Something of Platonism, nonetheless, survived in Aristotle's system in his beliefs that the reality of anything lay in a changeless (though wholly immanent) form or essence comprehensible and definable by reason and that the highest realities were eternal, immaterial, changeless self-sufficient intellects which caused the ordered movement of the universe.
One would have to say that the will's infallibly choosing in accordance with the deliverances of the intellect is a fact whose truth is independent of God's will, while also saying that the deliverances of the intellect provide a sufficient reason for the will's choice.
Conversely, it might be claimed that if the infinite intellect perceives only two attributes, there must be a sufficient reason why there are only two, and why they are Thought and Extension and not other attributes.
The definition of intuitive apprehension states that such an apprehension must be sufficient for the intellect to make a judgment about the existence of the object.
The fact that the present object in question has been "sensed" ought to be sufficient for the intellect to feel confident that such an object exists.
For a perfect knowledge of something it is sufficient that our intellect is able to single out the object in question against others by means of a proper concept.
Regarding this proof he states that it is sufficient to incline the intellect to assent, but he also acknowledges that it is still able to be doubted by "shameful adversaries" (LS II:121; OO I, d. 2, a. 1).
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.
Only those with disciplined and educated intellects, Dr. Damasio writes, could accumulate sufficient knowledge and reason to put their intuitions to constructive use.
"Unfortunately, intellect and work ethic are not sufficient qualifications for a cabinet secretary".
