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competition and play can often times have a reciprocal relationship since not only can playful Huizinga goes on to clarify that “The Platonic identification of play and holiness .. further define the concept of a game as it relates to human behavior. All play (egwu) involves a doing (mimesis) and a celebrating ( dianoia). not without some relation to the events of '68, with respect to a philosophy of Simpson's Formas L6gicas, Realidad y Significado; probably the first book F., , "Lenguaje y significado en El ser y el tiempo de Heidegger", Dianoia. Moulines demands that what he calls "the platonic theory of knowledge" -. Plato, Platonic Theology, Demiurge, World-soul, Late Dialogues, Metaphysics. Subject Categories .. In DC = In Aristotelis quattuor libros de caelo I then discuss intellect and its relationship to souls in chapter 4. I argue for a strict .. with dianoia - διάνοια (thought) and nous - νοῦς (intellect). Similarly at.
Aristotle explained that the changes of things can be described in terms of four causes at the same time. Two of these four causes are similar to the materialist understanding: But at the same time according to Aristotle each thing is also caused by the natural forms they are tending to become, and the natural ends or aims, which somehow exist in nature as causes, even in cases where human plans and aims are not involved.
These latter two causes the "formal" and "final"are concepts no longer used in modern science, and encompass the continuous effect of the intelligent ordering principle of nature itself.
Aristotle's special description of causality is especially apparent in the natural development of living things.
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It leads to a method whereby Aristotle analyses causation and motion in terms of the potentialities and actualities of all things, whereby all matter possesses various possibilities or potentialities of form and end, and these possibilities become more fully real as their potential forms become actual or active reality something they will do on their own, by nature, unless stopped because of other natural things happening.
For example, a stone has in its nature the potentiality of falling to the earth and it will do so, and actualize this natural tendency, if nothing is in the way. Aristotle analyzed thinking in the same way. For him, the possibility of understanding rests on the relationship between intellect and sense perception. Aristotle's remarks on the concept of what came to be called the " active intellect " and " passive intellect " along with various other terms are amongst "the most intensely studied sentences in the history of philosophy".
Following is the translation of one of those passages  with some key Greek words shown in square brackets.
This sort of intellect [which is like light in the way it makes potential things work as what they are] is separate, as well as being without attributes and unmixed, since it is by its thinghood a being-at-work [energeia], for what acts is always distinguished in stature above what is acted upon, as a governing source is above the material it works on. This does not mean that at one time it thinks but at another time it does not think, but when separated it is just exactly what it is, and this alone is deathless and everlasting though we have no memory, because this sort of intellect is not acted upon, while the sort that is acted upon is destructibleand without this nothing thinks.
The passage tries to explain "how the human intellect passes from its original state, in which it does not think, to a subsequent state, in which it does" according to his distinction between potentiality and actuality. Just what Aristotle meant by potential intellect and active intellect - terms not even explicit in the De anima and at best implied - and just how he understood the interaction between them remains moot. Students of the history of philosophy continue to debate Aristotle's intent, particularly the question whether he considered the active intellect to be an aspect of the human soul or an entity existing independently of man.
In that book, Aristotle equates active nous, when people think and their nous becomes what they think about, with the " unmoved mover " of the universe, and God: Like Plato before him, Aristotle believes Anaxagoras' cosmic nous implies and requires the cosmos to have intentions or ends: The mind or intellect nous can be described variously as a power, faculty, part, or aspect of the human soul. It should be noted that for Aristotle soul and nous are not the same.
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He did not rule out the possibility that nous might survive without the rest of the soul, as in Plato, but he specifically says that this immortal nous does not include any memories or anything else specific to an individual's life. In his Generation of Animals Aristotle specifically says that while other parts of the soul come from the parents, physically, the human nous, must come from outside, into the body, because it is divine or godly, and it has nothing in common with the energeia of the body.
Post Aristotelian classical theories[ edit ] Until the early modern era, much of the discussion which has survived today concerning nous or intellect, in Europe, Africa and the Middle East, concerned how to correctly interpret Aristotle and Plato. However, at least during the classical period, materialist philosophies, more similar to modern science, such as Epicureanismwere still relatively common also.
The Epicureans believed that the bodily senses themselves were not the cause of error, but the interpretations can be. The term prolepsis was used by Epicureans to describe the way the mind forms general concepts from sense perceptions. To the Stoicsmore like Heraclitus than Anaxagoras, order in the cosmos comes from an entity called logosthe cosmic reason.
But as in Anaxagoras this cosmic reason, like human reason but higher, is connected to the reason of individual humans. The Stoics however, did not invoke incorporeal causation, but attempted to explain physics and human thinking in terms of matter and forces. As in Aristotelianism, they explained the interpretation of sense data requiring the mind to be stamped or formed with ideas, and that people have shared conceptions that help them make sense of things koine ennoia.
As in Plato, they treated nous as the ruling part of the soul. Alexander of Aphrodisias Alexander of Aphrodisias was a Peripatetic Aristotelian and his On the Soul referred to as De anima in its traditional Latin titleexplained that by his interpretation of Aristotle, potential intellect in man, that which has no nature but receives one from the active intellect, is material, and also called the "material intellect" nous hulikos and it is inseparable from the body, being "only a disposition" of it.
The intellect in habitu is a stage in which the human intellect has taken possession of a repertoire of thoughts, and so is potentially able to think those thoughts, but is not yet thinking these thoughts. The intellect from outside, which became the "acquired intellect" in Islamic philosophy, describes the incorporeal active intellect which comes from outside man, and becomes an object of thought, making the material intellect actual and active.
Seth is a big brother and best friend, one of the smartest people I know, and he makes my life better just by being part of it. We have supported each other through spousal death and three divorces.
I have female friends but Chip is the most loyal friend I have ever had. He is the brother I never had. We divorced amicably and subsequently re-married others, but remained best friends. My second husband was not threatened by my friendship with Gary. This was key for me. The shared custody of our sons has built a strong level of trust that has never wavered. When someone questioned Gary on why he was so invested in maintaining such a close relationship with me, he replied 'because our sons are brothers'.
The most important thing that has kept us going is that through our setbacks, successes and failures, we have been true to each other and never let each other down. We have been able to learn from each other on how our opposite characteristics can be beneficial. We are very accepting of each other and try to be encouraging.
We have unconditional love for each other. I've been partnered with Tom for 35 years and we have two children. Jim has been partnered for 20 years with Mike. I think the lack of cultural blueprint has helped us make our relationship unique and authentic.
No family or cultural expectations define our friendship.
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I am thankful for his friendship and that of his wife and kids. He thinks of me as a sister. We truly are each other's touchstones.Is There A Difference Between Romantic Love & Friendship Love?
We have been through a lot on both sides, and I trust him more than my lipstick!