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Journal articles on the topic 'Intelletto'

Author: Grafiati

Published: 4 June 2021

Last updated: 4 March 2023

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1

Gilbert, Paul. "RAGIONE E INTELLETTO." Sapere Aude 13, no. 25 (July 16, 2022): 22–50. http://dx.doi.org/10.5752/p.2177-6342.2022v13n25p22-50.

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Il mondo sensibile è conosciuto mediante la nostra sensibilità. Oltre alla facoltà della sensibilità, la persona umana ha anche quella della ragione e dell’intelletto. Sembra però che la cultura del nostro secolo XXI abbia smarrito il significato di queste due facoltà, cioè che abbia capito che l’intelletto non sia altro dalla ragione e che il termine “ragione” valga per indicare tutte le dimensioni o capacità dell’intelligenza umana. La nostra riflessione vorrebbe precisamente soffermarsi su questa tendenza culturale e criticarla, percorrendo alcune delle tappe storiche del costituirsi della differenza tra la “ragione” e l’“intelletto”: prima nella Grecia con Socrate, Platone e Aristotele, poi nel secolo XIII con Tommaso d’Aquino, e quindi nella modernità, con Cartesio e Kant. Si dirà che la mancanza di integrazione tra ragione e intelletto non conduce l’umanità verso la sua integralità, anzi che la priva dell’eccellenza della propria essenza.

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2

Arezzo, Anna. "Intelletto e immaginazione nel pensiero medievale." Quaestio 7 (January 2007): 546–54. http://dx.doi.org/10.1484/j.quaestio.2.303184.

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3

Nanni, Gabriele. "Intelletto e spirito. La via segreta di Dio." Roczniki Teologiczne 65, no. 5 (2018): 137–55. http://dx.doi.org/10.18290/rt.2018.65.5-10.

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4

Păuleț, Lucian. "God’s Providence: Divine Knowledge of Future Contingents." Studia Universitatis Babeș-Bolyai Theologia Catholica 65, no. 1-2 (December 30, 2020): 5–28. http://dx.doi.org/10.24193/theol.cath.2020.01.

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"Provvidenza di Dio: conoscenza divina delle cose contingenti future. Come può Dio conoscere le cose contingenti future? Usa il suo intelletto trascendente o la sua volontà infallibile? Dio determina le cose contingenti future nell'ordine della creazione? Se lo fa, come viene preservata la libertà umana? Le risposte a queste domande forniscono diversi spunti per la comprensione della dottrina sulla provvidenza, sulla volontà salvifica universale di Dio, sulla predestinazione e sulla libertà umana. Questo articolo si propone di rivisitare questi temi presentando: I. l'opinione di due scuole teologiche che hanno affrontato la questione (i neotomisti e i molinisti); II. l'insegnamento della Scrittura; III. l'insegnamento di Padri e teologi latini e greci; e IV. l'opinione di San Tommaso d'Aquino sulla prescienza divina. San Tommaso riassume tutta la tradizione riguardo a questi aspetti. Nella sua comprensione, la conoscenza di Dio è la misura della realtà. Tutte le cose esistono perché sono conosciute da Dio e volute da lui. Questo tipo di conoscenza, in cui è coinvolta la volontà di Dio, è chiamata conoscenza dell'approvazione. Per spiegare come Dio conosce le decisioni future degli uomini senza violare la loro libertà, San Tommaso fa appello alla spiegazione dell'eternità. Tuttavia, la conoscenza divina non è causa di cose malvagie. Si può concludere che in tutta la tradizione ci sono opinioni che Dio può prevedere con il suo intelletto trascendente, anche senza decreti infallibili. Allo stesso tempo, la sua causalità è richiesta per l'esistenza degli esseri, sebbene non delle cose malvagie che sono non esseri. A mio parere, la risposta alla domanda principale (Dio conosce le cose per decreti infallibili o per il suo intelletto trascendente?) non puo essere data da una sola scuola di teologia. Entrambe le scuole teologiche hanno riconosciuto che la volontà divina e l'intelletto divino sono trascendenti. Tuttavia, ciascuna non riesce a riconoscere l'applicazione della trascendenza divina fatta dall'altra. Parole chiave: conoscenza divina, contingenti futuri, volontà di Dio, intelletto di Dio, neo-tomisti, molinisti, Tommaso d'Aquino, causalità divina, predestinazione, libertà umana, Agostino, massa damnata."

