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Al-Farabi divides intellect into four categories: potential, actual, acquired and the Agent. The first three are the different states of the human intellect and the fourth is the Tenth Intellect (the moon) in his emanational cosmology. The potential intellect represents the capacity to think, which is shared by all human beings, and the actual ...
This mainframe is the Agent Intellect, the "mind" of the universe, which makes all other cognition possible. Al-Farabi and Avicenna and Maimonides, agreed with the "external" interpretation of active intellect, and held that the active intellect was the lowest of the ten emanations descending through the celestial spheres.
There Farabi tried to distinguish six meanings of Aql. The fifth intellect among them is very important. Farabi took notice to elaborate this kind of Aql in detail. Fifth reason itself divided to four stages, where potential Aql is the first stage. Other stages include actual intellect, acquired intellect and finally active intellect. [3]
Farabi tries to reconcile between the peripatetic understanding of active intellect with the Islamic notion of prophecy. Farabi identifies active intellect with Jibril (the angel of revelation in Islam). Humans can be transformed from Aql bi al-Quwwah (potential intellect) into Aql bi al-Fi'l (actual intellect). Thereby men can be free from the ...
Al-Kindi pointed out to a kind of intellect which could reach from the state of potentiality, to the state of actuality. [2] Farabi pointed out that the first level of actualization of intellect is the potential intellect. The second stage is Aql bi al-Fi'l or actual intellect. The actual intellect reflects upon itself.
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.
He was also the central founder of the School of Isfahan, and is regarded as the Third Teacher (mu'alim al-thalith) after Aristotle and al-Farabi. [74] Taqwim al-Iman (Calendars of Faith), Kitab Qabasat al-Ilahiyah (Book of the Divine Embers of Fiery Kindling), Kitab al-Jadhawat (Book of Spiritual Attractions) and Sirat al-Mustaqim (The ...
Passive intellect is identical with Aql bi al-Quwwah in Islamic philosophy. Aql bi-al-Quwwah, defined as reason, could abstract the forms of entities with which it is finally identified. [4] For Farabi, the potential intellect becomes actual by receiving the form of matter.