The Metaphor of Light
The classical unresolved problem of the active intellect, raised by Aristotle in De Anima III.5, has received several interpretations in the history of philosophy. In this paper, I will recover the old hypotheses according to which the active intellect is the god of Aristotle's metaphysics. I propose that if the active intellect is god, it is not an efficient cause but the final cause of human thought-the entelecheia of the human rational soul. Nevertheless, the problem of the active intellect is insoluble simply because we do not count with all the elements required to obtain a sound solution. Yet it can be attenuated by an approach that renders much more coherence to De Anima III.5 than other attempts. To this end, I will (1) analyse the classical conception of Aristotle's two intellects, (2) work on the explanation par excellence of the active intellect, the metaphor of light, distinguishing the double conception of potency and act that may be found in it, and (3) analyse the concept of entelecheia as the process by which the active intellect actualizes intelligibles in the sense of the final cause.
One of the classic problems, and one of the most difficult to solve in Aristotelian philosophy, is that there is no text in which Aristotle explicitly states how the intellect manages to make 'intelligibles in actuality', that is, ideas. What he says in the fifth chapter of the third book of De Anima, instead of clarifying how man thinks, makes the intellectual process even more obscure, because the soul, as enteleceia of the body, is presented as one unit, but the mentioned text refers to two intellects, and one of them appears to be immortal, not human.
It is this intellect, precisely, which Aristotle describes as separate, immortal and eternal, characteristics attributed only to god. Based on such terms, critics have made numerous interpretations on the relationship between rational thought and god: whether man is (or has) the active intellect, whether he thinks together with god, or whether only god is the agent and man is a passive-potential intellect.
We think that the active intellect is, indeed, god, but that it is not 'really' an efficient cause of human thought, but rather the final cause or enteleceia of the human rational soul. Joseph Owens and W. Guthrie have recently affirmed this hypothesis. Traditionally, however, some other authors, even though they consider the active intellect to be a separate entity, have doubted or denied that it is god.
Royer, Jordan. “Hurricane Sandy and the importance of being FEMA”, Crosscut.com, Crosscut.com, Web. 1 Nov 2012, 3 May 2014.
Rationalists would claim that knowledge comes from reason or ideas, while empiricists would answer that knowledge is derived from the senses or impressions. The difference between these two philosophical schools of thought, with respect to the distinction between ideas and impressions, can be examined in order to determine how these schools determine the source of knowledge. The distinguishing factor that determines the perspective on the foundation of knowledge is the concept of the divine.
Mabsout, R. (2011). Capability and health functioning in ethiopian households. Social Indicators Research, 101(3), 359-389. doi:http://dx.doi.org/10.1007/s11205-010-9661-0
The identification of the soul parts as the contributors and main elements for the function of the most important human activity (reasoning), marks the inevitable psychological asset of Aristotle’s thinking; specifically, the classification of human virtues derives from the analysis of the soul’s types, attributing to human beings the ability of reasoning which distinguishes human beings from the rest of ‘natural bodies.’ Indeed, reason exists in two parts of the soul, namely the rational and the appetitive (desires or passions), and so it expresses within two different virtues, the moral and intellectual ones. Moral virtues satisfy the impulses of the appetitive part and the intellectual virtues hav...
This paper is an initial attempt to develop a dynamic conception of being which is not anarchic. It does this by returning to Aristotle in order to begin the process of reinterpreting the meaning of ousia, the concept according to which western ontology has been determined. Such a reinterpretation opens up the possibility of understanding the dynamic nature of ontological identity and the principles according to which this identity is established. The development of the notions of energeia, dynamis and entelecheia in the middle books of Aristotle’s Metaphysics will be discussed in order to suggest that there is a dynamic ontological framework at work in Aristotle’s later writing. This framework lends insight into the dynamic structure of being itself, a structure which does justice as much to the concern for continuity through change as it does to the moment of difference. The name for this conception of identity which affirms both continuity and novelty is "legacy." This paper attempts to apprehend the meaning of being as legacy.
