Desire is then unified in the self by its relation to intellect which ensures that no object of understanding would be what it is without the presence of Desire, and vice versa (PE: 130).
Again, mindful of the Empedoclean tie-in and of his Hebrew terminology of "yesôd" (foundation), we are looking at something quite sublime, a reality which sits, as it were, directly outside of God prior even to Intellect, which he likens to a Divine Throne (see Fons Vitae 5.42, p. 335, lines 23 4), and which he correlates to the more essential (and hidden) reality of God.
According to this interpretation, if God limits himself by creating both a contingent future and a human faculty of acting in accordance with universal necessity (or of not acting at all), this amounts to a sort of freedom, since we can decide whether or not to attune our practical activities to the Intellect which reflects the order of reality (Ramberti, 80 81).
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For this reason, I do not think that in this first edition they have quite managed to reach the claim to test the intellect, which after all was the original premise.
This applies to the active intellect, which is an essential feature of all human intellects, and to the immaterial movers of the cosmos described in Metaphysics, Book Lambda.
Bacon notes that these sciences are active and operative but concerned "…with artificial and natural works which refer to the speculative intellect, and they are not concerned with those things which refer to the practical intellect, which is called practical because it exercises operations of good and evil" ([RBMP], 3).
This union was conceived as the final stage in an intellectual ascent beginning with the impressions of sense objects that consist of form and matter and rising through a hierarchy of spiritual forms (i.e., forms containing less and less matter) to the Active Intellect, which is an emanation of the deity.
We learn desperately little of the times that created him, the unique, late-twentieth-century blend of privilege, surrealism, technology and playfulness of intellect which had to exist to allow a grown man to spend days in a sound studio arguing how to synthesise the sound of a whale hitting the ground at 300 miles an hour.
Thus, reason should endeavor to elevate itself to the level of the Intellect, which is distinguished by a much higher degree of unity than the mere ordinary use of reason is capable of.
The intellect as well, therefore, in order to pass from potency to act, needs an active intellect which is always in act and never in potency.
