Aristotle’s Theory of Practical Cognition by Takatsura Andō

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 impression in moulding the idea of ecu nations. The language hassle has doubtless avoided him from exercise greatly impact on jap idea, and that i welcome very warmly to listen to that Mr. Ando is set to have his ebook published in Japan. i am hoping will probably be broadly circulated, because it needs to sure­ ly deserve that. W. D. Ross AUTHOR'S FOREWORD In publishing this booklet, i can't restrict myself of reminding the times and nights while it was once written. In that period of globally insanity, Aristotle's philosophy used to be the one shelter in which my depressed brain may well come to existence. It was once written little by little less than all determined circum­ stances in the course of the struggle time. My center was once set at the of entirety of this paintings whereas the destiny allowed me to stay. It was once approximately performed through the top of the battle. Having no desire of survival, I buried my manu­ script within the earth, with no notwithstanding any expectance of a higher lot for it.

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L. 'l29 a 17; 429 b 30. THE STRUCTURE OF THE SOUL 30 sensation rather than for the awaking of the first universal thought. Among those who also take the vov~ not'f}Ttx6~ as the spirit which is separate from human nature, Renan found this theory to have a considerable resemblance to the view of Malebranche. 1 He could not find the theory compatible with the general spirit of the Peripatetic philosophy, and was compelled to assign it to another thinker. Aristotle might, he thought, have borrowed it from Anaxagoras, taking, however, little care about the contradiction that might result between this theory and the Analytica or even the De Anima.

According to him, not only the intellectus agens, but also what he terms the intellectus possibilis1 is something immaterial, and the latter as well as the former belongs to human nature. They are not pure spiritual substances as Averroes says, but faculties of the human soul. 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.

Cp rwl. Further, o1l yd(! , De An. III. 5. : dll' ovx (j' ov voei... dvov dOavarov "al dtclwv. e. e. human reason), it enjoys the good not just in this or in that period, but the best in the whole. 1 De An. III. 4. 430 a 5. 2 Brentano, op. cit. 182. De Corte also follows this interpretation: cf. 'intelligence chez Aristote, 65, 69; cf. also Nuyens's criticism on this point. op. cit. 33 f. ore 42 THE STRUCTURE OF THE SOUL being only when it is separated would obviously have to be in the state of combination with the body till then.

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