Teorias do Intelecto na Idade Média Latina.

De anima III, cap. 5 de Aristóteles e sua tradição medieval

Autores

DOI:

https://doi.org/10.14393/REVEDFIL.v34n72a2020-53142

Palavras-chave:

Unidade do intelecto, Imaginação, Intencionalidade, Luz intelectual, Cognição

Resumo

Teorias do Intelecto na Idade Média Latina. De anima III, cap. 5 de Aristóteles e sua tradição medieval

Resumo: No capítulo 5 do Livro III De anima (430a10-19) Aristóteles distingue entre o νοῦς ποιητικός (nous poietikós), chamado pelos Latinos intellectus agens (intelecto agente), e νοῦς παθητικός (nous pathetikós), chamado pelos Latinos intellectus passivus, ou seja, intellectus possibilis (intelecto possível), termos técnicos e filosóficos mais comuns. O capítulo 5 é de grande importância não só para a filosofia antiga e para os comentadores das obras de Aristóteles, como os comentários de Teofrasto, de Alexander de Afrodisias, de Simplício e Themístius entre outros, mas também para a filosofia do mundo árabe e da Europa latina. Sabe-se que Aristóteles não escreveu um tratado próprio sobre o intelecto, embora possam ser encontradas várias observações acerca do intelecto em suas obras. Os tratados do Intelecto começam com Al-Kindi, Al-Farabi, Avicena e sobretudo Averróis, e se refletem, num sentido crítico e afirmativo, (nos debates) dos tratados latinos, por exemplo, nos tratados de Alberto Magno, de Tomás de Aquino, de Sigério de Brabant entre outros. Este artigo apresenta observações preliminares e preparatórias ao projeto de traduções bilíngue (Latim-Português) dos tratados medievais sobre o intelecto ‘Teorias do Intelecto na Idade Média’ que está em desenvovlimento no Centro Internacional de Estudos Medievais da UFU.

Palavras-chaves: Unidade do intelecto; Imaginação; Intencionalidade; Luz intelectual e cognição.

Theories of the Intellect in the Latin Middle Ages. De anima III, cap. 5 of Aristotle and his Medieval Tradition

 Abstract: In the chapter 5 of the III. Book of De anima (430a10-19) Aristotle distinguishes between the νοῦς ποιητικός (nous poietikós) called by the Latins intellectus agens (agent intellect) and the νοῦς παθητικός (nous pathetikós) called by the Latins intellectus passivus, or intellectus possibilis (possible intellect), most common technical and philosophical terms. The chapter 5 is of great importance not only to ancient philosophy and to the commentators of Aristotle’s works such as the commentaries of Theophrastus, Alexander of Aphrodisias, of Simplicius, and Themistius among others, but also to the philosophy of the Arabic World and the Latin Europe. One knows well that Aristotle does not have written a proper treatise on intellect; although there are several observations about the intellect in his works. Separate treatises begin with Al-Kindi, Al-Farabi, Avicenna, and especially Averroes, which Latin treatises as of Albert the Great, Thomas Aquinas, Siger of Brabant among others reflect in a critical as well as an affirmative sense. This article can be read as preliminary and preparatory observations to a bilingual (Latin-Portuguese) translation project of treatises corresponding to ‘Theories of Intellect in the Middle Ages’ which is ongoing at the International Center for Medieval Studies at UFU.

Key-words: Unity of the Intellect; Imagination; Intentionality; Intellectual Light; and Cognition.

Theorien des Intellekts im Lateinischen Mittelalter. De anima III, 5 des Aristoteles und seine mittelalterliche Tradition

Zusammenfassung: Im 5. Kapitel des III. Buchs von De anima (430a10-19) unterscheidet Aristoteles zwischen dem νοῦς ποιητικός (nous poietikós), von den Lateinern intellectus agens (tätiger Intellekt) genannt und dem νοῦς παθητικός (nous pathetikós), von den Lateinern intellectus passivus oder auch intellectus possibilis (möglicher Intellekt) genannt, gemeinhin bekannte technische und philosophische Begriffe. Dieses 5. Kapitel ist von grösster Bedeutung nicht nur für die antike Philosophie und die Kommentatoren der Werke des Aristoteles wie die Kommentare des Theophrastus, des Alexander von Aphrodisias, Simplicius und Themistius unter anderen, sondern auch für die Philosophie der arabischen Welt und des lateinischen Europas. Bekanntlich hat Aristoteles keinen eigenen Traktat über den Intellekt geschrieben, obgleich sich viele Beobachtungen zum Intellekt in seinem Werk antreffen. Selbständige Traktate über den Intellekt beginnen mit Al-Kindi, Al-Farabi, Avicenna und besonders Averroes, die sich in den lateinischen Traktaten, z.B. des Albertus Magnus, Thomas von Aquin, Siger von Brabant und anderen zustimmend wie kritisch widerspiegeln. Dieser Artikel kann als vorläufige und vorbereitende Bemerkungen zu einem zweisprachigen (lateinisch-portugiesischen) Übersetzungsprojekt von Texten gelesen werden, welche „Theorien des Intellekts im Lateinischen Mittelalter“ betreffen. Dieses Projekt ist am Internationalen Zentrum für Mittelalterstudien der UFU in Arbeit genommen worden.

Schlüsselwörter: Verstand; Vernunft; Intentionalität; Anschauung und Erkenntnis.

Data de registro: 12/03/2020

Data de aceite: 21/10/2020

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Biografia do Autor

Jakob Hans Josef Schneider, Universidade Federal de Uberlândia (UFU)

Doutor em Filosofia pela Rheinische Friedrich-Wilhelms-Universität Bonn (Alemanha). Professor da Filosofia no Instituto de Filosofia da Universidade Federal de Uberlândia. E-mail: jakob.schneider@ufu.br  ORCID: https://orcid.org/0000-0002-2231-6722

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2021-03-09

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Schneider, J. H. J. (2021). Teorias do Intelecto na Idade Média Latina. : De anima III, cap. 5 de Aristóteles e sua tradição medieval. EDUCAÇÃO E FILOSOFIA, 34(72), 1445–1522. https://doi.org/10.14393/REVEDFIL.v34n72a2020-53142