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Artykuły w czasopismach na temat „Intellect”

Autor: Grafiati

Data publikacji: 4 czerwca 2021

Data aktualizacji: 25 lipca 2025

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1

Zembrzuski, Michał. "Alberta Wielkiego koncepcja intelektu możnościowego i czynnego a ujęcie Tomasza z Akwinu." Rocznik Tomistyczny (2024) 13 (December 30, 2024): 261–80. https://doi.org/10.5281/zenodo.14544893.

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The aim of this article is to present the concept of the possible and active intellect in the philosophical texts of Albert the Great. Subsequently, to note to what extent the divisions concerning the intellect were adopted by Thomas Aquinas. In his early work De homine, there is a presentation of various concepts from the Peripatetic tradition, which Albert interprets in his own way, using mainly the settlements of Avicenna and Algazel. It is noteworthy that, apart from the discussions that Averroes led, Albert the Great was the first to present a comprehensive account, while emphasizing that

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2

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 (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 filosof

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3

Brewer, Kimberly. "Kant's Theory of the Intuitive Intellect." History of Philosophy Quarterly 39, no. 2 (2022): 163–82. http://dx.doi.org/10.5406/21521026.39.2.05.

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Abstract Kant's theory of the intuitive intellect has a broad and substantial role in the development and exposition of his critical philosophy. An emphasis on this theory's reception and appropriation on the part of the German idealists has tended to divert attention from Kant's own treatment of the topic. In this essay, I seek an adequate overview of the theory Kant advances in support of his critical enterprise. I examine the nature of the intuitive intellect's object; its epistemic relation to its object; its mode of comprehension; the relationship between these cognitive elements; and I a

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4

Salem, Maryam, and Maryam Kheradmand. "Survey of the Active Intellect in Transcendent Theosophy." Comparative Islamic Studies 12, no. 1-2 (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 exis

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5

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 conte

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6

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. Af

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7

Lernould, Alain. "Sur le sens de μεταβατικός chez Proclus". Chôra 21 (2023): 495–507. http://dx.doi.org/10.5840/chora2023/202421/2221.

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Proclus posits the following triad of particular souls : divine souls – superior souls – human souls. These three orders of souls hold in common the fact that the intellect in them can intelligize the divine transcendent Forms, not in the way of an intellection properly speaking, which is specific to Intellects, which intelligize the Forms all at once (ἀθρόως), but in the way of an intellection which Proclus calls „metabatic” (μεταβατικός, μεταβατική), that is „transitive”, to mean that the intellect passes from one Form to another. What differentiates the metabatic intellection of human souls

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8

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 (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 accoun

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9

Kukreja, Vinay. "Fuzzy AHP-TOPSIS approaches to prioritize teaching solutions for Intellect Errors." Journal of Engineering Education Transformations 35, no. 4 (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’, ‘dev

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10

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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11

Sousa, Meline Costa. "Avicenna and his Sources: Alexander of Aphrodisias and Themistius (Part 1)." DoisPontos 18, no. 1 (2023): 45–56. https://doi.org/10.5380/dp.v18i1.74894t.

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This article is part of a broader investigation on Avicenna and his Greek Aristotelian sources. It aims to discuss the relation between Avicenna, Alexander of Aphrodisias, and Themistius from their theory about the intellect. Nowadays, there is a long debate among scholars concerning Avicenna’s noetic theory. One of its issues is the nature of the agent intellect and its relationship with the human intellect. However, since it is a difficult subject, the following lines are the first part of the mentioned investigation. They will be restricted to a general introduction to those three interpret

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12

Podsiadło, Jacek, Elżbieta Wójcik-Leese, and W. Martin. "Intellect." Chicago Review 46, no. 3/4 (2000): 275. http://dx.doi.org/10.2307/25304633.

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King, Kenneth. "Intellect." College English 51, no. 8 (1989): 832. http://dx.doi.org/10.2307/378082.

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14

Zembrzuski, Michał. "Tomaszowe rozumienie wiary jako aktu intelektu i kwestia intelektualności treści wiary (intellectus fidei)." Rocznik Tomistyczny 12, no. 1 (2023): 87–105. https://doi.org/10.5281/zenodo.10517771.

