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vector-toc-level-2"> <a class="vector-toc-link" href="#Aristotle"> <div class="vector-toc-text"> <span class="vector-toc-numb">2.3</span> <span>Aristotle</span> </div> </a> <ul id="toc-Aristotle-sublist" class="vector-toc-list"> </ul> </li> <li id="toc-Post-Aristotelian_classical_theories" class="vector-toc-list-item vector-toc-level-2"> <a class="vector-toc-link" href="#Post-Aristotelian_classical_theories"> <div class="vector-toc-text"> <span class="vector-toc-numb">2.4</span> <span>Post-Aristotelian classical theories</span> </div> </a> <ul id="toc-Post-Aristotelian_classical_theories-sublist" class="vector-toc-list"> <li id="toc-Alexander_of_Aphrodisias" class="vector-toc-list-item vector-toc-level-3"> <a class="vector-toc-link" href="#Alexander_of_Aphrodisias"> <div class="vector-toc-text"> <span class="vector-toc-numb">2.4.1</span> <span>Alexander of Aphrodisias</span> </div> </a> <ul id="toc-Alexander_of_Aphrodisias-sublist" class="vector-toc-list"> </ul> </li> <li id="toc-Themistius" class="vector-toc-list-item vector-toc-level-3"> <a class="vector-toc-link" href="#Themistius"> <div class="vector-toc-text"> <span class="vector-toc-numb">2.4.2</span> <span>Themistius</span> </div> </a> <ul id="toc-Themistius-sublist" class="vector-toc-list"> </ul> </li> </ul> </li> </ul> </li> <li id="toc-Gnosticism" class="vector-toc-list-item vector-toc-level-1"> <a class="vector-toc-link" href="#Gnosticism"> <div class="vector-toc-text"> <span class="vector-toc-numb">3</span> <span>Gnosticism</span> </div> </a> <button aria-controls="toc-Gnosticism-sublist" class="cdx-button cdx-button--weight-quiet cdx-button--icon-only vector-toc-toggle"> <span class="vector-icon mw-ui-icon-wikimedia-expand"></span> <span>Toggle Gnosticism subsection</span> </button> <ul id="toc-Gnosticism-sublist" class="vector-toc-list"> <li id="toc-Valentinus" class="vector-toc-list-item vector-toc-level-2"> <a class="vector-toc-link" href="#Valentinus"> <div class="vector-toc-text"> <span class="vector-toc-numb">3.1</span> <span>Valentinus</span> </div> </a> <ul id="toc-Valentinus-sublist" class="vector-toc-list"> </ul> </li> <li id="toc-Ophites" class="vector-toc-list-item vector-toc-level-2"> <a class="vector-toc-link" href="#Ophites"> <div class="vector-toc-text"> <span class="vector-toc-numb">3.2</span> <span>Ophites</span> </div> </a> <ul id="toc-Ophites-sublist" class="vector-toc-list"> </ul> </li> <li id="toc-Basilides" class="vector-toc-list-item vector-toc-level-2"> <a class="vector-toc-link" href="#Basilides"> <div class="vector-toc-text"> <span class="vector-toc-numb">3.3</span> <span>Basilides</span> </div> </a> <ul id="toc-Basilides-sublist" class="vector-toc-list"> </ul> </li> <li id="toc-Simon_Magus" class="vector-toc-list-item vector-toc-level-2"> <a class="vector-toc-link" href="#Simon_Magus"> <div class="vector-toc-text"> <span class="vector-toc-numb">3.4</span> <span>Simon Magus</span> </div> </a> <ul id="toc-Simon_Magus-sublist" class="vector-toc-list"> </ul> </li> <li id="toc-Gospel_of_Mary" class="vector-toc-list-item vector-toc-level-2"> <a class="vector-toc-link" href="#Gospel_of_Mary"> <div class="vector-toc-text"> <span class="vector-toc-numb">3.5</span> <span><i>Gospel of Mary</i></span> </div> </a> <ul id="toc-Gospel_of_Mary-sublist" class="vector-toc-list"> </ul> </li> <li id="toc-Mandaeism" class="vector-toc-list-item vector-toc-level-2"> <a class="vector-toc-link" href="#Mandaeism"> <div class="vector-toc-text"> <span class="vector-toc-numb">3.6</span> <span>Mandaeism</span> </div> </a> <ul id="toc-Mandaeism-sublist" class="vector-toc-list"> </ul> </li> </ul> </li> <li id="toc-Plotinus_and_Neoplatonism" class="vector-toc-list-item vector-toc-level-1"> <a class="vector-toc-link" href="#Plotinus_and_Neoplatonism"> <div class="vector-toc-text"> <span class="vector-toc-numb">4</span> <span>Plotinus and Neoplatonism</span> </div> </a> <ul id="toc-Plotinus_and_Neoplatonism-sublist" class="vector-toc-list"> </ul> </li> <li id="toc-Medieval_nous_in_religion" class="vector-toc-list-item vector-toc-level-1"> <a class="vector-toc-link" href="#Medieval_nous_in_religion"> <div class="vector-toc-text"> <span class="vector-toc-numb">5</span> <span>Medieval <i>nous</i> in religion</span> </div> </a> <button aria-controls="toc-Medieval_nous_in_religion-sublist" class="cdx-button cdx-button--weight-quiet cdx-button--icon-only vector-toc-toggle"> <span class="vector-icon mw-ui-icon-wikimedia-expand"></span> <span>Toggle Medieval <i>nous</i> in religion subsection</span> </button> <ul id="toc-Medieval_nous_in_religion-sublist" class="vector-toc-list"> <li id="toc-Medieval_Islamic_philosophy" class="vector-toc-list-item vector-toc-level-2"> <a class="vector-toc-link" href="#Medieval_Islamic_philosophy"> <div class="vector-toc-text"> <span class="vector-toc-numb">5.1</span> <span>Medieval Islamic philosophy</span> </div> </a> <ul id="toc-Medieval_Islamic_philosophy-sublist" class="vector-toc-list"> <li id="toc-Al-Farabi" class="vector-toc-list-item vector-toc-level-3"> <a class="vector-toc-link" href="#Al-Farabi"> <div class="vector-toc-text"> <span class="vector-toc-numb">5.1.1</span> <span>Al-Farabi</span> </div> </a> <ul id="toc-Al-Farabi-sublist" class="vector-toc-list"> </ul> </li> <li id="toc-Avicenna" class="vector-toc-list-item vector-toc-level-3"> <a class="vector-toc-link" href="#Avicenna"> <div class="vector-toc-text"> <span class="vector-toc-numb">5.1.2</span> <span>Avicenna</span> </div> </a> <ul id="toc-Avicenna-sublist" class="vector-toc-list"> </ul> </li> <li id="toc-Averroes" class="vector-toc-list-item vector-toc-level-3"> <a class="vector-toc-link" href="#Averroes"> <div class="vector-toc-text"> <span class="vector-toc-numb">5.1.3</span> <span>Averroes</span> </div> </a> <ul id="toc-Averroes-sublist" class="vector-toc-list"> </ul> </li> </ul> </li> <li id="toc-Christianity" class="vector-toc-list-item vector-toc-level-2"> <a class="vector-toc-link" href="#Christianity"> <div class="vector-toc-text"> <span class="vector-toc-numb">5.2</span> <span>Christianity</span> </div> </a> <ul id="toc-Christianity-sublist" class="vector-toc-list"> <li id="toc-Philosophers_influencing_western_Christianity" class="vector-toc-list-item vector-toc-level-3"> <a class="vector-toc-link" href="#Philosophers_influencing_western_Christianity"> <div class="vector-toc-text"> <span class="vector-toc-numb">5.2.1</span> <span>Philosophers influencing western Christianity</span> </div> </a> <ul id="toc-Philosophers_influencing_western_Christianity-sublist" class="vector-toc-list"> </ul> </li> <li id="toc-Eastern_Orthodox" class="vector-toc-list-item vector-toc-level-3"> <a class="vector-toc-link" href="#Eastern_Orthodox"> <div class="vector-toc-text"> <span class="vector-toc-numb">5.2.2</span> <span>Eastern Orthodox</span> </div> </a> <ul id="toc-Eastern_Orthodox-sublist" class="vector-toc-list"> </ul> </li> </ul> </li> </ul> </li> <li id="toc-Early_modern_philosophy" class="vector-toc-list-item vector-toc-level-1"> <a class="vector-toc-link" href="#Early_modern_philosophy"> <div class="vector-toc-text"> <span class="vector-toc-numb">6</span> <span>Early modern philosophy</span> </div> </a> <ul id="toc-Early_modern_philosophy-sublist" class="vector-toc-list"> </ul> </li> <li id="toc-See_also" class="vector-toc-list-item vector-toc-level-1"> <a class="vector-toc-link" href="#See_also"> <div class="vector-toc-text"> <span class="vector-toc-numb">7</span> <span>See also</span> </div> </a> <ul id="toc-See_also-sublist" class="vector-toc-list"> </ul> </li> <li id="toc-References" class="vector-toc-list-item vector-toc-level-1"> <a class="vector-toc-link" href="#References"> <div class="vector-toc-text"> <span class="vector-toc-numb">8</span> <span>References</span> </div> </a> <button aria-controls="toc-References-sublist" class="cdx-button cdx-button--weight-quiet cdx-button--icon-only vector-toc-toggle"> <span class="vector-icon mw-ui-icon-wikimedia-expand"></span> <span>Toggle References subsection</span> </button> <ul id="toc-References-sublist" class="vector-toc-list"> <li id="toc-Works_cited" class="vector-toc-list-item vector-toc-level-2"> <a class="vector-toc-link" href="#Works_cited"> <div class="vector-toc-text"> <span class="vector-toc-numb">8.1</span> <span>Works cited</span> </div> </a> <ul id="toc-Works_cited-sublist" class="vector-toc-list"> </ul> </li> </ul> </li> <li id="toc-Further_reading" class="vector-toc-list-item vector-toc-level-1"> <a class="vector-toc-link" href="#Further_reading"> <div class="vector-toc-text"> <span class="vector-toc-numb">9</span> <span>Further reading</span> </div> </a> <button aria-controls="toc-Further_reading-sublist" class="cdx-button cdx-button--weight-quiet cdx-button--icon-only vector-toc-toggle"> <span class="vector-icon mw-ui-icon-wikimedia-expand"></span> <span>Toggle Further reading subsection</span> </button> <ul id="toc-Further_reading-sublist" class="vector-toc-list"> <li id="toc-Etymology_and_history_of_the_term" class="vector-toc-list-item vector-toc-level-2"> <a class="vector-toc-link" href="#Etymology_and_history_of_the_term"> <div class="vector-toc-text"> <span class="vector-toc-numb">9.1</span> <span>Etymology and history of the term</span> </div> </a> <ul id="toc-Etymology_and_history_of_the_term-sublist" class="vector-toc-list"> </ul> </li> <li id="toc-Plato's_theory_of_nous" class="vector-toc-list-item vector-toc-level-2"> <a class="vector-toc-link" href="#Plato's_theory_of_nous"> <div class="vector-toc-text"> <span class="vector-toc-numb">9.2</span> <span>Plato's theory of nous</span> </div> </a> <ul id="toc-Plato's_theory_of_nous-sublist" class="vector-toc-list"> </ul> </li> <li id="toc-Aristotle's_theory_of_nous" class="vector-toc-list-item vector-toc-level-2"> <a class="vector-toc-link" href="#Aristotle's_theory_of_nous"> <div class="vector-toc-text"> <span class="vector-toc-numb">9.3</span> <span>Aristotle's theory of nous</span> </div> </a> <ul id="toc-Aristotle's_theory_of_nous-sublist" class="vector-toc-list"> </ul> </li> </ul> </li> <li id="toc-External_links" class="vector-toc-list-item vector-toc-level-1"> <a class="vector-toc-link" href="#External_links"> <div class="vector-toc-text"> <span class="vector-toc-numb">10</span> <span>External links</span> </div> </a> <ul id="toc-External_links-sublist" class="vector-toc-list"> </ul> </li> </ul> </div> </div> </nav> </div> </div> <div class="mw-content-container"> <main id="content" class="mw-body"> <header class="mw-body-header vector-page-titlebar"> <nav aria-label="Contents" class="vector-toc-landmark"> <div id="vector-page-titlebar-toc" class="vector-dropdown vector-page-titlebar-toc vector-button-flush-left" title="Table of Contents" > <input type="checkbox" id="vector-page-titlebar-toc-checkbox" role="button" aria-haspopup="true" data-event-name="ui.dropdown-vector-page-titlebar-toc" class="vector-dropdown-checkbox " aria-label="Toggle the table of contents" > <label id="vector-page-titlebar-toc-label" for="vector-page-titlebar-toc-checkbox" class="vector-dropdown-label cdx-button cdx-button--fake-button cdx-button--fake-button--enabled cdx-button--weight-quiet cdx-button--icon-only " aria-hidden="true" ><span class="vector-icon mw-ui-icon-listBullet mw-ui-icon-wikimedia-listBullet"></span> <span class="vector-dropdown-label-text">Toggle the table of contents</span> </label> <div class="vector-dropdown-content"> <div id="vector-page-titlebar-toc-unpinned-container" class="vector-unpinned-container"> </div> </div> </div> </nav> <h1 id="firstHeading" class="firstHeading mw-first-heading"><i>Nous</i></h1> <div id="p-lang-btn" class="vector-dropdown mw-portlet mw-portlet-lang" > <input type="checkbox" id="p-lang-btn-checkbox" role="button" aria-haspopup="true" data-event-name="ui.dropdown-p-lang-btn" class="vector-dropdown-checkbox mw-interlanguage-selector" aria-label="Go to an article in another language. Available in 34 languages" > <label id="p-lang-btn-label" for="p-lang-btn-checkbox" class="vector-dropdown-label cdx-button cdx-button--fake-button cdx-button--fake-button--enabled cdx-button--weight-quiet cdx-button--action-progressive mw-portlet-lang-heading-34" aria-hidden="true" ><span class="vector-icon mw-ui-icon-language-progressive mw-ui-icon-wikimedia-language-progressive"></span> <span class="vector-dropdown-label-text">34 languages</span> </label> <div class="vector-dropdown-content"> <div class="vector-menu-content"> <ul class="vector-menu-content-list"> <li class="interlanguage-link interwiki-ar mw-list-item"><a href="https://ar.wikipedia.org/wiki/%D8%A7%D9%84%D9%86%D9%88%D8%B5_(%D9%81%D9%84%D8%B3%D9%81%D8%A9)" title="النوص (فلسفة) – Arabic" lang="ar" hreflang="ar" data-title="النوص (فلسفة)" data-language-autonym="العربية" data-language-local-name="Arabic" class="interlanguage-link-target"><span>العربية</span></a></li><li class="interlanguage-link interwiki-az mw-list-item"><a href="https://az.wikipedia.org/wiki/Nus" title="Nus – Azerbaijani" lang="az" hreflang="az" data-title="Nus" data-language-autonym="Azərbaycanca" data-language-local-name="Azerbaijani" class="interlanguage-link-target"><span>Azərbaycanca</span></a></li><li class="interlanguage-link interwiki-ca mw-list-item"><a href="https://ca.wikipedia.org/wiki/Nous" title="Nous – Catalan" lang="ca" hreflang="ca" data-title="Nous" data-language-autonym="Català" data-language-local-name="Catalan" class="interlanguage-link-target"><span>Català</span></a></li><li class="interlanguage-link interwiki-cs mw-list-item"><a href="https://cs.wikipedia.org/wiki/N%C3%BAs" title="Nús – Czech" lang="cs" hreflang="cs" data-title="Nús" data-language-autonym="Čeština" data-language-local-name="Czech" class="interlanguage-link-target"><span>Čeština</span></a></li><li class="interlanguage-link interwiki-da mw-list-item"><a href="https://da.wikipedia.org/wiki/Nous" title="Nous – Danish" lang="da" hreflang="da" data-title="Nous" data-language-autonym="Dansk" data-language-local-name="Danish" class="interlanguage-link-target"><span>Dansk</span></a></li><li class="interlanguage-link interwiki-de mw-list-item"><a href="https://de.wikipedia.org/wiki/Nous" title="Nous – German" lang="de" hreflang="de" data-title="Nous" data-language-autonym="Deutsch" data-language-local-name="German" class="interlanguage-link-target"><span>Deutsch</span></a></li><li class="interlanguage-link interwiki-et mw-list-item"><a href="https://et.wikipedia.org/wiki/Nous" title="Nous – Estonian" lang="et" hreflang="et" data-title="Nous" data-language-autonym="Eesti" data-language-local-name="Estonian" class="interlanguage-link-target"><span>Eesti</span></a></li><li class="interlanguage-link interwiki-el mw-list-item"><a href="https://el.wikipedia.org/wiki/%CE%9D%CE%BF%CF%85%CF%82" title="Νους – Greek" lang="el" hreflang="el" data-title="Νους" data-language-autonym="Ελληνικά" data-language-local-name="Greek" class="interlanguage-link-target"><span>Ελληνικά</span></a></li><li class="interlanguage-link interwiki-es mw-list-item"><a href="https://es.wikipedia.org/wiki/Nous" title="Nous – Spanish" lang="es" hreflang="es" data-title="Nous" data-language-autonym="Español" data-language-local-name="Spanish" class="interlanguage-link-target"><span>Español</span></a></li><li class="interlanguage-link interwiki-eo mw-list-item"><a href="https://eo.wikipedia.org/wiki/Nous" title="Nous – Esperanto" lang="eo" hreflang="eo" data-title="Nous" data-language-autonym="Esperanto" data-language-local-name="Esperanto" class="interlanguage-link-target"><span>Esperanto</span></a></li><li class="interlanguage-link interwiki-eu mw-list-item"><a href="https://eu.wikipedia.org/wiki/Nous" title="Nous – Basque" lang="eu" hreflang="eu" data-title="Nous" data-language-autonym="Euskara" data-language-local-name="Basque" class="interlanguage-link-target"><span>Euskara</span></a></li><li class="interlanguage-link interwiki-fa mw-list-item"><a href="https://fa.wikipedia.org/wiki/%D9%86%D9%88%D8%B3" title="نوس – Persian" lang="fa" hreflang="fa" data-title="نوس" data-language-autonym="فارسی" data-language-local-name="Persian" class="interlanguage-link-target"><span>فارسی</span></a></li><li class="interlanguage-link interwiki-fr mw-list-item"><a href="https://fr.wikipedia.org/wiki/No%C3%BBs" title="Noûs – French" lang="fr" hreflang="fr" data-title="Noûs" data-language-autonym="Français" data-language-local-name="French" class="interlanguage-link-target"><span>Français</span></a></li><li class="interlanguage-link interwiki-ko mw-list-item"><a href="https://ko.wikipedia.org/wiki/%EB%88%84%EC%8A%A4_(%EC%B2%A0%ED%95%99)" title="누스 (철학) – Korean" lang="ko" hreflang="ko" data-title="누스 (철학)" data-language-autonym="한국어" data-language-local-name="Korean" class="interlanguage-link-target"><span>한국어</span></a></li><li class="interlanguage-link interwiki-hy mw-list-item"><a href="https://hy.wikipedia.org/wiki/%D5%86%D5%B8%D6%82%D5%BD" title="Նուս – Armenian" lang="hy" hreflang="hy" data-title="Նուս" data-language-autonym="Հայերեն" data-language-local-name="Armenian" class="interlanguage-link-target"><span>Հայերեն</span></a></li><li class="interlanguage-link interwiki-it mw-list-item"><a href="https://it.wikipedia.org/wiki/Nous" title="Nous – Italian" lang="it" hreflang="it" data-title="Nous" data-language-autonym="Italiano" data-language-local-name="Italian" class="interlanguage-link-target"><span>Italiano</span></a></li><li class="interlanguage-link interwiki-he mw-list-item"><a href="https://he.wikipedia.org/wiki/%D7%A0%D7%95%D7%90%D7%95%D7%A1" title="נואוס – Hebrew" lang="he" hreflang="he" data-title="נואוס" data-language-autonym="עברית" data-language-local-name="Hebrew" class="interlanguage-link-target"><span>עברית</span></a></li><li class="interlanguage-link interwiki-ky mw-list-item"><a href="https://ky.wikipedia.org/wiki/%D0%9D%D1%83%D1%81_(%D1%84%D0%B8%D0%BB%D0%BE%D1%81%D0%BE%D1%84%D0%B8%D1%8F)" title="Нус (философия) – Kyrgyz" lang="ky" hreflang="ky" data-title="Нус (философия)" data-language-autonym="Кыргызча" data-language-local-name="Kyrgyz" class="interlanguage-link-target"><span>Кыргызча</span></a></li><li class="interlanguage-link interwiki-lt mw-list-item"><a href="https://lt.wikipedia.org/wiki/Nusas" title="Nusas – Lithuanian" lang="lt" hreflang="lt" data-title="Nusas" data-language-autonym="Lietuvių" data-language-local-name="Lithuanian" class="interlanguage-link-target"><span>Lietuvių</span></a></li><li class="interlanguage-link interwiki-hu mw-list-item"><a href="https://hu.wikipedia.org/wiki/N%C3%BAsz" title="Núsz – Hungarian" lang="hu" hreflang="hu" data-title="Núsz" data-language-autonym="Magyar" data-language-local-name="Hungarian" class="interlanguage-link-target"><span>Magyar</span></a></li><li class="interlanguage-link interwiki-nl mw-list-item"><a href="https://nl.wikipedia.org/wiki/Nous" title="Nous – Dutch" lang="nl" hreflang="nl" data-title="Nous" data-language-autonym="Nederlands" data-language-local-name="Dutch" class="interlanguage-link-target"><span>Nederlands</span></a></li><li class="interlanguage-link interwiki-ja mw-list-item"><a href="https://ja.wikipedia.org/wiki/%E3%83%8C%E3%83%BC%E3%82%B9" title="ヌース – Japanese" lang="ja" hreflang="ja" data-title="ヌース" data-language-autonym="日本語" data-language-local-name="Japanese" class="interlanguage-link-target"><span>日本語</span></a></li><li class="interlanguage-link interwiki-pl mw-list-item"><a href="https://pl.wikipedia.org/wiki/Nous" title="Nous – Polish" lang="pl" hreflang="pl" data-title="Nous" data-language-autonym="Polski" data-language-local-name="Polish" class="interlanguage-link-target"><span>Polski</span></a></li><li class="interlanguage-link interwiki-pt mw-list-item"><a href="https://pt.wikipedia.org/wiki/Nous" title="Nous – Portuguese" lang="pt" hreflang="pt" data-title="Nous" data-language-autonym="Português" data-language-local-name="Portuguese" class="interlanguage-link-target"><span>Português</span></a></li><li class="interlanguage-link interwiki-ro mw-list-item"><a href="https://ro.wikipedia.org/wiki/Nous" title="Nous – Romanian" lang="ro" hreflang="ro" data-title="Nous" data-language-autonym="Română" data-language-local-name="Romanian" class="interlanguage-link-target"><span>Română</span></a></li><li class="interlanguage-link interwiki-ru mw-list-item"><a href="https://ru.wikipedia.org/wiki/%D0%9D%D1%83%D1%81" title="Нус – Russian" lang="ru" hreflang="ru" data-title="Нус" data-language-autonym="Русский" data-language-local-name="Russian" class="interlanguage-link-target"><span>Русский</span></a></li><li class="interlanguage-link interwiki-sk mw-list-item"><a href="https://sk.wikipedia.org/wiki/N%C3%BAs" title="Nús – Slovak" lang="sk" hreflang="sk" data-title="Nús" data-language-autonym="Slovenčina" data-language-local-name="Slovak" class="interlanguage-link-target"><span>Slovenčina</span></a></li><li class="interlanguage-link interwiki-ckb mw-list-item"><a href="https://ckb.wikipedia.org/wiki/%D9%86%D9%88%D9%88%D8%B3" title="نووس – Central Kurdish" lang="ckb" hreflang="ckb" data-title="نووس" data-language-autonym="کوردی" data-language-local-name="Central Kurdish" class="interlanguage-link-target"><span>کوردی</span></a></li><li class="interlanguage-link interwiki-fi mw-list-item"><a href="https://fi.wikipedia.org/wiki/Nous" title="Nous – Finnish" lang="fi" hreflang="fi" data-title="Nous" data-language-autonym="Suomi" data-language-local-name="Finnish" class="interlanguage-link-target"><span>Suomi</span></a></li><li class="interlanguage-link interwiki-sv mw-list-item"><a href="https://sv.wikipedia.org/wiki/Nous" title="Nous – Swedish" lang="sv" hreflang="sv" data-title="Nous" data-language-autonym="Svenska" data-language-local-name="Swedish" 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class="mw-content-ltr mw-parser-output" lang="en" dir="ltr"><div class="shortdescription nomobile noexcerpt noprint searchaux" style="display:none">Concept in classical philosophy</div> <style data-mw-deduplicate="TemplateStyles:r1236090951">.mw-parser-output .hatnote{font-style:italic}.mw-parser-output div.hatnote{padding-left:1.6em;margin-bottom:0.5em}.mw-parser-output .hatnote i{font-style:normal}.mw-parser-output .hatnote+link+.hatnote{margin-top:-0.5em}@media print{body.ns-0 .mw-parser-output .hatnote{display:none!important}}</style><div role="note" class="hatnote navigation-not-searchable">For other uses, see <a href="/wiki/Nous_(disambiguation)" class="mw-disambig" title="Nous (disambiguation)">Nous (disambiguation)</a>.</div> <p class="mw-empty-elt"> </p> <figure class="mw-default-size mw-halign-right" typeof="mw:File/Thumb"><a href="/wiki/File:Ptolemaicsystem-small.png" class="mw-file-description"><img src="//upload.wikimedia.org/wikipedia/commons/thumb/3/3a/Ptolemaicsystem-small.png/330px-Ptolemaicsystem-small.png" decoding="async" width="260" height="267" class="mw-file-element" srcset="//upload.wikimedia.org/wikipedia/commons/thumb/3/3a/Ptolemaicsystem-small.png/500px-Ptolemaicsystem-small.png 1.5x, //upload.wikimedia.org/wikipedia/commons/thumb/3/3a/Ptolemaicsystem-small.png/520px-Ptolemaicsystem-small.png 2x" data-file-width="638" data-file-height="656" /></a><figcaption>This diagram shows the medieval understanding of <a href="/wiki/Celestial_spheres" title="Celestial spheres">spheres</a> of the <a href="/wiki/Cosmos" title="Cosmos">cosmos</a>, derived from <a href="/wiki/Aristotle" title="Aristotle">Aristotle</a>, and as per the standard explanation by <a href="/wiki/Ptolemy" title="Ptolemy">Ptolemy</a>. It came to be understood that at least the outermost sphere (marked "<a href="/wiki/Primum_Mobile" title="Primum Mobile">Primũ Mobile</a>") has its own intellect, intelligence or <i>nous</i> – a cosmic equivalent to the human mind.</figcaption></figure> <p><i><b>Nous</b></i> (<span class="rt-commentedText nowrap"><style data-mw-deduplicate="TemplateStyles:r1177148991">.mw-parser-output .IPA-label-small{font-size:85%}.mw-parser-output .references .IPA-label-small,.mw-parser-output .infobox .IPA-label-small,.mw-parser-output .navbox .IPA-label-small{font-size:100%}</style><span class="IPA-label IPA-label-small"><a href="/wiki/British_English" title="British English">UK</a>: </span><span class="IPA nopopups noexcerpt" lang="en-fonipa"><a href="/wiki/Help:IPA/English" title="Help:IPA/English">/<span style="border-bottom:1px dotted"><span title="'n' in 'nigh'">n</span><span title="/aʊ/: 'ou' in 'mouth'">aʊ</span><span title="'s' in 'sigh'">s</span></span>/</a></span></span>,<sup id="cite_ref-oed_1-0" class="reference"><a href="#cite_note-oed-1"><span class="cite-bracket">[</span>1<span class="cite-bracket">]</span></a></sup> <span class="rt-commentedText nowrap"><link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1177148991" /><span class="IPA-label IPA-label-small"><a href="/wiki/American_English" title="American English">US</a>: </span><span class="IPA nopopups noexcerpt" lang="en-fonipa"><a href="/wiki/Help:IPA/English" title="Help:IPA/English">/<span style="border-bottom:1px dotted"><span title="'n' in 'nigh'">n</span><span title="/uː/: 'oo' in 'goose'">uː</span><span title="'s' in 'sigh'">s</span></span>/</a></span></span>), from <a href="/wiki/Greek_language" title="Greek language">Greek</a>: <span lang="el">νοῦς</span>, is a concept from classical <a href="/wiki/Philosophy" title="Philosophy">philosophy</a>, sometimes equated to <a href="/wiki/Intellect" title="Intellect">intellect</a> or <a href="/wiki/Intelligence" title="Intelligence">intelligence</a>, for the <a href="/wiki/Cognitive_skill" title="Cognitive skill">faculty</a> of the human <a href="/wiki/Mind" title="Mind">mind</a> necessary for understanding what is <a href="/wiki/Truth" title="Truth">true</a> or <a href="/wiki/Reality" title="Reality">real</a>.<sup id="cite_ref-2" class="reference"><a href="#cite_note-2"><span class="cite-bracket">[</span>2<span class="cite-bracket">]</span></a></sup> </p><p>Alternative English terms used in philosophy include "understanding" and "mind"; or sometimes "<a href="/wiki/Thought" title="Thought">thought</a>" or "<a href="/wiki/Reason" title="Reason">reason</a>" (in the sense of that which reasons, not the activity of reasoning).<sup id="cite_ref-3" class="reference"><a href="#cite_note-3"><span class="cite-bracket">[</span>3<span class="cite-bracket">]</span></a></sup><sup id="cite_ref-4" class="reference"><a href="#cite_note-4"><span class="cite-bracket">[</span>4<span class="cite-bracket">]</span></a></sup> It is also often described as something equivalent to <a href="/wiki/Perception" title="Perception">perception</a> except that it works within the mind ("the <a href="/wiki/Mind%27s_eye" class="mw-redirect" title="Mind's eye">mind's eye</a>").<sup id="cite_ref-5" class="reference"><a href="#cite_note-5"><span class="cite-bracket">[</span>5<span class="cite-bracket">]</span></a></sup> It has been suggested that the basic meaning is something like "awareness".