This is a big spread, in other words, an ambitious platter of intellection and emotion.
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The ride is bracing, even if one sometimes misses the grainy and intense intellection of his nonfiction writing.
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You don't know what's going to happen if it's not about the social hierarchy, gender domination or intellection domination.
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Here was strong pot, free love, spectral amusements, acid trips and epic intellection that no one remembered in the morning.
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But not all are so eventful — unless you consider intellection to be active, as Ackmann and many Dickinson scholars reasonably do.
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When she considers the computer algorithms that increasingly mimic human speech and thought, for example, she rakes up melancholy anecdotes from others that thicken her own intellection.
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The essays that informed her early career — the ones written more than 50 years ago — are alive to this day with the love of intellection that was always at the heart of her work.
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Maybe in being so ostentatious about intellection—the material with which the theatrical process begins but cannot end—Stoppard is just a bit more straightforward than most playwrights, from the ancients onward, about the "hard problem" of his profession.
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Each field calls on different capacities of the mind — philosophy on intellection, critical reflection and cognitive discrimination; art on perception, intuition and visualization — even though bringing a work in either field to completion requires the involvement of all of these capacities.
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On the one hand, asking panelists to consider "what's being put on the line" in their vision of the future challenges them to make explicit the real world stakes of an activity, critical intellection, that can feel idle, insular, safe, even masturbatory.
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It doesn't necessarily mean erasure, but it does complicate the connection between perception and intellection — something that deeply thoughtful painters like Gerhard Richter have taken advantage of in order to make us reflect on how photographic images represent history and structure memory.
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Except for a brief period during the last century, from the 1930s through the 1960s or so, when an active intelligentsia (even the word sounds dated) loosely known as the New York Intellectuals formed around a clutch of publications including Partisan Review, The Nation and Commentary, and critics like Lionel Trilling, Dwight Macdonald and Mary McCarthy had a say on matters literary and political, we tend to give short shrift to intellection for its own sake, regarding it as something best corralled off in the academy.
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Commenting on Zaidi's proficiency in poetry, critic Syed Sirajuddin observed that her poems "have a somewhat dry, cognitive quality and she keeps an incipient romanticism at bay with her intellection".
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Henology (from Greek ἕν hen, "one") refers to the philosophical account or discourse on The One that appears most notably in the philosophy of Plotinus. Reiner Schürmann describes it as a "metaphysics of radical transcendence" that extends beyond being and intellection.
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Bhakti, in contrast, is spiritual, a love and devotion to religious concepts or principles, that engages both emotion and intellection.Karen Pechelis (2014), The Embodiment of Bhakti, Oxford University Press, , pages 19-21 Karen Pechelis states that the word Bhakti should not be understood as uncritical emotion, but as committed engagement. She adds that, in the concept of bhakti in Hinduism, the engagement involves a simultaneous tension between emotion and intellection, "emotion to reaffirm the social context and temporal freedom, intellection to ground the experience in a thoughtful, conscious approach". One who practices bhakti is called a bhakta.
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Bhavana is feelings and also imagination. Kalpana and Vikalpa, the two words derived from Kalpa meaning doing or generating suggest mentation or intellection generally and imaginative creation specifically. The third derivative from the same root Kalpa is Sankalpa i.e. thought, intention, determination or imagination.
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Saint Nicodemus the Hagiorite, The Philokalia, Macmillan, 1983, p. 432: "intellection (noīsis): not an abstract concept or a visual image, but the act or function of the intellect. whereby it apprehends spiritual realities in a direct manner." Noesis refers to the experiences or activities of the nous.
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Richard T. Wallis. Neoplatonism and Gnosticism. SUNY Press, 1992, p. 99ff. The entire philosophy of noetics, which include the notions by Immanuel Kant, John Locke, René Descartes, Georg Wilhelm Friedrich Hegel, and Jean-Paul Sartre, among others is involved with thinking of intellection by analogy with vision.
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His primary aim in teaching was to provoke in his students a fundamental shift in sensibility and perspective from the mode of Critical intellection and reflection that characterizes Modernity and predominates in the academic world, to what he and Michael Polanyi called a Post-Critical mode of thinking. Instead of attending solely to the what of a topic (an item of content, a teaching, a matter to be subjected to intellectual mastery and critique as an indifferent object of thought), the shift involves becoming aware of the how of intellection itself—specifically of the how of one's responsive relationship as person in the world to the object of thought—of how one personally happens to be relating oneself to it. That how of intellection, the how of one's personal relation to the object of thought—in other words, the underlying relationship between knower and known—is predominantly tacit, difficult to articulate, and therefore not something on which one can easily reflect, which causes it to be all the more potentially consequential in the process of knowing.