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The aim of this paper is to turn attention to works of Thomas on the human intellect in the context of faith, especially to understanding faith as an act of the potential intellect. Its aim is also exploration of the topic of intellectuality (cognoscobility) of truths which are considered the object of faith (<em>intellectus fidei</em>). This differentiation seems to be in line with the thought of Aquinas who in a different way presents the role of the intellect in the context of faith than he does in domain of theology (<em>sacra doctrina</em>). In the entire different way Thomas presents the

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15

Soipova, Mavjuda. "Fazl Ibn Ahmad: Philosophical Reflections on The Socio-Political Context of His Era." Indonesian Culture and Religion Issues 2, no. 2 (2025): 6. https://doi.org/10.47134/diksima.v2i2.184.

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This article provides information about the philosophical analysis of the social, economic, political, and cultural environment during the time of Fazl ibn Ahmad. The work “Iddatul Uqul” and “Umdatul Ma’qul” (The Promise of the Intellects and the Basis of What is Pleasing to the Intellect) presents thoughts on the soul, purity, spirit, and knowledge. In the process of building New Uzbekistan, the ideas of Fazl ibn Ahmad remain crucial in today’s complex era, particularly in nurturing the youth into spiritually developed individuals and raising them morally. In the current context, the effectiv

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16

Conolly, Brian Francis. "Averroes, Thomas Aquinas and Giles of Rome on How is Man Understands." Vivarium 45, no. 1 (2007): 69–92. http://dx.doi.org/10.1163/156853407x183180.

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AbstractGiles of Rome, in his early treatise, De plurificatione possibilis intellectus, criticizes the arguments of Thomas Aquinas against the Averroist doctrine of the uniqueness of the possible intellect on the grounds that Aquinas does not fully appreciate the distinction between material and intentional forms and the differences in how these forms are generated. Nevertheless, like Aquinas, he argues that Averroes' doctrine still results in the apparently absurd consequence that homo non intelligit, i.e., the individual, particular man, this man, does not understand. Giles, however, attempt

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17

Fatemeh Khiveh, Omid Asemani, Sedigheh Ebrahimi, Seyed Ziaeddin Tabei , MD, and Farokh Bahram, Sekaleshfar, MD. "The Modalization and Evolution of Human Intellect (Cognitive Systems): Following in the Prophets' Footsteps." MAQOLAT: Journal of Islamic Studies 3, no. 2 (2025): 180–94. https://doi.org/10.58355/maqolat.v3i2.142.

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Because the sacred texts, encompassing the Qur'an and the Testaments, offer paramount insights into the realization of human excellence and given the Qur'an's authenticity and its complementary nature to preceding scriptures, our study delves into discerning verses from the Qur'an, consulting the perspectives of philosophers and thinkers, and delving into the narratives of divine prophets – who exemplify perfected intellects. The Quran's timeless relevance and universal messages have influenced the development of human intellect across diverse cultures and civilizations. By examining the profo

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18

Şenol, KORKUT. "Themistius'un Faal Akıl Teorisi." Eskişehir Osmangazi Üniversitesi İlahiyat Fakültesi Dergisi 6, no. 10 (2019): 147–84. https://doi.org/10.5281/zenodo.2595526.

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<strong>Themistius’un Faal Akıl Teorisi</strong> <strong>Öz </strong>Themistius felsefe tarihinde Aristotelesçi <em>Ruh Üzerine</em> geleneği bağlamında önemli bir yerde durmaktadır. Themistius Aristotles’in <em>Ruh Üzerine</em> adlı eserine bir şerh yazmış, bu şerh Arapça’ya çevrilmiş ve ruh teorileri bağlamında İslâm Felsefesi alanında etkili olmuştur. Themistius faal aklı aşkın veya ilahi bir içerikten ziyade insana ait bir yeti olarak vasıflandırmıştır. Bu yorum, faal aklı Tanrı olarak yorumlayan İskender’in anla

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19

Carolina, Sparavigna Amelia. "The Ten Spheres of Al-Farabi: A Medieval Cosmology." International Journal of Sciences Volume 3, no. 2014-06 (2014): 34–39. https://doi.org/10.5281/zenodo.3348739.