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5

Sgarro, Tommaso. "La presenza di Kant in Zubiri secondo Ignacio Ellacuría: storia, filosofia, intelletto." Quaestio 21 (January 2021): 309–24. http://dx.doi.org/10.1484/j.quaestio.5.128398.

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6

Neola, Benedetto. "L’“uno” e l’“intelletto” dell’anima umana: ricezioni neoplatoniche del Fedro di Platone." Méthexis 33, no. 1 (March 15, 2021): 197–222. http://dx.doi.org/10.1163/24680974-03301010.

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Abstract Thanks to the exegesis, Iamblichus succeeds in forging a psycho-epistemological doctrine which can boast a remarkable degree of consistency, albeit not always without minor flaws. Notably, the exegesis of Plato’s Phaedrus plays a pivotal role in constructing this system, despite moving not from phrases of the dialogue, but simply from single words, like κυβερνήτης and ἡνίοχος. Iamblichus’ anathema against Plotinus’ psychology makes Socrates’ palinode the sacred text from which to elicit those formulae of orthodoxy bound to be devoutly recited by posterior Platonists, like Hermias of Alexandria. Indeed, in this text the divine Plato has revealed the essence of the triad νοερόν, νοητόν, κριτήριον, whose each element is susceptible of being dichotomized: νοερόν in νοῦς and ἕν, νοητόν in νοητόν and ἀκρότατα νοητά, κριτήριον in καθαρμός/φιλοσοφία and ἐνθουσιασμός/θεουργία. The result of this complex and fascinating move is an outstanding proof of philology and philosophy, psychology and epistemology hermeneutics and mysticism.

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7

Ricci, Vittorio. "Hegel ‘traduttore’ non solo tradotto: Intelletto e anima tra traduttologia, ermeneusi e teoresi." Problemata 13, no. 1 (June 2022): 43–63. http://dx.doi.org/10.7443/problemata.v13i1.61079.

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8

Felfe, Robert. "Pompa e Intelletto. Formen der Ordnung und Inszenierung botanischen Wissens im späten Großherzogtum der Medici." Zeitschrift für Kunstgeschichte 81, no. 2 (October 15, 2018): 292–97. http://dx.doi.org/10.1515/zkg-2018-0021.

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9

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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10

Apollonio, Simona. "Dottrina del carattere e conoscenza di sé. Il giovane Nietzsche interprete di Schopenhauer a partire dai Beiträge zur Charakterologie di J. Bahnsen." Voluntas: Revista Internacional de Filosofia 12 (December 28, 2021): e09. http://dx.doi.org/10.5902/2179378666978.

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Il presente saggio mette in evidenza come i Beiträge zur Charakterologie (1867) di Bahnsen abbiano rappresentato un primo filtro interpretativo per la ricezione in Nietzsche di alcuni importanti temi della filosofia di Schopenhauer. Il giovane Nietzsche condivide non solo la critica di Bahnsen al radicale dualismo posto da Schopenhauer tra volontà e intelletto, ma anche la tesi che le inclinazioni intellettuali derivino dalla peculiarità del carattere individuale. Le osservazioni di Bahnsen sulla dottrina del carattere di Schopenhauer rappresentano la chiave interpretativa con cui Nietzsche spiega la sua adesione alla filosofia di Schopenhauer. Dal punto di vista di Nietzsche l’affinità con Schopenhauer è prova di un carattere incapace di soddisfare il suo bisogno metafisico attraverso il ricorso alla religione. Nietzsche concorda anche con Bahnsen sul fatto che l'eccessiva auto-riflessione inibisca l'azione e l'espressione autentica del carattere individuale e, di conseguenza, che la voce dell'istinto sia preferibile alla guida dell'intelletto.

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11

Silva, Patrícia Sobral, César Olavo da Silva, Rafaela da Silva Martins, and Jatinder Singh Multani. "PRIMEIRO REGISTRO DE Anastrepha fractura e Anastrepha mucronota (DIPTERA: TEPHRITIDAE) NO ESTADO DO MATO GROSSO." Revista Científica Intelletto v2, no. 1 (April 30, 2017): 1. http://dx.doi.org/10.17648/intelletto-2525-9075-v2-n1-01.

