The aristotelian notion of nous
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 “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, within Aristotle's and his ancient interlocutors' framework, nous is said in at least three main meanings: (1) nous as universal and divine intelligence inherent in nature, principle of cosmic ordering, laws and all regularity found in the natural world, based on which Aristotle postulates both a cosmogony and a teleology; (2) nous as human intellect, as the top of the cognitive hierarchy, i.e. as a rational, separate and highest part of the soul, precisely that which distinguishes the human being from other animals and, as such, is present in all individuals of the human species; or (3) nous as scientific intelligence, an intellectual virtue characterized by a certain cognitive competence, skill, capacity or disposition – distinct from but parallel to episteme (“science” or “scientific knowledge”) – responsible for the recognition and contextual understanding of so-called “immediate first principles” of the sciences within the scope of the Aristotelian theory of scientific demonstration. Thus, in addition to a cosmogony and a teleology based on the notion of nous as divine intelligence, as we will see, it is also possible to systematize a theory of intellect in De Anima and a theory of intelligence in the Posterior Analytics – and Nicomachean Ethics – that are mutually independent. One is primarily concerned with Aristotelian psychology, while the other delves into his philosophy of science.