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Abu Nasr Al-Farabi, who lived in the ninth century, left a valuable heritage for Islamic thinkers after him. In the framework of his metaphysics, he developed a theory of emanation describing the origin of the material universe. Ten intellects or intelligences are coming in succession from the First Being, and, from each of them, a sphere of the universe is produced. The first intellect created the outermost sphere and a second intellect. From this second intelligence, the sphere of the fixed stars and a third intellect had been generated. The process continues, through the spheres of the plan

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20

Popa, Mihai. "Asupra conceptului de dogmă la Lucian Blaga." Studii de istorie a filosofiei românești 2024, no. 20 (2024): 91–100. https://doi.org/10.59277/sifr.202420.06.

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The meaning Blaga assigns to dogma implies a logical impasse and a transcendent solution. The intellect is often confronted with choices that appear contradictory when it directs its efforts toward providing abstract meaning to ontological significances that exceed its sphere of applicability. In Blaga's view, dogma represents any intellectual formula that, in radical disagreement with understanding, posits a transcendence of logic, thereby coming into conflict with the usual functions of the intellect. Recognizing these crises, the intellect attempts to find methods to resolve the arising ant

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Ehrlich, Cyril. "Probing Intellect." Musical Times 132, no. 1782 (1991): 404. http://dx.doi.org/10.2307/965914.

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Quinn, James Brian, Philip Anderson, and Sydney Finkelstein. "Leveraging intellect." Academy of Management Perspectives 10, no. 3 (1996): 7–27. http://dx.doi.org/10.5465/ame.1996.9704111471.

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Quinn, James Brian, Philip Anderson, and Sydney Finkelstein. "Leveraging intellect." Academy of Management Perspectives 19, no. 4 (2005): 78–94. http://dx.doi.org/10.5465/ame.2005.19417909.

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Shover, Neal. "Torrential intellect." Global Crime 11, no. 3 (2010): 346–49. http://dx.doi.org/10.1080/17440572.2010.490643.

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Bloom, James D. "Hollywood Intellect." Canadian Review of American Studies 34, no. 3 (2004): 233–48. http://dx.doi.org/10.3138/cras-s034-03-02.

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Rowan, John. "The Intellect." Journal of Humanistic Psychology 31, no. 1 (1991): 49–50. http://dx.doi.org/10.1177/0022167891311004.

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Leaming, Allison. "Mergent Intellect." Charleston Advisor 18, no. 2 (2016): 32–36. http://dx.doi.org/10.5260/chara.18.2.32.

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Wahl, William. "Obama's intellect." New Scientist 203, no. 2715 (2009): 25. http://dx.doi.org/10.1016/s0262-4079(09)61776-0.

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Moran, Jamie. "Beyond Intellect." Self & Society 23, no. 1 (1995): 20–23. http://dx.doi.org/10.1080/03060497.1995.11085511.

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Alecia Singletary, Kimberly. "Interdisciplinary intellect." Arts and Humanities in Higher Education 11, no. 1-2 (2011): 109–19. http://dx.doi.org/10.1177/1474022211427363.

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This article explores the role of the Humanities, Arts, Science, and Technology Advanced Collaboratory (HASTAC) in facilitating and encouraging a collaborative community of junior and senior scholars on issues of technology and humanistic learning. As a result of its emphasis on collaboration and discussion, HASTAC encourages a form of collective intelligence that can serve as a model for future iterations of online communities formed to address problems and highlight advances in teaching and technology. Written from the perspective of a graduate student who also is a HASTAC scholar, the artic

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Virno, Paolo. "General Intellect." Historical Materialism 15, no. 3 (2007): 3–8. http://dx.doi.org/10.1163/156920607x225843.

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AbstractAs part of the Historical Materialism research stream on immaterial labour, cognitive capitalism and the general intellect, begun in issue 15.1, this articles explores the importance of the expression 'general intellect', proposed by Marx in the Grundrisse, for an analysis of linguistic and intellectual work in contemporary capitalism. It links the notion of general intellect to the crisis of the law of value, the political significance of mass intellectuality, and the definition of democracy in a world where knowledge is a productive force in its own right.

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Byrne, Richard W. "BRUTE INTELLECT." Sciences 31, no. 3 (1991): 42–47. http://dx.doi.org/10.1002/j.2326-1951.1991.tb02307.x.

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Haldane, John. "Rational and Other Animals." Royal Institute of Philosophy Supplement 41 (September 1996): 17–28. http://dx.doi.org/10.1017/s1358246100006020.

