In the first case, the material singular is the direct and sufficient object of the intellect, insofar as elementary thought, like common sense and imagination, is directed exclusively towards individuals, both substantial and accidental.
So, although that which is predicable of several singulars is nothing but the common nature as such, considered absolutely, still, that it is predicable pertains to the same nature only on account of being conceived by the abstractive intellect, insofar as it is a concept of the mind.
Finally, the universal is the object of the intellect by exclusion insofar as the intellect is the only faculty capable of knowing it.
Consequently, it is a being with respect to itself, true as ordered to the intellect, and good insofar as it actively overflows into something beyond itself".
Insofar as this Intellect comprehends the forms of everything that exists or occurs within our world, it is also capable of communicating what it knows, either partially or completely, in the form of intellectual illuminations (the aforementioned "light") to any individual whose material intellect is suitably prepared to receive it.
In an empirical synthesis, such as, 'red line', the predicate is merely an arbitrary determination insofar as our intellect does not decipher any internal connection and dependence between the subject and the predicate (and since we can easily imagine other subjects having the same predicate) (GW II, 92 3 | VT 92 3).
Insofar as persons desire things other than what Intellect desires, they desire things that are external to themselves.
Suarez distinguishes between being as the first object of the intellect and being as the proper subject of metaphysics: "being insofar as it is real being".
Insofar as the appetite is moved by the judgment of intellect, we call it the will.
For in the order of things intellect comes immediately after God and is a mirror of divine omnipotence insofar as it is the universe of beings in the order of knowing; as God can create the totality of beings, the intellect can reflect or reproduce this totality, including God himself, as ideas.
Spinoza's God is an "infinite intellect", (Ethics 2p11c) all knowing, (2p3) and capable of loving both himself and us, insofar as we are part of his perfection.