<sup id="cite_ref-6" class="reference"><a href="#cite_note-6"><span class="cite-bracket">[</span>6<span class="cite-bracket">]</span></a></sup> In colloquial <a href="/wiki/British_English" title="British English">British English</a>, <i>nous</i> also denotes "<a href="/wiki/Good_sense" class="mw-redirect" title="Good sense">good sense</a>",<sup id="cite_ref-oed_1-1" class="reference"><a href="#cite_note-oed-1"><span class="cite-bracket">[</span>1<span class="cite-bracket">]</span></a></sup> which is close to one everyday meaning it had in <a href="/wiki/Ancient_Greece" title="Ancient Greece">Ancient Greece</a>. The <i>nous</i> performed a role comparable to the modern concept of <a href="/wiki/Intuition_(philosophy)" class="mw-redirect" title="Intuition (philosophy)">intuition</a>. </p><p>In <a href="/wiki/Aristotle" title="Aristotle">Aristotle</a>'s philosophy, which was influential on later conceptions of the category, <i>nous</i> was carefully distinguished from sense perception, imagination, and reason, although these terms are closely inter-related. The term was apparently already singled out by earlier philosophers such as <a href="/wiki/Parmenides" title="Parmenides">Parmenides</a>, whose works are largely lost. In post-Aristotelian discussions, the exact boundaries between perception, understanding of perception, and reasoning have sometimes diverged from Aristotelian definitions. </p><p>In the Aristotelian scheme, <i>nous</i> is the basic understanding or awareness that allows human beings to think rationally. For Aristotle, this was distinct from the processing of sensory perception, including the use of imagination and memory, which other animals can do. For him then, discussion of <i>nous</i> is connected to discussion of how the human mind sets definitions in a consistent and communicable way, and whether people must be born with some innate potential to understand the same <a href="/wiki/Universals" class="mw-redirect" title="Universals">universal</a> <a href="/wiki/Categories_(Aristotle)" title="Categories (Aristotle)">categories</a> in the same logical ways. Derived from this it was also sometimes argued, in classical and medieval philosophy, that the individual <i>nous</i> must require help of a spiritual and divine type. By this type of account, it also came to be argued that the human understanding (<i>nous</i>) somehow stems from this cosmic <i>nous</i>, which is however not just a recipient of order, but a creator of it. Such explanations were influential in the development of medieval accounts of <a href="/wiki/God" title="God">God</a>, the <a href="/wiki/Immortality_of_the_soul" class="mw-redirect" title="Immortality of the soul">immortality of the soul</a>, and even the <a href="/wiki/Celestial_spheres" title="Celestial spheres">motions of the stars</a>, in Europe, North Africa and the Middle East, amongst both eclectic philosophers and authors representing all the major faiths of their times. </p> <meta property="mw:PageProp/toc" /> <div class="mw-heading mw-heading2"><h2 id="Pre-Socratic_usage">Pre-Socratic usage</h2><span class="mw-editsection"><span class="mw-editsection-bracket">[</span><a href="/w/index.php?title=Nous&action=edit&section=1" title="Edit section: Pre-Socratic usage"><span>edit</span></a><span class="mw-editsection-bracket">]</span></span></div> <figure class="mw-default-size mw-halign-right" typeof="mw:File/Thumb"><a href="/wiki/File:Jacques-Louis_David_-_The_Anger_of_Achilles_-_Google_Art_Project.jpg" class="mw-file-description"><img src="//upload.wikimedia.org/wikipedia/commons/thumb/d/d7/Jacques-Louis_David_-_The_Anger_of_Achilles_-_Google_Art_Project.jpg/250px-Jacques-Louis_David_-_The_Anger_of_Achilles_-_Google_Art_Project.jpg" decoding="async" width="220" height="157" class="mw-file-element" srcset="//upload.wikimedia.org/wikipedia/commons/thumb/d/d7/Jacques-Louis_David_-_The_Anger_of_Achilles_-_Google_Art_Project.jpg/330px-Jacques-Louis_David_-_The_Anger_of_Achilles_-_Google_Art_Project.jpg 1.5x, //upload.wikimedia.org/wikipedia/commons/thumb/d/d7/Jacques-Louis_David_-_The_Anger_of_Achilles_-_Google_Art_Project.jpg/500px-Jacques-Louis_David_-_The_Anger_of_Achilles_-_Google_Art_Project.jpg 2x" data-file-width="4201" data-file-height="2994" /></a><figcaption>The earliest surviving text that uses the word <i>nous</i> is the <i><a href="/wiki/Iliad" title="Iliad">Iliad</a></i>. <a href="/wiki/Agamemnon" title="Agamemnon">Agamemnon</a> says to <a href="/wiki/Achilles" title="Achilles">Achilles</a>: "Do not thus, mighty though you are, godlike Achilles, seek to deceive me with your wit (<i>nous</i>); for you will not get by me nor persuade me."<sup id="cite_ref-7" class="reference"><a href="#cite_note-7"><span class="cite-bracket">[</span>7<span class="cite-bracket">]</span></a></sup></figcaption></figure> <p>In early Greek uses, <a href="/wiki/Homer" title="Homer">Homer</a> used <i>nous</i> to signify mental activities of both <a href="/wiki/Human" title="Human">mortals</a> and immortals, for example what they really have on their mind as opposed to what they say aloud. It was one of several words related to thought, thinking, and perceiving with the mind. In <a href="/wiki/Pre-Socratic_philosophy" title="Pre-Socratic philosophy">pre-Socratic philosophy</a>, it became increasingly distinguished as a source of knowledge and reasoning opposed to mere sense perception or thinking influenced by the body such as emotion. For example, <a href="/wiki/Heraclitus" title="Heraclitus">Heraclitus</a> complained that "much learning does not teach <i>nous</i>".<sup id="cite_ref-Long_8-0" class="reference"><a href="#cite_note-Long-8"><span class="cite-bracket">[</span>8<span class="cite-bracket">]</span></a></sup> </p><p>Among some Greek authors, a faculty of intelligence known as a "higher mind" came to be considered as a property of the <a href="/wiki/Cosmos" title="Cosmos">cosmos</a> as a whole. The work of <a href="/wiki/Parmenides" title="Parmenides">Parmenides</a> set the scene for Greek philosophy to come, and the concept of <i>nous</i> was central to his radical proposals. He claimed that reality as perceived by the senses alone is not a world of truth at all, because sense perception is so unreliable, and what is perceived is so uncertain and changeable. Instead he argued for a <a href="/wiki/Dualism_(philosophy_of_mind)" class="mw-redirect" title="Dualism (philosophy of mind)">dualism</a> wherein <i>nous</i> and related words (the verb for thinking which describes its mental perceiving activity, <i>noein</i>, and the unchanging and eternal objects of this perception, <i>noēta</i>) describe another form of perception which is not physical, but intellectual only, distinct from sense perception and the objects of sense perception. </p> <figure class="mw-default-size mw-halign-right" typeof="mw:File/Thumb"><a href="/wiki/File:Anaxagoras_Lebiedzki_Rahl.jpg" class="mw-file-description"><img src="//upload.wikimedia.org/wikipedia/commons/thumb/2/2c/Anaxagoras_Lebiedzki_Rahl.jpg/250px-Anaxagoras_Lebiedzki_Rahl.jpg" decoding="async" width="220" height="293" class="mw-file-element" srcset="//upload.wikimedia.org/wikipedia/commons/thumb/2/2c/Anaxagoras_Lebiedzki_Rahl.jpg/330px-Anaxagoras_Lebiedzki_Rahl.jpg 1.5x, //upload.wikimedia.org/wikipedia/commons/thumb/2/2c/Anaxagoras_Lebiedzki_Rahl.jpg/500px-Anaxagoras_Lebiedzki_Rahl.jpg 2x" data-file-width="563" data-file-height="750" /></a><figcaption><a href="/wiki/Anaxagoras" title="Anaxagoras">Anaxagoras</a></figcaption></figure> <p><a href="/wiki/Anaxagoras" title="Anaxagoras">Anaxagoras</a>, born about 500 BC, is the first person who is definitely known to have explained the concept of a <i>nous</i> (mind), which arranged all other things in the cosmos in their proper order, started them in a rotating motion, and continuing to control them to some extent, having an especially strong connection with living things. (However Aristotle reports an earlier philosopher, <a href="/wiki/Hermotimus_of_Clazomenae" title="Hermotimus of Clazomenae">Hermotimus of Clazomenae</a>, who had taken a similar position.<sup id="cite_ref-9" class="reference"><a href="#cite_note-9"><span class="cite-bracket">[</span>9<span class="cite-bracket">]</span></a></sup>) Amongst the pre-Socratic philosophers before Anaxagoras, other philosophers had proposed a similar ordering human-like principle causing life and the rotation of the heavens. For example, <a href="/wiki/Empedocles" title="Empedocles">Empedocles</a>, like <a href="/wiki/Hesiod" title="Hesiod">Hesiod</a> much earlier, described cosmic order and living things as caused by a cosmic version of <a href="/wiki/Love" title="Love">love</a>,<sup id="cite_ref-10" class="reference"><a href="#cite_note-10"><span class="cite-bracket">[</span>10<span class="cite-bracket">]</span></a></sup> and <a href="/wiki/Pythagoras" title="Pythagoras">Pythagoras</a> and Heraclitus, attributed the cosmos with "reason" (<i><a href="/wiki/Logos" title="Logos">logos</a></i>).<sup id="cite_ref-11" class="reference"><a href="#cite_note-11"><span class="cite-bracket">[</span>11<span class="cite-bracket">]</span></a></sup> </p><p>According to Anaxagoras the <a href="/wiki/Cosmos" title="Cosmos">cosmos</a> is made of infinitely divisible matter, every bit of which can inherently become anything, except Mind (<i>nous</i>), which is also matter, but which can only be found separated from this general mixture, or else mixed into living things, or in other words in the Greek terminology of the time, things with a soul (<i>psychē</i>).<sup id="cite_ref-KirkRavenXII_12-0" class="reference"><a href="#cite_note-KirkRavenXII-12"><span class="cite-bracket">[</span>12<span class="cite-bracket">]</span></a></sup> </p><p>Concerning <a href="/wiki/Cosmology" title="Cosmology">cosmology</a>, Anaxagoras, like some Greek philosophers already before him, believed the cosmos was revolving, and had formed into its visible order as a result of such revolving causing a separating and mixing of different types of <a href="/wiki/Chemical_element" title="Chemical element">chemical elements</a>. <i>Nous</i>, in his system, originally caused this revolving motion to start, but it does not necessarily continue to play a role once the mechanical motion has started. His description was in other words (shockingly for the time) corporeal or mechanical, with the <a href="/wiki/Moon" title="Moon">moon</a> made of earth, the sun and stars made of red hot metal (beliefs Socrates was later accused of holding during his trial) and <i>nous</i> itself being a physically fine type of matter which also gathered and concentrated with the development of the cosmos. This <i>nous</i> (mind) is not incorporeal; it is the thinnest of all things. The distinction between <i>nous</i> and other things nevertheless causes his scheme to sometimes be described as a peculiar kind of dualism.<sup id="cite_ref-KirkRavenXII_12-1" class="reference"><a href="#cite_note-KirkRavenXII-12"><span class="cite-bracket">[</span>12<span class="cite-bracket">]</span></a></sup> </p><p>Anaxagoras' concept of <i>nous</i> was distinct from later platonic and neoplatonic cosmologies in many ways, which were also influenced by <a href="/wiki/Eleatics" title="Eleatics">Eleatic</a>, <a href="/wiki/Pythagoreanism" title="Pythagoreanism">Pythagorean</a> and other pre-Socratic ideas, as well as the Socratics themselves. </p> <div class="mw-heading mw-heading2"><h2 id="Socratic_philosophy">Socratic philosophy</h2><span class="mw-editsection"><span class="mw-editsection-bracket">[</span><a href="/w/index.php?title=Nous&action=edit&section=2" title="Edit section: Socratic philosophy"><span>edit</span></a><span class="mw-editsection-bracket">]</span></span></div> <div class="mw-heading mw-heading3"><h3 id="Xenophon">Xenophon</h3><span class="mw-editsection"><span class="mw-editsection-bracket">[</span><a href="/w/index.php?title=Nous&action=edit&section=3" title="Edit section: Xenophon"><span>edit</span></a><span class="mw-editsection-bracket">]</span></span></div> <p><a href="/wiki/Xenophon" title="Xenophon">Xenophon</a>, the less famous of the two students of Socrates whose written accounts of him have survived, recorded that he taught his students a kind of <a href="/wiki/Teleological" class="mw-redirect" title="Teleological">teleological</a> justification of piety and respect for divine order in nature. This has been described as an <a href="/wiki/Teleological_argument" title="Teleological argument">"intelligent design" argument</a> for the existence of God, in which nature has its own <i>nous</i>.<sup id="cite_ref-13" class="reference"><a href="#cite_note-13"><span class="cite-bracket">[</span>13<span class="cite-bracket">]</span></a></sup> For example, in his <i><a href="/wiki/Memorabilia_(Xenophon)" title="Memorabilia (Xenophon)">Memorabilia</a></i> 1.4.8, he describes Socrates asking a friend sceptical of religion, "Are you, then, of the opinion that intelligence (<i>nous</i>) alone exists nowhere and that you by some good chance seized hold of it, while—as you think—those surpassingly large and infinitely numerous things [all the earth and water] are in such orderly condition through some senselessness?" Later in the same discussion he compares the <i>nous</i>, which directs each person's body, to the good sense (<i><a href="/wiki/Phron%C4%93sis" class="mw-redirect" title="Phronēsis">phronēsis</a></i>) of the god, which is in everything, arranging things to its pleasure (1.4.17).<sup id="cite_ref-14" class="reference"><a href="#cite_note-14"><span class="cite-bracket">[</span>14<span class="cite-bracket">]</span></a></sup> Plato describes Socrates making the same argument in his <i><a href="/wiki/Philebus" title="Philebus">Philebus</a></i> 28d, using the same words <i>nous</i> and <i>phronēsis</i>.<sup id="cite_ref-15" class="reference"><a href="#cite_note-15"><span class="cite-bracket">[</span>15<span class="cite-bracket">]</span></a></sup> </p> <div class="mw-heading mw-heading3"><h3 id="Plato">Plato</h3><span class="mw-editsection"><span class="mw-editsection-bracket">[</span><a href="/w/index.php?title=Nous&action=edit&section=4" title="Edit section: Plato"><span>edit</span></a><span class="mw-editsection-bracket">]</span></span></div> <link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1236090951" /><div role="note" class="hatnote navigation-not-searchable">See also: <a href="/wiki/Phaedo" title="Phaedo">Phaedo</a> and <a href="/wiki/Timaeus_(dialogue)" title="Timaeus (dialogue)">Timaeus (dialogue)</a></div> <p><a href="/wiki/Plato" title="Plato">Plato</a> used the word <i>nous</i> in many ways that were not unusual in the everyday Greek of the time, and often simply meant "good sense" or "awareness".<sup id="cite_ref-16" class="reference"><a href="#cite_note-16"><span class="cite-bracket">[</span>16<span class="cite-bracket">]</span></a></sup> On the other hand, in some of his <a href="/wiki/Platonic_dialogue" class="mw-redirect" title="Platonic dialogue">Platonic dialogues</a> it is described by key characters in a higher sense, which was apparently already common. In his <i><a href="/wiki/Philebus" title="Philebus">Philebus</a></i> 28c he has Socrates say that "all philosophers agree—whereby they really exalt themselves—that mind (<i>nous</i>) is king of heaven and earth. Perhaps they are right." and later states that the ensuing discussion "confirms the utterances of those who declared of old that mind (<i>nous</i>) always rules the universe".<sup id="cite_ref-17" class="reference"><a href="#cite_note-17"><span class="cite-bracket">[</span>17<span class="cite-bracket">]</span></a></sup> </p><p>In his <i><a href="/wiki/Cratylus_(dialogue)" title="Cratylus (dialogue)">Cratylus</a></i>, Plato gives the <a href="/wiki/Etymology" title="Etymology">etymology</a> of <a href="/wiki/Athena" title="Athena">Athena</a>'s name, the goddess of wisdom, from <i>Atheonóa</i> (Ἀθεονόα) meaning "god's (<i>theos</i>) mind (<i>nous</i>)". In his <i><a href="/wiki/Phaedo" title="Phaedo">Phaedo</a></i>, Plato's teacher Socrates is made to say just before dying that his discovery of Anaxagoras' concept of a cosmic <i>nous</i> as the cause of the order of things, was an important turning point for him. But he also expressed disagreement with Anaxagoras' understanding of the implications of his own doctrine, because of Anaxagoras' <a href="/wiki/Materialism" title="Materialism">materialist</a> understanding of <a href="/wiki/Causality" title="Causality">causation</a>. Socrates said that Anaxagoras would "give voice and air and hearing and countless other things of the sort as causes for our talking with each other, and should fail to mention the real causes, which are, that the Athenians decided that it was best to condemn me".<sup id="cite_ref-18" class="reference"><a href="#cite_note-18"><span class="cite-bracket">[</span>18<span class="cite-bracket">]</span></a></sup> On the other hand, Socrates seems to suggest that he also failed to develop a fully satisfactory <a href="/wiki/Teleological" class="mw-redirect" title="Teleological">teleological</a> and <a href="/wiki/Dualism_(philosophy)" class="mw-redirect" title="Dualism (philosophy)">dualistic</a> understanding of a mind of nature, whose aims represent <a href="/wiki/The_Good" class="mw-redirect" title="The Good">the Good</a>, which all parts of nature aim at. </p><p>Concerning the <i>nous</i> that is the source of understanding of individuals, Plato is widely understood to have used ideas from <a href="/wiki/Parmenides" title="Parmenides">Parmenides</a> in addition to Anaxagoras. Like Parmenides, Plato argued that relying on sense perception can never lead to true knowledge, only opinion. Instead, Plato's more philosophical characters argue that <i>nous</i> must somehow perceive truth directly in the ways gods and <a href="/wiki/Daimon#In_classical_and_Hellenistic_philosophy" title="Daimon">daimons</a> perceive. What our mind sees directly in order to really understand things must not be the constantly changing material things, but unchanging entities that exist in a different way, the so-called "<a href="/wiki/Theory_of_forms" title="Theory of forms">forms</a>" or "<a href="/wiki/Idea" title="Idea">ideas</a>". However he knew that contemporary philosophers often argued (as in modern science) that <i>nous</i> and perception are just two aspects of one physical activity, and that perception is the source of knowledge and understanding (not the other way around). </p><p>Just exactly how Plato believed that the <i>nous</i> of people lets them come to understand things in any way that improves upon sense perception and the kind of thinking which animals have, is a subject of long running discussion and debate. On the one hand, in the <i><a href="/wiki/Republic_(Plato)" title="Republic (Plato)">Republic</a></i> Plato's Socrates, in the <a href="/wiki/Analogy_of_the_Sun" title="Analogy of the Sun">Analogy of the Sun</a> and <a href="/wiki/Allegory_of_the_Cave" class="mw-redirect" title="Allegory of the Cave">Allegory of the Cave</a> describes people as being able to perceive more clearly because of something from outside themselves, something like when the sun shines, helping eyesight. The source of this illumination for the intellect is referred to as the <a href="/wiki/Form_of_the_Good" title="Form of the Good">Form of the Good</a>. On the other hand, in the <i><a href="/wiki/Meno" title="Meno">Meno</a></i> for example, Plato's Socrates explains the theory of <i><a href="/wiki/Anamnesis_(philosophy)" title="Anamnesis (philosophy)">anamnesis</a></i> whereby people are born with ideas already in their soul, which they somehow remember from <a href="/wiki/Reincarnation" title="Reincarnation">previous lives</a>. Both theories were to become highly influential. </p><p>As in Xenophon, Plato's Socrates frequently describes the soul in a political way, with ruling parts, and parts that are by nature meant to be ruled. <i>Nous</i> is associated with the rational (<i>logistikon</i>) part of the individual human soul, which by nature should rule. In his <i>Republic</i>, in the so-called "<a href="/wiki/Analogy_of_the_divided_line" title="Analogy of the divided line">analogy of the divided line</a>", it has a special function within this rational part. Plato tended to treat <i>nous</i> as the only immortal part of the <a href="/wiki/Soul" title="Soul">soul</a>. </p><p>Concerning the cosmos, in the <i><a href="/wiki/Timaeus_(dialogue)" title="Timaeus (dialogue)">Timaeus</a></i>, the title character also tells a "likely story" in which <i>nous</i> is responsible for the creative work of the <a href="/wiki/Demiurge" title="Demiurge">demiurge</a> or maker who brought rational order to our universe. This craftsman imitated what he perceived in the world of eternal <a href="/wiki/Substantial_form" title="Substantial form">Forms</a>. In the <i>Philebus</i> Socrates argues that <i>nous</i> in individual humans must share in a cosmic <i>nous</i>, in the same way that human bodies are made up of small parts of the elements found in the rest of the universe. And this <i>nous</i> must be in the <i><a href="/wiki/Genos" title="Genos">genos</a></i> of being a cause of all particular things as particular things.<sup id="cite_ref-19" class="reference"><a href="#cite_note-19"><span class="cite-bracket">[</span>19<span class="cite-bracket">]</span></a></sup> </p> <div class="mw-heading mw-heading3"><h3 id="Aristotle">Aristotle</h3><span class="mw-editsection"><span class="mw-editsection-bracket">[</span><a href="/w/index.php?title=Nous&action=edit&section=5" title="Edit section: Aristotle"><span>edit</span></a><span class="mw-editsection-bracket">]</span></span></div> <link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1236090951" /><div role="note" class="hatnote navigation-not-searchable">See also: <a href="/wiki/Dianoia" title="Dianoia">Dianoia</a> and <a href="/wiki/Active_intellect" title="Active intellect">Active intellect</a></div> <p>Like Plato, <a href="/wiki/Aristotle" title="Aristotle">Aristotle</a> saw the <i>nous</i> or <a href="/wiki/Intellect" title="Intellect">intellect</a> of an individual as somehow similar to sense perception but also distinct.<sup id="cite_ref-20" class="reference"><a href="#cite_note-20"><span class="cite-bracket">[</span>20<span class="cite-bracket">]</span></a></sup> Sense perception in <a href="/wiki/Actuality" class="mw-redirect" title="Actuality">action</a> provides images to the <i>nous</i>, via the "<i><a href="/wiki/Common_sense#Aristotelian_common_sense" title="Common sense">sensus communis</a></i>" and imagination, without which thought could not occur. But other animals have <i>sensus communis</i> and imagination, whereas none of them have <i>nous</i>.<sup id="cite_ref-21" class="reference"><a href="#cite_note-21"><span class="cite-bracket">[</span>21<span class="cite-bracket">]</span></a></sup> Aristotelians divide perception of forms into the animal-like one which perceives <i>species sensibilis</i> or <i>sensible forms</i>, and <i>species intelligibilis</i> that are perceived in a different way by the <i>nous</i>. </p><p>Like Plato, Aristotle linked <i>nous</i> to <i>logos</i> (reason) as uniquely human, but he also distinguished <i>nous</i> from <i>logos</i>, thereby distinguishing the faculty for setting definitions from the faculty that uses them to reason with.<sup id="cite_ref-22" class="reference"><a href="#cite_note-22"><span class="cite-bracket">[</span>22<span class="cite-bracket">]</span></a></sup> In his <i><a href="/wiki/Nicomachean_Ethics" title="Nicomachean Ethics">Nicomachean Ethics</a></i>, <a href="/wiki/Nicomachean_ethics#Book_VI:_Intellectual_virtues" class="mw-redirect" title="Nicomachean ethics">Book VI</a> Aristotle divides the soul (<i>psychē</i>) into two parts, one which has reason and one which does not, but then divides the part which has reason into the reasoning (<i>logistikos</i>) part itself which is lower, and the higher "knowing" (<i>epistēmonikos</i>) part which contemplates general principles (<i>archai</i>). <i>Nous</i>, he states, is the source of the <a href="/wiki/First_principle" title="First principle">first principles</a> or sources (<i>archai</i>) of definitions, and it develops naturally as people gain experience.<sup id="cite_ref-23" class="reference"><a href="#cite_note-23"><span class="cite-bracket">[</span>23<span class="cite-bracket">]</span></a></sup> This he explains after first comparing the four other <a href="/wiki/Truth" title="Truth">truth</a> revealing capacities of soul: technical <a href="/wiki/Know_how" class="mw-redirect" title="Know how">know how</a> (<i><a href="/wiki/Techne" title="Techne">technē</a></i>), <a href="/wiki/Logic" title="Logic">logically</a> <a href="/wiki/Deductive_reasoning" title="Deductive reasoning">deduced</a> <a href="/wiki/Knowledge" title="Knowledge">knowledge</a> (<i><a href="/wiki/Episteme" title="Episteme">epistēmē</a></i>, sometimes translated as "scientific knowledge"), practical wisdom (<i><a href="/wiki/Phronesis" title="Phronesis">phronēsis</a></i>), and lastly <a href="/wiki/Theory" title="Theory">theoretical</a> <a href="/wiki/Wisdom" title="Wisdom">wisdom</a> (<i><a href="/wiki/Sophia_(wisdom)" title="Sophia (wisdom)">sophia</a></i>), which is defined by Aristotle as the combination of <i>nous</i> and <i>epistēmē</i>. All of these others apart from <i>nous</i> are types of reason (<i>logos</i>). </p> <style data-mw-deduplicate="TemplateStyles:r1244412712">.mw-parser-output .templatequote{overflow:hidden;margin:1em 0;padding:0 32px}.mw-parser-output .templatequotecite{line-height:1.5em;text-align:left;margin-top:0}@media(min-width:500px){.mw-parser-output .templatequotecite{padding-left:1.6em}}</style><blockquote class="templatequote"><p>And intellect [<i>nous</i>] is directed at what is ultimate on both sides, since it is intellect and not reason [<i>logos</i>] that is directed at both the first terms [<i>horoi</i>] and the ultimate particulars, on the one side at the changeless first terms in demonstrations, and on the other side, in thinking about action, at the other sort of premise, the variable particular; for these particulars are the sources [<i>archai</i>] from which one discerns that for the sake of which an action is, since the universals are derived from the particulars. Hence intellect is both a beginning and an end, since the demonstrations that are derived from these particulars are also about these. And of these one must have perception, and this perception is intellect.<sup id="cite_ref-24" class="reference"><a href="#cite_note-24"><span class="cite-bracket">[</span>24<span class="cite-bracket">]</span></a></sup></p></blockquote> <p>Aristotle's philosophical works continue many of the same Socratic themes as his teacher Plato. Amongst the new proposals he made was a way of explaining causality, and <i>nous</i> is an important part of his explanation. As mentioned above, Plato criticized Anaxagoras' materialism, or understanding that the intellect of nature only set the cosmos in motion, but is no longer seen as the cause of physical events. Aristotle explained that the changes of things can be described in terms of <a href="/wiki/Four_causes" title="Four causes">four causes</a> at the same time. Two of these four causes are similar to the materialist understanding: each thing has a material which causes it to be how it is, and some other thing which set in motion or initiated some process of change. 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") 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. It leads to a method whereby Aristotle analyses causation and motion in terms of the <a href="/wiki/Potentiality_and_actuality" title="Potentiality and actuality">potentialities and actualities</a> 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. </p><p>Aristotle analyzed thinking in the same way. For him, the possibility of understanding rests on the relationship between <a href="/wiki/Intellect" title="Intellect">intellect</a> and <a href="/wiki/Sense" title="Sense">sense</a> <a href="/wiki/Perception" title="Perception">perception</a>. Aristotle's remarks on the concept of what came to be called the "<a href="/wiki/Active_intellect" title="Active intellect">active intellect</a>" and "<a href="/wiki/Passive_intellect" title="Passive intellect">passive intellect</a>" (along with various other terms) are amongst "the most intensely studied sentences in the history of philosophy".<sup id="cite_ref-FOOTNOTEDavidson1992_25-0" class="reference"><a href="#cite_note-FOOTNOTEDavidson1992-25"><span class="cite-bracket">[</span>25<span class="cite-bracket">]</span></a></sup> The terms are derived from a single passage in <a href="/wiki/Aristotle" title="Aristotle">Aristotle's</a> <a href="/wiki/On_the_Soul" title="On the Soul"><i>De Anima</i></a>, Book III. </p><p>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.<sup id="cite_ref-FOOTNOTEDavidson1992_25-1" class="reference"><a href="#cite_note-FOOTNOTEDavidson1992-25"><span class="cite-bracket">[</span>25<span class="cite-bracket">]</span></a></sup> Aristotle says that the passive intellect receives the <a href="/wiki/Intelligible_form" title="Intelligible form">intelligible forms</a> of things, but that the active intellect is required to make the potential knowledge into actual knowledge, in the same way that light makes potential colours into actual colours. As Davidson remarks:<sup id="cite_ref-FOOTNOTEDavidson1992_25-2" class="reference"><a href="#cite_note-FOOTNOTEDavidson1992-25"><span class="cite-bracket">[</span>25<span class="cite-bracket">]</span></a></sup> </p> <blockquote><p>Just what Aristotle meant by potential intellect and active intellect—terms not even explicit in the <i>De anima</i> 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.</p></blockquote> <p>The passage is often read together with <i><a href="/wiki/Metaphysics_(Aristotle)" title="Metaphysics (Aristotle)">Metaphysics</a></i>, Book XII, ch. 7–10, where Aristotle makes <i>nous</i> as an actuality a central subject within a discussion of the cause of being and the cosmos. In that book, Aristotle equates active <i>nous</i>, when people think and their <i>nous</i> becomes what they think about, with the "<a href="/wiki/Unmoved_mover" title="Unmoved mover">unmoved mover</a>" of the universe, and <a href="/wiki/God" title="God">God</a>: "For the actuality of thought (<i>nous</i>) is life, and God is that actuality; and the essential actuality of God is life most good and eternal."<sup id="cite_ref-26" class="reference"><a href="#cite_note-26"><span class="cite-bracket">[</span>26<span class="cite-bracket">]</span></a></sup> Alexander of Aphrodisias, for example, equated this active intellect which is God with the one explained in <i>De Anima</i>, while Themistius thought they could not be simply equated. (See below.) </p><p>Like Plato before him, Aristotle believes Anaxagoras' cosmic <i>nous</i> implies and requires the cosmos to have intentions or ends: "Anaxagoras makes the Good a principle as causing motion; for Mind (<i>nous</i>) moves things, but moves them for some end, and therefore there must be some other Good—unless it is as we say; for on our view the art of medicine is in a sense health."