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12

Santos, João Marcos Rodrigues, Anderson Ramos Oliveira, Roseli Freire Melo, and Mercia Luciana de Souza Santos. "VIABILIDADE DO CULTIVO CONSORCIADO DE SORGO SACARINO E FEIJÃOCAUPI EM BARRAGEM SUBTERRÂNEA EM REGIÕES SEMIÁRIDAS." Revista Científica Intelletto v2, no. 1 (April 30, 2017): 5. http://dx.doi.org/10.17648/intelletto-2525-9075-v2-n1-02.

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13

Favarato, Luiz Fernando, Rogério Carvalho Guarçoni, and Ana Paula Siqueira. "PRODUÇÃO DE ALFACE DE PRIMAVERA/VERÃO SOB DIFERENTES SISTEMAS DE CULTIVO." Revista Científica Intelletto v2, no. 1 (April 30, 2017): 16. http://dx.doi.org/10.17648/intelletto-2525-9075-v2-n1-03.

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14

Paulini, Inarei José, Joselma Siqueira-Silva, Luciana Thomaz, Charlotte Marianna Hársi, Nancy Bellei, and Celso Francisco Hernandes Granato. "PURIFICAÇÃO DE ADENOVÍRUS 2 POR CROMATOGRAFIA DE TROCA IÔNICA E AFINIDADE – PESPECTIVAS PARA PRODUÇÃO DE ANTÍGENO PURO COM MAIOR EFICIÊNCIA." Revista Científica Intelletto v2, no. 1 (April 30, 2017): 29. http://dx.doi.org/10.17648/intelletto-2525-9075-v2-n1-04.

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Silva, Misael Leonardo, Inarei José Paulini, Joselma Siqueira-Silva, and Charlotte Marianna Hársi. "INTERAÇÃO DO ADENOVÍRUS HUMANO 41 COM CÉLULAS DE ORIGEM HEMATOPOIÉTICA E LINFÓCITOS INTESTINAIS: ESTUDO DA PERMISSIVIDADE CELULAR." Revista Científica Intelletto v2, no. 1 (April 30, 2017): 41. http://dx.doi.org/10.17648/intelletto-2525-9075-v2-n1-05.

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Gonçalves, Marília Gabriela Brandão, Vitória Costa Pereira Lopes Alves França, Ana Paula Luiz Oliveira, and Wellington Ferreira Campos. "AÇÃO EXTENSIONISTA PROMOVE A MELHORA DO CONHECIMENTO DE ALUNOS DO ENSINO FUNDAMENTAL DE UNAÍ/MG SOBRE A IMPORTÂNCIA E CONSERVAÇÃO DO BIOMA CERRADO." Revista Científica Intelletto v2, no. 1 (April 30, 2017): 52. http://dx.doi.org/10.17648/intelletto-2525-9075-v2-n1-06.

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Bernardi, Vinícius Freisleben, and Alvim Borges Silva Filho. "AVALIAÇÃO DA SUSTENTABILIDADE NA GESTÃO DE CACOS E CASQUEIROS DO BENEFICIAMENTO DE MÁRMORE E GRANITO." Revista Científica Intelletto v2, no. 1 (April 30, 2017): 60. http://dx.doi.org/10.17648/intelletto-2525-9075-v2-n1-07.

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18

Rocha, Luciana Bellé. "AS MÚLTIPLAS JORNADAS DE TRABALHO DA ACADÊMICA DE ENFERMAGEM E AS REPERCUSSÕES EM SUA SAÚDE." Revista Científica Intelletto v2, no. 1 (April 30, 2017): 80. http://dx.doi.org/10.17648/intelletto-2525-9075-v2-n1-08.

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19

Hardevick, Patrícia Hollunder, Andréa Ferreira Costa, Woelpher Pierângelo de Freitas Bárbara, Lúcio Lívio Fróes Castro, Juliana da Costa Cavachini, and Drieli Aparecida Rossi. "PERFIL DOS COLABORADORES EM AGROINDÚSTRIAS DE VENDA NOVA DO IMIGRANTE, ES." Revista Científica Intelletto v2, no. 1 (April 30, 2017): 88. http://dx.doi.org/10.17648/intelletto-2525-9075-v2-n1-09.