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A third school, of "Alexandrists", rejected the argument linking the active intellect to the immortality of the soul, while hastening to add that they still believed in immortality as a matter of religious faith. (See Pietro Pomponazzi; Cesare Cremonini.) The active intellect, in the sense described, is more properly called the Agent Intellect, as it is the force triggering intellection in the human mind and causing thoughts to pass from the potential to the actual. It must not be confused with the "intellect in act", which is the result of that triggering, and is more akin to the psychological term "active knowledge". Another term for the final result of intellection, that is to say a person's accumulated knowledge, is the "acquired intellect".
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Pleasure is realized in its absence and full appreciation develops as a result of its loss. Thus, beauty and ugliness, tranquility and turmoil allow for one another, making life sensible through their contrasts. What an experience does not entail allows for the intellection of its reality. Consequently, this understanding would in turn merit a deep appreciation for reality and all it entails, particularly during the artistic process.
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Aristotle, in his "On the Soul" believes that human intellect at first is just a receptive faculty. This receptive capacity becomes actual by receiving the forms of things. It seems that Farabi for the first time in his book Treatise on Reason ( Risala fi'l-aql) renders the hierarchy of intellect following his theory on intellection. There Farabi tried to distinguish six meanings of Aql.
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According to the text, God can not be known through knowledge or from intellection. It is only by emptying the mind of all created images and thoughts that we can arrive to experience God. Continuing on this line of thought, God is completely unknowable by the mind. God is not known through the intellect but through intense contemplation, motivated by love, and stripped of all thought.
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He wrote a Sufi treatise, Tree of the Imagination by Which One Ascends to the Path of Intellection, in Murcia.; . Opening pages of the Meccan Revelations, handwritten by Ibn Arabi. When literary figures sensed the decline of Andalusi poetry, they began to gather and anthologize: Ibn Bassam wrote , Al-Fath ibn Khaqan wrote " Qalā'id al-'Iqyān" (), Ibn Sa'id al- Maghribi wrote al-Mughrib fī ḥulā l-Maghrib and Rayat al-mubarrizin wa-ghayat al-mumayyazin.
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The way the soul and body interact in the final abstraction of the universal from the concrete particular is the key to their relationship and interaction, which takes place in the physical body. The soul completes the action of intellection by accepting forms that have been abstracted from matter. This process requires a concrete particular (material) to be abstracted into the universal intelligible (immaterial). The material and immaterial interact through the Active Intellect, which is a "divine light" containing the intelligible forms.
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They were followed by Mhara Sonnet (1935). He also wrote books on literary criticism; his first collection of critical essays, Kavitashikshana, was published in 1924, followed by Lyric (1928), Navin Kavita Vishe Vyakhyano (1943), Vividh Vyakhyano and Praveshako. Thakore emphasized very strongly the need of intellection in the meaning of poetry and of flexibility in its metre. As an editor, he compiled a collection of Gujarati poetry, Aapani Kavita Samriddhi, in 1931, with the aim of introducing readers to some of the best poems in Gujarati literature.
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Bhakti, in contrast, is spiritual, a love and devotion to religious concepts or principles, that engages both emotion and intellection. Karen Pechelis states that the word Bhakti should not be understood as uncritical emotion, but as committed engagement. Bhakti movement in Hinduism refers to ideas and engagement that emerged in the medieval era on love and devotion to religious concepts built around one or more gods and goddesses. Bhakti movement preached against the caste system using the local languages so that the message reached the masses.
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Nahj al-balagha, Dar al-kutub al-ʿilmiyya, > Beirut, 2007, p.358. This is Askari Jafri’s translation from an unattributed > online edition. Alternative translations of the main citation are possible: > “knowledge is belief which is acted upon” (Al-Hassanain), “knowledge is a > religion to be followed” (French translation, Beirut 2004) or even ”the > intellection of knowledge is an empowerment” (Acevedo, 2019). Another account of this concept is found in the Shahnameh by the Persian poet Ferdowsi (AD 940–1020) who wrote: "Capable is he who is wise" (in ).
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Human beings are unique in al- Farabi's vision of the universe because they stand between two worlds: the "higher", immaterial world of the celestial intellects and universal intelligibles, and the "lower", material world of generation and decay; they inhabit a physical body, and so belong to the "lower" world, but they also have a rational capacity, which connects them to the "higher" realm. Each level of existence in al-Farabi's cosmology is characterized by its movement towards perfection, which is to become like the First Cause, i.e. a perfect intellect. Human perfection (or "happiness"), then, is equated with constant intellection and contemplation.
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The Citta, however, has a double sense, general and specific. When it is used in the general sense it means "mind", "mentation", "ideas", including the activities of Manas and Manovijñāna, and also of the Vijñānas; while specifically it is a synonym of Ālayavijñāna in its relative aspects, and distinguishable from all the rest of the mental faculties. When, however, it is used in the form of Citta-mātra, Mind-only, it acquires still another connotation. We can say that Citta appears here in its highest possible sense, for it is then neither simply mentation nor intellection, nor perception as a function of consciousness.