Hurricane Katrina was one of the most devastating natural disasters to happen in the United States. The storm resulted in more then US$100 billion in damage when the cities flood protection broke and 80% of the city was flooded (1). The protection failure was not the only cause for the massive flooding, the hurricanes clockwise rotation pulled water from north of New Orleans into the city. 330,000 homes were destroyed and 400,000 people from New Orleans were displaced, along with 13,00 killed (1). Although the population quickly recovered, the rate of recovery slowed down as the years went on leading us to believe not everyone
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Solanki, Parul (2013, January 29). Hurricane Katrina: Facts and Information. Buzzle.com. Retrieved from www.buzzle.com/articles/hurricane-katrina-facts-and -information.html
For millennia, human beings have pondered the existence of supreme beings. The origin of this all-too-human yearning for such divine entities stems in part from our desire to grasp the truth of the cosmos we inhabit. One part of this universe physically surrounds us and, at the end of our lives, consumes us entirely, and so we return from whence we came. Yet there is another, arguably more eternal, part of the cosmos that, in some ways, is separable from the transient, material world we so easily perceive, but that, in other ways, is inextricably linked to it by unexplored, divinable forces. The argument of Aristotle’s Metaphysics is not that this worldview is provable or disprovable; the mere fact we are able to reason about abstract objects without having to perceive them is evidence enough of this order.
Colorado State University-Global Campus. (2013). Module 7 – Labor Relations [Blackboard ecourse]. In MGT 570 – Managing Human Resources (pp. 1-5). Greenwood Village, CO: Author.
To truly think about knowledge brings about some interesting thought. When asked to think about knowledge, most individuals concern themselves solely with what they know such as certain subjects, theories or facts. In the grand scheme of things, this way of thought is seemingly only minute or even superficial. As human beings, we do not always considered how we come to know what we know. We often place are acquisition of knowledge lower in a taxonomy of importance. All too often, individuals take knowledge and its power for granted. However, individuals like René Descartes and his work, The Meditations, provide a deep exploration of knowledge and all its facets. For every individual or scholar this work is very important in that it causes the reader to consider what we assume as truth and to envision a foundation for knowledge that is indubitable. The aim of this paper is to consider the role of knowledge in epistemology, to expose the concept of an indubitable foundation for all knowledge and the overall influence of Descartes on the imminent enquiries.
In The Metaphysics, Aristotle states, “All men by nature desire to know.” Although, this is a generalization, of this insightful statement about the nature of humans and human understanding this statement truly captures what Aristotle was trying to figure out about humans and their thinking. Everyone has a desire to know or to understand. As rational beings we tend to contemplate very simple ideas to the most complicated, like our existence, or parts of the universe, or the universe as a whole. Aristotle is known as the father of modern day psychology and biology, even though many of his ideas of these two sciences was proven incorrect. The most important concepts of Aristotle’s theory of human understanding are the notion of cause, the infinite, and the soul.
Rationalism is based on the assumption that all human beings are innately rational. French and German rationalist philosophers, such as Decartes, Spinoza, Leibniz and Kant believed that basic metaphysical questions can be answered by reason alone. In his work Discourse on the Method, Decartes attempted to arrive at a set of principles that are fundamental, and in this way to arrive at true knowledge; to do that he methodologically rejected everything that he can doubt. Decartes summarised his conclusion in saying “I think therefore I am” (Decartes, 1637); he concluded that only thought exists, and because thought could not be separated from him, he also concluded that he exists. This conclusion that only the existence of thought cannot be doubted led to the view that reason and thought are the nature of the soul, and that humans are basically rational, is the foundation for rationalist thought. According to rationalist philosophers, reason is what separates hum...
To respond to this shortcoming of consciousness, some might attempt to find an absolute absolved from one-sidedness, from sheer relativity to the knowing subject. Others will not respond this way, however, instead spinning off into apathy, subjectivism, or nihilism (59). Those who do attempt to find an objective truth most often turn to science. Some have suggested that the intellect is an ...
Hurricane Katrina, the most expensive natural disaster in the history of the United States of America, hit the Gulf Coast on the 29th of August 2005, leaving behind an estimated damage worth $125 billion US, and a total death toll of over 1800(Graumann et al., 2006). The essay will discuss why Hurricane Katrina had such a devastating effect on New Orleans, the worst affected area, and the post-disaster recovery process.