Agostino Nifo De intellectu , Edition: Bilingual by Leen Spruit

By Leen Spruit

In 1503, Nifo released De intellectu, the most important paintings of his early profession, pertaining to questions of philosophical psychology. in line with an in depth evaluation of the perspectives of his predecessors, Nifo during this paintings provided an research of the most problems with Peripatetic noetics, particularly starting place and immortality of the mind or rational soul, its relation to the physique, its harmony and components, the speculative mind, and highbrow beatitude. the following the 1554 version is reproduced. The creation is through an intensive analytical precis of the contents of the paintings. The Appendix features a chronology of Nifos lifestyles and works, and a whole index of the chapters of De intellectu.

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Extra info for Agostino Nifo De intellectu , Edition: Bilingual

Sample text

146 Therefore, it does not come as a surprise that in ch.  he openly admits his reluctance to develop 144 For dazzling examples of this procedure, see book II, chs. – (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).

But it cannot be excluded that these ‘central views’ from Siger’s ‘lost works’ circulated in a ‘general form’, that is, anonymously, and that only Nifo attributed them to Siger. In fact, it should be kept in mind that medieval and early modern Peripatetic philosophers habitually attributed the views they discussed as much as possible to specific predecessors, even when they were not certain about the origins. 132 Nardi , pp. –. Joannes Baconus , I, q. , a. , fol. vb, on the intellect as an informing form; cf.

Opinion of Latins who try to defend Alexander, p.  Some hold that the (im)mortality of soul is a ‘neutral’ philosophical issue (Latins, Plotinus, Cicero); arguments for the soul’s mortality: (i)  analytical summary soul arises and thus perishes with the body; (ii) a form that perfects a transitory being cannot survive the latter; (iii) it cannot be established whether soul after the death of the body has a more or a less noble life; (iv) the formal principle of a corruptible composite cannot survive; (v) soul’s capacities depend upon those of the body (sight needs a proper organ, mind apparently presupposes soft flesh); (vi) soul has no operation that it can develop without the body; (vii) proximate kinds cannot be divided in transitory and imperishable types (for example, man and draght-animals); (viii) eternal beings should move eternally; (ix) sensible and rational soul are substantially one; and (x) both doctrine and health depend upon the body; the afore-mentioned authors attempt to solve arguments against Alexander as far as based on Aristotle’s texts (in ch.

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