Sentence examples for a universal intellect from inspiring English sources

Intellect is the sphere of real being, identified with the Platonic Forms, which are the thoughts of a universal intellect.

In some aspects of Averroës's theory of a universal human Intellect combined with the Stoic-Aristotelian principle that all humans are by nature citizens of one city, he found the basis of the Germanic empire (the Holy Roman Empire), seeing it as the one polity (civilitas) for the whole human race.

Continuing on this Platonic move away from Aristotle, Ibn Gabirol's main talk of "substance" refers, contra Aristotle, to "simple substances," by which he means the Neoplatonic Universal Intellect and Soul(s), each understood by Ibn Gabirol as a joining of spiritual matter to spiritual form, and each devoid of any of the 9 categories plaguing the "lower" corporeal (i.e. Aristotelian) substance.

Against Avicenna's determinism, he held that God "voluntarily" created the world, and he opposed those proponents of Aristotelianism who taught that man's conceptual powers are one with the single, universal intellect.

That universal intellect, for all its ontic priority, is the last of the four intellects that Farabi formally discusses in the treatise.

In this sense, the spiritual simples are primarily not the forms (as we might expect in Plato), but (in Neoplatonic spirit) the Universal Intellect and Soul.

For the Neoplatonist, as for Ibn Gabirol, the focus on the form is replaced (or amplified) by the focus on the Universal Intellect that contains all forms (simultaneously, in potency, as one nested in the next).

Though it should be noted that the Psalms verse needn't strictly be taken as describing God as a fountain of life (rather, a fountain of life is said to be "with" Him); as it applies to Ibn Gabirol's own thought, we might suggest that within the context of Neoplatonic cosmology, "fountain of life" might refer not to God but to the universal intellect, God's "first creation".

As described, there is a parallel between the activity of memory and that of the intellect in habitu as developed by Alexander of Aphrodisias, for both retain the essential notions that form respectively the previously apprehended contents of a given particular percept (the role of memory) or of a universal concept (the intellect in habitu).

Wyclif takes a resolutely realist stand, as his formulation and division of supposition (where simple supposition is described as that possessed by a term in relation to a universal outside the intellect and personal supposition as that possessed by a term in relation to one or more individual) make evident.

Beyond the individual intellect there lies a universal (though Farabi does not call it such) Active (or Agent) Intellect (al-'aql al-fa'âl).