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Статті в журналах з теми "Human intellect"

Автор: Grafiati

Опубліковано: 3 червня 2025

Оновлено: 31 липня 2025

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1

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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Анотація:

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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2

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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3

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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4

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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5

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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6

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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7

Hennig, Boris. "AVICENNA ON HUMAN SELF-INTELLECTION." Arabic Sciences and Philosophy 32, no. 2 (2022): 179–99. http://dx.doi.org/10.1017/s0957423922000029.

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AbstractI argue that Avicenna allows for at least one case where we can intellectually grasp a particular individual as such: Each human intellect can intellect itself as numerically this one intellect without relying on any general notion or concept. This is because humans can retain their individuality when separated from their bodies. I discuss passages in which Avicenna appears to affirm and deny that humans can intellect themselves. I conclude that in contrast to the self-awareness that Avicenna showcases in his “floating human” thought experiment, human self-intellection is a rare achiev

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8

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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Анотація:

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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9

Griffen, L. O., and N. O. Ryzheva. "Artificial intelligect and human nature." Studies in history and philosophy of science and technology 32, no. 1 (2023): 3–18. http://dx.doi.org/10.15421/272301.

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The article presents the main transformational processes of scientific understanding of the role and interaction of «artificial» and «natural» intellect. The aim of the work is to analyze and summarize the most promising results of modern scientific research in the context of supporting the priority of solving «intellectual» problems by «natural intellect» and the role of «artificial intellect». Attention is drawn to the specifics of the artificial intellect functioning, which is significantly limited by the fundamental incompleteness of semantic information and the absence of axiological info

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10

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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11

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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12

Zahra, Fatima Tuz, та Dr Muhammad Ghayas. "معطلاتِ عقل کی معاصر صورتوں کا تجزیاتی مطالعہ". Al-Irfan 8, № 16 (2023): 153–72. http://dx.doi.org/10.58932/mulb0023.

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Intellect is the best gift of Allah to man, and this is the blessing due to which a man has been distinguished from other creatures. That is why Allah has been emphasized in the Islamic Shari'ah for the protection and nourishment of the human intellect. The Shari'ah has prohibited all such things which can suspend and affect the intellect of man and affect the understanding of man and spoiling the ultimate end. For instance, following other religions, illusions and superstitions, anger, anxiety, suspicion and self-desires are prohibited. Similarly, the excessive use of the Internet also negati

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13

Ebstein, Michael. "The Human Intellect: Liberation or Limitation?" Journal of Sufi Studies 8, no. 2 (2020): 198–233. http://dx.doi.org/10.1163/22105956-bja10004.

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Abstract The article discusses various attitudes towards the human intellect (ʿaql) in classical Islamic mysticism, as reflected in key mystical writings composed from the third/ninth century to the rise of Ibn al-ʿArabī in the sixth/twelfth. It begins by presenting the basic challenge that the concept of ʿaql posed for the mystics of Islam and then proceeds to analyze diverse approaches to the intellect in works that were written in both the east (mashriq) and the west (al-Andalus). Special attention is given to the impact of Neoplatonism on mystical attitudes towards the intellect. The concl

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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

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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16

Mitchell, Kevin J. "Genetic entropy and the human intellect." Trends in Genetics 29, no. 2 (2013): 59–60. http://dx.doi.org/10.1016/j.tig.2012.11.010.

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17

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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18

González, Orestes J. "Tomás de Aquino: la aprehensión del acto de ser (II)." Anuario Filosófico 24, no. 1 (2018): 139–51. http://dx.doi.org/10.15581/009.24.29987.

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From explicit pronouncements in the writings of Aquinas, this artide elaborates on how the apprehension of the act of being is accomplished in the human intellect trough its natural habit, the intellectus principiorum. The basic conclusión states that direct (non discursive) reception of truth is implied in the apprehension of the actuality of extramental things.

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19

Taylor, Richard C., and Herbert A. Davidson. "Alfarabi, Avicenna, and Averroes, on Intellect: Their Cosmologies, Theories of the Active Intellect, and Theories of Human Intellect." Philosophical Review 106, no. 3 (1997): 482. http://dx.doi.org/10.2307/2998415.

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20

Rowson, Everett K., and Herbert A. Davidson. "Alfarabi, Avicenna, and Averroes on Intellect: Their Cosmologies, Theories of the Active Intellect, and Theories of Human Intellect." Jewish Quarterly Review 86, no. 3/4 (1996): 488. http://dx.doi.org/10.2307/1454933.