<sup id="cite_ref-27" class="reference"><a href="#cite_note-27"><span class="cite-bracket">[</span>27<span class="cite-bracket">]</span></a></sup> </p><p>In the philosophy of Aristotle the soul (<a href="/wiki/Psyche_(psychology)" title="Psyche (psychology)">psyche</a>) of a body is what makes it alive, and is its actualized form; thus, every living thing, including plant life, has a soul. The mind or intellect (<i>nous</i>) can be described variously as a power, faculty, part, or aspect of the human soul. For Aristotle, soul and <i>nous</i> are not the same. He did not rule out the possibility that <i>nous</i> might survive without the rest of the soul, as in Plato, but he specifically says that this immortal <i>nous</i> does not include any memories or anything else specific to an individual's life. In his <i><a href="/wiki/Generation_of_Animals" title="Generation of Animals">Generation of Animals</a></i> Aristotle specifically says that while other parts of the soul come from the parents, physically, the human <i>nous</i>, must come from outside, into the body, because it is divine or godly, and it has nothing in common with the <i>energeia</i> of the body.<sup id="cite_ref-28" class="reference"><a href="#cite_note-28"><span class="cite-bracket">[</span>28<span class="cite-bracket">]</span></a></sup> This was yet another passage which Alexander of Aphrodisias would link to those mentioned above from <i>De Anima</i> and the <i>Metaphysics</i> in order to understand Aristotle's intentions. </p> <div class="mw-heading mw-heading3"><h3 id="Post-Aristotelian_classical_theories">Post-Aristotelian classical theories</h3><span class="mw-editsection"><span class="mw-editsection-bracket">[</span><a href="/w/index.php?title=Nous&action=edit&section=6" title="Edit section: Post-Aristotelian classical theories"><span>edit</span></a><span class="mw-editsection-bracket">]</span></span></div> <p>Until the early modern era, much of the discussion which has survived today concerning <i>nous</i> 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 <a href="/wiki/Epicureanism" title="Epicureanism">Epicureanism</a>, were still relatively common. The Epicureans believed that the bodily senses themselves were not the cause of error, but the interpretations can be. The term <i><a href="https://en.wiktionary.org/wiki/prolepsis" class="extiw" title="wiktionary:prolepsis">prolepsis</a></i> was used by Epicureans to describe the way the mind forms general concepts from sense perceptions. </p><p>To the <a href="/wiki/Stoics" class="mw-redirect" title="Stoics">Stoics</a>, more like Heraclitus than Anaxagoras, order in the cosmos comes from an entity called <a href="/wiki/Logos" title="Logos">logos</a>, the <a href="/wiki/Cosmos" title="Cosmos">cosmic</a> <a href="/wiki/Reason" title="Reason">reason</a>. 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 (<i><a href="/wiki/Koine_ennoia" class="mw-redirect" title="Koine ennoia">koine ennoia</a></i>).<sup id="cite_ref-29" class="reference"><a href="#cite_note-29"><span class="cite-bracket">[</span>29<span class="cite-bracket">]</span></a></sup> <i>Nous</i> for them is soul "somehow disposed" (<i>pôs echon</i>), the soul being somehow disposed <i><a href="/wiki/Pneuma" title="Pneuma">pneuma</a></i>, which is fire or air or a mixture. As in Plato, they treated <i>nous</i> as the ruling part of the soul.<sup id="cite_ref-Menn_30-0" class="reference"><a href="#cite_note-Menn-30"><span class="cite-bracket">[</span>30<span class="cite-bracket">]</span></a></sup> </p><p><a href="/wiki/Plutarch" title="Plutarch">Plutarch</a> criticized the Stoic idea of <i>nous</i> being corporeal, and agreed with Plato that the soul is more divine than the body while <i>nous</i> (mind) is more divine than the soul.<sup id="cite_ref-Menn_30-1" class="reference"><a href="#cite_note-Menn-30"><span class="cite-bracket">[</span>30<span class="cite-bracket">]</span></a></sup> The mix of soul and body produces <a href="/wiki/Pleasure" title="Pleasure">pleasure</a> and <a href="/wiki/Pain" title="Pain">pain</a>; the conjunction of mind and soul produces <a href="/wiki/Reason" title="Reason">reason</a> which is the cause or the source of <a href="/wiki/Virtue" title="Virtue">virtue</a> and <a href="/wiki/Vice" title="Vice">vice</a>. (From: “On the Face in the Moon”)<sup id="cite_ref-31" class="reference"><a href="#cite_note-31"><span class="cite-bracket">[</span>31<span class="cite-bracket">]</span></a></sup> </p><p><a href="/wiki/Albinus_(philosopher)" title="Albinus (philosopher)">Albinus</a> was one of the earliest authors to equate Aristotle's <i>nous</i> as <a href="/wiki/Primum_movens" class="mw-redirect" title="Primum movens">prime mover</a> of the Universe, with Plato's <a href="/wiki/Form_of_the_Good" title="Form of the Good">Form of the Good</a>.<sup id="cite_ref-Menn_30-2" class="reference"><a href="#cite_note-Menn-30"><span class="cite-bracket">[</span>30<span class="cite-bracket">]</span></a></sup> </p> <div class="mw-heading mw-heading4"><h4 id="Alexander_of_Aphrodisias">Alexander of Aphrodisias</h4><span class="mw-editsection"><span class="mw-editsection-bracket">[</span><a href="/w/index.php?title=Nous&action=edit&section=7" title="Edit section: Alexander of Aphrodisias"><span>edit</span></a><span class="mw-editsection-bracket">]</span></span></div> <link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1236090951" /><div role="note" class="hatnote navigation-not-searchable">Main article: <a href="/wiki/Alexander_of_Aphrodisias" title="Alexander of Aphrodisias">Alexander of Aphrodisias</a></div> <p><a href="/wiki/Alexander_of_Aphrodisias" title="Alexander of Aphrodisias">Alexander of Aphrodisias</a> was a <a href="/wiki/Peripatetic_school" title="Peripatetic school">Peripatetic</a> (Aristotelian) and his <i>On the Soul</i> (referred to as <i>De anima</i> in its traditional Latin title), explained 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" (<i>nous hulikos</i>) and it is inseparable from the body, being "only a disposition" of it.<sup id="cite_ref-32" class="reference"><a href="#cite_note-32"><span class="cite-bracket">[</span>32<span class="cite-bracket">]</span></a></sup> He argued strongly against the doctrine of immortality.<sup id="cite_ref-EB-alex_33-0" class="reference"><a href="#cite_note-EB-alex-33"><span class="cite-bracket">[</span>33<span class="cite-bracket">]</span></a></sup> On the other hand, he identified the active intellect (<i>nous poietikos</i>), through whose agency the potential intellect in man becomes actual, not with anything from within people, but with the divine creator itself.<sup id="cite_ref-EB-alex_33-1" class="reference"><a href="#cite_note-EB-alex-33"><span class="cite-bracket">[</span>33<span class="cite-bracket">]</span></a></sup> In the early Renaissance his doctrine of the soul's mortality was adopted by <a href="/wiki/Pietro_Pomponazzi" title="Pietro Pomponazzi">Pietro Pomponazzi</a> against the <a href="/wiki/Thomists" class="mw-redirect" title="Thomists">Thomists</a> and the <a href="/wiki/Averroists" class="mw-redirect" title="Averroists">Averroists</a>.<sup id="cite_ref-EB-alex_33-2" class="reference"><a href="#cite_note-EB-alex-33"><span class="cite-bracket">[</span>33<span class="cite-bracket">]</span></a></sup> For him, the only possible human immortality is an immortality of a detached human thought, more specifically when the <i>nous</i> has as the object of its thought the active intellect itself, or another incorporeal intelligible form.<sup id="cite_ref-FOOTNOTEDavidson199243_34-0" class="reference"><a href="#cite_note-FOOTNOTEDavidson199243-34"><span class="cite-bracket">[</span>34<span class="cite-bracket">]</span></a></sup> </p><p>Alexander was also responsible for influencing the development of several more technical terms concerning the intellect, which became very influential amongst the great Islamic philosophers, <a href="/wiki/Al-Farabi" title="Al-Farabi">Al-Farabi</a>, <a href="/wiki/Avicenna" title="Avicenna">Avicenna</a>, and <a href="/wiki/Averroes" title="Averroes">Averroes</a>. </p> <ul><li>The intellect <i>in habitu</i> 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.</li> <li>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. This term may have come from a particularly expressive translation of Alexander into Arabic. Plotinus also used such a term.<sup id="cite_ref-FOOTNOTEDavidson199212_35-0" class="reference"><a href="#cite_note-FOOTNOTEDavidson199212-35"><span class="cite-bracket">[</span>35<span class="cite-bracket">]</span></a></sup> In any case, in Al-Farabi and Avicenna, the term took on a new meaning, distinguishing it from the active intellect in any simple sense—an ultimate stage of the human intellect where a kind of close relationship (a "conjunction") is made between a person's active intellect and the transcendental <i>nous</i> itself.</li></ul> <div class="mw-heading mw-heading4"><h4 id="Themistius">Themistius</h4><span class="mw-editsection"><span class="mw-editsection-bracket">[</span><a href="/w/index.php?title=Nous&action=edit&section=8" title="Edit section: Themistius"><span>edit</span></a><span class="mw-editsection-bracket">]</span></span></div> <link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1236090951" /><div role="note" class="hatnote navigation-not-searchable">Main article: <a href="/wiki/Themistius" title="Themistius">Themistius</a></div> <p><a href="/wiki/Themistius" title="Themistius">Themistius</a>, another influential commentator on this matter, understood Aristotle differently, stating that the passive or material intellect does "not employ a bodily organ for its activity, is wholly unmixed with the body, impassive, and separate [from matter]".<sup id="cite_ref-36" class="reference"><a href="#cite_note-36"><span class="cite-bracket">[</span>36<span class="cite-bracket">]</span></a></sup> This means the human potential intellect, and not only the active intellect, is an incorporeal substance, or a disposition of incorporeal substance. For Themistius, the human soul becomes immortal "as soon as the active intellect intertwines with it at the outset of human thought".<sup id="cite_ref-FOOTNOTEDavidson199243_34-1" class="reference"><a href="#cite_note-FOOTNOTEDavidson199243-34"><span class="cite-bracket">[</span>34<span class="cite-bracket">]</span></a></sup> </p><p>This understanding of the intellect was also very influential for <a href="/wiki/Al-Farabi" title="Al-Farabi">Al-Farabi</a>, <a href="/wiki/Avicenna" title="Avicenna">Avicenna</a>, and <a href="/wiki/Averroes" title="Averroes">Averroes</a>, and "virtually all Islamic and Jewish philosophers".<sup id="cite_ref-FOOTNOTEDavidson199213_37-0" class="reference"><a href="#cite_note-FOOTNOTEDavidson199213-37"><span class="cite-bracket">[</span>37<span class="cite-bracket">]</span></a></sup> On the other hand, concerning the active intellect, like Alexander and Plotinus, he saw this as a transcendent being existing above and outside man. Differently from Alexander, he did not equate this being with the first cause of the Universe itself, but something lower.<sup id="cite_ref-FOOTNOTEDavidson199214_38-0" class="reference"><a href="#cite_note-FOOTNOTEDavidson199214-38"><span class="cite-bracket">[</span>38<span class="cite-bracket">]</span></a></sup> However he equated it with Plato's <a href="/wiki/Idea_of_the_Good" class="mw-redirect" title="Idea of the Good">Idea of the Good</a>.<sup id="cite_ref-FOOTNOTEDavidson199218_39-0" class="reference"><a href="#cite_note-FOOTNOTEDavidson199218-39"><span class="cite-bracket">[</span>39<span class="cite-bracket">]</span></a></sup> </p> <div class="mw-heading mw-heading2"><h2 id="Gnosticism">Gnosticism</h2><span class="mw-editsection"><span class="mw-editsection-bracket">[</span><a href="/w/index.php?title=Nous&action=edit&section=9" title="Edit section: Gnosticism"><span>edit</span></a><span class="mw-editsection-bracket">]</span></span></div> <style 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.sidebar-list-title,html.skin-theme-clientpref-night .mw-parser-output .sidebar:not(.notheme) .sidebar-title-with-pretitle{background:transparent!important}html.skin-theme-clientpref-night .mw-parser-output .sidebar:not(.notheme) .sidebar-title-with-pretitle a{color:var(--color-progressive)!important}}@media screen and (prefers-color-scheme:dark){html.skin-theme-clientpref-os .mw-parser-output .sidebar:not(.notheme) .sidebar-list-title,html.skin-theme-clientpref-os .mw-parser-output .sidebar:not(.notheme) .sidebar-title-with-pretitle{background:transparent!important}html.skin-theme-clientpref-os .mw-parser-output .sidebar:not(.notheme) .sidebar-title-with-pretitle a{color:var(--color-progressive)!important}}@media print{body.ns-0 .mw-parser-output .sidebar{display:none!important}}</style><style data-mw-deduplicate="TemplateStyles:r886047488">.mw-parser-output .nobold{font-weight:normal}</style><table class="sidebar sidebar-collapse nomobile nowraplinks collapsible"><tbody><tr><th class="sidebar-title" style="font-size:92%;"><span style="padding-left:2.25em;"> </span> <div style="font-size:120%;line-height:1.2em; padding-bottom:0.4em;"> <span class="nobold">Part of <a href="/wiki/Category:Gnosticism" title="Category:Gnosticism">a series</a> on</span><br /><span style="font-size:150%;"><a href="/wiki/Gnosticism" title="Gnosticism">Gnosticism</a></span></div></th></tr><tr><td class="sidebar-image skin-invert-image"><span class="notpageimage" typeof="mw:File"><a href="/wiki/File:Abraxas_gem_scan.svg" class="mw-file-description"><img src="//upload.wikimedia.org/wikipedia/commons/thumb/7/7e/Abraxas_gem_scan.svg/120px-Abraxas_gem_scan.svg.png" decoding="async" width="100" height="131" class="mw-file-element" srcset="//upload.wikimedia.org/wikipedia/commons/thumb/7/7e/Abraxas_gem_scan.svg/250px-Abraxas_gem_scan.svg.png 1.5x" data-file-width="280" data-file-height="366" /></a></span></td></tr><tr><td class="sidebar-content hlist"> <div class="sidebar-list mw-collapsible mw-collapsed"><div class="sidebar-list-title" style="text-align:center;color: var(--color-base)">Gnostic concepts</div><div class="sidebar-list-content mw-collapsible-content"> <ul><li><a href="/wiki/Adam_kasia" class="mw-redirect" title="Adam kasia">Adam kasia</a></li> <li><a href="/wiki/Adam_pagria" class="mw-redirect" title="Adam pagria">Adam pagria</a></li> <li><a href="/wiki/Aeon_(Gnosticism)" title="Aeon (Gnosticism)">Aeon</a></li> <li><a href="/wiki/Anima_mundi" title="Anima mundi">Anima mundi</a></li> <li><a href="/wiki/Archon_(Gnosticism)" title="Archon (Gnosticism)">Archon</a></li> <li><a href="/wiki/Barbelo" title="Barbelo">Barbelo</a></li> <li><a href="/wiki/Demiurge" title="Demiurge">Demiurge</a></li> <li><a href="/wiki/Five_Seals" title="Five Seals">Five Seals</a></li> <li><a href="/wiki/Gnosis" title="Gnosis">Gnosis</a></li> <li><a href="/wiki/Kenoma" title="Kenoma">Kenoma</a></li> <li><a href="/wiki/Luminary_(Gnosticism)" title="Luminary (Gnosticism)">Luminary</a></li> <li><a href="/wiki/Manda_(Mandaeism)" title="Manda (Mandaeism)">Manda</a></li> <li><a href="/wiki/Monad_(Gnosticism)" title="Monad (Gnosticism)">Monad</a></li> <li><a href="/wiki/Ogdoad_(Gnosticism)" title="Ogdoad (Gnosticism)">Ogdoad</a></li> <li><a href="/wiki/Pleroma" title="Pleroma">Pleroma</a></li> <li><a href="/wiki/Sophia_(Gnosticism)" title="Sophia (Gnosticism)">Sophia</a></li> <li><a href="/wiki/Uthra" title="Uthra">Uthra</a></li> <li><a href="/wiki/World_of_Light" title="World of Light">World of Light</a></li> <li><a href="/wiki/World_of_Darkness_(Mandaeism)" title="World of Darkness (Mandaeism)">World of Darkness</a></li> <li><a href="/wiki/Yaldabaoth" title="Yaldabaoth">Yaldabaoth</a></li></ul></div></div></td> </tr><tr><td class="sidebar-content hlist"> <div class="sidebar-list mw-collapsible mw-collapsed"><div class="sidebar-list-title" style="text-align:center;color: var(--color-base)"><a href="/wiki/List_of_Gnostic_sects" title="List of Gnostic sects">Gnostic sects</a> and founders</div><div class="sidebar-list-content mw-collapsible-content"> <ul><li><a href="/wiki/List_of_Gnostic_sects" title="List of Gnostic sects">List of Gnostic sects</a></li></ul> <hr /> <dl><dt><a href="/wiki/Proto-Gnosticism" title="Proto-Gnosticism">Proto-Gnosticism</a></dt></dl> <ul><li><a href="/wiki/Magh%C4%81riya" class="mw-redirect" title="Maghāriya">Maghāriya</a></li> <li><a href="/wiki/Thomasines" title="Thomasines">Thomasines</a></li></ul> <dl><dt>Judean / Israelite</dt></dl> <ul><li><a href="/wiki/Adam" title="Adam">Adam</a> <ul><li><a href="/wiki/Mandaeism" title="Mandaeism">Mandaeism</a></li></ul></li> <li>Elksai <ul><li><a href="/wiki/Elkasaites" class="mw-redirect" title="Elkasaites">Elkasaites</a></li></ul></li> <li>Samaritan Baptist <ul><li><a href="/wiki/Dositheos_(Samaritan)" title="Dositheos (Samaritan)">Dositheos</a></li> <li><a href="/wiki/Simon_Magus" title="Simon Magus">Simon Magus</a> (<a href="/wiki/Simonians" title="Simonians">Simonians</a>)</li> <li><a href="/wiki/Menander_(gnostic)" class="mw-redirect" title="Menander (gnostic)">Menander</a></li> <li><a href="/wiki/Quqites" title="Quqites">Quqites</a></li></ul></li></ul> <dl><dt>Christian Gnosticism</dt></dl> <ul><li><a href="/wiki/Apelles_(gnostic)" class="mw-redirect" title="Apelles (gnostic)">Apelles</a></li> <li><a href="/wiki/Cerinthus" title="Cerinthus">Cerinthus</a></li> <li><a href="/wiki/Justin_(gnostic)" class="mw-redirect" title="Justin (gnostic)">Justin</a></li> <li><a href="/wiki/Marcion_of_Sinope" title="Marcion of Sinope">Marcion</a> <ul><li><a href="/wiki/Marcionism" title="Marcionism">Marcionism</a></li></ul></li> <li><a href="/wiki/Nicolaism" title="Nicolaism">Nicolaism</a></li> <li><a href="/wiki/Perates" title="Perates">Perates</a></li> <li><a href="/wiki/Saturninus_of_Antioch" title="Saturninus of Antioch">Saturninus</a></li> <li><a href="/wiki/Ophites" title="Ophites">Ophites</a></li> <li><a href="/wiki/Sethianism" title="Sethianism">Sethianism</a></li> <li><a href="/wiki/Basilides" title="Basilides">Basilides</a> <ul><li><a href="/wiki/Basilideans" title="Basilideans">Basilideans</a></li></ul></li> <li><a href="/wiki/Valentinus_(Gnostic)" title="Valentinus (Gnostic)">Valentinus</a> <ul><li><a href="/wiki/Valentinianism" title="Valentinianism">Valentinianism</a></li></ul></li> <li><a href="/wiki/Marcus_(Marcosian)" title="Marcus (Marcosian)">Marcus</a> <ul><li><a href="/wiki/Marcosians" title="Marcosians">Marcosians</a></li></ul></li> <li><a href="/wiki/Florinus_(Gnostic)" title="Florinus (Gnostic)">Florinus</a></li> <li><a href="/wiki/Naassenes" title="Naassenes">Naassenes</a></li> <li><a href="/wiki/Thomasines" title="Thomasines">Thomasine</a></li> <li><a href="/wiki/Barbelo" title="Barbelo">Barbelo</a></li> <li><a href="/wiki/Borborites" title="Borborites">Borborites</a></li> <li><a href="/wiki/Carpocratians_(Gnostic_sect)" title="Carpocratians (Gnostic sect)">Carpocratians (Gnostic sect)</a></li> <li><a href="/wiki/Cerdo_(Gnostic)" title="Cerdo (Gnostic)">Cerdo (Gnostic)</a></li></ul> <dl><dt>Persian Gnosticism</dt></dl> <ul><li><a href="/wiki/Mani_(prophet)" title="Mani (prophet)">Mani</a> <ul><li><a href="/wiki/Manichaeism" title="Manichaeism">Manichaeism</a></li></ul></li></ul> <dl><dt>Chinese Gnosticism</dt></dl> <ul><li><a href="/wiki/Chinese_Manichaeism" title="Chinese Manichaeism">Chinese Manichaeism</a></li></ul> <dl><dt>Islamic Gnosticism</dt></dl> <ul><li><a href="/wiki/Druze" title="Druze">Druze</a></li> <li><a href="/wiki/Nusayrism" class="mw-redirect" title="Nusayrism">Nusayrism</a></li></ul> <dl><dt>Modern</dt></dl> <ul><li><a href="/wiki/Gnosticism_in_modern_times" title="Gnosticism in modern times">Modern schools</a></li></ul></div></div></td> </tr><tr><td class="sidebar-content hlist"> <div class="sidebar-list mw-collapsible mw-collapsed"><div class="sidebar-list-title" style="text-align:center;color: var(--color-base)"><a href="/wiki/List_of_Gnostic_texts" title="List of Gnostic texts">Scriptures</a></div><div class="sidebar-list-content mw-collapsible-content"> <ul><li><a href="/wiki/List_of_Gnostic_texts" title="List of Gnostic texts">List of Gnostic texts</a></li></ul> <hr /> <dl><dt>Texts</dt></dl> <ul><li><a href="/wiki/Nag_Hammadi_library" title="Nag Hammadi library">Nag Hammadi library</a></li> <li><a href="/wiki/Pseudo-Abdias" title="Pseudo-Abdias">Pseudo-Abdias</a></li> <li><a href="/wiki/Clementine_literature" title="Clementine literature">Clementine literature</a></li> <li><a href="/wiki/Gnosticism_and_the_New_Testament" class="mw-redirect" title="Gnosticism and the New Testament">Gnosticism and the New Testament</a></li> <li><a href="/wiki/List_of_Mandaean_texts" class="mw-redirect" title="List of Mandaean texts">Mandaean scriptures</a></li></ul> <dl><dt><a href="/wiki/Codex" title="Codex">Codices</a></dt></dl> <ul><li><a href="/wiki/Codex_Tchacos" title="Codex Tchacos">Codex Tchacos</a></li> <li><a href="/wiki/Cologne_Mani-Codex" title="Cologne Mani-Codex">Cologne Mani-Codex</a></li> <li><a href="/wiki/Askew_Codex" title="Askew Codex">Askew Codex</a></li> <li><a href="/wiki/Bruce_Codex" title="Bruce Codex">Bruce Codex</a></li> <li><a href="/wiki/Berlin_Codex" title="Berlin Codex">Berlin Codex</a></li> <li><a href="/wiki/Ginza_Rabba" title="Ginza Rabba">Codex Nasaraeus</a></li></ul></div></div></td> </tr><tr><td class="sidebar-content hlist"> <div class="sidebar-list mw-collapsible mw-collapsed"><div class="sidebar-list-title" style="text-align:center;color: var(--color-base)">Influenced by</div><div class="sidebar-list-content mw-collapsible-content"> <ul><li><a href="/wiki/Apocalyptic_literature" title="Apocalyptic literature">Apocalyptic literature</a></li> <li><a href="/wiki/Gnosticism#Relation_with_early_Christianity" title="Gnosticism">Early Christianity</a> <ul><li><a href="/wiki/Christology" title="Christology">Christology</a></li> <li><a href="/wiki/Docetism" title="Docetism">Docetism</a></li> <li><a href="/wiki/Gnosticism#Paul_and_Gnosticism" title="Gnosticism">Paul and Gnosticism</a></li></ul></li> <li><a href="/wiki/Merkabah_mysticism" title="Merkabah mysticism">Merkabah mysticism</a></li> <li><a href="/wiki/Middle_Platonism" title="Middle Platonism">Middle Platonism</a> <ul><li><a href="/wiki/Philo" title="Philo">Philo</a></li></ul></li> <li><a href="/wiki/Wisdom_(personification)" title="Wisdom (personification)">Wisdom (personification)</a></li></ul></div></div></td> </tr><tr><td class="sidebar-content hlist"> <div class="sidebar-list mw-collapsible mw-collapsed"><div class="sidebar-list-title" style="text-align:center;color: var(--color-base)">Influence on</div><div class="sidebar-list-content mw-collapsible-content"> <ul><li><a href="/wiki/Carl_Jung" title="Carl Jung">Carl Jung</a></li> <li><a href="/wiki/Esoteric_Christianity" title="Esoteric Christianity">Esoteric Christianity</a> <ul><li><a href="/wiki/Christian_theosophy" title="Christian theosophy">Christian theosophy</a></li></ul></li> <li><a href="/wiki/Gnosticism_in_modern_times" title="Gnosticism in modern times">Gnosticism in modern times</a></li> <li><a href="/wiki/Neoplatonism_and_Gnosticism" title="Neoplatonism and Gnosticism">Neoplatonism and Gnosticism</a></li> <li><a href="/wiki/Perennial_philosophy" title="Perennial philosophy">Perennial philosophy</a></li> <li><a href="/wiki/Thelema" title="Thelema">Thelema</a></li> <li><a href="/wiki/Theosophy" title="Theosophy">Theosophy (Blavatskian)</a></li> <li><a href="/wiki/Western_esotericism" title="Western esotericism">Western esotericism</a></li> <li><a href="/wiki/Ren%C3%A9_Gu%C3%A9non" title="René Guénon">René Guénon</a></li> <li><a href="/wiki/Rudolf_Steiner" title="Rudolf Steiner">Rudolf Steiner</a></li></ul></div></div></td> </tr><tr><td class="sidebar-navbar"><link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1129693374" /><style data-mw-deduplicate="TemplateStyles:r1239400231">.mw-parser-output .navbar{display:inline;font-size:88%;font-weight:normal}.mw-parser-output .navbar-collapse{float:left;text-align:left}.mw-parser-output .navbar-boxtext{word-spacing:0}.mw-parser-output .navbar ul{display:inline-block;white-space:nowrap;line-height:inherit}.mw-parser-output .navbar-brackets::before{margin-right:-0.125em;content:"[ "}.mw-parser-output .navbar-brackets::after{margin-left:-0.125em;content:" ]"}.mw-parser-output .navbar li{word-spacing:-0.125em}.mw-parser-output .navbar a>span,.mw-parser-output .navbar a>abbr{text-decoration:inherit}.mw-parser-output .navbar-mini abbr{font-variant:small-caps;border-bottom:none;text-decoration:none;cursor:inherit}.mw-parser-output .navbar-ct-full{font-size:114%;margin:0 7em}.mw-parser-output .navbar-ct-mini{font-size:114%;margin:0 4em}html.skin-theme-clientpref-night .mw-parser-output .navbar li a abbr{color:var(--color-base)!important}@media(prefers-color-scheme:dark){html.skin-theme-clientpref-os .mw-parser-output .navbar li a abbr{color:var(--color-base)!important}}@media print{.mw-parser-output .navbar{display:none!important}}</style><div class="navbar plainlinks hlist navbar-mini"><ul><li class="nv-view"><a href="/wiki/Template:Gnosticism" title="Template:Gnosticism"><abbr title="View this template">v</abbr></a></li><li class="nv-talk"><a href="/wiki/Template_talk:Gnosticism" title="Template talk:Gnosticism"><abbr title="Discuss this template">t</abbr></a></li><li class="nv-edit"><a href="/wiki/Special:EditPage/Template:Gnosticism" title="Special:EditPage/Template:Gnosticism"><abbr title="Edit this template">e</abbr></a></li></ul></div></td></tr></tbody></table> <link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1236090951" /><div role="note" class="hatnote navigation-not-searchable">Main article: <a href="/wiki/Gnosticism" title="Gnosticism">Gnosticism</a></div> <p>Gnosticism was a is a collection of <a href="/wiki/Syncretism" title="Syncretism">syncretic</a> religious ideas and systems that coalesced in the late 1st century AD among <a href="/wiki/Early_Christianity" title="Early Christianity">early Christian</a> sects. </p> <div class="mw-heading mw-heading3"><h3 id="Valentinus">Valentinus</h3><span class="mw-editsection"><span class="mw-editsection-bracket">[</span><a href="/w/index.php?title=Nous&action=edit&section=10" title="Edit section: Valentinus"><span>edit</span></a><span class="mw-editsection-bracket">]</span></span></div> <link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1236090951" /><div role="note" class="hatnote navigation-not-searchable">Main article: <a href="/wiki/Valentinus_(Gnostic)" title="Valentinus (Gnostic)">Valentinus (Gnostic)</a></div> <p>In <a href="/wiki/Valentinianism" title="Valentinianism">Valentinianism</a>, Nous is the first male <a href="/wiki/Aeon_(Gnosticism)" title="Aeon (Gnosticism)">Aeon</a>. Together with his conjugate female Aeon, Aletheia (truth), he emanates from the <a href="/wiki/Monad_(Gnosticism)" title="Monad (Gnosticism)">Propator Bythos</a> (<span title="Ancient Greek (to 1453)-language text"><span lang="grc">Προπάτωρ Βυθος</span></span> "Forefather Depths") and his co-eternal Ennoia (<span title="Ancient Greek (to 1453)-language text"><span lang="grc"><a href="https://en.wiktionary.org/wiki/%E1%BC%94%CE%BD%CE%BD%CE%BF%CE%B9%CE%B1" class="extiw" title="wikt:ἔννοια">Ἔννοια</a></span></span> "Thought") or Sigē (<span title="Ancient Greek (to 1453)-language text"><span lang="grc"><a href="https://en.wiktionary.org/wiki/%CF%83%CE%B9%CE%B3%CE%AE" class="extiw" title="wikt:σιγή">Σιγή</a></span></span> "Silence"); and these four form the primordial <a href="/wiki/Tetractys" title="Tetractys">Tetrad</a>. Like the other male Aeons he is sometimes regarded as <a href="/wiki/Androgyny" title="Androgyny">androgynous</a>, including in himself the female Aeon who is paired with him. He is the Only Begotten; and is styled the Father, the Beginning of All, inasmuch as from him are derived immediately or mediately the remaining Aeons who complete the <a href="/wiki/Ogdoad_(Gnosticism)" title="Ogdoad (Gnosticism)">Ogdoad</a> (eight), thence the Decad (ten), and thence the Dodecad (twelve); in all, thirty Aeons constitute the <a href="/wiki/Pleroma" title="Pleroma">Pleroma</a>. </p><p>He alone is capable of knowing the Propator; but when he desired to impart like knowledge to the other Aeons, was withheld from so doing by Sigē. When <a href="/wiki/Sophia_(Gnosticism)" title="Sophia (Gnosticism)">Sophia</a> ("Wisdom"), youngest Aeon of the thirty, was brought into peril by her yearning after this knowledge, Nous was foremost of the Aeons in interceding for her. From him, or through him from the Propator, <a href="/wiki/Valentinianism#Horos" title="Valentinianism">Horos</a> was sent to restore her. After her restoration, Nous, according to the providence of the Propator, produced another pair, <a href="/wiki/Christ" class="mw-redirect" title="Christ">Christ</a> and the <a href="/wiki/Holy_Spirit" title="Holy Spirit">Holy Spirit</a>, "in order to give fixity and steadfastness (<span title="Ancient Greek (to 1453)-language text"><span lang="grc">εις πήξιν και στηριγμόν</span></span>) to the Pleroma." For this Christ teaches the Aeons to be content to know that the Propator is in himself incomprehensible, and can be perceived only through the Only Begotten (Nous).