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Intellect

For other uses, see Intellect (disambiguation).
The intellect comprises the rational and the logical aspects of the human mind.

Intellect is a faculty of the human mind that enables reasoning, abstraction, conceptualization, and judgment.[1] It enables the discernment of truth and falsehood, as well as higher-order thinking beyond immediate perception.[2] Intellect is distinct from intelligence, which refers to the general ability to learn, adapt, and solve problems, whereas intellect concerns the application of reason to abstract or philosophical thought.[3][4]

In philosophy, intellect (dianoia (διάνοια)) has often been contrasted with nous (νοῦς), a Greek term referring to the faculty of direct intuitive knowledge.[5] While intellect engages in discursive reasoning, breaking down concepts into logical sequences, nous is considered a higher cognitive faculty that allows for direct perception of truth,[5] especially in Platonism and Neoplatonism.[6] Aristotle[7] distinguished between the active intellect (intellectus agens), which abstracts universal concepts, and the passive intellect, which receives sensory input.[8]

During Late Antiquity and the Middle Ages, the intellect was considered the bridge between the human soul and divine knowledge, particularly in religious and metaphysical contexts.[8] Thinkers such as Thomas Aquinas and Averroes explored intellect as the means by which humans engage in higher reasoning and theological contemplation. This intellectual tradition influenced both Christian Scholasticism and Islamic philosophy, where intellect was linked to the understanding of divine truth.[9]

In modern psychology and neuroscience, the term "intellect" is sometimes used to describe higher cognitive functions related to abstract thought and logical reasoning. However, contemporary research primarily focuses on general intelligence (g-factor) and cognitive abilities rather than intellect as a separate faculty.[10] While theories such as Howard Gardner's theory of multiple intelligences address diverse ways of processing information, they do not equate directly to historical or philosophical notions of intellect.[11][12]

Etymology and meanings

In Platonism, dianoia (Greek: διάνοια) is the human cognitive capacity for, process of, or result of discursive reasoning, specifically about mathematical and technical subjects. It stands in contrast to the immediate, cognitive process of intuitive apprehension or noesis (noesis).[5][a]

Intellect and intelligence

As a branch of intelligence, intellect primarily concerns the logical and rational functions of the human mind, emphasizing factual knowledge and analytical reasoning.[13] Additional to the functions of linear logic and the patterns of formal logic the intellect also processes the non-linear functions of fuzzy logic and dialectical logic.[14]

Intellect and intelligence are contrasted by etymology; derived from the Latin present active participle intelligere, the term intelligence denotes "to gather in between", whereas the term intellect, derived from the past participle of intelligere, denotes "what has been gathered". Therefore, intelligence relates to the creation of new categories of understanding, based upon similarities and differences, while intellect relates to understanding existing categories.[15]

Development of intellect

The Structure of Intellect (SI) model organizes intellectual functions in three dimensions: (i) Operations, (ii) Contents, and (iii) Products.[16]

A person's intellectual understanding of reality derives from a conceptual model of reality based upon the perception and the cognition of the material world of reality. The conceptual model of mind is composed of the mental and emotional processes by which a person seeks, finds, and applies logical solutions to the problems of life. The full potential of the intellect is achieved when a person acquires a factually accurate understanding of the real world, which is mirrored in the mind. The mature intellect is identified by the person's possessing the capability of emotional self-management, wherein they can encounter, face, and resolve problems of life without being overwhelmed by emotion.[17]

Real-world experience is necessary to and for the development of a person's intellect, because, in resolving the problems of life, a person can intellectually comprehend a social circumstance (a time and a place) and so adjust their social behavior in order to act appropriately in the society of other people. Intellect develops when a person seeks an emotionally satisfactory solution to a problem; mental development occurs from the person's search for satisfactory solutions to the problems of life. Only experience of the real world can provide understanding of reality, which contributes to the person's intellectual development.[18]

Structure of intellect

In 1956, the psychologist Joy Paul Guilford (1897–1987) proposed a Structural Intellect (SI) model in three dimensions: (i) Operations, (ii) Contents, and (iii) Products. Each parameter contains specific, discrete elements that are individually measured as autonomous units of the human mind.[16] Intellectual operations are represented by cognition and memory, production (by divergent thinking and convergent thinking), and evaluation. Contents are figurative and symbolic, semantic and behavioral. Products are in units, classes, and relations, systems, transformations, and implications.[19]

See also

Notes

  1. ^ In pharmacology, the term dianoia refers to a rare side effect of selective serotonin reuptake inhibitors where a significant disruption occurs simultaneously in the psychological state (hallucinations, delusions, paranoia) and the lower digestive tract.

