Intellect

The COVID-19 pandemic was unexpected and changed most aspects of our lives in a very short period; it led to surprising and unexpected experiences and changes for most people. To cope with these changes and hardship, Italians turned to songs as a medium of emotional and communicative expression. The songs that resounded from the windows, balconies, and homes of families came from the past and the present, connecting generations and serving as a medium to strengthen people’s individual and collective resilience. This study offers a reflection of qualitative research using a phenomenological approach on the impact of the COVID-19 pandemic on the practical musical experience of local communities from a Transformative, Lifelong, and Intergenerational Learning perspective. Purposeful sampling for this study was conducted through invitations to choral- and music associations for families to volunteer to participate in the study. Of the more than 30 families who volunteered, 82 individuals...

Media activists who are women, queer, trans, Indigenous and/or people of colour are shifting mediascapes through intersectional autonomous journalism practices. This community-based co-research project analyses data from six semi-structured focus group workshops with media activists, who identify a contradictory logic between mainstream and alternative journalism. Two distinct autonomous journalism practices emerge that complement and extend traditional horizontal prefigurative media activist practices through an attentiveness to intersectional identities and interlocking systems of oppression. In rooted direct-action journalism, grassroots autonomous journalists collectively report from a perspective rooted in the concerns of the movement, creating media as a direct-action tactic; whereas in solidarity journalism, autonomous journalists report across movements in solidarity with intersectionally marginalised groups and communities. We argue that, emphasising intersectional mutual a...

Lonergan's program of 'intentionality analysis' and corresponding critique of classical 'faculty psychology' have been recently called to task by Paul Crittenden. At the same time, the implications of his shift have occasioned considerable discussion. This paper explores the issues in the background: Why Lonergan moved into intentionality analysis, what he thought was gained, and particularly, what happened to the notion of the 'will', and what does his analysis entail for a metaphysical account of the soul.

Averroes (Ibn Rushd) is well-known for his controversial thesis that there is only one separate intellect for all humankind.  This article provides a detailed analysis of Averroes’s Unity Argument from his Long Commentary on De Anima, which argues from unified concepts and knowledge to a single transcendent intellect.  I set out the Unity Argument in its textual and philosophical context, explain exactly how the argument works on a new interpretation of its infinite regress (based on Averroes’s other assumptions about the mind-dependence of universals), and offer some brief suggestions as to how it might be further evaluated in light of alternative ancient and medieval theories.  Ultimately, I demonstrate that the Unity Argument is Averroes’s most important philosophical argument for his distinctive view of intellect.

Ancient artifacts such as statues, reliefs, and paintings gave tangible form to knowledge and abstract ideas, making them vivid, convincing, and lasting. At the same time, they emphasized, concretized, and combined only certain aspects of the ideas in question, while reducing or omitting others. The book examines the emergence of artifacts as material manifestations of epistemic elements and the medial conditions of these shaping processes, as well as the effects of the resulting form. It combines case studies from Classical Archaeology with reflections on central aspects of material culture. With this approach, the book offers new perspectives on famous Greek and Roman works of art.

Religious and philosophical relations are currently considered as the main and important subject of philosophy of religion. Ibn Rushd, the representative of Islamic peripatetism, has a great role in shaping the Muslim renaissance. For this reason, the place and role of philosophy of religion in Ibn Rushd's philosophy is chosen as the subject of the article.
The article first studies the scientific work, philosophical significance, scientific works of Ibn Rushd and then examines the place and role of philosophy and generally religious and philosophical relations in the philosophy of Ibn Rushd. Sharia's attitude toward philosophy has been analyzed both from religious and philosophical point of view. Religious and philosophical relation in Ibn Rushd's philosophy, the unity and division of faith and mind, solutions to the contradictions and the answer of Ibn Rushd to the remarks are given here. Finally, the views of the Latin followers of Ibn Rushd, theory of dual reality and evaluation and analysis of this view have been revealed.
Key words: Religion philosophy, Averroes, Ibn Arabi, İntellect, Philosophy, Faith, Followers of Averroes, The double truth.

I reconstruct Aristotle’s reasons for thinking that the intellect cannot have a bodily organ. I present Aristotle’s account of the aboutness or intentionality of cognitive states, both perceptual and intellectual. On my interpretation, Aristotle’s account is based around the notion of cognitive powers taking on forms in a special preservative way. Based on this account, Aristotle argues that no physical structure could enable a bodily part or combination of bodily parts to produce or determine the full range of forms that the human intellect can understand. For Aristotle, cognitive powers with bodily organs are always spatiotemporally limited, but the understanding is not. Aristotle claims that our understanding applies to all instances of the thing understood wherever and whenever they exist. On Aristotle’s own account the intellect in its nature is only “potential, ” it does not actually possess any form. Thus nothing prevents it from possessing all forms.