<sup id="cite_ref-40" class="reference"><a href="#cite_note-40"><span class="cite-bracket">[</span>40<span class="cite-bracket">]</span></a></sup><sup id="cite_ref-41" class="reference"><a href="#cite_note-41"><span class="cite-bracket">[</span>41<span class="cite-bracket">]</span></a></sup> </p> <div class="mw-heading mw-heading3"><h3 id="Ophites">Ophites</h3><span class="mw-editsection"><span class="mw-editsection-bracket">[</span><a href="/w/index.php?title=Nous&action=edit&section=11" title="Edit section: Ophites"><span>edit</span></a><span class="mw-editsection-bracket">]</span></span></div> <link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1236090951" /><div role="note" class="hatnote navigation-not-searchable">Main article: <a href="/wiki/Ophites" title="Ophites">Ophites</a></div> <p>The Ophites held that the demiurge Ialdabaoth, after coming into conflict with the archons he created, created a son, Ophiomorphus, who is called the serpent-formed Nous.<sup id="cite_ref-42" class="reference"><a href="#cite_note-42"><span class="cite-bracket">[</span>42<span class="cite-bracket">]</span></a></sup><sup id="cite_ref-43" class="reference"><a href="#cite_note-43"><span class="cite-bracket">[</span>43<span class="cite-bracket">]</span></a></sup> This entity would become the serpent in the garden, who was compelled to act on behest of Sophia.<sup id="cite_ref-44" class="reference"><a href="#cite_note-44"><span class="cite-bracket">[</span>44<span class="cite-bracket">]</span></a></sup> </p> <div class="mw-heading mw-heading3"><h3 id="Basilides">Basilides</h3><span class="mw-editsection"><span class="mw-editsection-bracket">[</span><a href="/w/index.php?title=Nous&action=edit&section=12" title="Edit section: Basilides"><span>edit</span></a><span class="mw-editsection-bracket">]</span></span></div> <link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1236090951" /><div role="note" class="hatnote navigation-not-searchable">Main article: <a href="/wiki/Basilides" title="Basilides">Basilides</a></div> <p>A similar conception of Nous appears in the later teaching of the <a href="/wiki/Basilideans" title="Basilideans">Basilideans</a>, according to which he is the first begotten of the Unbegotten Father, and himself the parent of <i><a href="/wiki/Logos" title="Logos">Logos</a></i>, from whom emanate successively <i><a href="/wiki/Phronesis" title="Phronesis">Phronesis</a></i>, <i>Sophia</i>, and <i><a href="/wiki/Potentiality_and_actuality" title="Potentiality and actuality">Dunamis</a></i>. But in this teaching, Nous is identified with Christ, is named <a href="/wiki/Jesus" title="Jesus">Jesus</a>, is sent to save those that believe, and returns to Him who sent him, after a <a href="/wiki/Passion_(Christianity)" class="mw-redirect" title="Passion (Christianity)">Passion</a> which is apparent only, <a href="/wiki/Simon_of_Cyrene" title="Simon of Cyrene">Simon of Cyrene</a> being substituted for him on the cross.<sup id="cite_ref-45" class="reference"><a href="#cite_note-45"><span class="cite-bracket">[</span>45<span class="cite-bracket">]</span></a></sup> It is probable, however, that Nous had a place in the original system of Basilides himself; for his <i>Ogdoad</i>, "the great <a href="/wiki/Archon" title="Archon">Archon</a> of the universe, the ineffable"<sup id="cite_ref-46" class="reference"><a href="#cite_note-46"><span class="cite-bracket">[</span>46<span class="cite-bracket">]</span></a></sup> is apparently made up of the five members named by <a href="/wiki/Irenaeus" title="Irenaeus">Irenaeus</a> (as above), together with two whom we find in <a href="/wiki/Clement_of_Alexandria" title="Clement of Alexandria">Clement of Alexandria</a>,<sup id="cite_ref-47" class="reference"><a href="#cite_note-47"><span class="cite-bracket">[</span>47<span class="cite-bracket">]</span></a></sup> <i>Dikaiosyne</i> and <i>Eirene</i>, added to the originating Father. </p> <div class="mw-heading mw-heading3"><h3 id="Simon_Magus">Simon Magus</h3><span class="mw-editsection"><span class="mw-editsection-bracket">[</span><a href="/w/index.php?title=Nous&action=edit&section=13" title="Edit section: Simon Magus"><span>edit</span></a><span class="mw-editsection-bracket">]</span></span></div> <link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1236090951" /><div role="note" class="hatnote navigation-not-searchable">Main article: <a href="/wiki/Simon_Magus" title="Simon Magus">Simon Magus</a></div> <p>The antecedent of these systems is that of Simon,<sup id="cite_ref-48" class="reference"><a href="#cite_note-48"><span class="cite-bracket">[</span>48<span class="cite-bracket">]</span></a></sup> of whose six "roots" emanating from the Unbegotten Fire, <i>Nous</i> is first. The correspondence of these "roots" with the first six <i>Aeons</i> that Valentinus derives from <i>Bythos</i>, is noted by <a href="/wiki/Hippolytus_of_Rome" title="Hippolytus of Rome">Hippolytus</a>.<sup id="cite_ref-49" class="reference"><a href="#cite_note-49"><span class="cite-bracket">[</span>49<span class="cite-bracket">]</span></a></sup> Simon says in his <i><a href="/wiki/Simonians#The_Great_Declaration" title="Simonians">Apophasis Megalē</a></i>,<sup id="cite_ref-50" class="reference"><a href="#cite_note-50"><span class="cite-bracket">[</span>50<span class="cite-bracket">]</span></a></sup> </p> <link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1244412712" /><blockquote class="templatequote"><p>There are two offshoots of the entire ages, having neither beginning nor end.... Of these the one appears from above, the great power, the <i>Nous</i> of the universe, administering all things, male; the other from beneath, the great <i><a href="/wiki/Epinoia" class="mw-redirect" title="Epinoia">Epinoia</a></i>, female, bringing forth all things.</p></blockquote> <p>To Nous and <i>Epinoia</i> correspond Heaven and Earth, in the list given by Simon of the six material counterparts of his six emanations. The identity of this list with the six material objects alleged by <a href="/wiki/Herodotus" title="Herodotus">Herodotus</a><sup id="cite_ref-51" class="reference"><a href="#cite_note-51"><span class="cite-bracket">[</span>51<span class="cite-bracket">]</span></a></sup> to be worshipped by the <a href="/wiki/Persian_people" class="mw-redirect" title="Persian people">Persians</a>, together with the supreme place given by Simon to Fire as the primordial power, leads us to look to <a href="/wiki/History_of_Iran" title="History of Iran">Iran</a> for the origin of these systems in one aspect. In another, they connect themselves with the teaching of <a href="/wiki/Pythagoras" title="Pythagoras">Pythagoras</a> and of Plato. </p> <div class="mw-heading mw-heading3"><h3 id="Gospel_of_Mary"><i>Gospel of Mary</i></h3><span class="mw-editsection"><span class="mw-editsection-bracket">[</span><a href="/w/index.php?title=Nous&action=edit&section=14" title="Edit section: Gospel of Mary"><span>edit</span></a><span class="mw-editsection-bracket">]</span></span></div> <link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1236090951" /><div role="note" class="hatnote navigation-not-searchable">Main article: <a href="/wiki/Gospel_of_Mary" title="Gospel of Mary">Gospel of Mary</a></div> <p>According to the <i>Gospel of Mary</i>, Jesus himself articulates the essence of <i>Nous</i>: </p> <link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1244412712" /><blockquote class="templatequote"><p>There where is the <i>nous</i>, lies the treasure." Then I said to him: "Lord, when someone meets you in a Moment of Vision, is it through the soul [<i>psychē</i>] that they see, or is it through the spirit [<i>pneuma</i>]?" The Teacher answered: "It is neither through the soul nor the spirit, but the <i>nous</i> between the two which sees the vision...</p><div class="templatequotecite">— <cite><i>The Gospel of Mary</i>, p. 10</cite></div></blockquote> <div class="mw-heading mw-heading3"><h3 id="Mandaeism">Mandaeism</h3><span class="mw-editsection"><span class="mw-editsection-bracket">[</span><a href="/w/index.php?title=Nous&action=edit&section=15" title="Edit section: Mandaeism"><span>edit</span></a><span class="mw-editsection-bracket">]</span></span></div> <link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1236090951" /><div role="note" class="hatnote navigation-not-searchable">Main article: <a href="/wiki/Mandaean_cosmology" title="Mandaean cosmology">Mandaean cosmology</a></div> <p>In <a href="/wiki/Mandaic_language" title="Mandaic language">Mandaic</a>, <i><a href="/wiki/Mana_(Mandaeism)" title="Mana (Mandaeism)">mana</a></i> (<span title="Classical Mandaic-language text"><span lang="myz" dir="rtl">ࡌࡀࡍࡀ</span></span>) has been variously translated as "mind," "<i>nous</i>," or "treasure." The <a href="/wiki/Mandaeism" title="Mandaeism">Mandaean</a> formula "I am a <i>mana</i> of the Great Life" is a phrase often found in the numerous hymns of Book 2 of the <a href="/wiki/Left_Ginza" title="Left Ginza">Left Ginza</a>.<sup id="cite_ref-Aldihisi_2008_52-0" class="reference"><a href="#cite_note-Aldihisi_2008-52"><span class="cite-bracket">[</span>52<span class="cite-bracket">]</span></a></sup> </p> <div class="mw-heading mw-heading2"><h2 id="Plotinus_and_Neoplatonism">Plotinus and Neoplatonism</h2><span class="mw-editsection"><span class="mw-editsection-bracket">[</span><a href="/w/index.php?title=Nous&action=edit&section=16" title="Edit section: Plotinus and Neoplatonism"><span>edit</span></a><span class="mw-editsection-bracket">]</span></span></div> <link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1236090951" /><div role="note" class="hatnote navigation-not-searchable">Main article: <a href="/wiki/Neoplatonism" title="Neoplatonism">Neoplatonism</a></div> <link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1236090951" /><div role="note" class="hatnote navigation-not-searchable">See also: <a href="/wiki/Porphyry_of_Tyre" title="Porphyry of Tyre">Porphyry of Tyre</a> and <a href="/wiki/Proclus" title="Proclus">Proclus</a></div> <p>Of the later Greek and Roman writers <a href="/wiki/Plotinus" title="Plotinus">Plotinus</a>, the initiator of neoplatonism, is particularly significant. Like Alexander of Aphrodisias and Themistius, he saw himself as a commentator explaining the doctrines of Plato and Aristotle. But in his <i><a href="/wiki/Enneads" title="Enneads">Enneads</a></i> he went further than those authors, often working from passages which had been presented more tentatively, possibly inspired partly by earlier authors such as the <a href="/wiki/Neopythagorean" class="mw-redirect" title="Neopythagorean">neopythagorean</a> <a href="/wiki/Numenius_of_Apamea" title="Numenius of Apamea">Numenius of Apamea</a>. Neoplatonism provided a major inspiration to discussion concerning the intellect in late classical and medieval philosophy, theology and cosmology. </p><p>In neoplatonism there exists several levels or <i><a href="/wiki/Hypostasis_(philosophy_and_religion)" title="Hypostasis (philosophy and religion)">hypostases</a></i> of being, including the natural and visible world as a lower part. </p> <ul><li>The <a href="/wiki/Monism" title="Monism">Monad</a> or "the One" sometimes also described as "<a href="/wiki/The_Good" class="mw-redirect" title="The Good">the Good</a>", based on the concept as it is found in Plato. This is the <i><a href="/wiki/Dunamis" class="mw-redirect" title="Dunamis">dunamis</a></i> or possibility of existence. It causes the other levels by <a href="/wiki/Emanationism" title="Emanationism">emanation</a>.</li> <li>The <i>Nous</i> (usually translated as "Intellect", or "Intelligence" in this context, or sometimes "mind" or "reason") is described as God, or more precisely an image of God. It thinks its own contents, which are thoughts, equated to the Platonic ideas or <a href="/wiki/Theory_of_Forms" class="mw-redirect" title="Theory of Forms">forms</a> (<i>eide</i>). The thinking of this Intellect is the highest <i>activity</i> of life. The <i>actualization</i> (<i><a href="/wiki/Energeia" class="mw-redirect" title="Energeia">energeia</a></i>) of this thinking is the being of the forms. This Intellect is the first principle or foundation of existence. The One is prior to it, but not in the sense that a normal cause is prior to an effect, but instead Intellect is called an <a href="/wiki/Emanationism" title="Emanationism">emanation</a> of the One. The One is the possibility of this foundation of existence.</li> <li><a href="/wiki/Soul" title="Soul">Soul</a> (<i>psychē</i>). The soul is also an <i>energeia</i>: it acts upon or <i>actualizes</i> its own thoughts and creates "a separate, material cosmos that is the living image of the spiritual or noetic <a href="/wiki/Cosmos" title="Cosmos">Cosmos</a> contained as a unified thought within the Intelligence". So it is the soul which perceives things in nature physically, which it understands to be reality. Soul in Plotinus plays a role similar to the potential intellect in Aristotelian terminology.<sup id="cite_ref-Menn_30-3" class="reference"><a href="#cite_note-Menn-30"><span class="cite-bracket">[</span>30<span class="cite-bracket">]</span></a></sup></li> <li>Lowest is matter.</li></ul> <p>This was based largely upon Plotinus' reading of Plato, but also incorporated many Aristotelian concepts, including the <a href="/wiki/Unmoved_mover" title="Unmoved mover">unmoved mover</a> as <i>energeia</i>.<sup id="cite_ref-53" class="reference"><a href="#cite_note-53"><span class="cite-bracket">[</span>53<span class="cite-bracket">]</span></a></sup> They also incorporated a theory of <i>anamnesis</i>, or knowledge coming from the past lives of our immortal souls, like that found in some of Plato's dialogues. </p><p>Later <a href="/wiki/Platonists" class="mw-redirect" title="Platonists">Platonists</a> distinguished a hierarchy of three separate manifestations of <i>nous</i>, like Numenius of Apamea had.<sup id="cite_ref-54" class="reference"><a href="#cite_note-54"><span class="cite-bracket">[</span>54<span class="cite-bracket">]</span></a></sup> </p> <div class="mw-heading mw-heading2"><h2 id="Medieval_nous_in_religion">Medieval <i>nous</i> in religion</h2><span class="mw-editsection"><span class="mw-editsection-bracket">[</span><a href="/w/index.php?title=Nous&action=edit&section=17" title="Edit section: Medieval nous in religion"><span>edit</span></a><span class="mw-editsection-bracket">]</span></span></div> <p>Greek philosophy had an influence on the major religions that defined the <a href="/wiki/Middle_Ages" title="Middle Ages">Middle Ages</a>, and one aspect of this was the concept of <i>nous</i>. </p> <div class="mw-heading mw-heading3"><h3 id="Medieval_Islamic_philosophy">Medieval Islamic philosophy</h3><span class="mw-editsection"><span class="mw-editsection-bracket">[</span><a href="/w/index.php?title=Nous&action=edit&section=18" title="Edit section: Medieval Islamic philosophy"><span>edit</span></a><span class="mw-editsection-bracket">]</span></span></div> <link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1236090951" /><div role="note" class="hatnote navigation-not-searchable">Main articles: <a href="/wiki/Islamic_philosophy" title="Islamic philosophy">Islamic philosophy</a>, <a href="/wiki/Jewish_philosophy" title="Jewish philosophy">Jewish philosophy</a>, and <a href="/wiki/Averroism" title="Averroism">Averroism</a></div> <p>During the <a href="/wiki/Middle_Ages" title="Middle Ages">Middle Ages</a>, philosophy itself was in many places seen as opposed to the prevailing monotheistic religions, <a href="/wiki/Islam" title="Islam">Islam</a>, <a href="/wiki/Christianity" title="Christianity">Christianity</a> and <a href="/wiki/Judaism" title="Judaism">Judaism</a>. The strongest philosophical tradition for some centuries was amongst Islamic philosophers, who later came to strongly influence the late medieval philosophers of western Christendom, and the <a href="/wiki/Jewish_diaspora" title="Jewish diaspora">Jewish diaspora</a> in the Mediterranean area. While there were earlier Muslim philosophers such as <a href="/wiki/Al-Kindi" title="Al-Kindi">Al-Kindi</a>, chronologically the three most influential concerning the intellect were <a href="/wiki/Al-Farabi" title="Al-Farabi">Al-Farabi</a>, <a href="/wiki/Avicenna" title="Avicenna">Avicenna</a>, and finally <a href="/wiki/Averroes" title="Averroes">Averroes</a>, a westerner who lived in Spain and was highly influential in the late Middle Ages amongst Jewish and Christian philosophers. </p> <div class="mw-heading mw-heading4"><h4 id="Al-Farabi">Al-Farabi</h4><span class="mw-editsection"><span class="mw-editsection-bracket">[</span><a href="/w/index.php?title=Nous&action=edit&section=19" title="Edit section: Al-Farabi"><span>edit</span></a><span class="mw-editsection-bracket">]</span></span></div> <link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1236090951" /><div role="note" class="hatnote navigation-not-searchable">Main article: <a href="/wiki/Al-Farabi" title="Al-Farabi">Al-Farabi</a></div> <p>The exact precedents of al-Farabi's influential philosophical scheme, in which <i>nous</i> (Arabic <i><a href="/wiki/%27aql" class="mw-redirect" title="'aql">ʿaql</a></i>) plays an important role, are no longer perfectly clear because of the great loss of texts in the Middle Ages which he would have had access to. He was apparently innovative in at least some points. He was clearly influenced by the same late classical world as neoplatonism, neopythagoreanism, but exactly how is less clear. Plotinus, Themistius and Alexander of Aphrodisias are generally accepted to have been influences. However while these three all placed the active intellect "at or near the top of the hierarchy of being", al-Farabi was clear in making it the lowest ranking in a series of distinct transcendental intelligences. He is the first known person to have done this in a clear way.<sup id="cite_ref-FOOTNOTEDavidson199212–14_55-0" class="reference"><a href="#cite_note-FOOTNOTEDavidson199212–14-55"><span class="cite-bracket">[</span>55<span class="cite-bracket">]</span></a></sup> One possible inspiration mentioned in a commentary of Aristotle's <i><a href="/wiki/De_Anima" class="mw-redirect" title="De Anima">De Anima</a></i> attributed to <a href="/wiki/John_Philoponus" title="John Philoponus">John Philoponus</a> is a philosopher named Marinus, who was probably a student of <a href="/wiki/Proclus" title="Proclus">Proclus</a>. He in any case designated the active intellect to be angelic or daimonic, rather than the creator itself.</ref> He was also the first philosopher known to have assumed the existence of a causal hierarchy of <a href="/wiki/Celestial_spheres" title="Celestial spheres">celestial spheres</a>, and the incorporeal intelligences parallel to those spheres.<sup id="cite_ref-56" class="reference"><a href="#cite_note-56"><span class="cite-bracket">[</span>56<span class="cite-bracket">]</span></a></sup> Al-Farabi also fitted an explanation of prophecy into this scheme, in two levels. According to Davidson (p. 59): </p> <blockquote><p>The lower of the two levels, labeled specifically as "<a href="/wiki/Prophecy" title="Prophecy">prophecy</a>" (<i>nubuwwa</i>), is enjoyed by men who have not yet perfected their intellect, whereas the higher, which Alfarabi sometimes specifically names "<a href="/wiki/Revelation" title="Revelation">revelation</a>" (<i>w-ḥ-y</i>), comes exclusively to those who stand at the stage of acquired intellect.</p></blockquote> <p>This happens in the <a href="/wiki/Imagination" title="Imagination">imagination</a> (Arabic <i>mutakhayyila</i>; Greek <i>phantasia</i>), a faculty of the mind already described by Aristotle, which al-Farabi described as serving the rational part of the soul (Arabic <i>ʿaql</i>; Greek <i>nous</i>). This faculty of imagination stores sense perceptions (<i>maḥsūsāt</i>), disassembles or recombines them, creates figurative or symbolic images (<i>muḥākāt</i>) of them which then appear in dreams, visualizes present and predicted events in a way different from conscious deliberation (<i>rawiyya</i>). This is under the influence, according to al-Farabi, of the active intellect. Theoretical truth can only be received by this faculty in a figurative or symbolic form, because the imagination is a physical capability and can not receive theoretical information in a proper abstract form. This rarely comes in a waking state, but more often in dreams. The lower type of prophecy is the best possible for the imaginative faculty, but the higher type of prophecy requires not only a receptive imagination, but also the condition of an "acquired intellect", where the human <i>nous</i> is in "conjunction" with the active intellect in the sense of God. Such a prophet is also a philosopher. When a philosopher-prophet has the necessary leadership qualities, he becomes philosopher-king.<sup id="cite_ref-FOOTNOTEDavidson199258–61_57-0" class="reference"><a href="#cite_note-FOOTNOTEDavidson199258–61-57"><span class="cite-bracket">[</span>57<span class="cite-bracket">]</span></a></sup> </p> <div class="mw-heading mw-heading4"><h4 id="Avicenna">Avicenna</h4><span class="mw-editsection"><span class="mw-editsection-bracket">[</span><a href="/w/index.php?title=Nous&action=edit&section=20" title="Edit section: Avicenna"><span>edit</span></a><span class="mw-editsection-bracket">]</span></span></div> <link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1236090951" /><div role="note" class="hatnote navigation-not-searchable">Main article: <a href="/wiki/Avicenna" title="Avicenna">Avicenna</a></div> <p>In terms of cosmology, according to Davidson (p. 82), "Avicenna's universe has a structure virtually identical with the structure of Alfarabi's" but there are differences in details. As in al-Farabi, there are several levels of intellect, intelligence or <i>nous</i>, each of the higher ones being associated with a celestial sphere. Avicenna however details three different types of effect which each of these higher intellects has, each "thinks" both the necessary existence and the possible being of the intelligence one level higher. And each "emanates" downwards the body and soul of its own celestial sphere, and also the intellect at the next lowest level. The active intellect, as in Alfarabi, is the last in the chain. Avicenna sees active intellect as the cause not only of intelligible thought and the forms in the "sublunar" world we people live, but also the matter. (In other words, three effects.)<sup id="cite_ref-FOOTNOTEDavidson1992ch._4_58-0" class="reference"><a href="#cite_note-FOOTNOTEDavidson1992ch._4-58"><span class="cite-bracket">[</span>58<span class="cite-bracket">]</span></a></sup> </p><p>Concerning the workings of the human soul, Avicenna, like al-Farabi, sees the "material intellect" or potential intellect as something that is not material. He believed the soul was incorporeal, and the potential intellect was a disposition of it which was in the soul from birth. As in al-Farabi there are two further stages of potential for thinking, which are not yet actual thinking, first the mind acquires the most basic intelligible thoughts which we can not think in any other way, such as "the whole is greater than the part", then comes a second level of derivative intelligible thoughts which could be thought.<sup id="cite_ref-FOOTNOTEDavidson1992ch._4_58-1" class="reference"><a href="#cite_note-FOOTNOTEDavidson1992ch._4-58"><span class="cite-bracket">[</span>58<span class="cite-bracket">]</span></a></sup> Concerning the actualization of thought, Avicenna applies the term "to two different things, to actual human thought, irrespective of the intellectual progress a man has made, and to actual thought when human intellectual development is complete", as in al-Farabi.<sup id="cite_ref-FOOTNOTEDavidson199286_59-0" class="reference"><a href="#cite_note-FOOTNOTEDavidson199286-59"><span class="cite-bracket">[</span>59<span class="cite-bracket">]</span></a></sup> </p><p>When reasoning in the sense of deriving conclusions from <a href="/wiki/Syllogisms" class="mw-redirect" title="Syllogisms">syllogisms</a>, Avicenna says people are using a physical "cogitative" faculty (<i>mufakkira, fikra</i>) of the soul, which can err. The human cogitative faculty is the same as the "compositive imaginative faculty (<i>mutakhayyila</i>) in reference to the animal soul".<sup id="cite_ref-60" class="reference"><a href="#cite_note-60"><span class="cite-bracket">[</span>60<span class="cite-bracket">]</span></a></sup> But some people can use "insight" to avoid this step and derive conclusions directly by conjoining with the active intellect.<sup id="cite_ref-FOOTNOTEDavidson1992102_61-0" class="reference"><a href="#cite_note-FOOTNOTEDavidson1992102-61"><span class="cite-bracket">[</span>61<span class="cite-bracket">]</span></a></sup> </p><p>Once a thought has been learned in a soul, the physical faculties of sense perception and imagination become unnecessary, and as a person acquires more thoughts, their soul becomes less connected to their body.<sup id="cite_ref-FOOTNOTEDavidson1992104_62-0" class="reference"><a href="#cite_note-FOOTNOTEDavidson1992104-62"><span class="cite-bracket">[</span>62<span class="cite-bracket">]</span></a></sup> For Avicenna, different from the normal Aristotelian position, all of the soul is by nature immortal. But the level of intellectual development does affect the type of afterlife that the soul can have. Only a soul which has reached the highest type of conjunction with the active intellect can form a perfect conjunction with it after the death of the body, and this is a supreme <i><a href="/wiki/Eudaimonia" title="Eudaimonia">eudaimonia</a></i>. Lesser intellectual achievement means a less happy or even painful afterlife.<<sup id="cite_ref-FOOTNOTEDavidson1992111–115_63-0" class="reference"><a href="#cite_note-FOOTNOTEDavidson1992111–115-63"><span class="cite-bracket">[</span>63<span class="cite-bracket">]</span></a></sup> </p><p>Concerning prophecy, Avicenna identifies a broader range of possibilities which fit into this model, which is still similar to that of al-Farabi.<sup id="cite_ref-FOOTNOTEDavidson1992123_64-0" class="reference"><a href="#cite_note-FOOTNOTEDavidson1992123-64"><span class="cite-bracket">[</span>64<span class="cite-bracket">]</span></a></sup> </p> <div class="mw-heading mw-heading4"><h4 id="Averroes">Averroes</h4><span class="mw-editsection"><span class="mw-editsection-bracket">[</span><a href="/w/index.php?title=Nous&action=edit&section=21" title="Edit section: Averroes"><span>edit</span></a><span class="mw-editsection-bracket">]</span></span></div> <link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1236090951" /><div role="note" class="hatnote navigation-not-searchable">Main articles: <a href="/wiki/Averroes" title="Averroes">Averroes</a>, <a href="/wiki/Averroism" title="Averroism">Averroism</a>, and <a href="/wiki/Averroes%27_theory_of_the_unity_of_the_intellect" class="mw-redirect" title="Averroes' theory of the unity of the intellect">Averroes' theory of the unity of the intellect</a></div> <p>Averroes came to be regarded even in Europe as "the Commentator" to "the Philosopher", Aristotle, and his study of the questions surrounding the <i>nous</i> were very influential amongst Jewish and Christian philosophers, with some aspects being quite controversial. According to Herbert Davidson, Averroes' doctrine concerning <i>nous</i> can be divided into two periods. In the first, neoplatonic emanationism, not found in the original works of Aristotle, was combined with a naturalistic explanation of the human material intellect. "It also insists on the material intellect's having an active intellect as a direct object of thought and conjoining with the active intellect, notions never expressed in the Aristotelian canon." It was this presentation which Jewish philosophers such as <a href="/wiki/Moses_Narboni" class="mw-redirect" title="Moses Narboni">Moses Narboni</a> and <a href="/wiki/Gersonides" title="Gersonides">Gersonides</a> understood to be Averroes'. In the later model of the universe, which was transmitted to Christian philosophers, Averroes "dismisses emanationism and explains the generation of living beings in the sublunar world naturalistically, all in the name of a more genuine Aristotelianism. Yet it abandons the earlier naturalistic conception of the human material intellect and transforms the material intellect into something wholly un-Aristotelian, a single transcendent entity serving all mankind. It nominally salvages human conjunction with the active intellect, but in words that have little content."