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By Leen Spruit

In 1503, Nifo released De intellectu, the key paintings of his early profession, pertaining to questions of philosophical psychology. in line with an in depth overview of the perspectives of his predecessors, Nifo during this paintings offered an research of the most problems with Peripatetic noetics, particularly beginning and immortality of the mind or rational soul, its relation to the physique, its cohesion and components, the speculative mind, and highbrow beatitude. the following the 1554 variation 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 a whole index of the chapters of De intellectu.

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The origin and immortality of soul; . the nature of the soul’s separateness from the body; . the unity of soul; . the agent and possible intellects; . the speculative and practical intellects. The much shorter, second book consisted of three treatises, each of which considering an aspect of the same topic, namely the state (status) of soul, that is the (intellectual) beatitude. 141 Here the  edition is reproduced. All six books of De intellectu are characterized by an evident disproportion between, on the one hand, large amounts of discussion, analysis, and confutation of opinions and views and, on the other hand, a concise presentation of the ‘true’ position, usually expounded and defended in just a few pages or sometimes even in a couple of lines only.

Recently, Steel , pp. –, defined Nifo a privileged source for the reconstruction of Siger’s lost works. 121 Pattin . Sceptical are also Imbach-Putallaz , pp. –. 122 Other manuscripts of this work suggest that Siger is meant; cf. Nardi , p. , note : “(…) ma il codice laurenziano, Fesul. , legge correttamente «Segerus de Brabantia»; il cod. Vat. Reg. , «Segerus de Barbancia»; il Vat. Lat. , «Sirges de Barbania»”. Cf. also Pattin , p. , who refers to the ms.

Introduction double faculty: one to become and one to make all things. Furthermore, human intellect provides things with spiritual being, while the potential intellect is both separate and a faculty of the soul. Book V starts with a confutation of the doctrine of intelligible species, as defended by Jandun and other Latins. After a brief discussion of Themistius’ doctrine of the speculative intellect, Nifo starts an extensive analysis of doubts on Averroes’ view of the speculative intellect (chs.

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