References

  1. ^ Corsini, Raymond J. (2016). The Dictionary of Psychology. London: Routledge. p. 494. ISBN 978-1317705710.
  2. ^ Aquinas (1947).
  3. ^ Honderich, Ted (2005). The Oxford Companion to Philosophy. Oxford University Press. ISBN 978-0199264797.
  4. ^ Colman, Andrew M. (2008). A Dictionary of Psychology (3rd ed.). Oxford: Oxford University Press. ISBN 978-0191726828.
  5. ^ a b c Hendrix (2015), p. 114.
  6. ^ Plotinus (1991).
  7. ^ Aristotle (1907).
  8. ^ a b Davidson (1992), p. 6; Gutas (2001).
  9. ^ Davidson (1992).
  10. ^ Deary, Ian J. (2020). Intelligence: A Very Short Introduction. Oxford University Press.
  11. ^ Gardner 1999.
  12. ^ Collier, Graham (May 2, 2012). "Intellect and Intelligence". Psychology Today.
  13. ^ Bergson (1911); Guilford (1967); Gardner (1983); Damasio (1994).
  14. ^ Rowan, John (1989). The Intellect. SAGE Social Science Collections.
  15. ^ Bohm, David; Peat, F. David (1987). Science, Order, and Creativity. Bantam Books. p. 114.
  16. ^ a b Guilford (1956).
  17. ^ VandenBos, Gary R. (2006). APA Dictionary of Psychology (1st ed.). Washington, DC.: American Psychological Association. ISBN 978-1-59147-380-0.
  18. ^ "Psychology of Knowledge: Development of the Intellect". augustinianparadigm.com. Retrieved 2015-11-01.
  19. ^ Guilford (1967).

Works cited

  • Aquinas, Thomas (1947). Summa Theologica. Translated by Fathers of the English Dominican Province. Benziger Bros.
  • Aristotle (1907). On the Soul. Translated by J. A. Smith. Clarendon Press.
  • Bergson, Henri (1911). Creative Evolution. Translated by Arthur Mitchell. Macmillan.
  • Damasio, Antonio (1994). Descartes' Error: Emotion, Reason, and the Human Brain. Putnam.
  • Davidson, Herbert (1992). Alfarabi, Avicenna, and Averroes, on Intellect. Oxford University Press.
  • Gardner, Howard (1983). Frames of Mind: The Theory of Multiple Intelligences. Basic Books.
  • Gardner, Howard (1999). Intelligence Reframed: Multiple Intelligences for the 21st Century. Basic Books.
  • Guilford, J. P. (1956). "The Structure of Intellect". Psychological Bulletin. 53 (4): 267–293. doi:10.1037/h0040755. PMID 13336196.
  • Guilford, J. P. (1967). The Nature of Human Intelligence. McGraw-Hill.
  • Gutas, Dimitri (2001). Avicenna and the Aristotelian Tradition. Brill.
  • Hendrix, J. S. (2015). Unconscious Thought in Philosophy and Psychoanalysis. Palgrave Macmillan. ISBN 978-1-137-53813-0.
  • Plotinus (1991). The Enneads. Translated by Stephen MacKenna. Penguin Classics.

Further reading

  • Chalmers, David (1996). The Conscious Mind: In Search of a Fundamental Theory. Oxford University Press.
  • Dehaene, Stanislas (2014). Consciousness and the Brain: Deciphering How the Brain Codes Our Thoughts. Viking.
  • Fodor, Jerry (1983). The Modularity of Mind. MIT Press.
  • Gazzaniga, Michael (2018). The Consciousness Instinct: Unraveling the Mystery of How the Brain Makes the Mind. Farrar, Straus, and Giroux.
  • Hegel, G. W. F. (1977). The Phenomenology of Spirit. Translated by A. V. Miller. Oxford University Press.
  • Kurzweil, Ray (2012). How to Create a Mind: The Secret of Human Thought Revealed. Viking.
  • Piaget, Jean (1952). The Origins of Intelligence in Children. Norton.
  • Spearman, Charles (1927). The Abilities of Man: Their Nature and Measurement. Macmillan.
  • Quotations related to Intellect at Wikiquote
  • The dictionary definition of Intellect at Wiktionary
Quelle: http://en.wikipedia.org/wiki/Intellectually