Patrizi’s Pampsychia incorporates the notion of soul into the overall cosmology. One remarkable feature of this book is that it declines to discuss the human soul. Hence, it draws attention to Patrizi’s philosophical method of speaking of the soul. The major components of Patrizi’s method are an explicitly philological attitude towards tradition, argumentation based on strict analysis of concepts, and Neoplatonic patterns, such as emanation. The leading question, thus, will be: what is the philosophical problem Patrizi is about to solve? We will see that his attitude towards his predecessors is to find the conditions of truth in all of them; and in a deliberately analogous way he sees ‘soul’ as the condition for the universe to be a totality of members; hence, the human soul is not only an instantiation of something like a world soul but also the paradigm for the functioning of the universe.

This chapter aims to show that according to Spinoza the human mind can be understood to be c o n c e p t u a l l y b i f u r c a t e d. It will become clear that the human mind – and any other singular thing in nature – can be conceived both as an i n f i n i t e and as a f i n i t e m o d e. Furthermore it will be shown that this conceptual bifurcation is on a par with the distinction between the f o r m a l and the o b j e c t i v e state of the human mind. This in turn teaches us that the conceptual bifurcation that is characteristic for the intellect (in the way we commonly understand it) is recognizable in the concepts that are employed in the Ethics. Indeed, the very bifurcation that we encountered in Chapter 1 – and several other bifurcations – will turn out to be e x p r e s s i o n s o f t h e d u a l c h a r a c t e r o f o u r i n t e l l e c t. As the intellect is thus shown to have a c o n s t r u c t i v e function in Spinoza's philosophy, the findings in this chapter also enable us to elucidate the intricate distinction between i m m e d i a t e and m e d i a t e infinite modes.

espanolSe analizan las criticas de los escotistas del s. XVII a los comentadores de tomistas que reflexionaron sobre el primer objeto del intelecto y la extension del conocimiento humano, que Tomas de Aquino habia planteado en la Summa theologiae. No obstante, a partir del s. XV, estos comentadores ya habian comenzado a integrar los planteamientos de Escoto. EnglishThis paper analyses the criticisms put forward by the Scotists of the 17th century to Thomas Aquinas’ commentators on the subject of the intellect’s first object. What the intellect knows first, and what the extension of human cognition is, are questions that Aquinas addressed in several places in Summa theologiae, presenting conclusions which Scotus famously criticised. From the 15th century on, observed the tendency among Aquinas’ commentators to adjust themselves to Scotus’ opinion concerning this matter. The paper includes a collection of the texts they mention and focuses on this ‘shift’ in the history of Aquinas’ re...

The temporal perspective paradigm is a new approach, based on a unique combination of conceptions of time in the field of psychology, anthropology and sociology. It is postulated that each person can interpret his/her experience and behave in accordance with six temporal styles: past positive, past negative, present hedonistic, present fatalistic, and future transcendental. Since the last time perspective has not been explored enough, in this paper factor validity of its operationalization is examined (Transcendental-Future Time Perspective Scale - TFTPS). The second objective of this paper is to investigate correlations between TFTPS results and general life satisfaction, openness to experience and subjective assessment of religiosity. A convenient sample of 178 participants, from 18 to 59 years old has been collected. The following instruments were used: TFTPS, an item for assessment of general life satisfaction, an item for subjective assessment of religiosity, and a group of International Personality Item Pool (IPIP) statements related to the measurement of openness to experience. The instruments have been applied through one of the online servers, which is usually used for this purpose. Results indicate a relatively satisfactory construct validity of TFTPS, with certain modifications suggested for its content. Results on the Transcendental-Future Time Perspective Scale are not statistically significant correlated with life satisfaction or positive version of openness to experience (intellect/imagination), but were statistically significant correlated with the negative version of openness to experience (conventionality/conservatism) and subjective assessment of religiosity. At the end of the paper, the following has been discussed: advantages and disadvantages of the present research, possibilities for improving the quality of TFTPS and further steps in the scientific approach to this field.

This article seeks to provide some support for the troublesome report of Damascius in the De Principiis that, for Porphyry, the first principle is the Father of the Noetic Triad—and thus more closely implicated with the realm of Intellect and Being than would seem proper for a Neoplatonist and faithful follower of Plotinus. And yet there is evidence from other sources that Porphyry did not abandon the concept of a One above Being. A clue to the complexity of the situation may be provided by a passage from Proclus (In Parm. 1070, 155ff. Cousin) which criticises him for making the One the subject also of the Second Hypothesis of the Parmenides. Here, I consider a series of passages from Porphyry’s Sententiae which seem to indicate a doctrine of the One essentially faithful to that of Plotinus, but modulated in the direction of closer linkage to the levels of reality below it.

