Sentence examples for finite intellect from inspiring English sources

The subjectivists accordingly claim that attributes are what the finite intellect perceives of substance as if constituting its essence.

At the same time, there are interpreters who claim it is the finite intellect that perceives the attributes while there are infinitely many attributes (Wolfson, 1934, 226).

If, on the other hand, one holds that it is the finite intellect that conceives the attributes, and it only conceives Thought and Extension, then these are the only two attributes there are.

The second objection is that this interpretation seems irreconcilable with those places in the text where Spinoza identifies the attributes and God (cf. 1P4, 1P19 and 1P20Cor).. Again, as projections of the finite intellect, the attributes do not properly pertain to the substance, and therefore cannot be identical to it.

These two principal avenues stem from some important ambiguities in the definition of "attribute": "By attribute I understand what the intellect perceives of substance as constituting its essence" (1D4).[12] The first term that is ambiguous is "intellect," since it can refer either to the finite intellect or the infinite one (cf. diagram in Section 1).

But human beings have finite intellects.

Thus a finite, created intellect can know the natural future with certainty.

What it is for a finite mind to clearly and distinctly perceive X is for its intellect to have a clear and distinct idea of X and for its will to affirm X, but while the intellect is presenting this clear and distinct idea, the will cannot stop affirming it to turn its attention to something else.

The finite I (the intellect) cannot be the ground of its own passivity.

In principle, much of human knowledge is a priori and demonstrable by pure reasoning, but in practice, because the human intellect is finite, it is necessary to rely on experience to confirm these propositions when rational proof is beyond reach.

In this respect Maimon revives the Leibnizian notion that there is not a difference in kind, but only in degree, between a finite and an infinite intellect.