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21

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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22

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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23

Kleven, Terence. "Alfarabi, Avicenna, and Averroes on Intellect: Their Cosmologies, Theories of the Active Intellect, and Theories of Human Intellect (review)." Journal of the History of Philosophy 33, no. 1 (1995): 168–70. http://dx.doi.org/10.1353/hph.1995.0001.

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24

Rofiqul Islam, Md, та Mohammad Mahdi Gorjian. "The Interplay or Opposition Between Reason and Love in the Thought of Sadr al-Dīn Qūnawī and ʿAllāmah Ṭabāṭabāʾī". Metafizika Journal 8, № 1 (2025): 173–204. https://doi.org/10.33864/2617-751x.2025.v8.i1.173-204.

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The human being is a multi-faceted entity, and within the spiritual realm, two primary centers govern: the center of reason (ʿaql) and the center of love (ʿishq). Human beings possess the faculty of thought, which, through reason, discerns truth from falsehood in the domain of theoretical and epistemic inquiry and fulfills practical functions in the domain of action. Love, however, arises from the human inclination toward ultimate perfection. According to ʿAllāmah Ṭabāṭabāʾī, love constitutes an existential connection between the lover and the beloved, manifesting as an attraction between the

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25

Musa, Duman. "Averroes' Doctrine of Material Intellect in the Long Commentary on the De Anima of Aristotle." Mevzu - Sosyal Bilimler Dergisi 5 (March 15, 2021): 39–66. https://doi.org/10.5281/zenodo.4604660.

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Averroes was fully aware of the fact that Aristotle’s account of intellect as propounded in <em>De Anima</em> was incomplete. This meant that the key facet of Aristotle’s thought was fraught with gaps. Averroes made repeated attempts in his commentaries on <em>De Anima</em> to fill the gaps. The problem for Averroes was this: “if human beings are enmattered entities, how will anything more than sense perception be possible?” Averroes believes that finally in his <em>Long Commentary on De Anima</em> he has achieved a full and coherent account of thinking and understandin

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26

Dykan, I., and N. Kolotilov. "Artificial Intellect, Radiomics and Radiogenomics." Radiation Diagnostics, Radiation Therapy 12, no. 3 (2021): 34–44. http://dx.doi.org/10.37336/2707-0700-2021-3-4.

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Artificial intellect (AI) is a complex of technological solutions that allows simulating human cognitive functions (including self-learning and finding solutions without a predetermined algorithm) and obtaining, when performing specific tasks, results comparable, at least, to the results of human intellectual activity. The most promising area of AI in medicine, in which technologies have achieved obvious success and are already being actively applied, is the analysis of diagnostic images (X-ray, MRI, CT, PET, SPECT): detection, recognition and identification of various pathologies on them. The

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27

Reece, Bryan C. "Colloquium 1: Theophrastus on Intellect in Aristotle’s De Anima." Proceedings of the Boston Area Colloquium in Ancient Philosophy 38, no. 1 (2024): 1–27. https://doi.org/10.1163/22134417-00381p02.

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Abstract Aristotle’s cryptic De Anima III 5 has precipitated an enormous volume of commentary, especially about the identity of what has come to be known as active intellect and how it relates to potential intellect. Some take active intellect to be the prime mover of Metaphysics Λ, others a hypostatic or cosmic principle (for example, an ideal Intellect, intellect associated with the tenth celestial sphere, etc.), and others a faculty, potentiality, or power of the human soul that is distinct in function, office, or operation from potential intellect. But a very different, ontologically light

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28

Barinova, N. V., and V. R. Barinov. "Digital Economy, Artificial Intellect, Industry 5.0: Today’s Challenges." Vestnik of the Plekhanov Russian University of Economics, no. 5 (October 7, 2022): 23–34. http://dx.doi.org/10.21686/2413-2829-2022-5-23-34.

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The present day development of digital economy is closely connected with achievements in the field of artificial intellect. The article analyzes key approaches to investigation of the terms ‘strong artificial intellect’ and ‘weak artificial intellect’ that were introduced to academic literature by different researchers. The principle content of the article deals with problems of artificial intellect in Russian and overseas economy. The authors demonstrate the key lines of using artificial intellect that are necessary for today’s life. These lines include medicine, navigation, agriculture, reta

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29

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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MUÑIZ, Vicente. "La iluminación y el entendimiento agente en san Buenaventura." Revista Española de Filosofía Medieval 9 (October 1, 2002): 81. http://dx.doi.org/10.21071/refime.v9i.9340.

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The author analizes saint Bonaventure's theory of illirnination and the active intellect. The Franciscan saint considers that illumination is a metaphysical doctrine, and the active intellect is not God, but it is the light of the human soul.

