In antiquity commentators traditionally referred to this intellect as the active (or productive) intellect, nous poiêtikos.
What all the Neoplatonic commentators took for granted is that the productive intellect introduced in De anima 3.5 is part of the individual human soul.
Among the ancient authors who held the view that Aristotle denied any kind of immortality for the individual human soul we find Alexander of Aphrodisias, who famously identified the productive intellect of De anima 3.5 with the first mover.
Where is the rich intellect of debate?
The question, then, is whether the eternal life of this productive and active intellect is enough to ensure survival after death for the individual human soul.
That is, it hones your natural skills of discernment and intellect to productive thought and the creative application of knowledge.
One common arrangement is that of eight productive forms of prakriti (the unmanifest, intellect, egoism, and five fine elements: sound, smell, form or colour, taste, and touch) and 16 modifications (five organs of perception, five organs of action, mind, and five gross elements: ether, earth, fire, water, and air), and purusha (person).
In one of the most intriguing and hotly debated passages of ancient philosophy, De anima Book 3, chapter 5, Aristotle introduces the notion of a kind of intellect that he describes as productive and active, and this kind of intellect, according to him, is not only separable from the body but is "alone immortal and eternal".
He was fortunate to have lived a full, active and productive life, as he wished to live it, with his vibrant intellect and strong will intact and the welfare of his close-knit and loving family always uppermost in his mind.
Hate reason and intellect.
The man represents intellect.