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Favarato, Luiz Fernando, Rogério Carvalho Guarçoni, and Ana Paula de Oliveira Siqueira. "DENSIDADE DE SEMEADURA E ÉPOCAS DE CORTE DE AVEIA-PRETA PARA O SISTEMA PLANTIO DIRETO DE ALFACE NO ESTADO DO ESPÍRITO SANTO." Revista Científica Intelletto v2, no. 1 (August 30, 2017): 1. http://dx.doi.org/10.17648/intelletto-2525-9075-v2-n2-01.

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Queiroz, Renan Batista, Cesar José Fanton, José Salazar Zanuncio Júnior, David dos Santos Martins, and Maurício José Fornazier. "FIRST REPORT OF INVASIVE Diaphorina citri (HEMIPTERA: LIVIIDAE) AND ITS ASSOCIATED PARASITOID Tamarixia radiata (HYMENOPTERA: EULOPHIDAE) IN THE ESPÍRITO SANTO STATE, BRAZIL." Revista Científica Intelletto v2, no. 1 (August 30, 2017): 10. http://dx.doi.org/10.17648/intelletto-2525-9075-v2-n2-02.

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Salviano, Alessandra Monteiro, Magna Soelma Beserra de Moura, Thieres George Freire da Silva, José Francisco Alves do Carmo, and Elieth Oliveira Brandão. "ACÚMULO E EXPORTAÇÃO DE MACRONUTRIENTES PELA CANA DE AÇÚCAR IRRIGADA NO SEMIÁRIDO BRASILEIRO." Revista Científica Intelletto v2, no. 1 (August 30, 2017): 16. http://dx.doi.org/10.17648/intelletto-2525-9075-v2-n2-03.

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Costa, Andréa Ferreira, Flávio Dessaune Tardin, Hélcio Costa, Drieli Aparecida Rossi, Wellington Ferreira Campos, Anderson Ramos Oliveira, Alexandre Pio Viana, Rosana Rodrigues, and Messias Gonzaga Pereira. "COMPORTAMENTO DE CULTIVARES DE VIDEIRA EM RELAÇÃO AO MÍLDIO." Revista Científica Intelletto v2, no. 1 (August 30, 2017): 28. http://dx.doi.org/10.17648/intelletto-2525-9075-v2-n2-04.

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Giustina, Luana Della, Aisy Botega Baldoni, Fernanda Schmitt Gregolin, Flávio Dessaune Tardin, Hélio Tonini, Paulo Eduardo Teodoro, and Leonarda Grillo Neves. "AGRUPAMENTO DE PROGÊNIES DE DIFERENTES MATRIZES DE CASTANHEIRA-DO-BRASIL QUANTO A GERMINAÇÃO E DESENVOLVIMENTO INICIAL." Revista Científica Intelletto v2, no. 1 (August 30, 2017): 35. http://dx.doi.org/10.17648/intelletto-2525-9075-v2-n2-05.

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Paulini Júnior, Inarei José. "ATUALIZAÇÃO DAS ABORDAGENS DIAGNÓSTICAS PARA TOXOPLASMOSE CONGÊNITA." Revista Científica Intelletto v2, no. 1 (August 30, 2017): 45. http://dx.doi.org/10.17648/intelletto-2525-9075-v2-n2-06.

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Rocha, Luciana Bellé, and André Guarçoni. "EDUCAÇÃO NÃO-FORMAL E SEU PROCESSO DE AVALIAÇÃO." Revista Científica Intelletto v2, no. 1 (August 30, 2017): 54. http://dx.doi.org/10.17648/intelletto-2525-9075-v2-n2-07.

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Santos, Marcos Pereira. "O DITO, O ESCRITO E O FEITO ... : PANORAMA DAS FUNÇÕES DO ESCRAVO “PEDAGOGO” AO PEDAGOGO “GENERALISTA” NA HISTÓRIA DA EDUCAÇÃO ESCOLAR." Revista Científica Intelletto v2, no. 1 (August 30, 2017): 64. http://dx.doi.org/10.17648/intelletto-2525-9075-v2-n2-08.

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Guarçoni, Rogério Carvalho, Jacimar Luís de Souza, Luiz Fernando Favarato, Maria da Penha Angeletti, and Douglas Vianna Bahiense. "DETERMINAÇÃO DO TAMANHO ÓTIMO DE PARCELA EXPERIMENTAL PARA EXPERIMENTOS COM REPOLHO UTILIZANDO SIMULAÇÃO E MÉTODOS DE ESTIMAÇÃO." Revista Científica Intelletto v2, no. 1 (August 30, 2017): 79. http://dx.doi.org/10.17648/intelletto-2525-9075-v2-n2-09.

