding Leverage in an Old Debate. Philosophical Studies:1-26.
    We often claim to know about what is good or bad, right or wrong. But how do we know such things? Both historically and today, answers to this question have most commonly been rationalist or sentimentalist in nature. Rationalists and sentimentalists clash over whether intellect or affect is the foundation of our evaluative knowledge. This paper is about the form that this dispute takes among those who agree that evaluative knowledge depends on perceptual-like evaluative experiences. Rationalist proponents of perceptualism (...)
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  41.  84
    Mor Segev (2014). 'Obviously All This Agrees with My Will and My Intellect': Schopenhauer on Active and Passive Nous in Aristotle's De Anima Iii.5. British Journal for the History of Philosophy 22 (3):535-556.
    In one of the unpublished parts of his manuscript titled the Spicilegia, Arthur Schopenhauer presents an uncharacteristically sympathetic reading of an Aristotelian text. The text in question, De anima III. 5, happens to include the only occurrence of arguably the most controversial idea in Aristotle, namely the distinction between active and passive nous. Schopenhauer interprets these two notions as corresponding to his own notions of the ?will? and the ?intellect? or ?subject of knowledge?, respectively. The result is a unique (...)
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  42. Gyula Klima (2009). Aquinas on the Materiality of the Human Soul and the Immateriality of the Human Intellect. Philosophical Investigations 32 (2):163-182.
    This paper argues that Aquinas's conception of the human soul and intellect offers a consistent alternative to the dilemma of materialism and post-Cartesian dualism. It also argues that in their own theoretical context, Aquinas' arguments for the materiality of the human soul and immateriality of the intellect provide a strong justification of his position. However, that theoretical context is rather "alien" to ours in contemporary philosophy. The conclusion of the paper will point in the direction of what can (...)
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  43. Lloyd Gerson (2004). The Unity of Intellect in Aristotle's De Anima. Phronesis 49 (4):348-373.
    Desperately difficult texts inevitably elicit desperate hermeneutical measures. Aristotle's De Anima, book three, chapter five, is evidently one such text. At least since the time of Alexander of Aphrodisias, scholars have felt compelled to draw some remarkable conclusions regarding Aristotle's brief remarks in this passage regarding intellect. One such claim is that in chapter five, Aristotle introduces a second intellect, the so-called 'agent intellect', an intellect distinct from the 'passive intellect', the supposed focus of discussion (...)
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  44.  1
    Mark J. Nyvlt (2011). Aristotle and Plotinus on the Intellect: Monism and Dualism Revisited. Lexington Books.
    The scope of this book is to revisit the ancient Aristotelian and Plotinian philosophical and metaphysical problem of dualism and monism with respect to the first principle. Essentially, it defends Aristotle’s position of the primacy of an intelligible first principle over the Plotinian philosophical move to affirm a principle above Intellect.
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  45.  53
    Filip Karfík (2011). L'âme logos de l'intellect et le logismos de l'âme. À propos des Ennéades V, 1 [10] et IV, 3 [27]. Chôra 9:67-80.
    The paper raises the question of the relationship between the description of the soul as logos and the description of its cognitive activities as logismos in Plotinus’ Enneads V, 1 [10] et IV, 3 [27]. It first offers an interpretation of the definition of the soul as a logos of the intellect in V, 1 [10]. Then it scrutinises the use of the terms logismos and logizesthai in the same treatise and compares it to a similar use of these (...)
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  46.  2
    Shuhong Zheng (2016). Intellect and Will in Zhu Xi and Meister Eckhart. Philosophy East and West 66 (4):1319-1339.
    Such is the significance of the question concerning intellect and will that it has been discussed in both the Confucian and the Christian traditions and has even triggered two different schools of thought within each tradition. In Confucianism, it speaks of the fundamental divergence between lixue 理學 and xinxue 心學 in the Neo-Confucian movement. In the Christian tradition, it speaks of the difference between the Franciscans and the Dominicans. A comparative study of Zhu Xi, the leading master of lixue (...)
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  47.  43
    Nicholas Jolley (1994). Intellect and Illumination in Malebranche. Journal of the History of Philosophy 32 (2):209-224.
    One of the hallmarks of Descartes' philosophy is the doctrine that the human mind has a faculty of pure intellect. This doctrine is so central to Descartes' teaching that it is difficult to believe that any of his disciplines would abandon it. Yet this is what happened in the case of Malebranche. This paper argues that in his later philosophy Malebranche adopted a theory of divine illumination which leaves no room for a Cartesian doctrine of pure intellect. It (...)
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  48.  11
    Eyjólfur Kjalar Emilsson (2007). Plotinus on Intellect. Oxford University Press.
    Plotinus (205-269 AD) led the philosophical movement of Neoplatonism, which reinterpreted Plato's thought later in antiquity and went on to become a dominant force in the history of ideas. Emilsson's in-depth study of Plotinus' central doctrine of Intellect caters for the increasing interest in Plotinus with philosophical clarity and rigor.
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  49.  1
    Athanasia Theodoropoulou (2015). The Notion of Intellect in Duns Scotus’ De Spiritualitate Et Immortalitate Animae Humanae: An Aristotelian Approach. In Burçin Ercan (ed.), Interactions in the History of Philosophy II. Delta Publishing House 39-46.
    This paper offers an interpretative presentation of Duns Scotus’ notion of intellect, as it is delineated in his treatise entitled De Spiritualitate et Immortalitate Animae Humanae. Duns Scotus’ theory is gradually formed through his critical examination of the Aristotelian views which are presented in De Anima and Metaphysics.Duns Scotus accepts the Aristotelian definition of the soul, according to which the soul knows and thinks through its intellective power, and he claims that the intellective soul is the proper form of (...)
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  50.  4
    Richard C. Taylor, The Agent Intellect as “Form for Us” and Averroes’s Critique of Al-F'r'bî.
    This article explicates Averroes's understanding of human knowing and abstraction in this three commentaries on Aristotle's De Anima. While Averroes's views on the nature of the human material intellect changes through the three commentaries until he reaches is famous view of the unity of the material intellect as one for all human beings, his view of the agent intellect as 'form for us' is sustained throughout these works. In his Long Commentary on the De Anima he reveals (...)
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