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The soul has two cognitive powers. One is the act of a corporeal organ, which naturally knows things existing in individual matter; hence sense knows only the singular. But there is another kind of power called the intellect. Though natures only exist in individual matter, the intellectual power knows them not as individualised, but as they are abstracted from matter by the intellect's attention and reflection. Thus, through the intellect we can understand natures in a universal manner; and this is beyond the power of sense. (St Thomas Aquinas, Summa Theologiae, Ia, q. 12, a. 4; responsio.)

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OP, Paul D. Hellmeier. "Der Intellekt ist nicht genug. Das proklische „unum in nobis“ bei Berthold von Moosburg." Philosophisches Jahrbuch 126, no. 2 (2019): 202–26. http://dx.doi.org/10.5771/0031-8183-2019-2-202.

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Abstract. In his commentary on the Elementatio theologica of Proclus, Berthold von Moosburg claims that the Proclean supersapientia is superior to Aristotelian metaphysics because it has a cognitive principle that is superior to the intellect. This unum in nobis also establishes a cognitive habitus, which consists in the union with the divine. This article shows how Proclean science leads to deification and to what extent it is the expression and conscious realization of deification. Examining the relationship between the “one in us” and the intellect, it becomes clear that Berthold does not e

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Mudin, Moh Isom, and Andin Desnafitri. "Al-Attas on Intelect and It’s Relevance to The Islamization of Knowledge: Sufism philosophical Approach." Khatulistiwa 9, no. 2 (2020): 5–19. http://dx.doi.org/10.24260/khatulistiwa.v9i2.1479.

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The intellect has two aspects such as cognitive or theoretical intellect (‘alimah) and active or practical intellect (‘amilah). This cognitive intellect have four aspect such as material intellect (al-‘aql al-hayulani), possible intellect (al-‘aql al-mumkin) or possessive intellect (al-‘aql bi’l malakah) or intellect in action (al-‘aql bi’l-fi’l), potential intellect (al-‘aql al-quwwah), and acquired intellect (al-‘aql al-mustafad) called by the holy spirit (al-ruh al-Quds). the intellect function as the aspect of soul such as the vegetative (al-nabatiyyah), the animal (al-hayawaniyah) and the

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Efremova, Natalia V. "The Islamization of Aristotelism in the Metaphysics of Ibn Sina." RUDN Journal of Philosophy 24, no. 1 (2020): 39–54. http://dx.doi.org/10.22363/2313-2302-2020-24-1-39-54.

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The article analyzes the activity of the greatest classic of the Islamic philosophy - Ibn Sina (Avicenna, 980-1037), aimed at the revision of Aristotelianism, mainly in terms of its synthesis with Islamic monotheism. Preferential attention is paid to the metaphysical section of Avicennian multivolume encyclopedia “The Healing” (c. 1020-1027). Instead of Aristotelian God / the Prime Mover as the final cause, which serves as the source of the movement of the world, Avicenna establishes God / Necessary Being, who acts as the Giver of being. Developing the ontological foundation of creationism, i.

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Eden, Lynn. "Charles Thorpe.Oppenheimer: The Tragic Intellect.:Oppenheimer: The Tragic Intellect." American Historical Review 113, no. 2 (2008): 530–31. http://dx.doi.org/10.1086/ahr.113.2.530.

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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

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Mouflier, Camille. "L’articulation des chapitres 19 et 20 du traité VI, 2 [43] de Plotin. La priorité du genre sur ses espèces." Elenchos 44, no. 1 (2023): 153–71. http://dx.doi.org/10.1515/elen-2023-0006.

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Abstract Chapter 20 of Plotinus’ treatise VI, 2 [43] has received particular attention because it seems to deal with the Intellect. However, the connection of this chapter with chapter 19 is problematic insofar as the latter deals with the ways in which species are generated by the first genera. Our aim will be to show that chapter 20 can only be understood in the light of the notion of genus. More precisely, Plotinus’ aim in this chapter is to demonstrate the priority of the genus over its species by means of the theory of double activity. In order to demonstrate this point, the notion of Int

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Crystal, Ian. "Plotinus on the Structure of Self-Intellection." Phronesis 43, no. 3 (1998): 264–86. http://dx.doi.org/10.1163/156852898321119731.