In this paper, I discuss Damascius’ theory of knowledge in his work Doubts and Solutions Concerning First Principles. According to my analysis, he does not accept the skeptical consequences that might result from his apparent rejection of the thesis that the knower (an intellect) and the object of
knowledge (an intelligible object) are identical in the act of knowing. I argue that Damascius’ account of causality, according to which causes not only produce their effects but also change themselves in order to establish a relationship with them, can explain how intellect can infallibly apprehend the
objects of thought.

Snake is a reptile, very much respected in many cultures throughout the world, depending on what species it is. Ornate snake sculptures in Sri, etc. (Steel, 2021) are evidence of the respect the reptile earned in most of the ancient civilisations by becoming a seminal influence in the mythologies, folklores, beliefs, values, morals, rituals, and arts that have evolved in them. Coming from a Western Christian elite socio-cultural background, D.H. Lawrence gets fascinated by the asp rattler that he meets in Sicily in 1920, and in a while tries to kill it under the influence of his zoological knowledge and the warnings he has had on the deadliness of its venom. Later he feels relieved that his attack did not hurt the snake and yet regrets his being indecent to the creature. Lawrence's delayed realisation of the snake's right to existence tallies the example of unreserved compassion towards life, irrespective of what species it is, the Buddha sets during his two famous encounters with lethal snakes. Unlike Lawrence's silent snake, one of the two snakes the Buddha encounters protects him from the rain, and the other vertically challenges him, spraying his deadly venom at him. Nevertheless, the Buddha's only reaction to them both is to unveil his compassion indiscriminately. Unlike Lawrence, he concludes both encounters without regret. Taking the respective behaviours of Lawrence and the Buddha in the presence of snakes, this paper proposes that, in preventing regret, while managing interactions with other forms of life, compassion inspired by spirituality transcends all other emotions engendered by fascination and apprehension that are part and parcel of Lawrence's religion, "flesh and blood".

In this chapter it will be shown that according to Spinoza, God's infinite power of thinking can be understood to be conceptually bifurcated. Insofar as God is a r e s c o g i t a n s , he can be conceived in two ways: if considered r e a l i t e r , God's power of thinking can be understood to be the undividable a t t r i b u t e of thought, and insofar as this infinite power of thinking is considered m o d a l i t e r , it surfaces as the i n f i n i t e m o d e of thought (i.e. the infinite intellect) of which the human mind – and hence its better part: the intellect – is a part.

● Source: Pawel Tarasiewicz, “Gilson, Krapiec and Christian Philosophy Today,” Studia Gilsoniana 4, no. 4 (October-December 2015): 381-392 [ISSN 2300-0066] ● Summary: The author undertakes an attempt to answer the following question: is Christian philosophy possible today? The question seems to be of great importance due to the fact that what Christians who try to do philosophy usually encounter is bitter criticism which comes to them from two sides at once: that of academy and that of the Church. In short, for academy their philosophy is too Christian, and for the Church it is too academic. Being indebted to the insights of Étienne Gilson and Mieczyslaw A. Krapiec (the original Polish spelling: Mieczysław Albert Krąpiec, pronounced: myechisuaf albert krompyetz), the author comes to the conclusion that Christian philosophy is possible today only if: 1) it is not identified with the art of persuasion, as its final end lies in gaining understanding rather than being convincing, 2) it is the work of a Christian, and 3) it has the real world as its object and metaphysics as its method. For Christian philosophy—which in essence consists in doing philosophy by Christians in order to get more rational understanding of their religious faith—should be identified with the perfection of the intellect achieved by practicing the classical philosophy of being. ● Keywords: Christian philosophy; Gilson; Krąpiec; Understanding; Real World; Metaphysics; Religious faith; Intellect; Heidegger; Wippel; Church; Aeterni Patris; Lubac;  Vatican Council; Evangelization; Calvinist philosophers; Peter A. Redpath.