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31

Muhammad Saifullah Samsul, Ahmad Rosli Mohd Nor, Dziauddin Sharif, and Mohammad Fahmi Abdul Hamid. "Conceptualizing Ibn Khaldun's Thought Strategy In Student Career Planning." Environment-Behaviour Proceedings Journal 10, SI30 (2025): 41–46. https://doi.org/10.21834/e-bpj.v10isi30.6877.

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Career planning, integral to both worldly success and spiritual fulfillment, shapes individuals' paths toward becoming better Muslims. Aligning career choices with Islamic teachings ensures prosperity and ethical integrity. This study integrates Islamic ideals into career planning, drawing insights from Ibn Khaldun's philosophy, particularly from his work "al-Muqaddimah". Document analysis reveals Ibn Khaldun's four levels of human intellect: holistic understanding, evaluative intellect, analytical intellect, and discerning intellect. It provides career navigating and aiding students in crafti

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32

Schmidt, Albrecht. "Augmenting Human Intellect and Amplifying Perception and Cognition." IEEE Pervasive Computing 16, no. 1 (2017): 6–10. http://dx.doi.org/10.1109/mprv.2017.8.

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33

Huzum, Otilia. "From Intellect to Feeling." Theatrical Colloquia 8, no. 1 (2018): 269–75. http://dx.doi.org/10.2478/tco-2018-0007.

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Abstract The basis of the progressive functioning of the human beings lays in these two fundamental components: the intellect and the affective part. They cannot be separated, but they converge towards the same goal, although they are not in absolute mutual subordination. Extrapolating on the idea of the actor, we can say that the starting point for the artistic creation is represented by thought, imagination and improvisation; all of them accomplished in a systematically designed organization, with the aim of alterity appearing. The character is brought to life through the body of the actor,

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Iftikhar Ahmad and Sharafat Ali. "Cybernetics and Human Intelligence: A Case Study of the Variable Man by Philip K. Dick." Social Science Review Archives 2, no. 2 (2024): 1056–63. http://dx.doi.org/10.70670/sra.v2i2.155.

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The paper tries to show the line of demarcation between man and posthuman with regards to their intellect and bodily simulation. Man is man; machine can’t replace him. Robots, cyborgs and ultrasonic technological artifact can’t be a substitute to human intellect. Human intellect can be transferred and downloaded like some data but human consciousness is something unique and non-transferable. The novel The Variable Man by Philip K.Dick has been exploited to prove the point. Hayles’s (1999) theory of Posthuman helps to probe the issue of the new form of human identity titled as posthuman. The re

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Das, Madhumita, and P. B. Kar Mahapatra. "LITERARY REVIEW OF THREE HERBS (BRAHMI, SANKHAPUSPI, JATAMANSHI) USE FOR PROMOTION OF MEDHA (INTELLECT)." International Ayurvedic Medical Journal 9, no. 10 (2021): 2450–57. http://dx.doi.org/10.46607/iamj2509102021.

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Health is a complete state of physical, psychological, social, and spiritual well-being. Every human being will reach the ultimate success of their life when they are full of Intellect. So, Ayurveda has been playing a great role in providing health to personal and the public from the very inception of human civilization. From the ancient era, many herbs were mentioned in Ayurveda which help in the promotion of the intellect of human beings. Acharya Charaka has mentioned in Charaka Chikitsa Rasayana Chapter some Medhya Rasayana herbs which help to in- crease our Medha (intellect), Improve Graha

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Judith, Ngihbi. "The Faculties of the Human Person: Metaphysical Perspectives." International Journal of Recent Research in Social Sciences and Humanities 9, no. 3 (2022): 1–12. https://doi.org/10.5281/zenodo.6845142.

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<strong>Abstract:</strong> During the seventeenth century the major cognitive faculties--sense, imagination, memory, and understanding or intellect--became the central focus of argument in metaphysics and epistemology to an extent not seen before. The theory of the intellect, long an important auxiliary to metaphysics, became the focus of metaphysical dispute, especially over the scope and powers of the intellect and the existence of a `pure' intellect. The following general assertion can be drawn that man as a person lives and fulfils himself within the perspective of his transcendence. I

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Foley, Sean, and Jonathan Buttaci. "What is the Most Divine Thing in Us? A Criterion for Interpreting De Anima 3.4–5." Review of Metaphysics 78, no. 3 (2025): 403–43. https://doi.org/10.1353/rvm.2025.a953864.

