Agostino Nifo De intellectu by Leen Spruit

By Leen Spruit

In 1503, Nifo released De intellectu, the foremost paintings of his early profession, relating questions of philosophical psychology. in keeping with an in depth overview of the perspectives of his predecessors, Nifo during this paintings provided an research of the most problems with Peripatetic noetics, particularly foundation and immortality of the mind or rational soul, its relation to the physique, its solidarity and components, the speculative mind, and highbrow beatitude. right here the 1554 version is reproduced. The creation is by way of an intensive analytical precis of the contents of the paintings. The Appendix features a chronology of Nifos existence and works, and an entire index of the chapters of De intellectu.

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Extra resources for Agostino Nifo De intellectu

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XII, a–: every form arises with its subject; Gregory of Nyssa rejects the pre-existence of soul as well as the creation of the soul after the creation of body; Hieronymus condemns the pre-existence in heaven; Aristotle argues that intellectual soul arises after sensible soul; remarkably, Nifo claims to formulate “persuasiones”, not “demonstrationes”.  analytical summary Chapter . On the origin of the rational soul and respective views, p.  A first investigation regards the nature of the soul’s agent principle, whether it is material or separate, and in the latter case whether it is the first cause or an inferior intelligence; the view of Abubacher (Avempace) that the rational soul was transmitted through the paternal semen led Averroes to the individuation of a threefold intellect in the Greeks and to the thesis of the cogitativa (called “existimativa” in animals) as man’s specific rational soul providing a ‘particular rationality’.

156 See bk. I, chs. , , and ; II, chs.  and ; IV, ch. ; V, ch. ; VI, chs.  and . 157 Nifo , bk. I, ch. . See also ch.  in the same book.  introduction to empirical grounds are not totally absent in De intellectu, although quite rare. A fine example is the argument in book I, ch. , 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.

129 Sigerus de Brabantia b, pp. –. 130 Quaestiones in tertium de anima, q. ; cf. Siger of Brabant a, pp. –. 131 As has been rightly underlined by Steel , p. . 136 Consequently, it cannot be excluded that he derived his information from another source. 138 Furthermore, Francesco Silvestri’s reference to Siger in his commentary of Aquinas’ Summa contra Gentiles may be derived from Nifo and thus, on its own, it does not constitute proof for the availability of Siger’s works in Italy.

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