<sup id="cite_ref-FOOTNOTEDavidson1992356_65-0" class="reference"><a href="#cite_note-FOOTNOTEDavidson1992356-65"><span class="cite-bracket">[</span>65<span class="cite-bracket">]</span></a></sup> </p><p>This position, <a href="/wiki/Averroes%27_theory_of_the_unity_of_the_intellect" class="mw-redirect" title="Averroes' theory of the unity of the intellect">that humankind shares one active intellect</a>, was taken up by Parisian philosophers such as <a href="/wiki/Siger_of_Brabant" title="Siger of Brabant">Siger of Brabant</a>, but also widely rejected by philosophers such as <a href="/wiki/Albertus_Magnus" title="Albertus Magnus">Albertus Magnus</a>, <a href="/wiki/Thomas_Aquinas" title="Thomas Aquinas">Thomas Aquinas</a>, <a href="/wiki/Ramon_Lull" class="mw-redirect" title="Ramon Lull">Ramon Lull</a>, and <a href="/wiki/Duns_Scotus" title="Duns Scotus">Duns Scotus</a>. Despite being widely considered heretical, the position was later defended by many more European philosophers including <a href="/wiki/John_of_Jandun" title="John of Jandun">John of Jandun</a>, who was the primary link bringing this doctrine from Paris to Bologna. After him this position continued to be defended and also rejected by various writers in northern Italy. In the 16th century it finally became a less common position after the renewal of an "Alexandrian" position based on that of Alexander of Aphrodisias, associated with <a href="/wiki/Pietro_Pomponazzi" title="Pietro Pomponazzi">Pietro Pomponazzi</a>.<sup id="cite_ref-FOOTNOTEDavidson1992ch._7_66-0" class="reference"><a href="#cite_note-FOOTNOTEDavidson1992ch._7-66"><span class="cite-bracket">[</span>66<span class="cite-bracket">]</span></a></sup> </p> <div class="mw-heading mw-heading3"><h3 id="Christianity">Christianity</h3><span class="mw-editsection"><span class="mw-editsection-bracket">[</span><a href="/w/index.php?title=Nous&action=edit&section=22" title="Edit section: Christianity"><span>edit</span></a><span class="mw-editsection-bracket">]</span></span></div> <style data-mw-deduplicate="TemplateStyles:r1251242444">.mw-parser-output .ambox{border:1px solid #a2a9b1;border-left:10px solid #36c;background-color:#fbfbfb;box-sizing:border-box}.mw-parser-output .ambox+link+.ambox,.mw-parser-output .ambox+link+style+.ambox,.mw-parser-output .ambox+link+link+.ambox,.mw-parser-output .ambox+.mw-empty-elt+link+.ambox,.mw-parser-output .ambox+.mw-empty-elt+link+style+.ambox,.mw-parser-output .ambox+.mw-empty-elt+link+link+.ambox{margin-top:-1px}html body.mediawiki .mw-parser-output .ambox.mbox-small-left{margin:4px 1em 4px 0;overflow:hidden;width:238px;border-collapse:collapse;font-size:88%;line-height:1.25em}.mw-parser-output .ambox-speedy{border-left:10px solid #b32424;background-color:#fee7e6}.mw-parser-output .ambox-delete{border-left:10px solid #b32424}.mw-parser-output .ambox-content{border-left:10px solid #f28500}.mw-parser-output .ambox-style{border-left:10px solid #fc3}.mw-parser-output .ambox-move{border-left:10px solid #9932cc}.mw-parser-output .ambox-protection{border-left:10px solid #a2a9b1}.mw-parser-output .ambox .mbox-text{border:none;padding:0.25em 0.5em;width:100%}.mw-parser-output .ambox .mbox-image{border:none;padding:2px 0 2px 0.5em;text-align:center}.mw-parser-output .ambox .mbox-imageright{border:none;padding:2px 0.5em 2px 0;text-align:center}.mw-parser-output .ambox .mbox-empty-cell{border:none;padding:0;width:1px}.mw-parser-output .ambox .mbox-image-div{width:52px}@media(min-width:720px){.mw-parser-output .ambox{margin:0 10%}}@media print{body.ns-0 .mw-parser-output .ambox{display:none!important}}</style><table class="box-Religious_text_primary plainlinks metadata ambox ambox-content" role="presentation"><tbody><tr><td class="mbox-image"><div class="mbox-image-div"><span typeof="mw:File"><span><img alt="" src="//upload.wikimedia.org/wikipedia/en/thumb/b/b4/Ambox_important.svg/40px-Ambox_important.svg.png" decoding="async" width="40" height="40" class="mw-file-element" srcset="//upload.wikimedia.org/wikipedia/en/thumb/b/b4/Ambox_important.svg/60px-Ambox_important.svg.png 1.5x, //upload.wikimedia.org/wikipedia/en/thumb/b/b4/Ambox_important.svg/80px-Ambox_important.svg.png 2x" data-file-width="40" data-file-height="40" /></span></span></div></td><td class="mbox-text"><div class="mbox-text-span">This section <b>uses <a href="/wiki/Religious_text" title="Religious text">texts from within a religion or faith system</a></b> without referring to <a href="/wiki/Wikipedia:PSTS" class="mw-redirect" title="Wikipedia:PSTS">secondary sources</a> that critically analyze them.<span class="hide-when-compact"> Please help <a class="external text" href="https://en.wikipedia.org/w/index.php?title=Nous&action=edit">improve this article</a>.</span> <span class="date-container"><i>(<span class="date">February 2025</span>)</i></span><span class="hide-when-compact"><i> (<small><a href="/wiki/Help:Maintenance_template_removal" title="Help:Maintenance template removal">Learn how and when to remove this message</a></small>)</i></span></div></td></tr></tbody></table> <p>The Christian <a href="/wiki/New_Testament" title="New Testament">New Testament</a> makes mention of the <i>nous</i> or <i>noos</i>, generally translated in modern English as "mind", but also showing a link to God's will or law: </p> <ul><li><a href="https://en.wikisource.org/wiki/Bible_(King_James)/Romans#7:23" class="extiw" title="s:Bible (King James)/Romans">Romans 7:23</a>, refers to the law (<i>nomos</i>) of God which is the law in the writer's <i>nous</i>, as opposed to the law of sin which is in the body.</li> <li><a href="https://en.wikisource.org/wiki/Bible_(King_James)/Romans#12:2" class="extiw" title="s:Bible (King James)/Romans">Romans 12:2</a>, demands Christians should not conform to this world, but continuously be transformed by the renewing of their <i>nous</i>, so as to be able to determine what God’s will is.</li> <li><a href="https://en.wikisource.org/wiki/Bible_(King_James)/1_Corinthians#14:14" class="extiw" title="s:Bible (King James)/1 Corinthians">1 Corinthians 14:14–19</a> Discusses "<a href="/wiki/Speaking_in_tongues" title="Speaking in tongues">speaking in tongues</a>" and says that a person who speaks in tongues that they can not understand should prefer to also have understanding (<i>nous</i>), and it is better for the listeners also to be able to understand.</li> <li><a href="https://en.wikisource.org/wiki/Bible_(King_James)/Ephesians#4:17" class="extiw" title="s:Bible (King James)/Ephesians">Ephesians 4:17–23</a> Discusses how non-Christians have a worthless <i>nous</i>, while Christians should seek to renew the spirit (<i>pneuma</i>) of their <i>nous</i>.</li> <li><a href="https://en.wikisource.org/wiki/Bible_(King_James)/2_Thessalonians#2:2" class="extiw" title="s:Bible (King James)/2 Thessalonians">2 Thessalonians 2:2</a>. Uses the term to refer to being troubled of mind.</li> <li><a href="https://en.wikisource.org/wiki/Bible_(King_James)/Revelation#17:9" class="extiw" title="s:Bible (King James)/Revelation">Revelation 17:9</a>: "here is the <i>nous</i> which has wisdom".</li></ul> <p>In the writings of the <a href="/wiki/Church_Fathers" title="Church Fathers">Christian fathers</a> a sound or pure <i>nous</i> is considered essential to the cultivation of <a href="/wiki/Wisdom" title="Wisdom">wisdom</a>.<sup id="cite_ref-67" class="reference"><a href="#cite_note-67"><span class="cite-bracket">[</span>67<span class="cite-bracket">]</span></a></sup> </p> <div class="mw-heading mw-heading4"><h4 id="Philosophers_influencing_western_Christianity">Philosophers influencing western Christianity</h4><span class="mw-editsection"><span class="mw-editsection-bracket">[</span><a href="/w/index.php?title=Nous&action=edit&section=23" title="Edit section: Philosophers influencing western Christianity"><span>edit</span></a><span class="mw-editsection-bracket">]</span></span></div> <p>While philosophical works were not commonly read or taught in the early Middle Ages in most of Europe, the works of authors like <a href="/wiki/Boethius" title="Boethius">Boethius</a> and <a href="/wiki/Augustine_of_Hippo" title="Augustine of Hippo">Augustine of Hippo</a> formed an important exception. Both were influenced by neoplatonism, and were amongst the older works that were still known in the time of the <a href="/wiki/Carolingian_Renaissance" title="Carolingian Renaissance">Carolingian Renaissance</a>, and the beginnings of <a href="/wiki/Scholasticism" title="Scholasticism">Scholasticism</a>. </p><p>In his early years Augustine was heavily influenced by <a href="/wiki/Manichaeism" title="Manichaeism">Manichaeism</a> and afterwards by the Neoplatonism of <a href="/wiki/Plotinus" title="Plotinus">Plotinus</a>.<sup id="cite_ref-Oxford:Platonism_68-0" class="reference"><a href="#cite_note-Oxford:Platonism-68"><span class="cite-bracket">[</span>68<span class="cite-bracket">]</span></a></sup> After his conversion to Christianity and baptism (387), he developed his own approach to philosophy and theology, accommodating a variety of methods and different perspectives.<sup id="cite_ref-69" class="reference"><a href="#cite_note-69"><span class="cite-bracket">[</span>69<span class="cite-bracket">]</span></a></sup> </p><p><a href="/wiki/Augustine" class="mw-redirect" title="Augustine">Augustine</a> used Neoplatonism selectively. He used both the neoplatonic <i>Nous</i>, and the Platonic <a href="/wiki/Form_of_the_Good" title="Form of the Good">Form of the Good</a> (or <i>"The Idea of the Good"</i>) as equivalent terms for the Christian God, or at least for one particular aspect of God. For example, God, <i>nous</i>, can act directly upon matter, and not only through souls, and concerning the souls through which it works upon the world experienced by humanity, some are treated as <a href="/wiki/Angels" class="mw-redirect" title="Angels">angels</a>.<sup id="cite_ref-Menn_30-4" class="reference"><a href="#cite_note-Menn-30"><span class="cite-bracket">[</span>30<span class="cite-bracket">]</span></a></sup> </p><p>Scholasticism becomes more clearly defined much later, as the peculiar native type of philosophy in medieval catholic Europe. In this period, Aristotle became "the Philosopher", and scholastic philosophers, like their Jewish and Muslim contemporaries, studied the concept of the <i>intellectus</i> on the basis not only of Aristotle, but also late classical interpreters like Augustine and Boethius. A European tradition of new and direct interpretations of Aristotle developed which was eventually strong enough to argue with partial success against some of the interpretations of Aristotle from the Islamic world, most notably Averroes' doctrine of their being one "active intellect" for all humanity. Notable "<a href="/wiki/Catholic" class="mw-redirect" title="Catholic">Catholic</a>" (as opposed to Averroist) Aristotelians included <a href="/wiki/Albertus_Magnus" title="Albertus Magnus">Albertus Magnus</a> and <a href="/wiki/Thomas_Aquinas" title="Thomas Aquinas">Thomas Aquinas</a>, the founder of <a href="/wiki/Thomism" title="Thomism">Thomism</a>, which exists to this day in various forms. Concerning the <i>nous</i>, Thomism agrees with those Aristotelians who insist that the intellect is immaterial and separate from any bodily organs, but as per Christian doctrine, the whole of the human soul is immortal, not only the intellect. </p> <div class="mw-heading mw-heading4"><h4 id="Eastern_Orthodox">Eastern Orthodox</h4><span class="mw-editsection"><span class="mw-editsection-bracket">[</span><a href="/w/index.php?title=Nous&action=edit&section=24" title="Edit section: Eastern Orthodox"><span>edit</span></a><span class="mw-editsection-bracket">]</span></span></div> <link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1236090951" /><div role="note" class="hatnote navigation-not-searchable">Main article: <a href="/wiki/Eastern_Orthodox_theology" title="Eastern Orthodox theology">Eastern Orthodox theology</a></div> <p>The human <i>nous</i> in <a href="/wiki/Eastern_Orthodox_Christianity" class="mw-redirect" title="Eastern Orthodox Christianity">Eastern Orthodox Christianity</a> is the "eye of the heart or soul" or the "mind of the heart".<sup id="cite_ref-Neptic_Monasticism_70-0" class="reference"><a href="#cite_note-Neptic_Monasticism-70"><span class="cite-bracket">[</span>70<span class="cite-bracket">]</span></a></sup><sup id="cite_ref-71" class="reference"><a href="#cite_note-71"><span class="cite-bracket">[</span>71<span class="cite-bracket">]</span></a></sup><sup id="cite_ref-72" class="reference"><a href="#cite_note-72"><span class="cite-bracket">[</span>72<span class="cite-bracket">]</span></a></sup><sup id="cite_ref-73" class="reference"><a href="#cite_note-73"><span class="cite-bracket">[</span>73<span class="cite-bracket">]</span></a></sup> The soul of man, is created by God in His image, man's soul is intelligent and <a href="https://en.wiktionary.org/wiki/noetic" class="extiw" title="wikt:noetic">noetic</a>. <a href="/wiki/Saint" title="Saint">Saint</a> <a href="/wiki/Thalassius_of_Syria" class="mw-redirect" title="Thalassius of Syria">Thalassius of Syria</a> wrote that God created beings "with a capacity to receive the Spirit and to attain knowledge of Himself; He has brought into existence the senses and sensory perception to serve such beings". Eastern Orthodox Christians hold that God did this by creating mankind with intelligence and <a href="https://en.wiktionary.org/wiki/noetic" class="extiw" title="wikt:noetic">noetic</a> faculties.<sup id="cite_ref-74" class="reference"><a href="#cite_note-74"><span class="cite-bracket">[</span>74<span class="cite-bracket">]</span></a></sup> </p><p>Human reasoning is not enough: there will always remain an "irrational residue" which escapes analysis and which can not be expressed in concepts: it is this unknowable depth of things, that which constitutes their true, indefinable essence that also reflects the origin of things in God. In Eastern Christianity it is by faith or intuitive truth that this component of an object’s existence is grasped.<sup id="cite_ref-lossky_75-0" class="reference"><a href="#cite_note-lossky-75"><span class="cite-bracket">[</span>75<span class="cite-bracket">]</span></a></sup> Though God through his energies draws us to him, his essence remains inaccessible.<sup id="cite_ref-lossky_75-1" class="reference"><a href="#cite_note-lossky-75"><span class="cite-bracket">[</span>75<span class="cite-bracket">]</span></a></sup> The operation of faith being the means of <a href="/wiki/Free_will" title="Free will">free will</a> by which mankind faces the future or unknown, these noetic operations contained in the concept of <a href="/wiki/Insight" title="Insight">insight</a> or <i><a href="/wiki/Noesis_(phenomenology)" class="mw-redirect" title="Noesis (phenomenology)">noesis</a></i>.<sup id="cite_ref-76" class="reference"><a href="#cite_note-76"><span class="cite-bracket">[</span>76<span class="cite-bracket">]</span></a></sup> Faith (<i>pistis</i>) is therefore sometimes used interchangeably with <i>noesis</i> in <a href="/wiki/Eastern_Christianity" title="Eastern Christianity">Eastern Christianity</a>. </p><p>Angels have intelligence and <i>nous</i>, whereas men have <a href="/wiki/Reason" title="Reason">reason</a>, both <i>logos</i> and <i><a href="/wiki/Dianoia" title="Dianoia">dianoia</a></i>, <i>nous</i> and <a href="/wiki/Sensory_perception" class="mw-redirect" title="Sensory perception">sensory perception</a>. This follows the idea that man is a <a href="/wiki/Macrocosm_and_microcosm" class="mw-redirect" title="Macrocosm and microcosm">microcosm</a> and an expression of the whole creation or <a href="/wiki/Macrocosmos" class="mw-redirect" title="Macrocosmos">macrocosmos</a>. The human <i>nous</i> was darkened after the <a href="/wiki/Fall_of_Man" class="mw-redirect" title="Fall of Man">Fall of Man</a> (which was the result of the rebellion of reason against the <i>nous</i>),<sup id="cite_ref-77" class="reference"><a href="#cite_note-77"><span class="cite-bracket">[</span>77<span class="cite-bracket">]</span></a></sup> but after the purification (healing or correction) of the <i>nous</i> (achieved through ascetic practices like <a href="/wiki/Hesychasm" title="Hesychasm">hesychasm</a>), the human <i>nous</i> (the "eye of the heart") will <a href="/wiki/Theoria" class="mw-redirect" title="Theoria">see God's uncreated Light</a> (and feel God's uncreated love and beauty, at which point the nous will start the unceasing <a href="/wiki/Prayer_of_the_heart" class="mw-redirect" title="Prayer of the heart">prayer of the heart</a>) and become illuminated, allowing the person to become an orthodox theologian.<sup id="cite_ref-Neptic_Monasticism_70-1" class="reference"><a href="#cite_note-Neptic_Monasticism-70"><span class="cite-bracket">[</span>70<span class="cite-bracket">]</span></a></sup><sup id="cite_ref-78" class="reference"><a href="#cite_note-78"><span class="cite-bracket">[</span>78<span class="cite-bracket">]</span></a></sup><sup id="cite_ref-79" class="reference"><a href="#cite_note-79"><span class="cite-bracket">[</span>79<span class="cite-bracket">]</span></a></sup> </p><p>In this belief, the soul is created in the image of God. Since God is <a href="/wiki/Trinitarianism" class="mw-redirect" title="Trinitarianism">Trinitarian</a>, Mankind is <i>Nous</i>, <a href="/wiki/Reason" title="Reason">reason</a>, both <i>logos</i> and <i>dianoia</i>, and Spirit. The same is held true of the soul (or heart): it has <i>nous</i>, word and spirit. To understand this better first an understanding of Saint <a href="/wiki/Gregory_Palamas" title="Gregory Palamas">Gregory Palamas</a>'s teaching that man is a representation of the trinitarian mystery should be addressed. This holds that God is not meant in the sense that the <a href="/wiki/Trinity" title="Trinity">Trinity</a> should be understood <a href="/wiki/Anthropomorphism" title="Anthropomorphism">anthropomorphically</a>, but man is to be understood in a triune way. Or, that the Trinitarian God is not to be interpreted from the point of view of individual man, but man is interpreted on the basis of the Trinitarian God. And this interpretation is revelatory not merely psychological and human. This means that it is only when a person is within the revelation, as all the saints lived, that he can grasp this understanding completely (see <i><a href="/wiki/Theoria" class="mw-redirect" title="Theoria">theoria</a></i>). The second presupposition is that mankind has and is composed of <i>nous</i>, word and spirit like the trinitarian mode of being. Man's <i>nous</i>, word and spirit are not <a href="/wiki/Hypostasis_(philosophy_and_religion)" title="Hypostasis (philosophy and religion)">hypostases</a> or individual existences or realities, but activities or energies of the soul—whereas in the case with God or the Persons of the <a href="/wiki/Holy_Trinity" class="mw-redirect" title="Holy Trinity">Holy Trinity</a>, each are indeed hypostases. So these three components of each individual man are 'inseparable from one another' but they do not have a personal character" when in speaking of the being or <a href="/wiki/Ontology" title="Ontology">ontology</a> that is mankind. The <i>nous</i> as the eye of the soul, which some Fathers also call the heart, is the centre of man and is where true (spiritual) knowledge is validated. This is seen as true knowledge which is "implanted in the <i>nous</i> as always co-existing with it".<sup id="cite_ref-80" class="reference"><a href="#cite_note-80"><span class="cite-bracket">[</span>80<span class="cite-bracket">]</span></a></sup> </p> <div class="mw-heading mw-heading2"><h2 id="Early_modern_philosophy">Early modern philosophy</h2><span class="mw-editsection"><span class="mw-editsection-bracket">[</span><a href="/w/index.php?title=Nous&action=edit&section=25" title="Edit section: Early modern philosophy"><span>edit</span></a><span class="mw-editsection-bracket">]</span></span></div> <p>The so-called <a href="/wiki/Early_modern_philosophy" title="Early modern philosophy">"early modern" philosophers</a> of western Europe in the 17th and 18th centuries established arguments which led to the establishment of <a href="/wiki/Modern_science" class="mw-redirect" title="Modern science">modern science</a> as a methodical approach to improve the welfare of <a href="/wiki/Human" title="Human">humanity</a> by learning to control nature. As such, speculation about <a href="/wiki/Metaphysics" title="Metaphysics">metaphysics</a>, which cannot be used for anything practical, and which can never be confirmed against the reality we experience, started to be deliberately avoided, especially according to the so-called "<a href="/wiki/Empiricist" class="mw-redirect" title="Empiricist">empiricist</a>" arguments of philosophers such as <a href="/wiki/Francis_Bacon" title="Francis Bacon">Bacon</a>, <a href="/wiki/Hobbes" class="mw-redirect" title="Hobbes">Hobbes</a>, <a href="/wiki/John_Locke" title="John Locke">Locke</a> and <a href="/wiki/David_Hume" title="David Hume">Hume</a>. The Latin motto "<i>nihil in intellectu nisi prius fuerit in sensu</i>" (nothing in the intellect without first being in the senses) has been described as the "guiding principle of empiricism" in the <i>Oxford Dictionary of Philosophy</i>.<sup id="cite_ref-oxford_81-0" class="reference"><a href="#cite_note-oxford-81"><span class="cite-bracket">[</span>81<span class="cite-bracket">]</span></a></sup> (This was in fact an old Aristotelian doctrine, which they took up, but as discussed above Aristotelians still believed that the senses on their own were not enough to explain the mind.) </p><p>These philosophers explain the intellect as something developed from experience of sensations, being interpreted by the brain in a physical way, and nothing else, which means that <a href="/wiki/Absolute_knowledge" class="mw-redirect" title="Absolute knowledge">absolute knowledge</a> is impossible. For Bacon, Hobbes and Locke, who wrote in both English and Latin, "<i>intellectus</i>" was translated as "understanding".<sup id="cite_ref-82" class="reference"><a href="#cite_note-82"><span class="cite-bracket">[</span>82<span class="cite-bracket">]</span></a></sup> Far from seeing it as secure way to perceive the truth about reality, Bacon, for example, actually named the <i>intellectus</i> in his <i><a href="/wiki/Novum_Organum" title="Novum Organum">Novum Organum</a></i>, and the <a href="https://en.wiktionary.org/wiki/pro%C5%93mium" class="extiw" title="wikt:proœmium">proœmium</a> to his <i><a href="/wiki/Great_Instauration" class="mw-redirect" title="Great Instauration">Great Instauration</a></i>, as a major source of wrong conclusions, because it is biased in many ways, for example towards over-generalizing. For this reason, modern science should be methodical, in order not to be misled by the weak human intellect. He felt that lesser known Greek philosophers such as <a href="/wiki/Democritus" title="Democritus">Democritus</a> "who did not suppose a mind or reason in the frame of things", have been arrogantly dismissed because of Aristotelianism leading to a situation in his time wherein "the search of the physical causes hath been neglected, and passed in silence".<sup id="cite_ref-83" class="reference"><a href="#cite_note-83"><span class="cite-bracket">[</span>83<span class="cite-bracket">]</span></a></sup> The intellect or understanding was the subject of Locke's <i><a href="/wiki/Essay_Concerning_Human_Understanding" class="mw-redirect" title="Essay Concerning Human Understanding">Essay Concerning Human Understanding</a></i>.<sup id="cite_ref-84" class="reference"><a href="#cite_note-84"><span class="cite-bracket">[</span>84<span class="cite-bracket">]</span></a></sup> </p><p>These philosophers also tended not to emphasize the distinction between reason and intellect, describing the peculiar universal or abstract definitions of human understanding as being man-made and resulting from reason itself.<sup id="cite_ref-85" class="reference"><a href="#cite_note-85"><span class="cite-bracket">[</span>85<span class="cite-bracket">]</span></a></sup> Hume even questioned the distinctness or peculiarity of human understanding and reason, compared to other types of associative or imaginative thinking found in some other animals.<sup id="cite_ref-86" class="reference"><a href="#cite_note-86"><span class="cite-bracket">[</span>86<span class="cite-bracket">]</span></a></sup> In modern science during this time, <a href="/wiki/Isaac_Newton" title="Isaac Newton">Newton</a> is sometimes described as more empiricist compared to Leibniz. </p><p>On the other hand, into modern times some philosophers have continued to propose that the human mind has an in-born ("<i><a href="/wiki/A_priori_and_a_posteriori" title="A priori and a posteriori">a priori</a></i>") ability to know the truth conclusively, and these philosophers have needed to argue that the human mind has direct and intuitive ideas about nature, and this means it can not be limited entirely to what can be known from sense perception. Amongst the early modern philosophers, some such as <a href="/wiki/Descartes" class="mw-redirect" title="Descartes">Descartes</a>, <a href="/wiki/Spinoza" class="mw-redirect" title="Spinoza">Spinoza</a>, <a href="/wiki/Gottfried_Wilhelm_Leibniz" title="Gottfried Wilhelm Leibniz">Leibniz</a>, and <a href="/wiki/Immanuel_Kant" title="Immanuel Kant">Kant</a>, tend to be distinguished from the empiricists as <a href="/wiki/Rationalists" class="mw-redirect" title="Rationalists">rationalists</a>, and to some extent at least some of them are called <a href="/wiki/Idealists" class="mw-redirect" title="Idealists">idealists</a>, and their writings on the intellect or understanding present various doubts about empiricism, and in some cases they argued for positions which appear more similar to those of medieval and classical philosophers. </p><p>The first in this series of modern rationalists, Descartes, is credited with defining a "<a href="/wiki/Mind-body_problem" class="mw-redirect" title="Mind-body problem">mind-body problem</a>" which is a major subject of discussion for university philosophy courses. According to the presentation his <a href="/wiki/Meditations_on_First_Philosophy#Meditation_II:_Concerning_the_Nature_of_the_Human_Mind:_That_It_Is_Better_Known_Than_the_Body" title="Meditations on First Philosophy">2nd <i>Meditation</i></a>, the human mind and body are different in kind, and while Descartes agrees with Hobbes for example that the human body works like a clockwork mechanism, and its workings include memory and imagination, the real human is the thinking being, a soul, which is not part of that mechanism. Descartes explicitly refused to divide this soul into its traditional parts such as intellect and reason, saying that these things were indivisible aspects of the soul. Descartes was therefore a <a href="/wiki/Mind-body_dualism" class="mw-redirect" title="Mind-body dualism">dualist</a>, but very much in opposition to traditional Aristotelian dualism. In his <a href="/wiki/Meditations_on_First_Philosophy#Meditation_VI:_Concerning_the_Existence_of_Material_Things,_and_the_Real_Distinction_between_Mind_and_Body" title="Meditations on First Philosophy">6th <i>Meditation</i></a> he deliberately uses traditional terms and states that his active faculty of giving ideas to his thought must be corporeal, because the things perceived are clearly external to his own thinking and corporeal, while his passive faculty must be incorporeal (unless God is deliberately deceiving us, and then in this case the active faculty would be from God). This is the opposite of the traditional explanation found for example in Alexander of Aphrodisias and discussed above, for whom the passive intellect is material, while the active intellect is not. One result is that in many Aristotelian conceptions of the <i>nous</i>, for example that of <a href="/wiki/Thomas_Aquinas" title="Thomas Aquinas">Thomas Aquinas</a>, the senses are still a source of all the intellect's conceptions. However, with the strict separation of mind and body proposed by Descartes, it becomes possible to propose that there can be thought about objects never perceived with the body's senses, such as a <a href="/wiki/Chiliagon" title="Chiliagon">thousand sided geometrical figure</a>. <a href="/wiki/Pierre_Gassendi" title="Pierre Gassendi">Gassendi</a> objected to this distinction between the imagination and the intellect in Descartes.<sup id="cite_ref-87" class="reference"><a href="#cite_note-87"><span class="cite-bracket">[</span>87<span class="cite-bracket">]</span></a></sup> Hobbes also objected, and according to his own philosophical approach asserted that the "triangle in the mind comes from the triangle we have seen" and "<a href="/wiki/Essence" title="Essence">essence</a> in so far as it is distinguished from <a href="/wiki/Existence" title="Existence">existence</a> is nothing else than a union of names by means of the verb is". Descartes, in his reply to this objection insisted that this traditional distinction between essence and existence is "known to all".