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AbstractIn this paper, I argue that Plotinus offers us a new and interesting account of self-intellection. It is an account which is informed to some extent by a dilemma that Sextus Empiricus raised about the intellect being to apprehend itself. The significance of Sextus' dilemma is that it sets out the framework within which such a cognitive activity is to be dealt with, namely the intellect must apprehend itself qua part or qua whole, both of which according to him are impossible. Plotinus, I think, successfully gets around this dilemma and is able to explain how the intellect can think its

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De Koninck, Thomas. "Reflexions sur l'intelligence." Études maritainiennes / Maritain Studies 4 (1988): 55–67. http://dx.doi.org/10.5840/maritain198847.

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Jacques Maritain's concern for the intellect and everything it implies is evident everywhere in his work from the very outset It would be presumptuous and in any case impossible to sketch in one short talk even an outline of such a fundamental theme of his thought or indeed of philosophy. Still, it has become probably more vital today than ever before to awake to what intellect means. This brief paper attempts merely to indicate a few questions worth pursuing anew in the spirit both of Maritain and the chief sources of his thought on the matter. The questions include the following. Why invaria

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Roberge, Michel. "La génération des Idées dans la Paraphrase de Sem (NH VII, 1)." Articles spéciaux 70, no. 1 (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 l

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Zembrzuski, Michał. ""Homo non est intellectus". Aquinas about relation between soul and intellect." Studia Philosophiae Christianae 53, no. 4 (2019): 75. http://dx.doi.org/10.21697/2017.53.4.04.

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Guyomarc’h, Gweltaz. "Alexander of Aphrodisias and the Active Intellect as Final Cause." Elenchos 44, no. 1 (2023): 93–117. http://dx.doi.org/10.1515/elen-2023-0004.

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Abstract In his own De anima, Alexander of Aphrodisias famously identifies the “active” (poietikon) intellect with the prime mover in Metaphysics Λ. However, Alexander’s claim raises an issue: why would this divine intellect come in the middle of a study of soul in general and of human intellection in particular? As Paul Moraux asks in his pioneering work on Alexander’s conception of the intellect, is the active intellect a “useless addition”? In this paper, I try to answer this question by challenging a solution according to which the active intellect would intervene directly with the materia

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Quintana, Francisco. "Beyond "General Intellect"." Athenea Digital. Revista de pensamiento e investigación social 1, no. 7 (2005): 148. http://dx.doi.org/10.5565/rev/athenead/v1n7.187.

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Rappe, Sara. "Plotinus on Intellect." Ancient Philosophy 30, no. 2 (2010): 462–65. http://dx.doi.org/10.5840/ancientphil201030247.

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Traynor, Desmond, Des Traynor, Dermot Healy, and Blánaid McKinney. "Intellect and Feeling." Books Ireland, no. 236 (2000): 356. http://dx.doi.org/10.2307/20632216.

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Ovan, Sabrina. "Q’s General Intellect." Cultural Studies Review 11, no. 2 (2013): 69–76. http://dx.doi.org/10.5130/csr.v11i2.3659.

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I would claim that the main feature of the general intellect, in all its forms, is its indeterminacy. Neither defining individuality nor a specific group, the general intellect represents a sort of passage between the singular and the multitude. Until now, the discussion of the concept of the general intellect has been the prerogative of economists, sociologists, philosophers and historians. I intend to demonstrate how this notion has also influenced the literary field, and, in particular, how the general intellect is an active element in the narration of Q, the novel written in 1999 by the wr

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Novakovskaia, Iuliia Vadimovna. "Intellect or Money." Moscow University Pedagogical Education Bulletin, no. 3 (September 30, 2016): 3–14. http://dx.doi.org/10.51314/2073-2635-2016-3-3-14.

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Possessing intellect and, hence, the capability of critically analyzing information, each person alone durante vita and the whole humankind throughout its existence extend and improve the knowledge system. Any individual should not be a small empty-headed screw in the global financial system. An individual should be well-rounded, which is impossible in the absence of good education combined with the historical memory and cultural heritage of the nation. Destroying the educational system means destroying the state and finally completely demolishing the civilization.

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Kunkel, Patrick. "Intellect vs. Creativity." Music Educators Journal 79, no. 7 (1993): 6. http://dx.doi.org/10.2307/3398605.

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