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Charles Fourier In his preface to Peter Kropotkin's book The Conquest of Bread, Kent Bromley considered early French socialist Charles Fourier to be the founder of the libertarian branch of socialist thought as opposed to the authoritarian socialist ideas of François-Noël Babeuf and Philippe Buonarroti. Anarchist Hakim Bey describes Fourier's ideas as follows: "In Fourier's system of Harmony all creative activity including industry, craft, agriculture, etc. will arise from liberated passion – this is the famous theory of "attractive labor." Fourier sexualizes work itself – the life of the Phalanstery is a continual orgy of intense feeling, intellection, & activity, a society of lovers & wild enthusiasts".
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René Descartes uses the chiliagon as an example in his Sixth Meditation to demonstrate the difference between pure intellection and imagination. He says that, when one thinks of a chiliagon, he "does not imagine the thousand sides or see them as if they were present" before him – as he does when one imagines a triangle, for example. The imagination constructs a "confused representation," which is no different from that which it constructs of a myriagon (a polygon with ten thousand sides). However, he does clearly understand what a chiliagon is, just as he understands what a triangle is, and he is able to distinguish it from a myriagon.
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Cavalcanti's canzone, Pound's touchstone text of clear intellection and precision of language, reappears with the insertion of the lines "In quella parte / dove sta memoria" into the text. Canto LXIV covers the Stamp Act and other resistance to British taxation of the American colonies. It also shows Adams defending the accused in the Boston Massacre and engaging in agricultural experiments to ascertain the suitability of Old-World crops for American conditions. The phrases Cumis ego oculis meis, tu theleis, respondebat illa and apothanein are from the passage (taken from Petronius' Satyricon) that T.S. Eliot used as epigraph to The Waste Land at Pound's suggestion.
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And this is what I call > having a mental image. When I want to think of a chiliagon, I understand > that it is a figure with a thousand sides as well as I understand that a > triangle is a figure with three, but I can't imagine its sides or "look" at > them as though they were present.… Thus I observe that a special effort of > mind is necessary to the act of imagination, which is not required to > conceiving or understanding (); and this special exertion of mind clearly > shows the difference between imagination and pure intellection ('). Descartes has still not given proof that such external objects exist.
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Nous (, ), sometimes equated to intellect or intelligence, is a term from classical philosophy for the faculty of the human mind necessary for understanding what is true or real. English words such as "understanding" are sometimes used, but three commonly used philosophical terms come directly from classical languages: νοῦς or νόος (from Ancient Greek), intellēctus and intellegentia (from Latin). To describe the activity of this faculty, the word "intellection" is sometimes used in philosophical contexts, as well as the Greek words noēsis and noeîn (νόησις, νοεῖν). This activity is understood in a similar way (at least in some contexts) to the modern concept of intuition.
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This extends the representative ability of the imagination beyond sensible forms and to include temperaments, emotions, desires and even immaterial intelligibles or abstract universals, as happens when, for example, one associates "evil" with "darkness".Black (b), p313Black, p185 The prophet, in addition to his own intellectual capacity, has a very strong imaginative faculty, which allows him to receive an overflow of intelligibles from the agent intellect (the tenth intellect in the emanational cosmology). These intelligibles are then associated with symbols and images, which allow him to communicate abstract truths in a way that can be understood by ordinary people. Therefore what makes prophetic knowledge unique is not its content, which is also accessible to philosophers through demonstration and intellection, but rather the form that it is given by the prophet's imagination.
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Poet-saints grew in popularity, and literature on devotional songs in regional languages became profuse. These poet-saints championed a wide range of philosophical positions within their society, ranging from the theistic dualism of Dvaita to the absolute monism of Advaita Vedanta. Kabir, a poet-saint for example, wrote in Upanishadic style, the state of knowing truth: The early 15th-century Bhakti poet-sant Pipa stated,Nirmal Dass (2000), Songs of the Saints from the Adi Granth, State University of New York Press, , pages 181-184 The impact of the Bhakti movement in India was similar to that of the Protestant Reformation of Christianity in Europe. It evoked shared religiosity, direct emotional and intellection of the divine, and the pursuit of spiritual ideas without the overhead of institutional superstructures.
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Much of the rest of the canto consists of references to mystic doctrines of light, vision and intellection. There is an extract from a hymn to Diana from Layamon's 12th-century poem Brut. An italicised section, claiming that the 1913 foundation of the Federal Reserve Bank, which took power over interest rates away from Congress, and the teaching of Karl Marx and Sigmund Freud in American universities ("beaneries") are examples of what Julien Benda termed La trahison des clercs, contains antisemitic language. Towards the close of the canto, the reader is returned to the world of Odysseus; a line from Book Five of the Odyssey tells of the winds breaking up the hero's boat and is followed shortly by Leucothea, "Kadamon thugater" or Cadmon's daughter) offering him her veil to carry him to shore ("my bikini is worth yr raft").