<sup id="cite_ref-88" class="reference"><a href="#cite_note-88"><span class="cite-bracket">[</span>88<span class="cite-bracket">]</span></a></sup> </p><p>His contemporary <a href="/wiki/Blaise_Pascal" title="Blaise Pascal">Blaise Pascal</a>, criticised him in similar words to those used by Plato's Socrates concerning Anaxagoras, discussed above, saying that "I cannot forgive Descartes; in all his philosophy, Descartes did his best to dispense with God. But Descartes could not avoid prodding God to set the world in motion with a snap of his lordly fingers; after that, he had no more use for God."<sup id="cite_ref-89" class="reference"><a href="#cite_note-89"><span class="cite-bracket">[</span>89<span class="cite-bracket">]</span></a></sup> </p><p>Descartes argued that when the intellect does a job of helping people interpret what they perceive, not with the help of an intellect which enters from outside, but because each human mind comes into being with innate God-given ideas, more similar then, to Plato's theory of <i>anamnesis</i>, only not requiring <a href="/wiki/Reincarnation" title="Reincarnation">reincarnation</a>. Apart from such examples as the geometrical definition of a triangle, another example is the idea of God, according to the 4th "Meditation", comes about because people make judgments about things which are not in the intellect or understanding. This is possible because the human <a href="/wiki/Will_(philosophy)" title="Will (philosophy)">will</a>, being free, is not limited like the human intellect. </p><p>Spinoza, though considered a Cartesian and a rationalist, rejected Cartesian dualism and idealism. In his "<a href="/wiki/Pantheistic" class="mw-redirect" title="Pantheistic">pantheistic</a>" approach, explained for example in his <i>Ethics</i>, God is the same as nature, the human intellect is just the same as the human will. The divine intellect of nature is quite different from human intellect, because it is finite, but Spinoza does accept that the human intellect is a part of the infinite divine intellect. </p><p>Leibniz, in comparison to the guiding principle of the empiricists described above, added some words <i>nihil in intellectu nisi prius fuerit in sensu</i>, <i><b>nisi intellectus ipsi</b></i> ("nothing in the intellect without first being in the senses" <i>except the intellect itself</i>).<sup id="cite_ref-oxford_81-1" class="reference"><a href="#cite_note-oxford-81"><span class="cite-bracket">[</span>81<span class="cite-bracket">]</span></a></sup> Despite being at the forefront of modern science, and modernist philosophy, in his writings he still referred to the active and passive intellect, a divine intellect, and the immortality of the active intellect. </p><p><a href="/wiki/George_Berkeley" title="George Berkeley">Berkeley</a>, partly in reaction to Locke, also attempted to reintroduce an "immaterialism" into early modern philosophy (later referred to as "<a href="/wiki/Subjective_idealism" title="Subjective idealism">subjective idealism</a>" by others). He argued that individuals can only know sensations and ideas of objects, not abstractions such as "<a href="/wiki/Matter" title="Matter">matter</a>", and that ideas depend on perceiving minds for their very existence. This belief later became immortalized in the dictum, <i><a href="/wiki/Esse_est_percipi" class="mw-redirect" title="Esse est percipi">esse est percipi</a></i> ("to be is to be perceived"). As in classical and medieval philosophy, Berkeley believed understanding had to be explained by divine intervention, and that all our ideas are put in our mind by God. </p><p>Hume accepted some of Berkeley's corrections of Locke, but in answer insisted, as had Bacon and Hobbes, that absolute knowledge is not possible, and that all attempts to show how it could be possible have logical problems. Hume's writings remain highly influential on all philosophy afterwards, and are for example considered by Kant to have shaken him from an intellectual slumber. </p><p>Kant, a turning point in modern philosophy, agreed with some classical philosophers and Leibniz that the intellect itself, although it needed sensory experience for understanding to begin, needs something else in order to make sense of the incoming sense information. In his formulation the intellect (<i>Verstand</i>) has <i><a href="/wiki/A_priori_and_a_posteriori" title="A priori and a posteriori">a priori</a></i> or innate principles which it has before thinking even starts. Kant represents the starting point of <a href="/wiki/German_idealism" title="German idealism">German idealism</a> and a new phase of modernity, while empiricist philosophy has also continued beyond Hume to the present day. </p> <div class="mw-heading mw-heading2"><h2 id="See_also">See also</h2><span class="mw-editsection"><span class="mw-editsection-bracket">[</span><a href="/w/index.php?title=Nous&action=edit&section=26" title="Edit section: See also"><span>edit</span></a><span class="mw-editsection-bracket">]</span></span></div> <style data-mw-deduplicate="TemplateStyles:r1184024115">.mw-parser-output .div-col{margin-top:0.3em;column-width:30em}.mw-parser-output .div-col-small{font-size:90%}.mw-parser-output .div-col-rules{column-rule:1px solid #aaa}.mw-parser-output .div-col dl,.mw-parser-output .div-col ol,.mw-parser-output .div-col ul{margin-top:0}.mw-parser-output .div-col li,.mw-parser-output .div-col dd{page-break-inside:avoid;break-inside:avoid-column}</style><div class="div-col" style="column-width: 15em;"> <ul><li><a href="/wiki/Buddhi" title="Buddhi">Buddhi</a></li> <li><a href="/wiki/Cognitive_psychology" title="Cognitive psychology">Cognitive psychology</a></li> <li><a href="/wiki/Gestalt_psychology" title="Gestalt psychology">Gestalt psychology</a></li> <li><a href="/wiki/Noema" title="Noema">Noema</a></li> <li><a href="/wiki/Noogenic_neurosis" title="Noogenic neurosis">Noogenic neurosis</a></li> <li><a href="/wiki/Noopolitik" title="Noopolitik">Noopolitik</a></li> <li><a href="/wiki/Noosphere" title="Noosphere">Noosphere</a></li> <li><a href="/wiki/Nootropic" title="Nootropic">Nootropic</a></li> <li><a href="/wiki/Noumenon" title="Noumenon">Noumenon</a></li> <li><a href="/wiki/Panpsychism" title="Panpsychism">Panpsychism</a></li> <li><a href="/wiki/Perceptual_psychology" title="Perceptual psychology">Perceptual psychology</a></li> <li><a href="/wiki/Phenomenology_(philosophy)" title="Phenomenology (philosophy)">Phenomenology</a></li> <li><a href="/wiki/Sa%E1%B9%83j%C3%B1%C4%81" title="Saṃjñā">Saṃjñā</a></li> <li><a href="/wiki/Technoetics" title="Technoetics">Technoetics</a></li> <li><a href="/wiki/Tripartite_(theology)" title="Tripartite (theology)">Tripartite (theology)</a></li></ul></div> <div class="mw-heading mw-heading2"><h2 id="References">References</h2><span class="mw-editsection"><span class="mw-editsection-bracket">[</span><a href="/w/index.php?title=Nous&action=edit&section=27" title="Edit section: References"><span>edit</span></a><span class="mw-editsection-bracket">]</span></span></div> <style data-mw-deduplicate="TemplateStyles:r1239543626">.mw-parser-output .reflist{margin-bottom:0.5em;list-style-type:decimal}@media screen{.mw-parser-output .reflist{font-size:90%}}.mw-parser-output .reflist .references{font-size:100%;margin-bottom:0;list-style-type:inherit}.mw-parser-output .reflist-columns-2{column-width:30em}.mw-parser-output .reflist-columns-3{column-width:25em}.mw-parser-output .reflist-columns{margin-top:0.3em}.mw-parser-output .reflist-columns ol{margin-top:0}.mw-parser-output .reflist-columns li{page-break-inside:avoid;break-inside:avoid-column}.mw-parser-output .reflist-upper-alpha{list-style-type:upper-alpha}.mw-parser-output .reflist-upper-roman{list-style-type:upper-roman}.mw-parser-output .reflist-lower-alpha{list-style-type:lower-alpha}.mw-parser-output .reflist-lower-greek{list-style-type:lower-greek}.mw-parser-output .reflist-lower-roman{list-style-type:lower-roman}</style><div class="reflist reflist-columns references-column-width reflist-columns-2"> <ol class="references"> <li id="cite_note-oed-1"><span class="mw-cite-backlink">^ <a href="#cite_ref-oed_1-0"><sup><i><b>a</b></i></sup></a> <a href="#cite_ref-oed_1-1"><sup><i><b>b</b></i></sup></a></span> <span class="reference-text"><style data-mw-deduplicate="TemplateStyles:r1238218222">.mw-parser-output cite.citation{font-style:inherit;word-wrap:break-word}.mw-parser-output .citation q{quotes:"\"""\"""'""'"}.mw-parser-output .citation:target{background-color:rgba(0,127,255,0.133)}.mw-parser-output .id-lock-free.id-lock-free a{background:url("//upload.wikimedia.org/wikipedia/commons/6/65/Lock-green.svg")right 0.1em center/9px no-repeat}.mw-parser-output .id-lock-limited.id-lock-limited a,.mw-parser-output .id-lock-registration.id-lock-registration a{background:url("//upload.wikimedia.org/wikipedia/commons/d/d6/Lock-gray-alt-2.svg")right 0.1em center/9px no-repeat}.mw-parser-output .id-lock-subscription.id-lock-subscription a{background:url("//upload.wikimedia.org/wikipedia/commons/a/aa/Lock-red-alt-2.svg")right 0.1em center/9px no-repeat}.mw-parser-output .cs1-ws-icon a{background:url("//upload.wikimedia.org/wikipedia/commons/4/4c/Wikisource-logo.svg")right 0.1em center/12px no-repeat}body:not(.skin-timeless):not(.skin-minerva) .mw-parser-output .id-lock-free a,body:not(.skin-timeless):not(.skin-minerva) .mw-parser-output .id-lock-limited a,body:not(.skin-timeless):not(.skin-minerva) .mw-parser-output .id-lock-registration a,body:not(.skin-timeless):not(.skin-minerva) .mw-parser-output .id-lock-subscription a,body:not(.skin-timeless):not(.skin-minerva) .mw-parser-output .cs1-ws-icon a{background-size:contain;padding:0 1em 0 0}.mw-parser-output .cs1-code{color:inherit;background:inherit;border:none;padding:inherit}.mw-parser-output .cs1-hidden-error{display:none;color:var(--color-error,#d33)}.mw-parser-output .cs1-visible-error{color:var(--color-error,#d33)}.mw-parser-output .cs1-maint{display:none;color:#085;margin-left:0.3em}.mw-parser-output .cs1-kern-left{padding-left:0.2em}.mw-parser-output .cs1-kern-right{padding-right:0.2em}.mw-parser-output .citation .mw-selflink{font-weight:inherit}@media screen{.mw-parser-output .cs1-format{font-size:95%}html.skin-theme-clientpref-night .mw-parser-output .cs1-maint{color:#18911f}}@media screen and (prefers-color-scheme:dark){html.skin-theme-clientpref-os .mw-parser-output .cs1-maint{color:#18911f}}</style><cite class="citation cs2"><i>The Shorter Oxford English Dictionary on Historical Principles</i> (3 ed.), Oxford University Press, 1973, p. 1417</cite><span title="ctx_ver=Z39.88-2004&rft_val_fmt=info%3Aofi%2Ffmt%3Akev%3Amtx%3Abook&rft.genre=book&rft.btitle=The+Shorter+Oxford+English+Dictionary+on+Historical+Principles&rft.pages=1417&rft.edition=3&rft.pub=Oxford+University+Press&rft.date=1973&rfr_id=info%3Asid%2Fen.wikipedia.org%3ANous" class="Z3988"></span></span> </li> <li id="cite_note-2"><span class="mw-cite-backlink"><b><a href="#cite_ref-2">^</a></b></span> <span class="reference-text">Several of the terms commonly used in English philosophical contexts come directly from classical languages. <i>Nous</i> itself comes from <a href="/wiki/Ancient_Greek" title="Ancient Greek">Ancient Greek</a> <a href="https://en.wiktionary.org/wiki/%CE%BD%CE%BF%E1%BF%A6%CF%82" class="extiw" title="wiktionary:νοῦς">νοῦς</a> (<i>nous</i>) or <a href="https://en.wiktionary.org/wiki/%CE%BD%CF%8C%CE%BF%CF%82" class="extiw" title="wiktionary:νόος">νόος</a> (<i>noos</i>). "Intellect" comes from <a href="/wiki/Latin" title="Latin">Latin</a> <i><a href="https://en.wiktionary.org/wiki/intellectus" class="extiw" title="wiktionary:intellectus">intellēctus</a></i> and <i><a href="https://en.wiktionary.org/wiki/intellegentia" class="extiw" title="wiktionary:intellegentia">intellegentia</a></i>. To describe the activity of this faculty, the word <i>intellection</i> is sometimes used in philosophical contexts, as well as the Greek words <i>noēsis</i> and <i>noeîn</i> (<a href="https://en.wiktionary.org/wiki/%CE%BD%CF%8C%CE%B7%CF%83%CE%B9%CF%82" class="extiw" title="wiktionary:νόησις">νόησις</a>, <a href="https://en.wiktionary.org/wiki/%CE%BD%CE%BF%CE%B5%E1%BF%96%CE%BD" class="extiw" title="wiktionary:νοεῖν">νοεῖν</a>).</span> </li> <li id="cite_note-3"><span class="mw-cite-backlink"><b><a href="#cite_ref-3">^</a></b></span> <span class="reference-text">See entry for <i><a rel="nofollow" class="external text" href="https://www.perseus.tufts.edu/hopper/text?doc=Perseus%3Atext%3A1999.04.0057%3Aentry%3Dno%2Fos">νόος</a> <a rel="nofollow" class="external text" href="https://web.archive.org/web/20210308075312/http://www.perseus.tufts.edu/hopper/text?doc=Perseus%3Atext%3A1999.04.0057%3Aentry%3Dno%2Fos">Archived</a> 2021-03-08 at the <a href="/wiki/Wayback_Machine" title="Wayback Machine">Wayback Machine</a></i> in <a href="/wiki/Liddell_%26_Scott" class="mw-redirect" title="Liddell & Scott">Liddell & Scott</a>, on the <a href="/wiki/Perseus_Project" class="mw-redirect" title="Perseus Project">Perseus Project</a>.</span> </li> <li id="cite_note-4"><span class="mw-cite-backlink"><b><a href="#cite_ref-4">^</a></b></span> <span class="reference-text">See entry for <i><a rel="nofollow" class="external text" href="https://www.perseus.tufts.edu/hopper/text?doc=Perseus%3Atext%3A1999.04.0059%3Aentry%3Dintellectus2">intellectus</a> <a rel="nofollow" class="external text" href="https://web.archive.org/web/20220616052510/http://www.perseus.tufts.edu/hopper/text?doc=Perseus%3Atext%3A1999.04.0059%3Aentry%3Dintellectus2">Archived</a> 2022-06-16 at the <a href="/wiki/Wayback_Machine" title="Wayback Machine">Wayback Machine</a></i> in <a href="/wiki/Lewis_%26_Short" class="mw-redirect" title="Lewis & Short">Lewis & Short</a>, on the <a href="/wiki/Perseus_Project" class="mw-redirect" title="Perseus Project">Perseus Project</a>.</span> </li> <li id="cite_note-5"><span class="mw-cite-backlink"><b><a href="#cite_ref-5">^</a></b></span> <span class="reference-text"><link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1238218222" /><cite id="CITEREFRorty1979" class="citation cs2">Rorty, Richard (1979), <i>Philosophy and the Mirror of Nature</i>, Princeton University Press</cite><span title="ctx_ver=Z39.88-2004&rft_val_fmt=info%3Aofi%2Ffmt%3Akev%3Amtx%3Abook&rft.genre=book&rft.btitle=Philosophy+and+the+Mirror+of+Nature&rft.pub=Princeton+University+Press&rft.date=1979&rft.aulast=Rorty&rft.aufirst=Richard&rfr_id=info%3Asid%2Fen.wikipedia.org%3ANous" class="Z3988"></span> page 38.</span> </li> <li id="cite_note-6"><span class="mw-cite-backlink"><b><a href="#cite_ref-6">^</a></b></span> <span class="reference-text">"This quest for the beginnings proceeds through sense perception, reasoning, and what they call noesis, which is literally translated by "understanding" or intellect," and which we can perhaps translate a little bit more cautiously by "awareness," an awareness of the mind's eye as distinguished from sensible awareness." <link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1238218222" /><cite id="CITEREFStrauss1989" class="citation cs2">Strauss, Leo (1989), "Progress or Return", in Hilail Gilden (ed.), <i>An Introduction to Political Philosophy: Ten Essays by Leo Strauss</i>, Detroit: Wayne State UP</cite><span title="ctx_ver=Z39.88-2004&rft_val_fmt=info%3Aofi%2Ffmt%3Akev%3Amtx%3Abook&rft.genre=bookitem&rft.atitle=Progress+or+Return&rft.btitle=An+Introduction+to+Political+Philosophy%3A+Ten+Essays+by+Leo+Strauss&rft.place=Detroit&rft.pub=Wayne+State+UP&rft.date=1989&rft.aulast=Strauss&rft.aufirst=Leo&rfr_id=info%3Asid%2Fen.wikipedia.org%3ANous" class="Z3988"></span>.</span> </li> <li id="cite_note-7"><span class="mw-cite-backlink"><b><a href="#cite_ref-7">^</a></b></span> <span class="reference-text">This is from <a rel="nofollow" class="external text" href="https://www.perseus.tufts.edu/hopper/text?doc=Perseus%3Atext%3A1999.01.0134%3Abook%3D1%3Acard%3D130">I.130</a> <a rel="nofollow" class="external text" href="https://web.archive.org/web/20210416003900/https://www.perseus.tufts.edu/hopper/text?doc=Perseus%3Atext%3A1999.01.0134%3Abook%3D1%3Acard%3D130">Archived</a> 2021-04-16 at the <a href="/wiki/Wayback_Machine" title="Wayback Machine">Wayback Machine</a>, the translation is by A.T. Murray, 1924.</span> </li> <li id="cite_note-Long-8"><span class="mw-cite-backlink"><b><a href="#cite_ref-Long_8-0">^</a></b></span> <span class="reference-text"><link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1238218222" /><cite id="CITEREFLong1998" class="citation cs2">Long, A.A. (1998), <a rel="nofollow" class="external text" href="http://www.muslimphilosophy.com/ip/rep/A075.htm"><i>Nous</i></a>, Routledge, <a rel="nofollow" class="external text" href="https://web.archive.org/web/20110514083741/http://www.muslimphilosophy.com/ip/rep/A075.htm">archived</a> from the original on 2011-05-14<span class="reference-accessdate">, retrieved <span class="nowrap">2011-03-26</span></span></cite><span title="ctx_ver=Z39.88-2004&rft_val_fmt=info%3Aofi%2Ffmt%3Akev%3Amtx%3Abook&rft.genre=book&rft.btitle=Nous&rft.pub=Routledge&rft.date=1998&rft.aulast=Long&rft.aufirst=A.A.&rft_id=http%3A%2F%2Fwww.muslimphilosophy.com%2Fip%2Frep%2FA075.htm&rfr_id=info%3Asid%2Fen.wikipedia.org%3ANous" class="Z3988"></span></span> </li> <li id="cite_note-9"><span class="mw-cite-backlink"><b><a href="#cite_ref-9">^</a></b></span> <span class="reference-text"><i><a href="/wiki/Metaphysics_(Aristotle)" title="Metaphysics (Aristotle)">Metaphysics</a></i> I.4.<a rel="nofollow" class="external text" href="https://www.perseus.tufts.edu/hopper/text?doc=Aristot.+Met.+1.984b">984b</a> <a rel="nofollow" class="external text" href="https://web.archive.org/web/20200806011512/http://www.perseus.tufts.edu/hopper/text?doc=Aristot.+Met.+1.984b">Archived</a> 2020-08-06 at the <a href="/wiki/Wayback_Machine" title="Wayback Machine">Wayback Machine</a>.</span> </li> <li id="cite_note-10"><span class="mw-cite-backlink"><b><a href="#cite_ref-10">^</a></b></span> <span class="reference-text"><link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1238218222" /><cite id="CITEREFKirkRavenSchofield1983" class="citation cs2">Kirk; Raven; Schofield (1983), <i>The Presocratic Philosophers</i> (second ed.), Cambridge University Press</cite><span title="ctx_ver=Z39.88-2004&rft_val_fmt=info%3Aofi%2Ffmt%3Akev%3Amtx%3Abook&rft.genre=book&rft.btitle=The+Presocratic+Philosophers&rft.edition=second&rft.pub=Cambridge+University+Press&rft.date=1983&rft.au=Kirk&rft.au=Raven&rft.au=Schofield&rfr_id=info%3Asid%2Fen.wikipedia.org%3ANous" class="Z3988"></span> Chapter X.</span> </li> <li id="cite_note-11"><span class="mw-cite-backlink"><b><a href="#cite_ref-11">^</a></b></span> <span class="reference-text"><link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1238218222" /><cite id="CITEREFKirkRavenSchofield1983" class="citation cs2">Kirk; Raven; Schofield (1983), <i>The Presocratic Philosophers</i> (second ed.), Cambridge University Press</cite><span title="ctx_ver=Z39.88-2004&rft_val_fmt=info%3Aofi%2Ffmt%3Akev%3Amtx%3Abook&rft.genre=book&rft.btitle=The+Presocratic+Philosophers&rft.edition=second&rft.pub=Cambridge+University+Press&rft.date=1983&rft.au=Kirk&rft.au=Raven&rft.au=Schofield&rfr_id=info%3Asid%2Fen.wikipedia.org%3ANous" class="Z3988"></span>. See pages 204 and 235.</span> </li> <li id="cite_note-KirkRavenXII-12"><span class="mw-cite-backlink">^ <a href="#cite_ref-KirkRavenXII_12-0"><sup><i><b>a</b></i></sup></a> <a href="#cite_ref-KirkRavenXII_12-1"><sup><i><b>b</b></i></sup></a></span> <span class="reference-text"><link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1238218222" /><cite id="CITEREFKirkRavenSchofield1983" class="citation cs2">Kirk; Raven; Schofield (1983), <i>The Presocratic Philosophers</i> (second ed.), Cambridge University Press</cite><span title="ctx_ver=Z39.88-2004&rft_val_fmt=info%3Aofi%2Ffmt%3Akev%3Amtx%3Abook&rft.genre=book&rft.btitle=The+Presocratic+Philosophers&rft.edition=second&rft.pub=Cambridge+University+Press&rft.date=1983&rft.au=Kirk&rft.au=Raven&rft.au=Schofield&rfr_id=info%3Asid%2Fen.wikipedia.org%3ANous" class="Z3988"></span> Chapter XII.</span> </li> <li id="cite_note-13"><span class="mw-cite-backlink"><b><a href="#cite_ref-13">^</a></b></span> <span class="reference-text">For example: <link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1238218222" /><cite id="CITEREFMcPherran1996" class="citation cs2">McPherran, Mark (1996), <a rel="nofollow" class="external text" href="https://books.google.com/books?id=nWfQx1CjZl0C&pg=PA274"><i>The Religion of Socrates</i></a>, The Pennsylvania State University Press, <a href="/wiki/ISBN_(identifier)" class="mw-redirect" title="ISBN (identifier)">ISBN</a> <a href="/wiki/Special:BookSources/0271040327" title="Special:BookSources/0271040327"><bdi>0271040327</bdi></a></cite><span title="ctx_ver=Z39.88-2004&rft_val_fmt=info%3Aofi%2Ffmt%3Akev%3Amtx%3Abook&rft.genre=book&rft.btitle=The+Religion+of+Socrates&rft.pub=The+Pennsylvania+State+University+Press&rft.date=1996&rft.isbn=0271040327&rft.aulast=McPherran&rft.aufirst=Mark&rft_id=https%3A%2F%2Fbooks.google.com%2Fbooks%3Fid%3DnWfQx1CjZl0C%26pg%3DPA274&rfr_id=info%3Asid%2Fen.wikipedia.org%3ANous" class="Z3988"></span>, pp. 273–275; and <link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1238218222" /><cite id="CITEREFSedley2007" class="citation cs2">Sedley, David (2007), <a rel="nofollow" class="external text" href="https://books.google.com/books?id=SgRuJEfzUG8C"><i>Creationism and Its Critics in Antiquity</i></a>, University of California Press, <a href="/wiki/ISBN_(identifier)" class="mw-redirect" title="ISBN (identifier)">ISBN</a> <a href="/wiki/Special:BookSources/9780520934368" title="Special:BookSources/9780520934368"><bdi>9780520934368</bdi></a></cite><span title="ctx_ver=Z39.88-2004&rft_val_fmt=info%3Aofi%2Ffmt%3Akev%3Amtx%3Abook&rft.genre=book&rft.btitle=Creationism+and+Its+Critics+in+Antiquity&rft.pub=University+of+California+Press&rft.date=2007&rft.isbn=9780520934368&rft.aulast=Sedley&rft.aufirst=David&rft_id=https%3A%2F%2Fbooks.google.com%2Fbooks%3Fid%3DSgRuJEfzUG8C&rfr_id=info%3Asid%2Fen.wikipedia.org%3ANous" class="Z3988"></span>. It has been claimed that his report might be the earliest report of such an argument in <link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1238218222" /><cite id="CITEREFAhbel-Rappe2009" class="citation cs2">Ahbel-Rappe, Sara (2009), <a rel="nofollow" class="external text" href="https://books.google.com/books?id=GKewlVwJ9rgC&pg=PA27"><i>Socrates: A Guide for the Perplexed</i></a>, A&C Black, p. 27, <a href="/wiki/ISBN_(identifier)" class="mw-redirect" title="ISBN (identifier)">ISBN</a> <a href="/wiki/Special:BookSources/9780826433251" title="Special:BookSources/9780826433251"><bdi>9780826433251</bdi></a></cite><span title="ctx_ver=Z39.88-2004&rft_val_fmt=info%3Aofi%2Ffmt%3Akev%3Amtx%3Abook&rft.genre=book&rft.btitle=Socrates%3A+A+Guide+for+the+Perplexed&rft.pages=27&rft.pub=A%26C+Black&rft.date=2009&rft.isbn=9780826433251&rft.aulast=Ahbel-Rappe&rft.aufirst=Sara&rft_id=https%3A%2F%2Fbooks.google.com%2Fbooks%3Fid%3DGKewlVwJ9rgC%26pg%3DPA27&rfr_id=info%3Asid%2Fen.wikipedia.org%3ANous" class="Z3988"></span></span> </li> <li id="cite_note-14"><span class="mw-cite-backlink"><b><a href="#cite_ref-14">^</a></b></span> <span class="reference-text">The translation quoted is from Amy Bonnette. <link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1238218222" /><cite id="CITEREFXenophon1994" class="citation cs2">Xenophon (1994), <i>Memorabilia</i>, Cornell University Press</cite><span title="ctx_ver=Z39.88-2004&rft_val_fmt=info%3Aofi%2Ffmt%3Akev%3Amtx%3Abook&rft.genre=book&rft.btitle=Memorabilia&rft.pub=Cornell+University+Press&rft.date=1994&rft.au=Xenophon&rfr_id=info%3Asid%2Fen.wikipedia.org%3ANous" class="Z3988"></span></span> </li> <li id="cite_note-15"><span class="mw-cite-backlink"><b><a href="#cite_ref-15">^</a></b></span> <span class="reference-text">On the <a href="/wiki/Perseus_Project" class="mw-redirect" title="Perseus Project">Perseus Project</a>: <a rel="nofollow" class="external text" href="https://www.perseus.tufts.edu/hopper/text?doc=Perseus%3Atext%3A1999.01.0174%3Atext%3DPhileb.%3Asection%3D28d">28d</a> <a rel="nofollow" class="external text" href="https://web.archive.org/web/20200806060420/http://www.perseus.tufts.edu/hopper/text?doc=Perseus%3Atext%3A1999.01.0174%3Atext%3DPhileb.%3Asection%3D28d">Archived</a> 2020-08-06 at the <a href="/wiki/Wayback_Machine" title="Wayback Machine">Wayback Machine</a></span> </li> <li id="cite_note-16"><span class="mw-cite-backlink"><b><a href="#cite_ref-16">^</a></b></span> <span class="reference-text"><link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1238218222" /><cite id="CITEREFKalkavage2001" class="citation cs2">Kalkavage (2001), "Glossary", <i>Plato's Timaeus</i>, Focus Publishing</cite><span title="ctx_ver=Z39.88-2004&rft_val_fmt=info%3Aofi%2Ffmt%3Akev%3Amtx%3Abook&rft.genre=bookitem&rft.atitle=Glossary&rft.btitle=Plato%27s+Timaeus&rft.pub=Focus+Publishing&rft.date=2001&rft.au=Kalkavage&rfr_id=info%3Asid%2Fen.wikipedia.org%3ANous" class="Z3988"></span>. In ancient Greek the word was used for phrases such as "keep in mind" and "to my mind".</span> </li> <li id="cite_note-17"><span class="mw-cite-backlink"><b><a href="#cite_ref-17">^</a></b></span> <span class="reference-text"><a rel="nofollow" class="external text" href="https://www.perseus.tufts.edu/hopper/text?doc=Perseus%3Atext%3A1999.01.0174%3Atext%3DPhileb.%3Apage%3D28">28c</a> <a rel="nofollow" class="external text" href="https://web.archive.org/web/20200903132556/http://www.perseus.tufts.edu/hopper/text?doc=Perseus:text:1999.01.0174:text=Phileb.:page=28">Archived</a> 2020-09-03 at the <a href="/wiki/Wayback_Machine" title="Wayback Machine">Wayback Machine</a> and <a rel="nofollow" class="external text" href="https://www.perseus.tufts.edu/hopper/text?doc=Perseus%3Atext%3A1999.01.0174%3Atext%3DPhileb.%3Apage%3D30">30d</a> <a rel="nofollow" class="external text" href="https://web.archive.org/web/20200903131354/http://www.perseus.tufts.edu/hopper/text?doc=Perseus:text:1999.01.0174:text=Phileb.:page=30">Archived</a> 2020-09-03 at the <a href="/wiki/Wayback_Machine" title="Wayback Machine">Wayback Machine</a>. Translation by Fowler.</span> </li> <li id="cite_note-18"><span class="mw-cite-backlink"><b><a href="#cite_ref-18">^</a></b></span> <span class="reference-text">Fowler translation of the <i>Phaedo</i> as on the Perseus webpage: <a rel="nofollow" class="external text" href="https://www.perseus.tufts.edu/hopper/text?doc=Perseus%3Atext%3A1999.01.0170%3Atext%3DPhaedo%3Apage%3D97">97</a> <a rel="nofollow" class="external text" href="https://web.archive.org/web/20210605162959/https://www.perseus.tufts.edu/hopper/text?doc=Perseus%3Atext%3A1999.01.0170%3Atext%3DPhaedo%3Apage%3D97">Archived</a> 2021-06-05 at the <a href="/wiki/Wayback_Machine" title="Wayback Machine">Wayback Machine</a>-<a rel="nofollow" class="external text" href="https://www.perseus.tufts.edu/hopper/text?doc=Perseus%3Atext%3A1999.01.0170%3Atext%3DPhaedo%3Apage%3D98">98</a> <a rel="nofollow" class="external text" href="https://web.archive.org/web/20210622182954/https://www.perseus.tufts.edu/hopper/text?doc=Perseus%3Atext%3A1999.01.0170%3Atext%3DPhaedo%3Apage%3D98">Archived</a> 2021-06-22 at the <a href="/wiki/Wayback_Machine" title="Wayback Machine">Wayback Machine</a>.</span> </li> <li id="cite_note-19"><span class="mw-cite-backlink"><b><a href="#cite_ref-19">^</a></b></span> <span class="reference-text"><i>Philebus</i> on the Perseus Project: <a rel="nofollow" class="external text" href="https://www.perseus.tufts.edu/hopper/text?doc=Perseus%3Atext%3A1999.01.0174%3Atext%3DPhileb.%3Apage%3D23">23b</a> <a rel="nofollow" class="external text" href="https://web.archive.org/web/20200903130652/http://www.perseus.tufts.edu/hopper/text?doc=Perseus:text:1999.01.0174:text=Phileb.:page=23">Archived</a> 2020-09-03 at the <a href="/wiki/Wayback_Machine" title="Wayback Machine">Wayback Machine</a>-<a rel="nofollow" class="external text" href="https://www.perseus.tufts.edu/hopper/text?doc=Perseus%3Atext%3A1999.01.0174%3Atext%3DPhileb.%3Apage%3D30">30e</a> <a rel="nofollow" class="external text" href="https://web.archive.org/web/20200903131354/http://www.perseus.tufts.edu/hopper/text?doc=Perseus:text:1999.01.0174:text=Phileb.:page=30">Archived</a> 2020-09-03 at the <a href="/wiki/Wayback_Machine" title="Wayback Machine">Wayback Machine</a>. Translation is by Fowler.</span> </li> <li id="cite_note-20"><span class="mw-cite-backlink"><b><a href="#cite_ref-20">^</a></b></span> <span class="reference-text"><a rel="nofollow" class="external text" href="http://plato.stanford.edu/entries/aristotle-ethics/#Glo">Stanford Encyclopedia of Philosophy, Aristotle's Ethics, Glossary of terms</a> <a rel="nofollow" class="external text" href="https://web.archive.org/web/20130423043937/http://plato.stanford.edu/entries/aristotle-ethics/#Glo">Archived</a> 2013-04-23 at the <a href="/wiki/Wayback_Machine" title="Wayback Machine">Wayback Machine</a>.