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334 sensitive and imaginative powers are beginning to decline; whereas the contrary is the case. The older the person the keener is his intellect. The difficulty, however, remains that if the human intellect is a real substance independent of the rest of the soul, why is it that at its first appearance in the human being it is extremely poor in content, being all but empty, and grows as the rest of the body and the soul is developed?

To obviate these difficulties, Averroes in his commentary on the De Anima of Aristotle practically identifies (according to Levi ben Gerson's view of Averroes) the material intellect with the Active Intellect. The Active Intellect according to him is neither identical with the divine, as Alexander maintains, nor is it a part of man, as Themistius and others think, but is the last of the separate Intelligences, next to the spiritual mover of the lunar sphere. It is a pure actuality, absolutely free from matter, and hence eternal. This Active Intellect in some mysterious manner becomes associated with man, and this association results in a temporary phase represented by the material intellect. As a result of the sense perceptions, images of the external objects remain in the imagination, and the Active Intellect takes hold of these images, which are potentially universal ideas, and by its illumination produces out of them actual ideas and an intellect in which they reside, the material intellect. The material intellect is therefore the result of the combination of the Active Intellect with the memory images, known as phantasmata (), in the human faculty of imagination. So long as this association exists, the material intellect receives the intelligible forms as derived from the phantasmata, and these forms are represented by such ideas as "all animal is sensitive," "all man is rational," i. e., ideas concerning the objects of this world. This phase of man's mind ceases when the body dies, and the Active Intellect alone remains, whose content is free from material forms. The Active Intellect contemplates itself, a pure intelligence. At the same time it is possible for man to identify himself with the Active Intellect as he acquires knowledge in the material intellect, for the Active Intellect is like light which makes the eye see. In seeing, the eye not merely perceives the form of the external object, but indirectly also receives the light which made the object visible. In the same way the human soul in acquiring knowledge as implicit