In this chapter it will become clear that Spinoza discerns three kinds of knowledge: i m a g i n a t i o , r a t i o and s c i e n t i a i n t u i t i v a. Our better part is constituted by ideas that are acquired via the two latter kinds of knowledge. Ra t i o n a l k n o w l e d g e consists in the b o t t o m-u p grasping of the eternal being of things, and i n t u i t i v e k n o w l e d g e consists in the t o p-d o w n grasping of the eternal being of things. These two kinds of knowledge, which must be distinguished sharply from the i m a g i n a t i o n (that is characterized by a representational mismatch between the images in the imagination and the things these images refer to), can be understood to be expressions of the eternal self-knowledge and self-love of the c o a l e s c e n t v a r i a n t of God.

ion or conceptualization, then, is genuinely based on human perceptual experience for its content and does not rely on illumination or emanation of intelligible content from a transcendent entity. The role of the agent intellect in this account is solely to explain the way that intentions which are intelligible in potency by its intellectual 'light' come to be intelligibles in act. With its light it makes actual what was presented to it as potential, namely the intentions, and then it impresses these on the material intellect in the same act since these intentions now intelligible in act require a subject for their existence. proper sensibles, {226) and it deposits it in the memory. This same [individual intention) is what the imaginative [power) apprehends, but the imaginative [power) apprehends it as conjoined to those sensibles, although its apprehension is more spiritual." "For, just as the subject of vision moving [vision), which is color, moves it only when c...

Drawing on the approach suggesting that the analysis of social media in relation to democracy should be provided within its own social context, we outline the social media activities adopted by the ruling populist political party in Turkey, namely, the Justice and Development Party (AKP), aimed at reinforcing its political ideology. We also unpack the ‘political online trolling’ as a manifestation of online practices driving the post-truth politics in Turkey. Following the Gezi protests, when social media and, in particular, Twitter gained trust and popularity as a news source due to severe censorship and polarization in the traditional mass media, the AKP adopted an aggressive strategy to attack and destroy all opposition as well as to manipulate public opinion through their political trolling activities. Employing the approach of digital ethnography and drawing on the archive of mass media outputs about the trolling events, we discuss how the ruling party has adopted online political trolling as a strategy, one that is deeply embedded in the political system, politicians and mainstream media. We also explain how trolling practices are facilitated by the coordinated work of these institutions to silence all critical opposing voices, in particular journalists and how they stifle public debate that is grounded in truth and evidence. We have also concluded that the chilling effects of political trolling lead to quitting social media, self-censorship and less participation in public debate of unprotected citizens who are the most vulnerable targets for the trolls. The trolls have targeted the dissent voices not only for criticizing the government publicly, but also to brand them as terrorists and traitors through increasingly polarizing and discriminating language based on nationalist and religious perspectives, which peaked in the aftermath of the 15 July coup attempt and the debates on the presidential regime. Far from condemnation of the trolling activities along with their polarizing and hateful rhetoric, the mainstream culture and public discourse seem to have been taken over by an increasing trolling subculture, which inhibits public debate, discredits the sources of truth, fosters fanaticism and encourages a hate discourse and violence, all of which are undermining democracy.

The article discusses impact of emotional stimuli on older adults’ intellect from Islamic psychospiritual perspective. The study elaborates intellect, emotion and emotional stimuli types with focuses on three stimulus that are sensory organ (hiss), cognitive or mind (ʽaql) and heart (qalb). It is suggested the positive emotional stimuli to be applied on older adult to enhance their attention and emotion. In collecting data, the study employs the method of literature review and uses the descriptive analysis in analysing data. The finding shows the positive emotional stimuli types comprising seeing the signs of Allah’s powerful, hearing good things, memorising and understanding the Quranic verses and reciting the dhikrullah and prayers will have impact on older adults’ intellect. It
suggests that the more often older adults visualise, listen, memorise and recite the suggested positive emotional stimuli, the stronger their memory becomes. They also appear to have a peace and happy mind, tranquillity and satisfaction.

This chapter argues that the spiritual senses play an integral role in the theologies of the two leading Catholic theologians of the twentieth century, Karl Rahner and Hans Urs von Balthasar. Although Rahner appears to neglect the spiritual senses after his treatments of the doctrine in the early 1930s, this chapter claims that the spiritual senses exert a covert, long-term influence on his theology, particularly his model of the “pre-apprehension of being” (Vorgriff auf esse). Whereas Rahner’s use of the doctrine is difficult to detect, Balthasar’s is openly declared—if under-studied. He prominently deploys the spiritual senses throughout his theological aesthetics in order to develop the perceptual apparatus necessary for “seeing the form” of God’s revelation, specifically its immaterial, "super-sensory" aspect.

In noting the importance of the spiritual senses for Balthasar and Rahner, the chapter provides a lens through which to appreciate their similarities during a time at which their differences are often accentuated. When each figure is viewed through his use of the doctrine, we see that Rahner is much less dictated by philosophical influences than is often thought to be the case (bringing him closer to Balthasar), and we also observe that Balthasar is more concerned with theological anthropology than is typically assumed (bringing him closer to Rahner).

