By Takatsura Andō
I've got a lot excitement in writing a preface to Mr. Takatura Ando's publication on Aristotle. except his intrinsic value, as one of many 3 or 4 maximum of all philosophers, Aristotle is critical on having given for lots of centuries the best effect in moulding the concept of ecu international locations. The language hassle has without doubt avoided him from exercise a great deal impression on jap suggestion, and that i welcome very warmly to listen to that Mr. Ando is ready to have his e-book revealed in Japan. i'm hoping it will likely be largely circulated, because it needs to sure ly deserve that. W. D. Ross AUTHOR'S FOREWORD In publishing this e-book, i will not restrict myself of reminding the times and nights while it used to be written. In that period of globally insanity, Aristotle's philosophy was once the single safe haven in which my depressed brain may perhaps come to lifestyles. It was once written little by little below all determined circum stances during the battle time. My middle used to be set at the of entirety of this paintings whereas the destiny allowed me to stay. It used to be approximately performed via the tip of the battle. Having no desire of survival, I buried my manu script within the earth, with out despite the fact that any expectance of a higher lot for it.
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Extra info for Aristotle’s Theory of Practical Cognition
Instead of overcoming the difficulties, this will only lead to the absolute denial of the desired conclusion as to separability of reason and the real separability of a part of the soul. Yet this very conclusion was absolutely necessary for St. Thomas and Brentano. Hence it is not only necessary for us to keep the unique status of active reason, but it was also necessary for St. Thomas and Brentano to give up their interpretation if they were to reach the conclusion they must reach. The above discussion would be enough to prove that "this reason", which "is separable, impassive, and unmixed being in its substance actual", should be the active reason, and this only.
171 b. 2 Ibid. 3 The intellectus materialis is distinguished from the intellectus passibilis in De An. III. c. 20. 171 a etc. g. De An. I. 1. c. 12; III. 1. c. 4. 160 a. 4; c. 20. 171 b. 4 De An. III. 1. c. 5. 160 b. 5 De An. III. 1. c. 5. 165 a; ibid. 5. c. 30. 178 b. 6 De An. III. 1. c. 19. 170 a. , the world of spirits. 7 Averroes maintains that the intellectus materialis is also indivisible and one in all. De An. III. 1. c. 5. 163 b; ibid. 164 a; 165 a etc. Brentano laughs at this, but in as much as the intellectus materialis is a spiritual faculty and is distinguished from the intellectus passibilis, this is not so ridiculous as it might at first seem.
When Aristotle says that they are separated from the body, 2 he only means by this that they have no organs like vegetable and sensitive faculties, but find their subject in the soul. The human soul has its own faculty, superior to material powers. Both reasons are in their being and function incorporeal and not mixed with matter. 3 The intellectus possibilis is the cognitive faculty proper to the spiritual part. All our ideas are found in it, though not actually from the beginning. The intellectus possibilis is itself at first merely like a tabula rasa.
Aristotle’s Theory of Practical Cognition by Takatsura Andō