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Abstract: The authors propose and explore conditions of adequacy for human interpretations of Aristotle’s De anima 3.5. Given the descriptions of that chapter, if the agent intellect is human, then it would be our most godlike capacity or principle, and thus should play a commensurate role in our most godlike activity, contemplation. The receptive intellect of 3.4, however, clearly also plays some essential role in human contemplative activity. The authors apply these constraints jointly in a critical review of representative interpretations.

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Efremova, N. V. "On Intellectual Intention of Falsafa’s Felicitology." Islam in the modern world 20, no. 3 (2025): 93–110. https://doi.org/10.22311/2074-1529-2024-20-3-93-110.

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This publication is intended to be a kind of introduction to the author’s planned translation of a fragment about the comprehension of the separated by the unseparated from the treatise “Long Commentary on Aristotle’s “De anima” written by Ibn Rushd (lat. Averroes; d. 1198). In Falsafa (Muslim peripateticism), the problem of cognition of immaterial substances (especially God and cosmic intellects) by the material, human intellect is of fundamental importance not only for Falsafa’s epistemology, but also for its felicitology, in which the highest happiness of the soul is seen precisely in its c

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Arsyad, M. "Tafsir Ayat-Ayat Neurosains: Telaah Konsep Ulul Albab Dalam Al-Qur’an." Aktualita: Jurnal Penelitian Sosial Keagamaan 14, no. I (2024): 15–27. http://dx.doi.org/10.54459/aktualita.v14ii.670.

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Human beings are the perfect creation of Allah SWT, with perfection residing in their intellect. In addition to their intellect, humans also possess a brain as the central control for all human activities. This article aims to discuss the concept of Ulul Albab from the perspective of Neuroscience. The term Ulul Albab is found 16 times in the Quran, signifying 'people of intellect,' while Neuroscience is the science that studies the human brain. In the Neuroscience literature review, a focus is placed on the prefrontal cortex. The research type and approach in this study take the form of a lite

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Stankovic-Pejnovic, Vesna. "General intellect and cognitive capitalism." Theoria, Beograd 67, no. 3 (2024): 63–85. http://dx.doi.org/10.2298/theo2403063s.

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According to Marx, the general intellect is the universal work of the human spirit or the objectified power of knowledge which includes formal and informal knowledge, the ability to abstract, connect and tend to self-reflexivity, psychic, emotional energy, imagination, ethical tendencies, mentalities, language, creativity. The general intellect is, according to Marx, the main pillar of production and wealth and becomes a transformative agent of society; this term includes new, technologically enabled abilities of cognitive work as a collective, social creation created by accumulated knowledge

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Umar, M. Suheyl. "Transcendental chaos and the Problem of Human Rights Power and Peace (Shakti and Shanti) shall blend in the hymns the Votary sings For from love comes salvation (mukti) to all earth’s living things." Znakovi vremena XXVI, no. 96-97 (2023): 65–74. http://dx.doi.org/10.62125/2303-6826.2023.26.96-97.65.

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What is intellect? Why are our contemporary education and research methodologies not sound enough to impart enlightenment? And how is this lack of character directly connected to the problem of human rights in our age? The author has covered various dimensions of the ongoing crises around the world and has offered substantial suggestions for the resolve. The author argues that no pre-modern age had turned its back on transcendence in the systematic way that characterized modernity. All our human rights are protected within the bounds of intellect and through transcendence ensured. Once we are

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Casanova, Carlos A. "El intelecto: potencia del alma, pero separado de la materia." Espíritu 72, no. 166 (2023): 383–408. https://doi.org/10.63534/2938-3994.166.2023.383-408.casanova.

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The paper deals with Aquinas’ critique of the Averroist and Avicennist interpretations of Aristotle, who stated (i) that the human intellect has a passive aspect in which the intelligible species are received, and an active aspect that abstracts the species from matter; and (ii) that those two aspects of the intellect are separate from matter and therefore are not corruptible as the body is. The position of St. Thomas is examined, which solidly concludes that the intellect is a power of the soul separated from matter, and that man is gifted with all the powers necessary to perform his natural

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Wetherick, N. E. "The Evolution of Intellect: A Brief Account." History & Philosophy of Psychology 7, no. 1 (2005): 45–52. http://dx.doi.org/10.53841/bpshpp.2005.7.1.45.

