By Leen Spruit
In 1503, Nifo released De intellectu, the key paintings of his early occupation, relating questions of philosophical psychology. in response to an in depth overview of the perspectives of his predecessors, Nifo during this paintings offered an research of the most problems with Peripatetic noetics, specifically foundation and immortality of the mind or rational soul, its relation to the physique, its team spirit and elements, the speculative mind, and highbrow beatitude. the following the 1554 variation is reproduced. The advent is through an in depth analytical precis of the contents of the paintings. The Appendix includes a chronology of Nifos lifestyles and works, and a whole index of the chapters of De intellectu.
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Additional resources for Agostino Nifo De intellectu
Introduction authors or commentators, such as, “Latini”, “Arabes”, while capitals were eliminated where they appeared superfluous for nouns, verbs etc. The form ‘-ae’ was changed to ‘-e’ in adverbs (“supraemae”: “supreme”), in ablatives (for example, “operae”/“opere”), and in uncommon forms of nouns (“aequina”/“aequus”: “equina”/“equus”), adjectives (“caetera”/“cetera”), and verbs (“aegrediuntur”/“egrediuntur”). Also Italianized forms of nouns and names were corrected (“orizon”/“horizon”; “armonia”/ “harmonia”; “Annibal”/“Hannibal”; “Oratius”/“Horatius”).
Texts by philosophers that confirm these arguments, p. Quotes from Lactantius (citing Hermes Trismegistus and Polites), Cicero, Pythagoras, Plato, Alpetragius, Ptolemy, Constabel, and Sallustius. Chapter . Aristotle’s doctrines supporting these views, p. , II, b), excluding not only Alexander’s interpretation which stressed the verb ‘seems’ but also the view that the separability of the intellect depends upon its object (referring to Anaxagoras); the lack of an organ does not entail the intellect’s immateriality (heating would be immaterial too); similarly, the (immaterial) reception of visible species does not guarantee universal knowledge; the intellect has no physical, individual and corporeal operation; like corporeal operations, such as walking, cannot exist without the body, so uncorporeal operations cannot have to do anything with the body; Aristotle’s texts about immortality are not ambiguous.
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. ” 146 Nifo , fol. ”151 Nifo’s view of a created and infused rational soul has far-reaching consequences, as it invests nearly all psychological issues. 152 Now, his rejection of Averro- 147 Nifo , fol. r: “Quod rationalis anima simul cum corpore ac in corpore oriatur, ut dixi, non expectes a me demonstrationes, nec decebat hoc esse demonstrabile, quod enim meritum ac nostrae fidei praemium adepti fuissimus.
Agostino Nifo De intellectu by Leen Spruit