.
Aristotle, Nous, Intelligence, Intellect.
The aim of this research is to understand the Aristotelian notion of nous, a Greek word that we have chosen to translate, as a rule, as “intelligence” or “intellect”, in its different meanings and contexts of application in Aristotle’s work. Given its highly polysemous nature, often veering into the realm of confusion and enigma, a significant portion of this study involves delineating its diverse uses and significances in Aristotle’s texts to prevent potential confusion, a frequent occurrence. In short, from the perspective of Aristotle and his ancient interlocutors, nous is used in at least three main senses: (1) nous as universal and divine intelligence inherent in nature, the principle of cosmic order, of laws and of all regularity observed in the natural world; (2) nous as human intellect, as the top of the cognitive hierarchy, that is, as the rational, separate and highest part of the soul, precisely that which distinguishes human beings from other animals and, as such, is present in all individuals of the human race; or (3) nous as scientific intelligence, an intellectual virtue characterized by a certain competence, ability, capacity or cognitive disposition – distinct from, but parallel to, the episteme (“scientific knowledge”) – responsible for the recognition and contextual understanding of the so-called “immediate first principles” of the sciences within the scope of Aristotle’s theory of scientific demonstration. Thus, in addition to a theology, a cosmology and a natural teleology based on the notion of nous as divine intelligence, as we shall see, it is also possible to systematize a theory of intellect in On the Soul and a theory of intelligence in the Posterior Analytics – and Nicomachean Ethics – that are mutually independent, so that one is of primary interest to Aristotelian philosophy of mind and psychology and the other to his philosophy of science.