Alfarabi, Avicenna, and Averroes, on Intellect: Their by Herbert A. Davidson
By Herbert A. Davidson
"Nothing of similar breadth or intensity and caliber of research and argument exists in this subject today....Davidson's very good contribution to the examine of the certainty of mind within the center a long time belongs not just in each study library but additionally within the own libraries of all severe scholars of Medieval philosophical and spiritual thought."--Journal of Neoplatonic Studies
"The literary and philosophic subject matters addressed during this monograph are might be the main tricky to decipher within the background of Western suggestion. due to Davidson's embattled "history of philosophic ideas" and his uncanny knack for checking out textual and conceptual confusions, the unique that means and next interpretations of Aristotelian cosmology and mind are not 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
5 above) 98, 103-4. There is a certain similarity between Themistius' position and the position of the De intellectu quoted above, p. 22, since according to both, the active intellect joins the potential human intellect at the beginning of the latter's development. 103 Themistius, Paraphrase of the De anima 100. 104 Ibid. 98-99. "106 Then Themistius pursues the comparison of the human potential intellect with matter along a different line. " In the last instance, the active intellect "becomes one with" the potential intellect in the way "matter and form" constitute a single entity.
The questions remain whether anything exists which is by its very nature actually intelligible and consequently an incorporeal intellect, and whether a being of the sort, something actually intelligible by its own nature, can ever become a direct object of human thought. 149 His De anima does not answer the second, but simply assumes that incorporeal beings and the active intellect in particular can be an object 148 149 Cf. De intellect (n. 2 above) 108. Above, p. 13. Greek and Arabic Antecedents 37 of human thought.
See Liber de causis, ed. O. Bardenhewer (Freiburg 1882) 95-96, paralleling Elements of Theology, Proposition 122. 2. The Henry-Schwyzer edition (n. 4 above) has Lewis' English translation of an unpublished Arabic paraphrase of these sections. In Plotinus, individual souls are not completely separated from the Universal Soul; cf. Zeller (n. 115 above) 596-97; E. Brehier, The Philosophy of Plotinus (Chicago 1958) 66-68. For some of the problems that arise in Plotinus' philosophy regarding the forms of individual objects, see Zeller 581-82; J.