Page:Arabic Thought and Its Place in History.djvu/33

 the nous, a term which has been variously rendered as Reason, Intellect, Intelligence, or Spirit, this last being the term which Dr. Inge regards as the best expression (Inge: Plotinus. ii. p. 38), and this nous is fairly equivalent to the Philonic and Christian Logos. An external emanation is necessitated in order that the First Cause may remain unchanged which would not be the case if it had once not been a source and then had become the source of emanation; there can be no "becoming" in the First Cause. The emanation is of the same nature as its cause, but is projected into the world of phenomena. It is self-existent, eternal, and perfect, and comprehends within itself the "spirit world," the objects of abstract reason, the whole of the reality which lies behind the world of phenomena; the things perceived are only the shadows of these real ones. It perceives, not as seeking and finding, but as already possessing (id. 5. 1. 4.), and the things perceived are not separate or external but as included and apprehended by immediate intuition (id. 5. 2. 2.)

From the nous proceeds the psyche, the principle of life and motion, the world soul which is in the universe and which is shared by every living creature. It also knows, but only through the processes of reasoning, by means of separating, distributing, and combining the data obtained by sense perception, so that it corresponds in function to the "common sense" of Aristotle, whilst the nous shows the functions which are attributed to it by Aristotle and has the character which Alexander reads into Aristotle.