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del Rio, Javiera Andrea Rojas, and Diego Felipe Borges de Amorim. "O PROCESSO DE APRENDIZAGEM DA SUSTENTABILIDADE SOCIAL URBANA EM COMUNIDADES LATINO-AMERICANAS." Revista Científica Intelletto v2, no. 1 (August 30, 2017): 88. http://dx.doi.org/10.17648/intelletto-2525-9075-v2-n2-10.

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Galeano, Edileuza Vital, and Amilcar José Carvalho. "RURAL CREDIT REGIONAL INDEX FOR THE BRAZILIAN STATES (1999-2015)." Revista Científica Intelletto v2, no. 1 (January 30, 2018): 1. http://dx.doi.org/10.17648/intelletto-2525-9075-v2-n3-01.

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Amorim, Diego Felipe Borges de. "O INPLIT E SEUS EFEITOS EM DEZESSEIS AÇÕES NEGOCIADAS NA BOLSA DE VALORES BRASILEIRA (B3)." Revista Científica Intelletto v2, no. 1 (January 30, 2018): 11. http://dx.doi.org/10.17648/intelletto-2525-9075-v2-n3-02.

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Feriani, Kriscia de Souza, Andréa Ferreira Costa, Inarei José Paulini Júnior, and Luiz Fernando Favarato. "MICRO E PEQUENAS EMPRESAS: UMA ANÁLISE NO MUNICÍPIO DE CONCEIÇÃO DO CASTELO, ES." Revista Científica Intelletto v2, no. 1 (January 30, 2018): 29. http://dx.doi.org/10.17648/intelletto-2525-9075-v2-n3-03.

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Poton, Denise M., Edinaldo da S. Santos, Gustavo R. Vieira, Jéssica dos S. Nery, Laís A. G. Ramalho, and Cátia Oliveira de Paula Morais. "A INFLUÊNCIA DAS VARIÁVEIS CLIMATOLÓGICAS NOS CASOS DE DENGUE EM MUNICÍPIOS DO ESPÍRITO SANTO." Revista Científica Intelletto v2, no. 1 (January 30, 2018): 44. http://dx.doi.org/10.17648/intelletto-2525-9075-v2-n3-04.

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Cibin, Eduark Gava, Emanuele Dantas Albério, and Jaqueline Pereira de Paula Bezerra. "LOGÍSTICA REVERSA DE PILHAS E BATERIAS NOS PRINCIPAIS COMÉRCIOS DO MUNICÍPIO DE ALFREDO CHAVES - ES." Revista Científica Intelletto v2, no. 1 (January 30, 2018): 57. http://dx.doi.org/10.17648/intelletto-2525-9075-v2-n3-05.

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Vieira, Laerciana Pereira, and Richard Ian Samuels. "INFLUÊNCIA DO ENTOMOPATÓGENO Metarhizium anisopliae (HYPOCREALES: CLAVICIPITACEAE) NA PREFERÊNCIA ALIMENTAR E OVIPOSIÇÃO DE FÊMEAS Aedes aegypti (CULICIDAE) COM DIFERENTES TEMPOS DE INFECÇÃO." Revista Científica Intelletto v2, no. 1 (January 30, 2018): 64. http://dx.doi.org/10.17648/intelletto-2525-9075-v2-n3-06.

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Silva, Misael Leonardo, Inarei José Paulini, Joselma Siqueira-Silva, and Charlotte Marianna Hársi. "ESTUDO DA EXPRESSÃO GÊNICA DO ADENOVÍRUS HUMANO 41 COM CÉLULAS DE ORIGEM HEMATOPOIÉTICA E LINFÓCITOS INTESTINAIS." Revista Científica Intelletto v2, no. 1 (January 30, 2018): 72. http://dx.doi.org/10.17648/intelletto-2525-9075-v2-n3-07.

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Cardoso, Lígia Anholeti, Inarei José Paulini Júnior, and Regina Célia de Souza Campos Fernandes. "PRIMARY INFECTION BY HSV-1 IN PEDIATRIC PATIENTS: A CASE REPORT." Revista Científica Intelletto v2, no. 1 (January 30, 2018): 89. http://dx.doi.org/10.17648/intelletto-2525-9075-v2-n3-08.

