The use of music for intellectual enjoyment in leisure.
Wisdom or intelligence and prudence are intellectual, liberality and temperance are moral virtues.
Virtue, then, is twofold, intellectual and moral. Both the coming-into-being and increase of intellectual virtue result mostly from teaching — hence it requires experience and time — whereas moral virtue is the result of habit, and so it is that moral virtue got its name [ēthikē] by a slight alteration of the term habit [ethos].
Hence intellectual perception is both a beginning and an end, for the demonstrations arise from these, and concern them. As a result, one ought to pay attention to the undemonstrated assertions and opinions of experienced and older people, or of the prudent, no less than to demonstrations, for, because the have an experienced eye, they see correctly.
This experience punctured the desired hole in her rationalism and broke the ice of her intellectual resistance.
It consisted essentially in a dialectical gymnastics which gave the symbol of speech, the word, an absolute meaning, so that words came in the end to have a substantiality with which the ancients could invest their logos only by attributing to it a mystical value. The great achievement of scholasticism was that it laid the foundations of a solidly built intellectual function, the sine qua non of modern science and technology.
The dream is a sort of substitution for those emotional and intellectual trains of thought.
The objections to religion are of two sorts – intellectual and moral. The intellectual objection is that there is no reason to suppose any religion true; the moral objection is that religious precepts date from a time when men were more cruel than they are and therefore tend to perpetuate inhumanities which the moral conscience of the age would otherwise outgrow.
Expressed itself not only in politics, but also in art, romance, chivalry, and war. It expressed itself very little in the intellectual world, because education was almost wholly confined to the clergy. The explicit philosophy of the Middle Ages is not an accurate mirror of the times, but only of what was thought by one party. Among ecclesiastics, however – especially among the Franciscan friars – a certain.
How does the soul enter the body from the aloofness of the intellectual world? The answer is, through appetite. But appetite, though sometimes ignoble, may be comparatively noble. At best, the soul “has the desire of elaborating order on the model of what it has seen in the Intellectual Principle (nous).” That is to say, soul contemplates the inward realm of essence, and wishes to produce something, as like it as possible.