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Organisms depend for their survival on luck and on their capacity to extract predictive rules from their own personal environment to supplement whatever innate response tendencies they were endowed with. This capacity I call “intellect” which is here a technical term applicable to all organisms. To complete the evolutionary project it will be as necessary to show how human intellect evolved from that of lower animal species as to account for human bodily structure in the same terms. The first task of intellect is to extract predictive rules from the environment – this is possible, in principle

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Rasool, Dr Khalid, Dr Hafeez Ur Rehman Rajput та Masood Ahmed Siddiqi. "2. Policy In Resolving Issues ﷺ Holy Prophet’s". Al Khadim Research journal of Islamic culture and Civilization 3, № 2 (2022): 11–23. http://dx.doi.org/10.53575/arjicc.v3.02(22)u2.11-23.

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Allah’s Prophet ﷺ Provided guidance to people for running the affairs of life in the light of Allah’s revelations by using his intellect and wisdom. Holy Prophet ﷺ took very little time for enforcing the injunctions of Allah. He did not leave any aspect of human life unaddressed. Allah revealed not only the Holy Book on himﷺ but he was also bestowed with glorious wisdom. Every Prophet got knowledge from three sources: Wahi, prophethood and intellect. Prophethood has been regard as an ability to differentiate right from wrong, a source of intellect and sometimes education. The knowledge of prop

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Popkova, Elena G., and Bruno S. Sergi. "Human capital and AI in industry 4.0. Convergence and divergence in social entrepreneurship in Russia." Journal of Intellectual Capital 21, no. 4 (2020): 565–81. http://dx.doi.org/10.1108/jic-09-2019-0224.

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PurposeThe purpose of this article is to determine the future proportion and variants of usage of human intellect and artificial intelligence (AI) in entrepreneurship of industry 4.0 that fits social entrepreneurship the most. It could be convergence (simultaneous utilization during the same entrepreneurial processes with the emphasis on unique features by the terms of the competition) or divergence (usage during different business processes by the terms of labor division).Design/methodology/approachThe authors determine the influence of usage of human capital and AI on the efficiency of socia

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Saipova Mavjuda Karimjanovna. "The Philosophical and Ethical Analysis Of The Soul and Purity In The Teachings Of Fazl Ibn Ahmad." Buletin Antropologi Indonesia 2, no. 2 (2025): 6. https://doi.org/10.47134/bai.v2i2.3912.

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This article provides information on the philosophical analysis of the soul and purity according to Fazl ibn Ahmad. The relationship between the soul and purity is discussed in his work “Iddatul Uqul” and “Umdatul Ma’qul” (The Promises of the Intellect and the Foundations of What the Intellect Considers Appropriate). In the process of building New Uzbekistan, the teachings of Rumi, especially the ideas of Fazl ibn Ahmad, remain significant in educating young people to become spiritually sound individuals and in elevating them morally in today’s complex era. Today, the effective use of Fazl ibn

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Efremova, N. V. "On Ibn Bajja’s Philosophical Psychology." Islam in the modern world 20, no. 4 (2025): 73–92. https://doi.org/10.22311/2074-1529-2024-20-4-73-92.

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This article is intended to serve as a kind of introduction to the treatise of the pioneer of the Peripatetic school in Arab Spain — Ibn Bajja (lat. Avempace, d. 1139) — “The Conjunction of the Active Intellect with Man”, the translation of which is published in this issue. The article covers the life and work of the philosopher, highlighting the main concepts of his philosophical psychology: the doctrine of spiritual forms; the proofs for existence of Active intellect (al-‘aql al-fa‘‘āl ); the theory of the conjunction (ittisāl) of human mind with Active intellect, and through it — with God;

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Petrov, Ivan P. "Mind, intellect, and thought(s)." Byzantinoslavica 82, no. 1-2 (2024): 96–128. https://doi.org/10.58377/byzslav.2024.5.

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The aim of this paper is to investigate the Medieval (South) Slavonic reception of Greek vocabulary relating to certain noetic terms (i.e. ‘mind’, ‘intellect’, ‘thought’). This lexical layer was particularly important for parts of the Patristic literature such as the monastic writings. Its diachronic semantic development is interesting not only because it relates to anthropological understandings of the human being, but also because of its relations to classical and post-classical Greek thought and its reception in the Christian milieu. The paper tries to outline the reception of these ideas t

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Campbell, Gardner. "Education, Information Technologies, and the Augmentation of Human Intellect." Change: The Magazine of Higher Learning 38, no. 5 (2006): 26–31. http://dx.doi.org/10.3200/chng.38.5.26-31.

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Nevitt, Turner C. "Thomas Aquinas On The Immateriality Of The Human Intellect." American Catholic Philosophical Quarterly 96, no. 4 (2022): 660–63. http://dx.doi.org/10.5840/acpq2022964264.

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