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Simões, Welson Lima, Miguel Júlio Machado Guimarães, Hélio Tavares de Oliveira Neto, Anderson Ramos de Oliveira, and Tadeu Vinhas Voltolini. "AJUSTE DA LÂMINA DE IRRIGAÇÃO NO CULTIVO DE MILHO PARA SILAGEM NO VALE DO SUBMÉDIO SÃO FRANCISCO." Revista Científica Intelletto v2, no. 1 (January 30, 2018): 95. http://dx.doi.org/10.17648/intelletto-2525-9075-v2-n3-09.

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Silva, Patrícia Sobral, and Josimar da Silveira Sabino. "EFICIÊNCIA DE Bacillus thuringiensis NO CONTROLE DE Helicoverpa spp. (LEPIDOPTERA: NOCTUIDAE)." Revista Científica Intelletto v2, no. 1 (January 30, 2018): 105. http://dx.doi.org/10.17648/intelletto-2525-9075-v2-n3-10.

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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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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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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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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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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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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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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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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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Królikowski, Janusz. "Osoba Jezusa Chrystusa i jej uniwersalne znaczenie. Perspektywa patrystyczna." Vox Patrum 52, no. 1 (June 15, 2008): 539–47. http://dx.doi.org/10.31743/vp.8901.

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II merito principale dei Padri della Chiesa consiste nell’aver elaborato i concetti fondamentali e i principi fondanti della dottrina di fede. In modo particolare, tale contributo va valorizzato nella cristologia perche rimane significatvo e valido anche per le ricerche odierne in questo ambito teologico. La cristologia si fonda sui tre principi. 1. Cristo e Salvatore di tutto l'uomo. La sua incamazione garantisce la salvezza di tutto l'essere umano (corpo, anima, intelletto, volonta, sentimento), poiche Egli e vero uomo. La cristologia patristica segue il principio: „II Verbo di di Dio si fece uomo, perchć l'uomo diventasse dio”. 2. Cristo e Salvatore di tutti gli uomini. L’universalita della salvezza e garantita dall'assunzione dal Verbo della natura umana comune a tutte le persone. Egli si e unito in qualche modo ad ogni uomo. 3. La salvezza di Cristo ha anche una dimensione cosmica in quanto Lui e la pienezza della verita di cui i germi si trovano in ogni creatura (Giustino Martire) e in Lui vengono ricapitolate tutte le cose (Ireneo di Lyone). Questi tre principi si fondano sull'ontologia del mistero di Gesu Cristo, ma, al tempo stesso, mantengono un forte e realistico carattere soteriologico. Anzi, il loro fondamento ontologico e garante della validita e dell’universalita della soteriologia. In ąuesto senso, la cristologia dei Padri non conosce l'antinomia tra ontologia e soteriologia di cui si e tanto parlato nella riflessione cristologica del XX secolo. La cristologia patristica rimane attuale e istruttiva nella sua struttura fondante, indicando come presentare organicamente il mistero di Gesu Cristo, vero Dio e vero uomo.

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GRAU I ARAU, Andrés. "La función del entendimiento agente en la epistemología de Francisco Suárez (1548-1617)." Revista Española de Filosofía Medieval 9 (October 1, 2002): 185. http://dx.doi.org/10.21071/refime.v9i.9346.

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Suarez's psychology starts from the triple Aristotelian distinction of the soul: vegetative, sensitive and rational. Having appreciated the need and function of the agent and possible intellects in the human knowledge, especially in the universal ones, we have proceeded to analyse its essential characteristics. The agent intellect is presented as a noncognizant faculty limited to the lighting of images and the production of species.

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Buzi, Paola. "DA Nj-MAat-Ra A PREMARRES FINO A POIMANDRES: L’INARRESTABILE ASCESA DIVINA DI AMENEMHAT III, DIO PRIMORDIALE, NUME TUTELARE E INTELLETTO SUPREMO. STATUS QUAESTIONIS E NUOVE PROSPETTIVE DI RICERCA." Quaderni di Vicino Oriente 17 (2021): 87. http://dx.doi.org/10.53131/qvo1127-60372021_8.

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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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