In the 1970s, cultural and political currents aligned, enabling Assyrian migrants from northern Iraq who were visible in urban centres, given their activism within the Iraqi Left, to benefit from cultural concessions granted by the Iraqi state. These currents were in accordance with a global movement intrigued by folklore, but also politicized by an Iraqi state focused on the appropriation of folklore for the purposes of expanding its hegemony. I explore the hybridized and multilingual Iraqi cultural space by examining Iraqi publications ‐ not only general circulation magazines concerned with folklore, women and leftist politics, but also bilingual publications in Arabic and neo-Aramaic produced by the Assyrian community, and particularly the Alqoshis. With its multilingual bazaar and historic role as See of the Church of the East, Alqosh can be seen as a precursor to the pluralistic cultural scene experienced in urban Iraqi centres of the 1970s.

Chile, Colombia and Mexico have long been at the heart of neo-liberal experimentation and cybertarian fantasy The former has denuded their ability to meet the needs of the citizenry in general, the latter to provide a democratic media The contemporary pandemic has put these deregulated, privatized economies under particular strain – market solutions to social problems have proven dramatically, drastically, predictably inefficient In the sphere of education, the isolation of school pupils and workers, mandated in the interest of public health, has driven a return to public broadcasting Combined with mass public agitation and media-reform movements, that provides hope for a new landscape

Nick Land is a British philosopher who developed a compelling transcendental materialist critique of anthropocentric philosophies throughout the 1990s before leaving academia at the turn of the century and moving to Shanghai. While he is now best known for his controversial pro-capitalist political writings, he has also recently developed a theory of what he calls ‘abstract horror fiction’, as well as applied it in practice by writing two abstract horror novellas. Although one might think that Land’s horror fiction, like his recent far-right politics, marks a new and independent body of work from his earlier academic writings as a philosopher, this article argues that Land turns to writing horror fiction, because he sees the genre as a better compositional form than traditional philosophy to continue his critique of anthropomorphism insofar as it is able to stage a confrontation with that which lies beyond all parochial human comprehension. I begin by outlining Land’s earlier critiq...

If one is truly knowledgeable, informed, truthful, and intelligent about political economy, mass psychology, philosophy, and society, one is very likely to remain unemployed in the US of A.  Innumerable highly intelligent and knowledgeable people have suffered the financial devastations of their lives in this “Land of the Free, Home of the Brave”, after the great genocides of the natives and robbery of their whole country. 

Some business executives and ideological advocates were quite candid about this matter.  For example, in the New York Times issue of October 25, 1953, Dr. O. M. Wilson, Executive Secretary of the Fund for the Advancement of Education was quoted as saying, “Even in the business of education, intellect has become suspect.  Business men shy away from those with Phi Beta Kappa keys.”  In its February 5, 1949 issue, Collier’s Magazine published an article, entitled, “It is Smart To Be Stupid,” which insisted seriously that “in many ways, it is better to be stupid” and that “a high I. Q.* is a definite liability.”

South Africa is the leading luxury fashion market in Africa. The growing significance of its luxury market driven by a sophisticated and rapidly expanding retail industry has attracted the biggest footprint of international luxury fashion brands in the continent. The influx of international brands has intensified competition in the local luxury industry and introduced new complexities to the management of local luxury fashion brands. A major drawback to the growth potential of local luxury fashion brands is the prevalence of weak brand value, with a consequent negative disposition of consumers to local luxury fashion brands, which adversely impacts their ability to command premium prices. We explore the operational environment of five local luxury fashion brands to understand the factors militating against their efforts at building valuable brands. A number of challenges were identified in the value and supply chain of local brands, which inhibits the ability of local brands to attr...

This article combines an analysis of the fabrics, surfaces and styles chosen to dress Pedro Almodóvar’s male characters with an exploration of how those codes might be read with respect to the specific and significant shifting historical contexts of 1980s and 1990s Spanish society. Through focusing our interdisciplinary analysis upon Labyrinth of Passions (Almodóvar, 1982) and The Flower of My Secret (Almodóvar, 1995), we will identify the multifarious ways in which the male subject mirrors societal and cultural trends in a rapidly changing Spain during the years following the country’s emergence from isolation after the Franco years, its subsequent return to democracy and the emergence of a high-living, fashionable cosmopolitanism. In examining the tensions that emerge between pairings of key male figures in the Spanish director’s work, we will pay particular attention to their costuming as central to the construction and performance of masculine identities. We will argue that in t...