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For Maritain this is the point of departure for metaphysics; without the intuition of being one cannot be a metaphysician at all. The intuition of being involves rising to the apprehension of ens secundum quod est ens (being insofar as it is a being). In Existence and the Existent he explains: > "It is being, attained or perceived at the summit of an abstractive > intellection, of an eidetic or intensive visualization which owes its purity > and power of illumination only to the fact that the intellect, one day, was > stirred to its depths and trans-illuminated by the impact of the act of > existing apprehended in things, and because it was quickened to the point of > receiving this act, or hearkening to it, within itself, in the intelligible > and super-intelligible integrity of the tone particular to it." (p.
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This motion from potentiality to actuality requires the Agent Intellect to act upon the retained sensory forms; just as the Sun illuminates the physical world to allow us to see, the Agent Intellect illuminates the world of intelligibles to allow us to think.Reisman, p64 This illumination removes all accident (such as time, place, quality) and physicality from them, converting them into primary intelligibles, which are logical principles such as "the whole is greater than the part". The human intellect, by its act of intellection, passes from potentiality to actuality, and as it gradually comprehends these intelligibles, it is identified with them (as according to Aristotle, by knowing something, the intellect becomes like it).Reisman, p63 Because the Agent Intellect knows all of the intelligibles, this means that when the human intellect knows all of them, it becomes associated with the Agent Intellect's perfection and is known as the acquired Intellect.
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Annick Foucault suggested that they be recognized as being endowed with "some weakness" and, further on, she commented the aforesaid point as follows: She pleads for the abandonment of some biases: Her intellection echoes the philosophical thought of Gilles Deleuze, to whom she pays tribute, in a way that, according to Charles J. Stivale, conveys a "perceptive and fascinating reflection on La Vénus à la fourrure, Présentation de Sacher-Masoch de Deleuze". According to Céline du Chéné, Mistress Françoise turns out to be "probably the most intellectual of the dominatrixes of the Parisian scene", owning "all the editions" of Leopold von Sacher-Masoch and "having maintained a correspondence" with Gilles Deleuze, . who, as per Jean Pache, would have sealed "this unexpected disciple friendship and consideration". After the publication of her story, which, as duly noted by Giovanni Firmian, was "a great success in France", she was invited to various French talk shows and gave interviews about sadomasochism. cf.
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Thus, they claim, to conceive of a particular apple and its redness is not to conceive of applehood or redness- in-general, so they question the source of the concept. Plato's doctrine of recollection, however, addresses such criticism by saying that souls are born with the concepts of the forms, and just have to be reminded of those concepts from back before birth, when the souls were in close contact with the forms in the Platonic heaven. Plato is thus known as one of the first rationalists, believing as he did that humans are born with a fund of a priori knowledge, to which they have access through a process of reason or intellection — a process that critics find to be rather mysterious. A more modern response to this criticism of concepts without sense-perception is the claim that the universality of its qualities is an unavoidable given because one only experiences an object by means of general concepts.
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For God > can undoubtedly make whatever I can grasp in this way, and I never judge > that something is impossible for Him to make unless there would be a > contradiction in my grasping the thing distinctly. Knowing that the existence of such objects is possible, Descartes then turns to the prevalence of mental images as proof. To do this, he draws a distinction between imagination and understanding—imagination being a non- linguistic "faculty of knowledge to the body which is immediately present to it…without intellection or conception," which therefore exists like a mental photograph; and understanding (or apprehending) being something that is not necessarily pictured. He uses an example of this to clarify: as translated by John Veitch in 1901 > When I have a mental image of a triangle, for example, I don't just > understand that it is a figure bounded by three lines; I also "look at" the > lines as though they were present to my mind's eye.
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Instead of attending solely to the what of a topic (an item of content, a teaching, a matter to be subjected to intellectual mastery and critique as an indifferent object of thought), the shift to the post-critical perspective results in an awakening to a continuous awareness of the how of experience – specifically to the how of one's responsive relationship as a person in the world to that experience – to how one happens to be relating oneself to it. That how awareness is predominantly tacit and not articulable within one's mental monologue or otherwise, which causes it to be all the more potentially consequential to the process of knowing.Søren Kierkegaard, one of Poteat's primary intellectual sources, called this expanded awareness "double-reflection." Poteat and Polanyi taught that moving beyond what they deemed the profoundly flawed mode of critical intellection and reflection that characterizes Modernity and predominates in the academic world requires a fundamental shift in sensibility and perspective to what they call a post-critical mode of being in the world.
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