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Further still, intellect understands and is understood, is intellective of and intelligible to itself, and both these. Hence the intellectual is indigent of the intelligible, as of its proper object of desire; and the intelligible is in want of the intellectual, because it wishes to be the intelligible of it.
The "dreamer" who passes through this life, satisfied with the creations of his own fancy, adds nothing to the practical needs or demands of his day and time. In all the years and ages of the intellective life of the planet, such men and women have lived and walked their little round atween the two oceans which bound the shores of birth and death.
But they still confess what we have asserted, that death hath in it nothing of either good hope or solace, but that all that is complacent and good is then wholly extinguished; at which time those men look for many amiable, great, and divine things, that conceive the minds of men to be unperishable and immortal, or at least to go about in certain long revolutions of times, being one while upon earth and another while in heaven, until they are at last dissolved with the universe and then, together with the sun and moon, sublimed into an intellective fire.
But it is too evident that Sherlock supposes the Father, as Father, to possess a spirit, that is, an intellective faculty, by which he knows the Spirit, that is, the third co-equal Person; and that this Spirit, the Person, has a spirit, that is, an intellective faculty, by which he knows the Father; and the 'Logos' in like manner relatively to both.
Thou must hasten therefore; not only because thou art every day nearer unto death than other, but also because that intellective faculty in thee, whereby thou art enabled to know the true nature of things, and to order all thy actions by that knowledge, doth daily waste and decay: or, may fail thee before thou die.
The Greek philosophers acknowledged several kinds of ψυχὴ, the nutritive, the sensitive, and the intellective. Even the moderns, with admitted correctness, attribute life to plants.
At any rate, the term opinion is a very unhappy one, and does not convey the true meaning at all, for no voluntary intellective act on the part of the subject was implied by the term. Now intelligence in constructing a scheme of Knowledge is active. The ideas are the instruments of this activity.
But very differently from Plato he discovered these in the categories or essential forms of intellective action, the category of causality and dependence and the so-called forms of the transcendental æsthetic Time and Space. Under these categories the indefinite data of sensation were thought to be organised into a cognisable system.
That therefore which is chief in every man's constitution, is, that he intend the common good. The second is, that he yield not to any lusts and motions of the flesh. For it is the part and privilege of the reasonable and intellective faculty, that she can so bound herself, as that neither the sensitive, nor the appetitive faculties, may not anyways prevail upon her. For both these are brutish.
What can be plainer than to say: the understanding is the medial faculty or faculty of means, as reason on the other hand is the source of ideas or ultimate ends. By reason we determine the ultimate end: by the understanding we are enabled to select and adapt the appropriate means for the attainment of, or approximation to, this end, according to circumstances. But an ultimate end must of necessity be an idea, that is, that which is not representable by the sense, and has no entire correspondent in nature, or the world of the senses. For in nature there can be neither a first nor a last: all that we can see, smell, taste, touch, are means, and only in a qualified sense, and by the defect of our language, entitled ends. They are only relatively ends in a chain of motives. B. is the end to A.; but it is itself a mean to C., and in like manner C. is a mean to D., and so on. Thus words are the means by which we reduce appearances, or things presented through the senses, to their several kinds, or 'genera'; that is, we generalize, and thus think and judge. Hence the understanding, considered specially as an intellective power, is the source and faculty of words; and on this account the understanding is justly defined, both by Archbishop Leighton, and by Immanuel Kant, the faculty that judges by, or according to, sense. However, practical or intellectual, it is one and the same understanding, and the definition, the medial faculty, expresses its true character in both directions alike. I am urgent on this point, because on the right conception of the same, namely, that understanding and sense (to which the sensibility supplies the material of outness, 'materiam objectivam',) constitute the natural mind of man, depends the comprehension of St. Paul's whole theological system. And this natural mind, which is named the mind of the flesh, [Greek: phrónaema sarkòs], as likewise [Greek: psychik
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