</span> </li> <li id="cite_note-21"><span class="mw-cite-backlink"><b><a href="#cite_ref-21">^</a></b></span> <span class="reference-text"><i>De Anima</i> Book III, chapter 3.</span> </li> <li id="cite_note-22"><span class="mw-cite-backlink"><b><a href="#cite_ref-22">^</a></b></span> <span class="reference-text">"Intelligence (<i>nous</i>) apprehend each definition (<i>horos</i> meaning "boundary"), which cannot be proved by reasoning". <i><a href="/wiki/Nicomachean_Ethics" title="Nicomachean Ethics">Nicomachean Ethics</a></i> <a rel="nofollow" class="external text" href="https://www.perseus.tufts.edu/hopper/text?doc=Perseus:text:1999.01.0053:bekker%20page=1142a&highlight=nou%3Ds%2Cnw%3D">1142a</a> <a rel="nofollow" class="external text" href="https://web.archive.org/web/20200805203811/http://www.perseus.tufts.edu/hopper/text?doc=Perseus:text:1999.01.0053:bekker%20page=1142a&highlight=nou%3Ds%2Cnw%3D">Archived</a> 2020-08-05 at the <a href="/wiki/Wayback_Machine" title="Wayback Machine">Wayback Machine</a>, Rackham translation.</span> </li> <li id="cite_note-23"><span class="mw-cite-backlink"><b><a href="#cite_ref-23">^</a></b></span> <span class="reference-text">This is also discussed by him in the <i><a href="/wiki/Posterior_Analytics" title="Posterior Analytics">Posterior Analytics</a></i> II.19.</span> </li> <li id="cite_note-24"><span class="mw-cite-backlink"><b><a href="#cite_ref-24">^</a></b></span> <span class="reference-text"><i><a href="/wiki/Nicomachean_Ethics" title="Nicomachean Ethics">Nicomachean Ethics</a></i> <a href="/wiki/Nicomachean_ethics#Book_VI:_Intellectual_virtues" class="mw-redirect" title="Nicomachean ethics">VI</a>.xi.<a rel="nofollow" class="external text" href="https://www.perseus.tufts.edu/hopper/text?doc=Perseus:text:1999.01.0053:bekker%20page=1143a&highlight=nou%3Ds%2Cnou%3Dn">1143a</a> <a rel="nofollow" class="external text" href="https://web.archive.org/web/20200805204400/http://www.perseus.tufts.edu/hopper/text?doc=Perseus:text:1999.01.0053:bekker%20page=1143a&highlight=nou%3Ds%2Cnou%3Dn">Archived</a> 2020-08-05 at the <a href="/wiki/Wayback_Machine" title="Wayback Machine">Wayback Machine</a>-<a rel="nofollow" class="external text" href="https://www.perseus.tufts.edu/hopper/text?doc=Perseus:text:1999.01.0053:bekker%20page=1143b&highlight=nou%3Ds%2Cnou%3Dn">1143b</a> <a rel="nofollow" class="external text" href="https://web.archive.org/web/20200805201635/http://www.perseus.tufts.edu/hopper/text?doc=Perseus:text:1999.01.0053:bekker%20page=1143b&highlight=nou%3Ds%2Cnou%3Dn">Archived</a> 2020-08-05 at the <a href="/wiki/Wayback_Machine" title="Wayback Machine">Wayback Machine</a>. Translation by Joe Sachs, p. 114, 2002 Focus publishing. The second last sentence is placed in different places by different modern editors and translators.</span> </li> <li id="cite_note-FOOTNOTEDavidson1992-25"><span class="mw-cite-backlink">^ <a href="#cite_ref-FOOTNOTEDavidson1992_25-0"><sup><i><b>a</b></i></sup></a> <a href="#cite_ref-FOOTNOTEDavidson1992_25-1"><sup><i><b>b</b></i></sup></a> <a href="#cite_ref-FOOTNOTEDavidson1992_25-2"><sup><i><b>c</b></i></sup></a></span> <span class="reference-text"><a href="#CITEREFDavidson1992">Davidson (1992)</a>.</span> </li> <li id="cite_note-26"><span class="mw-cite-backlink"><b><a href="#cite_ref-26">^</a></b></span> <span class="reference-text">See <i>Metaphysics</i> <a rel="nofollow" class="external text" href="http://perseus.mpiwg-berlin.mpg.de/cgi-bin/ptext?doc=Perseus%3Atext%3A1999.01.0052&layout=&loc=12.1072b">1072b</a>.</span> </li> <li id="cite_note-27"><span class="mw-cite-backlink"><b><a href="#cite_ref-27">^</a></b></span> <span class="reference-text"><link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1238218222" /><cite class="citation web cs1"><a rel="nofollow" class="external text" href="https://www.perseus.tufts.edu/hopper/text?doc=Perseus%3Atext%3A1999.01.0051%3Abook%3D12%3Asection%3D1075b">"1075"</a>. <a rel="nofollow" class="external text" href="https://web.archive.org/web/20210617045657/http://www.perseus.tufts.edu/hopper/text?doc=Perseus%3Atext%3A1999.01.0051%3Abook%3D12%3Asection%3D1075b">Archived</a> from the original on 2021-06-17<span class="reference-accessdate">. Retrieved <span class="nowrap">2021-02-20</span></span>.</cite><span title="ctx_ver=Z39.88-2004&rft_val_fmt=info%3Aofi%2Ffmt%3Akev%3Amtx%3Abook&rft.genre=unknown&rft.btitle=1075&rft_id=https%3A%2F%2Fwww.perseus.tufts.edu%2Fhopper%2Ftext%3Fdoc%3DPerseus%253Atext%253A1999.01.0051%253Abook%253D12%253Asection%253D1075b&rfr_id=info%3Asid%2Fen.wikipedia.org%3ANous" class="Z3988"></span></span> </li> <li id="cite_note-28"><span class="mw-cite-backlink"><b><a href="#cite_ref-28">^</a></b></span> <span class="reference-text"><i><a href="/wiki/Generation_of_Animals" title="Generation of Animals">Generation of Animals</a></i> II.iii.736b.</span> </li> <li id="cite_note-29"><span class="mw-cite-backlink"><b><a href="#cite_ref-29">^</a></b></span> <span class="reference-text"><link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1238218222" /><cite id="CITEREFDyson2009" class="citation cs2">Dyson, Henry (2009), <a rel="nofollow" class="external text" href="https://books.google.com/books?id=D1AXMNpIgJ4C"><i>Prolepsis and Ennoia in the Early Stoa</i></a>, Walter de Gruyter, <a href="/wiki/ISBN_(identifier)" class="mw-redirect" title="ISBN (identifier)">ISBN</a> <a href="/wiki/Special:BookSources/9783110212297" title="Special:BookSources/9783110212297"><bdi>9783110212297</bdi></a></cite><span title="ctx_ver=Z39.88-2004&rft_val_fmt=info%3Aofi%2Ffmt%3Akev%3Amtx%3Abook&rft.genre=book&rft.btitle=Prolepsis+and+Ennoia+in+the+Early+Stoa&rft.pub=Walter+de+Gruyter&rft.date=2009&rft.isbn=9783110212297&rft.aulast=Dyson&rft.aufirst=Henry&rft_id=https%3A%2F%2Fbooks.google.com%2Fbooks%3Fid%3DD1AXMNpIgJ4C&rfr_id=info%3Asid%2Fen.wikipedia.org%3ANous" class="Z3988"></span></span> </li> <li id="cite_note-Menn-30"><span class="mw-cite-backlink">^ <a href="#cite_ref-Menn_30-0"><sup><i><b>a</b></i></sup></a> <a href="#cite_ref-Menn_30-1"><sup><i><b>b</b></i></sup></a> <a href="#cite_ref-Menn_30-2"><sup><i><b>c</b></i></sup></a> <a href="#cite_ref-Menn_30-3"><sup><i><b>d</b></i></sup></a> <a href="#cite_ref-Menn_30-4"><sup><i><b>e</b></i></sup></a></span> <span class="reference-text"><link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1238218222" /><cite id="CITEREFMenn1998" class="citation cs2">Menn, Stephen (1998), <i>Descartes and Augustine</i>, University of Cambridge Press</cite><span title="ctx_ver=Z39.88-2004&rft_val_fmt=info%3Aofi%2Ffmt%3Akev%3Amtx%3Abook&rft.genre=book&rft.btitle=Descartes+and+Augustine&rft.pub=University+of+Cambridge+Press&rft.date=1998&rft.aulast=Menn&rft.aufirst=Stephen&rfr_id=info%3Asid%2Fen.wikipedia.org%3ANous" class="Z3988"></span></span> </li> <li id="cite_note-31"><span class="mw-cite-backlink"><b><a href="#cite_ref-31">^</a></b></span> <span class="reference-text"><a href="/wiki/Lacus_Curtius" title="Lacus Curtius">Lacus Curtius</a> online text: On the Face in the Moon <a rel="nofollow" class="external text" href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Plutarch/Moralia/The_Face_in_the_Moon*/D.html#28">par. 28</a></span> </li> <li id="cite_note-32"><span class="mw-cite-backlink"><b><a href="#cite_ref-32">^</a></b></span> <span class="reference-text"><i>De anima</i> 84, cited in <a href="#CITEREFDavidson1992">Davidson (1992)</a>, p. 9, who translated the quoted words.</span> </li> <li id="cite_note-EB-alex-33"><span class="mw-cite-backlink">^ <a href="#cite_ref-EB-alex_33-0"><sup><i><b>a</b></i></sup></a> <a href="#cite_ref-EB-alex_33-1"><sup><i><b>b</b></i></sup></a> <a href="#cite_ref-EB-alex_33-2"><sup><i><b>c</b></i></sup></a></span> <span class="reference-text"><link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1238218222" /><cite id="CITEREFChisholm1911" class="citation encyclopaedia cs1"><a href="/wiki/Hugh_Chisholm" title="Hugh Chisholm">Chisholm, Hugh</a>, ed. (1911). <span class="cs1-ws-icon" title="s:1911 Encyclopædia Britannica/Alexander of Aphrodisias"><a class="external text" href="https://en.wikisource.org/wiki/1911_Encyclop%C3%A6dia_Britannica/Alexander_of_Aphrodisias">"Alexander of Aphrodisias" </a></span>. <i><a href="/wiki/Encyclop%C3%A6dia_Britannica_Eleventh_Edition" title="Encyclopædia Britannica Eleventh Edition">Encyclopædia Britannica</a></i>. Vol. 1 (11th ed.). Cambridge University Press. p. 556.</cite><span title="ctx_ver=Z39.88-2004&rft_val_fmt=info%3Aofi%2Ffmt%3Akev%3Amtx%3Abook&rft.genre=bookitem&rft.atitle=Alexander+of+Aphrodisias&rft.btitle=Encyclop%C3%A6dia+Britannica&rft.pages=556&rft.edition=11th&rft.pub=Cambridge+University+Press&rft.date=1911&rfr_id=info%3Asid%2Fen.wikipedia.org%3ANous" class="Z3988"></span></span> </li> <li id="cite_note-FOOTNOTEDavidson199243-34"><span class="mw-cite-backlink">^ <a href="#cite_ref-FOOTNOTEDavidson199243_34-0"><sup><i><b>a</b></i></sup></a> <a href="#cite_ref-FOOTNOTEDavidson199243_34-1"><sup><i><b>b</b></i></sup></a></span> <span class="reference-text"><a href="#CITEREFDavidson1992">Davidson (1992)</a>, p. 43.</span> </li> <li id="cite_note-FOOTNOTEDavidson199212-35"><span class="mw-cite-backlink"><b><a href="#cite_ref-FOOTNOTEDavidson199212_35-0">^</a></b></span> <span class="reference-text"><a href="#CITEREFDavidson1992">Davidson (1992)</a>, p. 12.</span> </li> <li id="cite_note-36"><span class="mw-cite-backlink"><b><a href="#cite_ref-36">^</a></b></span> <span class="reference-text">Translation and citation by <a href="#CITEREFDavidson1992">Davidson (1992)</a> again, from Themistius' paraphrase of Aristotle's <i><a href="/wiki/De_Anima" class="mw-redirect" title="De Anima">De Anima</a></i>.</span> </li> <li id="cite_note-FOOTNOTEDavidson199213-37"><span class="mw-cite-backlink"><b><a href="#cite_ref-FOOTNOTEDavidson199213_37-0">^</a></b></span> <span class="reference-text"><a href="#CITEREFDavidson1992">Davidson (1992)</a>, p. 13.</span> </li> <li id="cite_note-FOOTNOTEDavidson199214-38"><span class="mw-cite-backlink"><b><a href="#cite_ref-FOOTNOTEDavidson199214_38-0">^</a></b></span> <span class="reference-text"><a href="#CITEREFDavidson1992">Davidson (1992)</a>, p. 14.</span> </li> <li id="cite_note-FOOTNOTEDavidson199218-39"><span class="mw-cite-backlink"><b><a href="#cite_ref-FOOTNOTEDavidson199218_39-0">^</a></b></span> <span class="reference-text"><a href="#CITEREFDavidson1992">Davidson (1992)</a>, p. 18.</span> </li> <li id="cite_note-40"><span class="mw-cite-backlink"><b><a href="#cite_ref-40">^</a></b></span> <span class="reference-text"><a href="/wiki/Irenaeus" title="Irenaeus">Irenaeus</a>, <i><a href="/wiki/On_the_Detection_and_Overthrow_of_the_So-Called_Gnosis" class="mw-redirect" title="On the Detection and Overthrow of the So-Called Gnosis">On the Detection and Overthrow of the So-Called Gnosis</a></i>, I. i. 1–5</span> </li> <li id="cite_note-41"><span class="mw-cite-backlink"><b><a href="#cite_ref-41">^</a></b></span> <span class="reference-text"><a href="/wiki/Hippolytus_of_Rome" title="Hippolytus of Rome">Hippolytus of Rome</a>, <i><a href="/wiki/Refutation_of_All_Heresies" title="Refutation of All Heresies">Refutation of All Heresies</a></i>, vi. 29–31; <a href="/wiki/Theodoret" title="Theodoret">Theodoret</a>, <i>Haer. Fab.</i> i. 7.</span> </li> <li id="cite_note-42"><span class="mw-cite-backlink"><b><a href="#cite_ref-42">^</a></b></span> <span class="reference-text"><link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1238218222" /><cite id="CITEREFRasimus2009" class="citation book cs1">Rasimus, Tuomas (2009). <i>Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence</i>. Brill. p. 108. <a href="/wiki/ISBN_(identifier)" class="mw-redirect" title="ISBN (identifier)">ISBN</a> <a href="/wiki/Special:BookSources/978-90-474-2670-7" title="Special:BookSources/978-90-474-2670-7"><bdi>978-90-474-2670-7</bdi></a>.</cite><span title="ctx_ver=Z39.88-2004&rft_val_fmt=info%3Aofi%2Ffmt%3Akev%3Amtx%3Abook&rft.genre=book&rft.btitle=Paradise+Reconsidered+in+Gnostic+Mythmaking%3A+Rethinking+Sethianism+in+Light+of+the+Ophite+Evidence&rft.pages=108&rft.pub=Brill&rft.date=2009&rft.isbn=978-90-474-2670-7&rft.aulast=Rasimus&rft.aufirst=Tuomas&rfr_id=info%3Asid%2Fen.wikipedia.org%3ANous" class="Z3988"></span></span> </li> <li id="cite_note-43"><span class="mw-cite-backlink"><b><a href="#cite_ref-43">^</a></b></span> <span class="reference-text"><link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1238218222" /><cite id="CITEREFLegge2014" class="citation book cs1">Legge, F. (2014). <i>Forerunners and Rivals of Christianity</i>. Cambridge University Press. pp. <span class="nowrap">49–</span>51. <a href="/wiki/ISBN_(identifier)" class="mw-redirect" title="ISBN (identifier)">ISBN</a> <a href="/wiki/Special:BookSources/978-1-107-45092-9" title="Special:BookSources/978-1-107-45092-9"><bdi>978-1-107-45092-9</bdi></a>.</cite><span title="ctx_ver=Z39.88-2004&rft_val_fmt=info%3Aofi%2Ffmt%3Akev%3Amtx%3Abook&rft.genre=book&rft.btitle=Forerunners+and+Rivals+of+Christianity&rft.pages=%3Cspan+class%3D%22nowrap%22%3E49-%3C%2Fspan%3E51&rft.pub=Cambridge+University+Press&rft.date=2014&rft.isbn=978-1-107-45092-9&rft.aulast=Legge&rft.aufirst=F.&rfr_id=info%3Asid%2Fen.wikipedia.org%3ANous" class="Z3988"></span></span> </li> <li id="cite_note-44"><span class="mw-cite-backlink"><b><a href="#cite_ref-44">^</a></b></span> <span class="reference-text"><link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1238218222" /><cite id="CITEREFHolsinger-Friesen2009" class="citation book cs1">Holsinger-Friesen, Thomas (2009). <i>Irenaeus and Genesis: A Study of Competition in Early Christian Hermeneutics</i>. Penn State Press. pp. <span class="nowrap">69–</span>71. <a href="/wiki/ISBN_(identifier)" class="mw-redirect" title="ISBN (identifier)">ISBN</a> <a href="/wiki/Special:BookSources/978-1-57506-630-1" title="Special:BookSources/978-1-57506-630-1"><bdi>978-1-57506-630-1</bdi></a>.</cite><span title="ctx_ver=Z39.88-2004&rft_val_fmt=info%3Aofi%2Ffmt%3Akev%3Amtx%3Abook&rft.genre=book&rft.btitle=Irenaeus+and+Genesis%3A+A+Study+of+Competition+in+Early+Christian+Hermeneutics&rft.pages=%3Cspan+class%3D%22nowrap%22%3E69-%3C%2Fspan%3E71&rft.pub=Penn+State+Press&rft.date=2009&rft.isbn=978-1-57506-630-1&rft.aulast=Holsinger-Friesen&rft.aufirst=Thomas&rfr_id=info%3Asid%2Fen.wikipedia.org%3ANous" class="Z3988"></span></span> </li> <li id="cite_note-45"><span class="mw-cite-backlink"><b><a href="#cite_ref-45">^</a></b></span> <span class="reference-text">Iren. I. xxiv. 4; Theod. <i>H. E.</i> i. 4.</span> </li> <li id="cite_note-46"><span class="mw-cite-backlink"><b><a href="#cite_ref-46">^</a></b></span> <span class="reference-text">Hipp. vi. 25.</span> </li> <li id="cite_note-47"><span class="mw-cite-backlink"><b><a href="#cite_ref-47">^</a></b></span> <span class="reference-text"><a href="/wiki/Clement_of_Alexandria" title="Clement of Alexandria">Clement of Alexandria</a>, <i><a href="/wiki/Stromata" title="Stromata">Strom</a>.</i> iv. 25.</span> </li> <li id="cite_note-48"><span class="mw-cite-backlink"><b><a href="#cite_ref-48">^</a></b></span> <span class="reference-text">Hipp. vi. 12 ff.; Theod. I. i.</span> </li> <li id="cite_note-49"><span class="mw-cite-backlink"><b><a href="#cite_ref-49">^</a></b></span> <span class="reference-text">Hipp. vi. 20.</span> </li> <li id="cite_note-50"><span class="mw-cite-backlink"><b><a href="#cite_ref-50">^</a></b></span> <span class="reference-text">Ap. Hipp. vi. 18.</span> </li> <li id="cite_note-51"><span class="mw-cite-backlink"><b><a href="#cite_ref-51">^</a></b></span> <span class="reference-text"><a href="/wiki/Herodotus" title="Herodotus">Herodotus</a>, i.</span> </li> <li id="cite_note-Aldihisi_2008-52"><span class="mw-cite-backlink"><b><a href="#cite_ref-Aldihisi_2008_52-0">^</a></b></span> <span class="reference-text"><link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1238218222" /><cite id="CITEREFAldihisi2008" class="citation thesis cs1">Aldihisi, Sabah (2008). <a rel="nofollow" class="external text" href="https://discovery.ucl.ac.uk/id/eprint/1444088/"><i>The story of creation in the Mandaean holy book in the Ginza Rba</i></a> (PhD). University College London. <a rel="nofollow" class="external text" href="https://web.archive.org/web/20220407060423/https://discovery.ucl.ac.uk/id/eprint/1444088/">Archived</a> from the original on 2022-04-07<span class="reference-accessdate">. Retrieved <span class="nowrap">2021-12-17</span></span>.</cite><span title="ctx_ver=Z39.88-2004&rft_val_fmt=info%3Aofi%2Ffmt%3Akev%3Amtx%3Adissertation&rft.title=The+story+of+creation+in+the+Mandaean+holy+book+in+the+Ginza+Rba&rft.inst=University+College+London&rft.date=2008&rft.aulast=Aldihisi&rft.aufirst=Sabah&rft_id=https%3A%2F%2Fdiscovery.ucl.ac.uk%2Fid%2Feprint%2F1444088%2F&rfr_id=info%3Asid%2Fen.wikipedia.org%3ANous" class="Z3988"></span></span> </li> <li id="cite_note-53"><span class="mw-cite-backlink"><b><a href="#cite_ref-53">^</a></b></span> <span class="reference-text">See <link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1238218222" /><cite id="CITEREFMoore" class="citation cs2">Moore, Edward, <a rel="nofollow" class="external text" href="http://www.iep.utm.edu/plotinus/">"Plotinus"</a>, <i>Internet Encyclopedia of Philosophy</i>, <a rel="nofollow" class="external text" href="https://web.archive.org/web/20190912102025/https://www.iep.utm.edu/plotinus/">archived</a> from the original on 2019-09-12<span class="reference-accessdate">, retrieved <span class="nowrap">2011-03-22</span></span></cite><span title="ctx_ver=Z39.88-2004&rft_val_fmt=info%3Aofi%2Ffmt%3Akev%3Amtx%3Abook&rft.genre=bookitem&rft.atitle=Plotinus&rft.btitle=Internet+Encyclopedia+of+Philosophy&rft.aulast=Moore&rft.aufirst=Edward&rft_id=http%3A%2F%2Fwww.iep.utm.edu%2Fplotinus%2F&rfr_id=info%3Asid%2Fen.wikipedia.org%3ANous" class="Z3988"></span> and <link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1238218222" /><cite id="CITEREFGerson2018" class="citation cs2">Gerson, Lloyd (2018), <a rel="nofollow" class="external text" href="http://plato.stanford.edu/entries/plotinus/">"Plotinus"</a>, <i>Stanford Encyclopedia of Philosophy</i>, Metaphysics Research Lab, Stanford University, <a rel="nofollow" class="external text" href="https://web.archive.org/web/20190802102128/https://plato.stanford.edu/entries/plotinus/">archived</a> from the original on 2019-08-02<span class="reference-accessdate">, retrieved <span class="nowrap">2011-03-22</span></span></cite><span title="ctx_ver=Z39.88-2004&rft_val_fmt=info%3Aofi%2Ffmt%3Akev%3Amtx%3Abook&rft.genre=bookitem&rft.atitle=Plotinus&rft.btitle=Stanford+Encyclopedia+of+Philosophy&rft.pub=Metaphysics+Research+Lab%2C+Stanford+University&rft.date=2018&rft.aulast=Gerson&rft.aufirst=Lloyd&rft_id=http%3A%2F%2Fplato.stanford.edu%2Fentries%2Fplotinus%2F&rfr_id=info%3Asid%2Fen.wikipedia.org%3ANous" class="Z3988"></span>. The direct quote above comes from Moore.</span> </li> <li id="cite_note-54"><span class="mw-cite-backlink"><b><a href="#cite_ref-54">^</a></b></span> <span class="reference-text"><i>Encyclopedia of The Study in Philosophy</i> (1969), Vol. 5, article on subject "Nous", article author: G.B. Kerferd</span> </li> <li id="cite_note-FOOTNOTEDavidson199212–14-55"><span class="mw-cite-backlink"><b><a href="#cite_ref-FOOTNOTEDavidson199212–14_55-0">^</a></b></span> <span class="reference-text"><a href="#CITEREFDavidson1992">Davidson (1992)</a>, pp. 12–14.</span> </li> <li id="cite_note-56"><span class="mw-cite-backlink"><b><a href="#cite_ref-56">^</a></b></span> <span class="reference-text"><a href="#CITEREFDavidson1992">Davidson (1992)</a>, pp. 18, 45, which states: "Within the translunar region, Aristotle recognized no causal relationship in what we may call the vertical plane; he did not recognize a causality that runs down through the series of incorporeal movers. And in the horizontal plane, that is, from each intelligence to the corresponding sphere, he recognized causality only in respect to motion, not in respect to existence."</span> </li> <li id="cite_note-FOOTNOTEDavidson199258–61-57"><span class="mw-cite-backlink"><b><a href="#cite_ref-FOOTNOTEDavidson199258–61_57-0">^</a></b></span> <span class="reference-text"><a href="#CITEREFDavidson1992">Davidson (1992)</a>, pp. 58–61.</span> </li> <li id="cite_note-FOOTNOTEDavidson1992ch._4-58"><span class="mw-cite-backlink">^ <a href="#cite_ref-FOOTNOTEDavidson1992ch._4_58-0"><sup><i><b>a</b></i></sup></a> <a href="#cite_ref-FOOTNOTEDavidson1992ch._4_58-1"><sup><i><b>b</b></i></sup></a></span> <span class="reference-text"><a href="#CITEREFDavidson1992">Davidson (1992)</a>, ch. 4.</span> </li> <li id="cite_note-FOOTNOTEDavidson199286-59"><span class="mw-cite-backlink"><b><a href="#cite_ref-FOOTNOTEDavidson199286_59-0">^</a></b></span> <span class="reference-text"><a href="#CITEREFDavidson1992">Davidson (1992)</a>, p. 86.</span> </li> <li id="cite_note-60"><span class="mw-cite-backlink"><b><a href="#cite_ref-60">^</a></b></span> <span class="reference-text">From <i>Shifā': De Anima</i> 45, translation by <a href="#CITEREFDavidson1992">Davidson (1992)</a>, p. 96.</span> </li> <li id="cite_note-FOOTNOTEDavidson1992102-61"><span class="mw-cite-backlink"><b><a href="#cite_ref-FOOTNOTEDavidson1992102_61-0">^</a></b></span> <span class="reference-text"><a href="#CITEREFDavidson1992">Davidson (1992)</a>, p. 102.</span> </li> <li id="cite_note-FOOTNOTEDavidson1992104-62"><span class="mw-cite-backlink"><b><a href="#cite_ref-FOOTNOTEDavidson1992104_62-0">^</a></b></span> <span class="reference-text"><a href="#CITEREFDavidson1992">Davidson (1992)</a>, p. 104.</span> </li> <li id="cite_note-FOOTNOTEDavidson1992111–115-63"><span class="mw-cite-backlink"><b><a href="#cite_ref-FOOTNOTEDavidson1992111–115_63-0">^</a></b></span> <span class="reference-text"><a href="#CITEREFDavidson1992">Davidson (1992)</a>, pp. 111–115.</span> </li> <li id="cite_note-FOOTNOTEDavidson1992123-64"><span class="mw-cite-backlink"><b><a href="#cite_ref-FOOTNOTEDavidson1992123_64-0">^</a></b></span> <span class="reference-text"><a href="#CITEREFDavidson1992">Davidson (1992)</a>, p. 123.</span> </li> <li id="cite_note-FOOTNOTEDavidson1992356-65"><span class="mw-cite-backlink"><b><a href="#cite_ref-FOOTNOTEDavidson1992356_65-0">^</a></b></span> <span class="reference-text"><a href="#CITEREFDavidson1992">Davidson (1992)</a>, p. 356.</span> </li> <li id="cite_note-FOOTNOTEDavidson1992ch._7-66"><span class="mw-cite-backlink"><b><a href="#cite_ref-FOOTNOTEDavidson1992ch._7_66-0">^</a></b></span> <span class="reference-text"><a href="#CITEREFDavidson1992">Davidson (1992)</a>, ch. 7.</span> </li> <li id="cite_note-67"><span class="mw-cite-backlink"><b><a href="#cite_ref-67">^</a></b></span> <span class="reference-text">See, for example, the many references to <i>nous</i> and the necessity of its purification in the writings of the <a href="/wiki/Philokalia" title="Philokalia">Philokalia</a></span> </li> <li id="cite_note-Oxford:Platonism-68"><span class="mw-cite-backlink"><b><a href="#cite_ref-Oxford:Platonism_68-0">^</a></b></span> <span class="reference-text"><link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1238218222" /><cite id="CITEREFCross,_Frank_L.Livingstone,_Elizabeth2005" class="citation book cs1">Cross, Frank L.; Livingstone, Elizabeth, eds. (2005). "Platonism". <i>The Oxford Dictionary of the Christian Church</i>. Oxfordshire: Oxford University Press. <a href="/wiki/ISBN_(identifier)" class="mw-redirect" title="ISBN (identifier)">ISBN</a> <a href="/wiki/Special:BookSources/0-19-280290-9" title="Special:BookSources/0-19-280290-9"><bdi>0-19-280290-9</bdi></a>.</cite><span title="ctx_ver=Z39.88-2004&rft_val_fmt=info%3Aofi%2Ffmt%3Akev%3Amtx%3Abook&rft.genre=bookitem&rft.atitle=Platonism&rft.btitle=The+Oxford+Dictionary+of+the+Christian+Church&rft.place=Oxfordshire&rft.pub=Oxford+University+Press&rft.date=2005&rft.isbn=0-19-280290-9&rfr_id=info%3Asid%2Fen.wikipedia.org%3ANous" class="Z3988"></span></span> </li> <li id="cite_note-69"><span class="mw-cite-backlink"><b><a href="#cite_ref-69">^</a></b></span> <span class="reference-text"><link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1238218222" /><cite id="CITEREFTeSelle1970" class="citation book cs1">TeSelle, Eugene (1970). <a rel="nofollow" class="external text" href="https://archive.org/details/augustinetheolog0000tese/page/347"><i>Augustine the Theologian</i></a>. London. pp. <a rel="nofollow" class="external text" href="https://archive.org/details/augustinetheolog0000tese/page/347">347–349</a>. <a href="/wiki/ISBN_(identifier)" class="mw-redirect" title="ISBN (identifier)">ISBN</a> <a href="/wiki/Special:BookSources/0-223-97728-4" title="Special:BookSources/0-223-97728-4"><bdi>0-223-97728-4</bdi></a>.</cite><span title="ctx_ver=Z39.88-2004&rft_val_fmt=info%3Aofi%2Ffmt%3Akev%3Amtx%3Abook&rft.genre=book&rft.btitle=Augustine+the+Theologian&rft.place=London&rft.pages=347-349&rft.date=1970&rft.isbn=0-223-97728-4&rft.aulast=TeSelle&rft.aufirst=Eugene&rft_id=https%3A%2F%2Farchive.org%2Fdetails%2Faugustinetheolog0000tese%2Fpage%2F347&rfr_id=info%3Asid%2Fen.wikipedia.org%3ANous" class="Z3988"></span><span class="cs1-maint citation-comment"><code class="cs1-code">{{<a href="/wiki/Template:Cite_book" title="Template:Cite book">cite book</a>}}</code>: CS1 maint: location missing publisher (<a href="/wiki/Category:CS1_maint:_location_missing_publisher" title="Category:CS1 maint: location missing publisher">link</a>)</span> 2002 edition: <link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1238218222" /><a href="/wiki/ISBN_(identifier)" class="mw-redirect" title="ISBN (identifier)">ISBN</a> <a href="/wiki/Special:BookSources/1-57910-918-7" title="Special:BookSources/1-57910-918-7">1-57910-918-7</a>.</span> </li> <li id="cite_note-Neptic_Monasticism-70"><span class="mw-cite-backlink">^ <a href="#cite_ref-Neptic_Monasticism_70-0"><sup><i><b>a</b></i></sup></a> <a href="#cite_ref-Neptic_Monasticism_70-1"><sup><i><b>b</b></i></sup></a></span> <span class="reference-text"><link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1238218222" /><cite class="citation web cs1"><a rel="nofollow" class="external text" href="http://www.greekorthodoxchurch.org/neptic_monasticism.html">"Neptic Monasticism"</a>. <a rel="nofollow" class="external text" href="https://web.archive.org/web/20171230005324/http://www.greekorthodoxchurch.org/neptic_monasticism.html">Archived</a> from the original on 2017-12-30<span class="reference-accessdate">. Retrieved <span class="nowrap">2009-01-16</span></span>.</cite><span title="ctx_ver=Z39.88-2004&rft_val_fmt=info%3Aofi%2Ffmt%3Akev%3Amtx%3Abook&rft.genre=unknown&rft.btitle=Neptic+Monasticism&rft_id=http%3A%2F%2Fwww.greekorthodoxchurch.org%2Fneptic_monasticism.html&rfr_id=info%3Asid%2Fen.wikipedia.org%3ANous" class="Z3988"></span></span> </li> <li id="cite_note-71"><span class="mw-cite-backlink"><b><a href="#cite_ref-71">^</a></b></span> <span class="reference-text"><a rel="nofollow" class="external text" href="http://www.orthodoxinfo.com/phronema/patristic-theology-romanides-chapter-1-what-is-the-human-nous.aspx">"What is the Human Nous?"