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Agostino Nifo De intellectu by Leen Spruit

By Leen Spruit

In 1503, Nifo released De intellectu, the key paintings of his early profession, bearing on questions of philosophical psychology. in accordance with a close evaluate of the perspectives of his predecessors, Nifo during this paintings provided an research of the most problems with Peripatetic noetics, particularly beginning and immortality of the mind or rational soul, its relation to the physique, its harmony and components, the speculative mind, and highbrow beatitude. right here the 1554 variation is reproduced. The advent is via an in depth analytical precis of the contents of the paintings. The Appendix incorporates a chronology of Nifos lifestyles and works, and an entire index of the chapters of De intellectu.

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Formulation of solutions and their proof, then the solutions destroyed by the Averroists), book III, chs. – (Siger’s position explained and challenged with twenty-seven arguments), book III, chs. – (solution of doubts against Averroes’ position and the ready destruction of the latter), book V, ch. – (the solution of all doubts on Averroes’ position). 145 Nifo , fol. v: “Rationalis enim anima corpus vivificat necessitate naturae, non simpliciter sed ex suppositione, quemadmodum et Deus secundum nos necessitate ordinis naturae etiam animam rationalem praebet corpori in Deo, ut sequatur complementum naturae.

For the mortality of the intellectual soul: a physical agent which can deprive a form of its operation (note that the body blocks the mind’s rational activity in drunkenness and illness), should be viewed as capable to generate this form. 158 Finally, Nifo develops some remarkable thought experiments. In particular the one expounded in ch.  of book V, functional in the demolition of the doctrine of the intelligible species, merits some attention. 160 . Fortune of De intellectu As said before, Nifo’s books were frequently reprinted during the sixteenth century.

In other words, he accepted the species only for reasons of philosophical conformism. And this explains why, in the final chapters, Nifo argues for an identification of species and cognitive act. At the outset of book VI, the ‘state’ or the felicity of the human soul is qualified by Nifo as an honorable, appetitive, and difficult topic. After a summary discussion of the opinions of those who entertain the mortality of the soul, the position of Siger, who identified felicity with God, is discussed.

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