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8, says, "The intellect is what makes universality in things," and Avicenna says the same in his Metaphysicae V, cap. 2. Although this nature understood in the intellect has the notion of a universal in relation to things outside the soul (because it is one likeness of them all), as the nature has existence in this intellect or in that one, it is a certain particular understood species".
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But note, also, that Aquinas holds that all final causality must be governed, indirectly or not, by an intellect (Wippel 2000, p. 412); in the case of a good number of the final causes in the world, this intellect would be God's.
In virtue of this intellect, a human being becomes God-like (De anima 3.3.11) (Hasse 1999; de Libera 2005, 325-327).
From this intellect, in turn, emanates a series of intelligences, the lowest of which is the active intellect.
The mode of the existence of things in this simple intellect is known as 'the thing (or fact) itself' (nafs al-amr) or the immanent object.
When this happens, this intellect enters in us from without: "this is the intellect from without which comes to be in us and is imperishable" (Alexander, DA 90.19 20).
Since the nature in the intellect has this relation to each individual, the intellect invents the notion of species and attributes it to itself.
The empire was firmly embedded in the intellect of its subjects.
It stays in the intellect.
So it resides in the intellect.
The universal, according to Thomas, is a natura communis, which has existence only in the intellect.
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Justyna Jupowicz-Kozak
CEO of Professional Science Editing for Scientists @ prosciediting.com