</a> <a rel="nofollow" class="external text" href="https://web.archive.org/web/20170709150910/http://orthodoxinfo.com/phronema/patristic-theology-romanides-chapter-1-what-is-the-human-nous.aspx">Archived</a> 2017-07-09 at the <a href="/wiki/Wayback_Machine" title="Wayback Machine">Wayback Machine</a> by <a href="/wiki/John_Romanides" title="John Romanides">John Romanides</a></span> </li> <li id="cite_note-72"><span class="mw-cite-backlink"><b><a href="#cite_ref-72">^</a></b></span> <span class="reference-text">"Before embarking on this study, the reader is asked to absorb a few Greek terms for which there is no English word that would not be imprecise or misleading. Chief among these is NOUS, which refers to the `eye of the heart' and is often translated as mind or intellect. Here we keep the Greek word NOUS throughout. The adjective related to it is NOETIC (noeros)." <a rel="nofollow" class="external text" href="http://www.pelagia.org/htm/b02.en.orthodox_psychotherapy.06.htm#2k">Orthodox Psychotherapy Section The Knowledge of God according to St. Gregory Palamas</a> <a rel="nofollow" class="external text" href="https://web.archive.org/web/20101210101740/http://www.pelagia.org/htm/b02.en.orthodox_psychotherapy.06.htm#2k">Archived</a> 2010-12-10 at the <a href="/wiki/Wayback_Machine" title="Wayback Machine">Wayback Machine</a> by Metropolitan <a href="/wiki/Hierotheos_(Vlachos)" class="mw-redirect" title="Hierotheos (Vlachos)">Hierotheos Vlachos</a> published by Birth of Theotokos Monastery, Greece (2005) <link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1238218222" /><a href="/wiki/ISBN_(identifier)" class="mw-redirect" title="ISBN (identifier)">ISBN</a> <a href="/wiki/Special:BookSources/978-960-7070-27-2" title="Special:BookSources/978-960-7070-27-2">978-960-7070-27-2</a></span> </li> <li id="cite_note-73"><span class="mw-cite-backlink"><b><a href="#cite_ref-73">^</a></b></span> <span class="reference-text">The Mystical Theology of the Eastern Church, SVS Press, 1997. (<link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1238218222" /><a href="/wiki/ISBN_(identifier)" class="mw-redirect" title="ISBN (identifier)">ISBN</a> <a href="/wiki/Special:BookSources/0-913836-31-1" title="Special:BookSources/0-913836-31-1">0-913836-31-1</a>) James Clarke & Co Ltd, 1991. (<link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1238218222" /><a href="/wiki/ISBN_(identifier)" class="mw-redirect" title="ISBN (identifier)">ISBN</a> <a href="/wiki/Special:BookSources/0-227-67919-9" title="Special:BookSources/0-227-67919-9">0-227-67919-9</a>) pp. 200–201</span> </li> <li id="cite_note-74"><span class="mw-cite-backlink"><b><a href="#cite_ref-74">^</a></b></span> <span class="reference-text">G.E.H; Sherrard, Philip; Ware, Kallistos (Timothy). The <a href="/wiki/Philokalia" title="Philokalia">Philokalia</a>, Vol. 4, p. 432 Nous the highest facility in man, through which—provided it is purified—he knows God or the <a href="/wiki/Logos" title="Logos">inner essences</a> or principles (q.v.) of created things by means of <a href="https://en.wiktionary.org/wiki/noesis" class="extiw" title="wikt:noesis">direct apprehension</a> or spiritual perception. Unlike the dianoia or reason (q.v.), from which it must be carefully distinguished, the intellect does not function by formulating abstract concepts and then arguing on this basis to a conclusion reached through deductive reasoning, but it understands divine truth by means of immediate experience, intuition or 'simple cognition' (the term used by St Isaac the Syrian in his <i><a href="/wiki/The_Ascetical_Homilies_of_Isaac_the_Syrian" title="The Ascetical Homilies of Isaac the Syrian">The Ascetical Homilies</a></i>). The intellect dwells in the 'depths of the soul'; it constitutes the innermost aspect of the heart (St Diadochos, 79, 88: in our translation, vol. i, pp. 280, 287). The intellect is the organ of contemplation (q.v.), the 'eye of the heart' (Makarian Homilies).</span> </li> <li id="cite_note-lossky-75"><span class="mw-cite-backlink">^ <a href="#cite_ref-lossky_75-0"><sup><i><b>a</b></i></sup></a> <a href="#cite_ref-lossky_75-1"><sup><i><b>b</b></i></sup></a></span> <span class="reference-text">The Mystical Theology of the Eastern Church, by Vladimir Lossky SVS Press, 1997, p. 33 (<link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1238218222" /><a href="/wiki/ISBN_(identifier)" class="mw-redirect" title="ISBN (identifier)">ISBN</a> <a href="/wiki/Special:BookSources/0-913836-31-1" title="Special:BookSources/0-913836-31-1">0-913836-31-1</a>). James Clarke & Co Ltd, 1991, p. 71 (<link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1238218222" /><a href="/wiki/ISBN_(identifier)" class="mw-redirect" title="ISBN (identifier)">ISBN</a> <a href="/wiki/Special:BookSources/0-227-67919-9" title="Special:BookSources/0-227-67919-9">0-227-67919-9</a>).</span> </li> <li id="cite_note-76"><span class="mw-cite-backlink"><b><a href="#cite_ref-76">^</a></b></span> <span class="reference-text"><a rel="nofollow" class="external text" href="http://www.hn.psu.edu/Academics/past_lectures.html#Sergei_Horujy_Literary_Scholar">Anthropological turn in Christian theology: an Orthodox perspective</a> <a rel="nofollow" class="external text" href="https://web.archive.org/web/20160304043509/http://www.hn.psu.edu/Academics/past_lectures.html#Sergei_Horujy_Literary_Scholar">Archived</a> 2016-03-04 at the <a href="/wiki/Wayback_Machine" title="Wayback Machine">Wayback Machine</a> by Sergey S. Horujy</span> </li> <li id="cite_note-77"><span class="mw-cite-backlink"><b><a href="#cite_ref-77">^</a></b></span> <span class="reference-text"><a rel="nofollow" class="external text" href="http://www.pelagia.org/htm/b05.en.the_illness_and_cure_of_the_soul.02.htm#Fall">"The Illness and cure of the soul"</a> <a rel="nofollow" class="external text" href="https://web.archive.org/web/20110927095804/http://www.pelagia.org/htm/b05.en.the_illness_and_cure_of_the_soul.02.htm#Fall">Archived</a> 2011-09-27 at the <a href="/wiki/Wayback_Machine" title="Wayback Machine">Wayback Machine</a> Metropolitan Hierotheos of Nafpaktos</span> </li> <li id="cite_note-78"><span class="mw-cite-backlink"><b><a href="#cite_ref-78">^</a></b></span> <span class="reference-text"><a rel="nofollow" class="external text" href="http://www.acrod.org/sn/sn4a.shtml">The Relationship between Prayer and Theology</a> <a rel="nofollow" class="external text" href="https://web.archive.org/web/20071011114120/http://www.acrod.org/sn/sn4a.shtml">Archived</a> 2007-10-11 at the <a href="/wiki/Wayback_Machine" title="Wayback Machine">Wayback Machine</a></span> </li> <li id="cite_note-79"><span class="mw-cite-backlink"><b><a href="#cite_ref-79">^</a></b></span> <span class="reference-text"><link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1238218222" /><cite id="CITEREFJohn_S._Romanides" class="citation web cs1">John S. Romanides. <a rel="nofollow" class="external text" href="http://romanity.org/htm/rom.19.en.jesus_christ_the_life_of_the_world.01.htm">"Jesus Christ – The Life of the World"</a>. <a rel="nofollow" class="external text" href="https://web.archive.org/web/20170629175057/http://www.romanity.org/htm/rom.19.en.jesus_christ_the_life_of_the_world.01.htm">Archived</a> from the original on 2017-06-29<span class="reference-accessdate">. Retrieved <span class="nowrap">2009-05-09</span></span>.</cite><span title="ctx_ver=Z39.88-2004&rft_val_fmt=info%3Aofi%2Ffmt%3Akev%3Amtx%3Abook&rft.genre=unknown&rft.btitle=Jesus+Christ+%E2%80%93+The+Life+of+the+World&rft.au=John+S.+Romanides&rft_id=http%3A%2F%2Fromanity.org%2Fhtm%2From.19.en.jesus_christ_the_life_of_the_world.01.htm&rfr_id=info%3Asid%2Fen.wikipedia.org%3ANous" class="Z3988"></span></span> </li> <li id="cite_note-80"><span class="mw-cite-backlink"><b><a href="#cite_ref-80">^</a></b></span> <span class="reference-text">Metropolitan <a href="/wiki/Hierotheos_Vlachos" title="Hierotheos Vlachos">Hierotheos Vlachos</a> (2005), <a rel="nofollow" class="external text" href="http://www.pelagia.org/htm/b02.en.orthodox_psychotherapy.03.htm#in1"><i>Orthodox Psychotherapy</i></a> <a rel="nofollow" class="external text" href="https://web.archive.org/web/20090106070353/http://www.pelagia.org/htm/b02.en.orthodox_psychotherapy.03.htm#in1">Archived</a> 2009-01-06 at the <a href="/wiki/Wayback_Machine" title="Wayback Machine">Wayback Machine</a>, Tr. Esther E. Cunningham Williams (Birth of Theotokos Monastery, Greece), <link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1238218222" /><a href="/wiki/ISBN_(identifier)" class="mw-redirect" title="ISBN (identifier)">ISBN</a> <a href="/wiki/Special:BookSources/978-960-7070-27-2" title="Special:BookSources/978-960-7070-27-2">978-960-7070-27-2</a></span> </li> <li id="cite_note-oxford-81"><span class="mw-cite-backlink">^ <a href="#cite_ref-oxford_81-0"><sup><i><b>a</b></i></sup></a> <a href="#cite_ref-oxford_81-1"><sup><i><b>b</b></i></sup></a></span> <span class="reference-text"><link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1238218222" /><cite class="citation cs2"><a rel="nofollow" class="external text" href="http://www.oxfordreference.com/view/10.1093/oi/authority.20110803100234623"><i>nihil in intellectu nisi prius in sensu</i></a>, <a rel="nofollow" class="external text" href="https://web.archive.org/web/20180505223530/http://www.oxfordreference.com/view/10.1093/oi/authority.20110803100234623">archived</a> from the original on 2018-05-05<span class="reference-accessdate">, retrieved <span class="nowrap">2013-06-08</span></span></cite><span title="ctx_ver=Z39.88-2004&rft_val_fmt=info%3Aofi%2Ffmt%3Akev%3Amtx%3Abook&rft.genre=book&rft.btitle=nihil+in+intellectu+nisi+prius+in+sensu&rft_id=http%3A%2F%2Fwww.oxfordreference.com%2Fview%2F10.1093%2Foi%2Fauthority.20110803100234623&rfr_id=info%3Asid%2Fen.wikipedia.org%3ANous" class="Z3988"></span></span> </li> <li id="cite_note-82"><span class="mw-cite-backlink"><b><a href="#cite_ref-82">^</a></b></span> <span class="reference-text"><link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1238218222" /><cite id="CITEREFMartinich1995" class="citation cs2">Martinich, Aloysius (1995), <i>A Hobbes Dictionary</i>, Blackwell, p. 305</cite><span title="ctx_ver=Z39.88-2004&rft_val_fmt=info%3Aofi%2Ffmt%3Akev%3Amtx%3Abook&rft.genre=book&rft.btitle=A+Hobbes+Dictionary&rft.pages=305&rft.pub=Blackwell&rft.date=1995&rft.aulast=Martinich&rft.aufirst=Aloysius&rfr_id=info%3Asid%2Fen.wikipedia.org%3ANous" class="Z3988"></span></span> </li> <li id="cite_note-83"><span class="mw-cite-backlink"><b><a href="#cite_ref-83">^</a></b></span> <span class="reference-text">Bacon <i><a href="/wiki/Advancement_of_Learning" class="mw-redirect" title="Advancement of Learning">Advancement of Learning</a></i> <a rel="nofollow" class="external text" href="https://archive.org/stream/advancementlea00bacouoft#page/90/mode/2up/search/democritus">II.VII.7</a></span> </li> <li id="cite_note-84"><span class="mw-cite-backlink"><b><a href="#cite_ref-84">^</a></b></span> <span class="reference-text"><link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1238218222" /><cite id="CITEREFNidditch" class="citation cs2">Nidditch, Peter, "Foreword", <i>An Essay Concerning Human Understanding</i>, Oxford University Press, p. xxii</cite><span title="ctx_ver=Z39.88-2004&rft_val_fmt=info%3Aofi%2Ffmt%3Akev%3Amtx%3Abook&rft.genre=bookitem&rft.atitle=Foreword&rft.btitle=An+Essay+Concerning+Human+Understanding&rft.pages=xxii&rft.pub=Oxford+University+Press&rft.aulast=Nidditch&rft.aufirst=Peter&rfr_id=info%3Asid%2Fen.wikipedia.org%3ANous" class="Z3988"></span></span> </li> <li id="cite_note-85"><span class="mw-cite-backlink"><b><a href="#cite_ref-85">^</a></b></span> <span class="reference-text"><link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1238218222" /><cite id="CITEREFHobbes" class="citation cs2 cs1-prop-long-vol">Hobbes, Thomas, <a rel="nofollow" class="external text" href="http://oll.libertyfund.org/?option=com_staticxt&staticfile=show.php%3Ftitle=585&chapter=89820&layout=html&Itemid=27">"II. Of Imagination"</a>, <i>The English Works of Thomas Hobbes</i>, vol. 3 (Leviathan), <a rel="nofollow" class="external text" href="https://web.archive.org/web/20110310163531/http://oll.libertyfund.org/?option=com_staticxt&staticfile=show.php%3Ftitle=585&chapter=89820&layout=html&Itemid=27">archived</a> from the original on 2011-03-10<span class="reference-accessdate">, retrieved <span class="nowrap">2011-03-05</span></span></cite><span title="ctx_ver=Z39.88-2004&rft_val_fmt=info%3Aofi%2Ffmt%3Akev%3Amtx%3Abook&rft.genre=bookitem&rft.atitle=II.+Of+Imagination&rft.btitle=The+English+Works+of+Thomas+Hobbes&rft.aulast=Hobbes&rft.aufirst=Thomas&rft_id=http%3A%2F%2Foll.libertyfund.org%2F%3Foption%3Dcom_staticxt%26staticfile%3Dshow.php%253Ftitle%3D585%26chapter%3D89820%26layout%3Dhtml%26Itemid%3D27&rfr_id=info%3Asid%2Fen.wikipedia.org%3ANous" class="Z3988"></span> and also see <i><a href="/w/index.php?title=De_Homine&action=edit&redlink=1" class="new" title="De Homine (page does not exist)">De Homine</a></i> X.</span> </li> <li id="cite_note-86"><span class="mw-cite-backlink"><b><a href="#cite_ref-86">^</a></b></span> <span class="reference-text"><link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1238218222" /><cite id="CITEREFHume" class="citation cs2">Hume, David, <a rel="nofollow" class="external text" href="http://oll.libertyfund.org/?option=com_staticxt&staticfile=show.php%3Ftitle=342&chapter=55095&layout=html&Itemid=27#lf0213_footnote_nt018">"I.III.VII (footnote) Of the Nature of the Idea Or Belief"</a>, <i>A Treatise of Human Nature</i>, <a rel="nofollow" class="external text" href="https://web.archive.org/web/20090210200016/http://oll.libertyfund.org/?option=com_staticxt#lf0213_footnote_nt018">archived</a> from the original on 2009-02-10<span class="reference-accessdate">, retrieved <span class="nowrap">2011-03-05</span></span></cite><span title="ctx_ver=Z39.88-2004&rft_val_fmt=info%3Aofi%2Ffmt%3Akev%3Amtx%3Abook&rft.genre=bookitem&rft.atitle=I.III.VII+%28footnote%29+Of+the+Nature+of+the+Idea+Or+Belief&rft.btitle=A+Treatise+of+Human+Nature&rft.aulast=Hume&rft.aufirst=David&rft_id=http%3A%2F%2Foll.libertyfund.org%2F%3Foption%3Dcom_staticxt%26staticfile%3Dshow.php%253Ftitle%3D342%26chapter%3D55095%26layout%3Dhtml%26Itemid%3D27%23lf0213_footnote_nt018&rfr_id=info%3Asid%2Fen.wikipedia.org%3ANous" class="Z3988"></span></span> </li> <li id="cite_note-87"><span class="mw-cite-backlink"><b><a href="#cite_ref-87">^</a></b></span> <span class="reference-text"><i>The Philosophical Works of Descartes</i> Vol. II, 1968, translated by Haldane and Ross, p. 190</span> </li> <li id="cite_note-88"><span class="mw-cite-backlink"><b><a href="#cite_ref-88">^</a></b></span> <span class="reference-text"><i>The Philosophical Works of Descartes</i> Vol. II, 1968, translated by Haldane and Ross, p. 77</span> </li> <li id="cite_note-89"><span class="mw-cite-backlink"><b><a href="#cite_ref-89">^</a></b></span> <span class="reference-text"><a rel="nofollow" class="external text" href="http://thinkexist.com/quotation/i_cannot_forgive_descartes-in_all_his_philosophy/153298.html">Think Exist on Blaise Pascal</a> <a rel="nofollow" class="external text" href="https://web.archive.org/web/20171112055348/http://thinkexist.com/quotation/i_cannot_forgive_descartes-in_all_his_philosophy/153298.html">Archived</a> 2017-11-12 at the <a href="/wiki/Wayback_Machine" title="Wayback Machine">Wayback Machine</a>. Retrieved 12 Feb. 2009.</span> </li> </ol></div> <div class="mw-heading mw-heading3"><h3 id="Works_cited">Works cited</h3><span class="mw-editsection"><span class="mw-editsection-bracket">[</span><a href="/w/index.php?title=Nous&action=edit&section=28" title="Edit section: Works cited"><span>edit</span></a><span class="mw-editsection-bracket">]</span></span></div> <ul><li><link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1238218222" /><cite id="CITEREFDavidson1992" class="citation book cs1">Davidson, Herbert (1992). <i>Alfarabi, Avicenna, and Averroes, on Intellect</i>. Oxford University Press. <a href="/wiki/ISBN_(identifier)" class="mw-redirect" title="ISBN (identifier)">ISBN</a> <a href="/wiki/Special:BookSources/978-0195360776" title="Special:BookSources/978-0195360776"><bdi>978-0195360776</bdi></a>.</cite><span title="ctx_ver=Z39.88-2004&rft_val_fmt=info%3Aofi%2Ffmt%3Akev%3Amtx%3Abook&rft.genre=book&rft.btitle=Alfarabi%2C+Avicenna%2C+and+Averroes%2C+on+Intellect&rft.pub=Oxford+University+Press&rft.date=1992&rft.isbn=978-0195360776&rft.aulast=Davidson&rft.aufirst=Herbert&rfr_id=info%3Asid%2Fen.wikipedia.org%3ANous" class="Z3988"></span></li></ul> <div class="mw-heading mw-heading2"><h2 id="Further_reading">Further reading</h2><span class="mw-editsection"><span class="mw-editsection-bracket">[</span><a href="/w/index.php?title=Nous&action=edit&section=29" title="Edit section: Further reading"><span>edit</span></a><span class="mw-editsection-bracket">]</span></span></div> <div class="mw-heading mw-heading3"><h3 id="Etymology_and_history_of_the_term">Etymology and history of the term</h3><span class="mw-editsection"><span class="mw-editsection-bracket">[</span><a href="/w/index.php?title=Nous&action=edit&section=30" title="Edit section: Etymology and history of the term"><span>edit</span></a><span class="mw-editsection-bracket">]</span></span></div> <ul><li>Stella, F. "La notion d'Intelligence (Noûs-Noeîn) dans la Grèce antique. D'Homère au Platonisme" [archive], sur journals.openedition.org, 17 février 2016 <link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1238218222" /><a href="/wiki/Doi_(identifier)" class="mw-redirect" title="Doi (identifier)">doi</a>:<a rel="nofollow" class="external text" href="https://doi.org/10.4000%2Fmethodos.4615">10.4000/methodos.4615</a></li> <li>Stella, F. "L'origine des termes νόος-νοεῖν" [archive], sur journals.openedition.org, 22 février 2016 <link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1238218222" /><a href="/wiki/Doi_(identifier)" class="mw-redirect" title="Doi (identifier)">doi</a>:<a rel="nofollow" class="external text" href="https://doi.org/10.4000%2Fmethodos.4558">10.4000/methodos.4558</a></li> <li>Stella, F. <i>Noos e noein da Omero a Platone</i>, PUFC, 2021.</li></ul> <div class="mw-heading mw-heading3"><h3 id="Plato's_theory_of_nous"><span id="Plato.27s_theory_of_nous"></span>Plato's theory of nous</h3><span class="mw-editsection"><span class="mw-editsection-bracket">[</span><a href="/w/index.php?title=Nous&action=edit&section=31" title="Edit section: Plato's theory of nous"><span>edit</span></a><span class="mw-editsection-bracket">]</span></span></div> <ul><li><link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1238218222" /><cite class="citation book cs1">Ashbaugh, A. F. (1988). <i>Plato's Theory of Explanation: A Study of the Cosmological Account in the Timaeus</i>. State University of New York Press. <a href="/wiki/ISBN_(identifier)" class="mw-redirect" title="ISBN (identifier)">ISBN</a> <a href="/wiki/Special:BookSources/978-0887066078" title="Special:BookSources/978-0887066078"><bdi>978-0887066078</bdi></a>.</cite><span title="ctx_ver=Z39.88-2004&rft_val_fmt=info%3Aofi%2Ffmt%3Akev%3Amtx%3Abook&rft.genre=book&rft.btitle=Plato%27s+Theory+of+Explanation%3A+A+Study+of+the+Cosmological+Account+in+the+Timaeus&rft.pub=State+University+of+New+York+Press&rft.date=1988&rft.isbn=978-0887066078&rft.aulast=Ashbaugh&rft.aufirst=A.+F.&rfr_id=info%3Asid%2Fen.wikipedia.org%3ANous" class="Z3988"></span></li> <li><link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1238218222" /><cite class="citation journal cs1">Hackforth, R. (1936). "Plato's Theism". <i>Classical Quarterly</i>. <b>30</b> (1): 4–. <a href="/wiki/Doi_(identifier)" class="mw-redirect" title="Doi (identifier)">doi</a>:<a rel="nofollow" class="external text" href="https://doi.org/10.1017%2FS0009838800013008">10.1017/S0009838800013008</a>.</cite><span title="ctx_ver=Z39.88-2004&rft_val_fmt=info%3Aofi%2Ffmt%3Akev%3Amtx%3Ajournal&rft.genre=article&rft.jtitle=Classical+Quarterly&rft.atitle=Plato%27s+Theism&rft.volume=30&rft.issue=1&rft.pages=4-&rft.date=1936&rft_id=info%3Adoi%2F10.1017%2FS0009838800013008&rft.aulast=Hackforth&rft.aufirst=R.&rfr_id=info%3Asid%2Fen.wikipedia.org%3ANous" class="Z3988"></span></li> <li><link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1238218222" /><cite class="citation book cs1">Jorgenson, C. (2018). <i>The Embodied Soul in Plato's Later Thought</i>. Cambridge University Press. <a href="/wiki/ISBN_(identifier)" class="mw-redirect" title="ISBN (identifier)">ISBN</a> <a href="/wiki/Special:BookSources/978-1107174122" title="Special:BookSources/978-1107174122"><bdi>978-1107174122</bdi></a>.</cite><span title="ctx_ver=Z39.88-2004&rft_val_fmt=info%3Aofi%2Ffmt%3Akev%3Amtx%3Abook&rft.genre=book&rft.btitle=The+Embodied+Soul+in+Plato%27s+Later+Thought&rft.pub=Cambridge+University+Press&rft.date=2018&rft.isbn=978-1107174122&rft.aulast=Jorgenson&rft.aufirst=C.&rfr_id=info%3Asid%2Fen.wikipedia.org%3ANous" class="Z3988"></span></li> <li><link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1238218222" /><cite class="citation book cs1">Marmodoro, A. (2021). <i>Forms and Structure in Plato's Metaphysics</i>. Oxford University Press. <a href="/wiki/ISBN_(identifier)" class="mw-redirect" title="ISBN (identifier)">ISBN</a> <a href="/wiki/Special:BookSources/978-0197577172" title="Special:BookSources/978-0197577172"><bdi>978-0197577172</bdi></a>.</cite><span title="ctx_ver=Z39.88-2004&rft_val_fmt=info%3Aofi%2Ffmt%3Akev%3Amtx%3Abook&rft.genre=book&rft.btitle=Forms+and+Structure+in+Plato%27s+Metaphysics&rft.pub=Oxford+University+Press&rft.date=2021&rft.isbn=978-0197577172&rft.aulast=Marmodoro&rft.aufirst=A.&rfr_id=info%3Asid%2Fen.wikipedia.org%3ANous" class="Z3988"></span></li> <li><link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1238218222" /><cite class="citation book cs1">Mason, A. J. (2016). <i>Flow and Flux in Plato's Philosophy</i>. Taylor & Francis. <a href="/wiki/ISBN_(identifier)" class="mw-redirect" title="ISBN (identifier)">ISBN</a> <a href="/wiki/Special:BookSources/978-1317421870" title="Special:BookSources/978-1317421870"><bdi>978-1317421870</bdi></a>.</cite><span title="ctx_ver=Z39.88-2004&rft_val_fmt=info%3Aofi%2Ffmt%3Akev%3Amtx%3Abook&rft.genre=book&rft.btitle=Flow+and+Flux+in+Plato%27s+Philosophy&rft.pub=Taylor+%26+Francis&rft.date=2016&rft.isbn=978-1317421870&rft.aulast=Mason&rft.aufirst=A.+J.&rfr_id=info%3Asid%2Fen.wikipedia.org%3ANous" class="Z3988"></span></li> <li><link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1238218222" /><cite class="citation book cs1">Mayhew, Robert (2010). <a rel="nofollow" class="external text" href="http://works.bepress.com/robert-mayhew/127/">"The Theology of the Laws"</a>. In Bobonich, Christopher (ed.). <i>Plato's Laws: A Critical Guide</i>. Cambridge University Press.</cite><span title="ctx_ver=Z39.88-2004&rft_val_fmt=info%3Aofi%2Ffmt%3Akev%3Amtx%3Abook&rft.genre=bookitem&rft.atitle=The+Theology+of+the+Laws&rft.btitle=Plato%27s+Laws%3A+A+Critical+Guide&rft.pub=Cambridge+University+Press&rft.date=2010&rft.aulast=Mayhew&rft.aufirst=Robert&rft_id=http%3A%2F%2Fworks.bepress.com%2Frobert-mayhew%2F127%2F&rfr_id=info%3Asid%2Fen.wikipedia.org%3ANous" class="Z3988"></span></li> <li><link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1238218222" /><cite class="citation book cs1">Menn, S. P. (1995). <i>Plato on God as nous</i>. Southern Illinois University Press. <a href="/wiki/ISBN_(identifier)" class="mw-redirect" title="ISBN (identifier)">ISBN</a> <a href="/wiki/Special:BookSources/978-0809319701" title="Special:BookSources/978-0809319701"><bdi>978-0809319701</bdi></a>.</cite><span title="ctx_ver=Z39.88-2004&rft_val_fmt=info%3Aofi%2Ffmt%3Akev%3Amtx%3Abook&rft.genre=book&rft.btitle=Plato+on+God+as+nous&rft.pub=Southern+Illinois+University+Press&rft.date=1995&rft.isbn=978-0809319701&rft.aulast=Menn&rft.aufirst=S.+P.&rfr_id=info%3Asid%2Fen.wikipedia.org%3ANous" class="Z3988"></span></li> <li><link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1238218222" /><cite class="citation book cs1">Yount, D. J. (2017). <i>Plato and Plotinus on Mysticism, Epistemology, and Ethics</i>. Bloomsbury Publishing. <a href="/wiki/ISBN_(identifier)" class="mw-redirect" title="ISBN (identifier)">ISBN</a> <a href="/wiki/Special:BookSources/978-1474298445" title="Special:BookSources/978-1474298445"><bdi>978-1474298445</bdi></a>.</cite><span title="ctx_ver=Z39.88-2004&rft_val_fmt=info%3Aofi%2Ffmt%3Akev%3Amtx%3Abook&rft.genre=book&rft.btitle=Plato+and+Plotinus+on+Mysticism%2C+Epistemology%2C+and+Ethics&rft.pub=Bloomsbury+Publishing&rft.date=2017&rft.isbn=978-1474298445&rft.aulast=Yount&rft.aufirst=D.+J.&rfr_id=info%3Asid%2Fen.wikipedia.org%3ANous" class="Z3988"></span></li></ul> <div class="mw-heading mw-heading3"><h3 id="Aristotle's_theory_of_nous"><span id="Aristotle.27s_theory_of_nous"></span>Aristotle's theory of nous</h3><span class="mw-editsection"><span class="mw-editsection-bracket">[</span><a href="/w/index.php?title=Nous&action=edit&section=32" title="Edit section: Aristotle's theory of nous"><span>edit</span></a><span class="mw-editsection-bracket">]</span></span></div> <ul><li>Alexander of Aphrodisias . <i>Supplement to On the Soul.</i> Trans. by R.W. Sharples. London: Duckworth, 2004. <sup class="noprint Inline-Template" style="white-space:nowrap;">[<i><a href="/wiki/Wikipedia:Citing_sources" title="Wikipedia:Citing sources"><span title="Please supply an ISBN for this book.">ISBN missing</span></a></i>]</sup></li> <li>Burnyeat, M. "Is an Aristotelian Philosophy of Mind Still Credible? (A Draft)." In <i>Essays on Aristotle’s de Anima</i>. Ed. C. MarthaNussbaum and Amelie OksenbergRorty . Clarendon Press, 1992. 15–26.</li> <li>Burnyeat, M. "De Anima II 5." <i>Phronesis</i> 47.1 (2002)</li> <li>Burnyeat, M. 2008. <i>Aristotle's Divine Intellect</i>. Milwaukee : Marquette University Press. <sup class="noprint Inline-Template" style="white-space:nowrap;">[<i><a href="/wiki/Wikipedia:Citing_sources" title="Wikipedia:Citing sources"><span title="Please supply an ISBN for this book.">ISBN missing</span></a></i>]</sup></li> <li>Caston, V. "Aristotle's Two Intellects: A Modest Proposal". <i>Phronesis</i> 44 (1999).</li> <li>Kosman, A. "What Does the Maker Mind Make?" In <i>Essays on Aristotle's De Anima</i>. Ed. Nussbaum and Rorty. Oxford University Press, 1992. 343–58.</li> <li>Kislev, S. F. "A Self-Forming Vessel: Aristotle, Plasticity, and the Developing Nature of the Intellect", <i>Journal of the British Society of Phenomenology</i> 51.3, 259–274 (2020).</li> <li>Lowe, M. F. "Aristotle on Kinds of Thinking". <i>Phronesis</i> 28.1 (1983).</li></ul> <div class="mw-heading mw-heading2"><h2 id="External_links">External links</h2><span class="mw-editsection"><span class="mw-editsection-bracket">[</span><a href="/w/index.php?title=Nous&action=edit&section=33" title="Edit section: External links"><span>edit</span></a><span class="mw-editsection-bracket">]</span></span></div> <style data-mw-deduplicate="TemplateStyles:r1235681985">.mw-parser-output .side-box{margin:4px 0;box-sizing:border-box;border:1px solid #aaa;font-size:88%;line-height:1.25em;background-color:var(--background-color-interactive-subtle,#f8f9fa);display:flow-root}.mw-parser-output .side-box-abovebelow,.mw-parser-output .side-box-text{padding:0.25em 0.9em}.mw-parser-output .side-box-image{padding:2px 0 2px 0.9em;text-align:center}.mw-parser-output .side-box-imageright{padding:2px 0.9em 2px 0;text-align:center}@media(min-width:500px){.mw-parser-output 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title="Aporia"><i>Aporia</i> <span style="font-size: 85%;">(problem)</span></a></li> <li><a href="/wiki/Arche" class="mw-redirect" title="Arche"><i>Arche</i> <span style="font-size: 85%;">(first principle)</span></a></li> <li><a href="/wiki/Arete" title="Arete"><i>Arete</i> <span style="font-size: 85%;">(excellence)</span></a></li> <li><a href="/wiki/Ataraxia" title="Ataraxia"><i>Ataraxia</i> <span style="font-size: 85%;">(tranquility)</span></a></li> <li><a href="/wiki/Cosmos" title="Cosmos"><i>Cosmos</i> <span style="font-size: 85%;">(order)</span></a></li> <li><a href="/wiki/Diairesis" title="Diairesis"><i>Diairesis</i> <span style="font-size: 85%;">(division)</span></a></li> <li><a href="/wiki/Doxa" title="Doxa"><i>Doxa</i> <span style="font-size: 85%;">(opinion)</span></a></li> <li><a href="/wiki/Episteme" title="Episteme"><i>Episteme</i> <span style="font-size: 85%;">(knowledge)</span></a></li> <li><a href="/wiki/Ethos" title="Ethos"><i>Ethos</i> <span style="font-size: 85%;">(character)</span></a></li> <li><a href="/wiki/Eudaimonia" title="Eudaimonia"><i>Eudaimonia</i> <span style="font-size: 85%;">(flourishing)</span></a></li> <li><a href="/wiki/Hesychia" title="Hesychia"><i>Hesychia</i> <span style="font-size: 85%;">(stillness)</span></a></li> <li><a href="/wiki/Logos" title="Logos"><i>Logos</i> <span style="font-size: 85%;">(reason)</span></a></li> <li><a href="/wiki/Mimesis" title="Mimesis"><i>Mimesis</i> <span style="font-size: 85%;">(imitation)</span></a></li> <li><a href="/wiki/Monad_(philosophy)" title="Monad (philosophy)"><i>Monad</i> <span style="font-size: 85%;">(unit)</span></a></li> <li><a class="mw-selflink selflink"><i>Nous</i> <span style="font-size: 85%;">(intellect)</span></a></li> <li><a href="/wiki/Ousia" title="Ousia"><i>Ousia</i> <span style="font-size: 85%;">(substance)</span></a></li> <li><a href="/wiki/Pathos" title="Pathos"><i>Pathos</i> <span style="font-size: 85%;">(passion)</span></a></li> <li><a href="/wiki/Phronesis" 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<script>(RLQ=window.RLQ||[]).push(function(){mw.config.set({"wgHostname":"mw-web.codfw.main-7dbbdd594f-4h2rb","wgBackendResponseTime":188,"wgPageParseReport":{"limitreport":{"cputime":"0.866","walltime":"1.149","ppvisitednodes":{"value":8194,"limit":1000000},"postexpandincludesize":{"value":133498,"limit":2097152},"templateargumentsize":{"value":8452,"limit":2097152},"expansiondepth":{"value":16,"limit":100},"expensivefunctioncount":{"value":28,"limit":500},"unstrip-depth":{"value":1,"limit":20},"unstrip-size":{"value":218156,"limit":5000000},"entityaccesscount":{"value":1,"limit":400},"timingprofile":["100.00% 979.242 1 -total"," 35.09% 343.664 1 Template:Reflist"," 14.25% 139.543 21 Template:Citation"," 9.41% 92.181 7 Template:ISBN"," 9.08% 88.926 1 Template:Langx"," 8.11% 79.439 9 Template:Catalog_lookup_link"," 7.89% 77.273 1 Template:Gnosticism"," 7.55% 73.970 1 Template:Sidebar_with_collapsible_lists"," 7.26% 71.045 20 Template:Sfnp"," 6.23% 60.975 1 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