As a concept, it is a secondary intelligible.
But there is the evident fact that (25) is both intelligible and true.
Intelligible affirmation is the face of reason; reason is a guide to truth.
Sensations of course are not literally painted onto intelligible extension.
For this reason, Dionysius frequently refers to this type of name as an “intelligible name.”
Actually, the true human being is to be identified with the intellect and the intelligible Man.
We depend instead on the revelation of the scriptures as our source for the intelligible names.
Human nature contains not only elements from the corporeal world but also belongs to the intelligible world:
But the identity conditions for sets are intelligible only if the notion of a set is intelligible.
The primary object of intellection is a quiddity presented to the intellect in the form of an intelligible species (In De an.: q.10).
The soul is an intelligible entity but, as noted above, it is the intelligible entity that is directly engaged with the sensible realm.
The intelligible species are then deposited in the possible intellect (Lewry 1978, 241), which is bare or naked previous to this reception (QLIS 4, 12; QLIS 35, 83 and in DSF 14).
Once again, Malebranche could avail himself of the notion of seeing as: we see intelligible extension as having parts even though it lacks real parts because it causes us to do so.
They see the grounds identified by as reasons in A’s understanding of what counts as a reason; RA is therefore intelligible to them as something that would count for A as a reason.
Actions of children and the insane can be perfectly intelligible – even intelligible within some kind of narrative structure – without being those for which the agents are accountable.
Schopenhauer believes that as we learn more about ourselves, we can manifest our intelligible character more effectively, and can play our designated role “artistically and methodically, with firmness and grace.”
Even though there are intelligible things that are not sensory, all sensory things are intelligible (DOS 430–431): they are known by the senses as particulars and ordered towards further intellectual cognition (DOS 433).
In Platonism this effectively means there is “separation” of the intelligible and perceptible realms, for in fact the perceptible cannot exist without the very intelligible that abides unaffected by the realm of multiplicity and change.
This reception of the intelligible transforms the potential intellect from being a mere disposition to think to the active thinking of the intelligible; a process in which the “intellect in act” (al-‘aql bi’l-fi‘l) becomes its intelligible (Bouyges, 15; Hyman, 216).
Finding an action or propositional attitude intelligible, after initial difficulty, may not only involve managing to articulate for oneself some hitherto merely implicit aspect of one’s conception of rationality, but actually involve becoming convinced that one’s conception of rationality needed correcting, so as to make room for this novel way of being intelligible.
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Finding an action or propositional attitude intelligible after initial difficulty may not only involve managing to articulate for oneself some hitherto merely implicit aspect of ones conception of rationality but actually involve becoming convinced that ones conception of rationality needed correcting so as to make room for this novel way of being intelligible