By Herbert A. Davidson
"Nothing of similar breadth or intensity and caliber of study and argument exists in this subject today....Davidson's first-class contribution to the examine of the certainty of mind within the heart a while belongs not just in each examine library but in addition within the own libraries of all critical scholars of Medieval philosophical and spiritual thought."--Journal of Neoplatonic Studies
"The literary and philosophic subject matters addressed during this monograph are maybe the main tough to decipher within the background of Western idea. because of Davidson's embattled "history of philosophic ideas" and his uncanny knack for checking out textual and conceptual confusions, the unique which means and next interpretations of Aristotelian cosmology and mind aren't any longer so hazy and intimidatingly enigmatic."-- The magazine of the organization for Jewish stories
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Additional resources for Alfarabi, Avicenna, and Averroes, on Intellect: Their Cosmologies, Theories of the Active Intellect, and Theories of Human Intellect
77 More precisely: "In all things generated ... by nature which do have a matter... " Alexander is leaving open the possibility of things that are generated, yet contain no matter. 78 Alexander, De anima (n. 1 above) 88. 79 Ibid. 85. 80 Alexander lays down the proposition that whatever has a given characteristic to the "highest degree and preeminently,... ) Alexander explains the proposition in a Platonic spirit: When something has a quality "preeminently" and Greek and Arabic Antecedents 21 The De intellectu, which was read by the Arabic philosophers as a companion piece to Alexander's De anima, makes a number of points about the active intellect's role in producing human thought; and they, although disjointed and probably not even consistent with each other, are highly pertinent.
Any "intellect," most pertinently a human intellect, having that which is intelligible by its very nature—a form existing independently of matter—as an object of thought becomes identical with, and shares the indestructibility and immortality of, the object of its thought. 152 The "intellect" that is indestructible and survives the body is not, for Alexander, the intellectual faculty of the soul at any level or in any guise but the detached human thought of an actual intelligible form—a detached thought identical with its incorporeal object.
81 The active intellect is, "as Aristotle says,.. " If the analogy with light were intended at face value, the active intellect must somehow illumine potential objects of intellect and thereby transform them into actual objects of intellect. 84 A similar formulation was just met in Alexander's De anima. " He gives two examples: "light," which is "to the highest degree visible" and is the cause of "other things' being visible"; and that which is to "the highest degree and primarily good" and is the cause of "other things'" being good.
Alfarabi, Avicenna, and Averroes, on Intellect: Their Cosmologies, Theories of the Active Intellect, and Theories of Human Intellect by Herbert A. Davidson