Love, therefore, and joy and delight are passions; in so far as they denote acts of the intellective appetite, they are not passions.
Yet there is potentiality in their intellective part, as regards their being inclined to this or the other object.
Furthermore, there is something in man which can thwart or impede the movement of his intellective nature; but not in the angels.
I answer that, The intellective appetite is not divided into irascible and concupiscible; only the sensitive appetite is so divided.
But the intellective power of the angel extends to understanding all things: because the object of the intellect is universal being or universal truth.
Accordingly, since there exists in the angels only an intellective appetite, their appetite is not distinguished into irascible and concupiscible, but remains undivided; and it is called the will.
And since the intellective power of the creature is not the essence of God, it follows that it is some kind of participated likeness of Him who is the first intellect.
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.
Objection 1: It would seem that the prophecy which has intellective and imaginative vision is more excellent than that which is accompanied by intellective vision alone.
In the second place, it is directed in a manner special to man, to intellective knowledge, whether speculative or practical.
In one way, when a man's intellective appetite tends wholly to divine things, and takes no account of those things whereto the sensitive appetite inclines him; thus Dionysius says (Div.
Whether the Prophecy Which Is Accompanied by Intellective and Imaginative Vision Is More Excellent Than That Which Is Accompanied by Intellective Vision Alone?
Therefore it would seem more proper to call prophets those who had intellective together with imaginative vision, than those who had intellectivevision alone.
On the other hand justice is in the intellective appetite as its subject, which can have the universal good as its object, knowledge whereof belongs to the intellect.
But prayer belongs to the intellective part, as stated above (A.
Further, blindness of mind and dulness of sense are defects in connection with theintellective part of the soul: whereas carnal sins pertain to the corruption of the flesh.
There is a twofold appetite in man; to wit, the intellective appetite which is called the will, and the sensitive appetite known as the sensuality.
Therefore the vice of curiosity cannot be about the intellective knowledge of truth.
Now the intellective memory or intelligence, reason, sense and docility, belong not only to prudence but also to all the cognitive habits.
As in the process of developing differentiation, the volitional and intellective sides draw apart, the Unconscious becomes self-conscious, and thus awakens to the terrible mistake it committed in willing to be.
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.
The defects of the soul arise from defects in the bodily organism to which it belongs, as in cases of drunkenness or sickness; and this is not less true of the Nous, or intellective soul, than of the sentient soul.
This is identical with the intelligence itself; it is what constitutes its intellective force and principle of activity.
But we never attain a similar intuition of God by the mere exercise of our intellective activity.
It is of the essence of a created spirit that its active intuition or intellective vision is limited to finite objects as its immediate terminus, commensurate to its finite visual power.
Therefore a passion of the sensitive appetite cannot move the intellective appetite.
Further, happiness is the perfection of man as to his intellective part, wherein there are no other powers than the intellect and will, as stated in the First Part (QQ.
And so in a secondary way the intellective habit can be in these powers.
But the knowledge of truth is not consummated in the sensitive powers of apprehension: for such powers prepare the way to the intellective knowledge.
I answer that, concerning intellective habits there have been various opinions.
I answer that, The interior part of the soul is intellective and sensitive; and the intellective part contains the intellect and the will.
Further, as the moral virtues perfect the appetitive part of the soul, so do the intellectual virtues perfect the intellective part.
Since then pleasure and pain presuppose some sense or apprehension in the same subject, it is evident that pain, like pleasure, is in the intellective or sensitive appetite.
Wherefore those acts that proceed from the intellective or the animal appetite, can be commanded by reason: but not those acts that proceed from the natural appetite.
Now reason directs, not only the passions of the sensitive appetite, but also the operations of the intellective appetite, i.
Whence it follows that the intellective habit is chiefly on the part of the intellect itself; and not on the part of the phantasm, which is common to soul and body.
His "clarity" is not a specific difference; it is merely a partial anticipation of his intellective "distinction.
Though artists judge with confused perceptions, which are clear but not distinct, these may yet be corrected and proved true by intellective knowledge.
The belief that only the intellective is knowledge, or at the most also the perception of the real, also arises from the failure to grasp the theoretic character of the simple intuition.
Faced with this proposition and with the impossibility of conceiving a third mode of knowledge, objections have been brought forward which would lead to the affiliation of history to intellective or scientific knowledge.
Intuition is referred to by him as preceding intellective activity and differing from sensation.
Other psychologists are disposed to distinguish from sensation something which is sensation no longer, but is not yet intellective concept: the representation or image.
The difference between a scientific work and a work of art, that is, between an intellectivefact and an intuitive fact lies in the result, in the diverse effect aimed at by their respective authors.
In like manner the anecdotes and satirical effusions which may be found in the works of a philosopher like Schopenhauer, do not remove from those works their character of intellective treatises.
There exists a very ancient science of intellective knowledge, admitted by all without discussion, namely, Logic; but a science of intuitive knowledge is timidly and with difficulty admitted by but a few.
In reflection it is the intellective subject; in the intuitive order the object presents itself as it is, with its own characteristics; in the reflective order it is represented with the limitations and characteristics of the thinking subject.
Although the intellect as a faculty is not the act of the body, still the soul's essence is the act of the body, and in it the intellective faculty is rooted, as was shown in the First Part, Q.
Since, therefore, the subject of a character is the soul as to its intellective part, where faith resides, as stated above (A.
But the rational power of a soul such as is the soul of Christ is below the intellective power of an angel, as is plain from Dionysius (Coel.
Therefore His intellective soul could understand nothing except by turning to phantasms.
This reason refers to the natural power of an intellective soul in comparison with its natural agent, which is the active intellect.
Hence, since this knowledge was in Christ for the perfection of His intellective soul, it seems that by this knowledge He did not know separate substances.
For Christ as man communicates with plants by His nutritive soul, with the brutes by His sensitive soul, and with the angels by His intellective soul, even as other men do.
Christ would have had an intellective soul to no purpose if He had not understood by it; and this pertains to created knowledge.
The knowledge of singulars pertains to the perfection of the intellective soul, not in speculative knowledge, but in practical knowledge, which is imperfect without the knowledge of singulars, in which operations exist, as is said Ethic.
Further, the appetitive power is diversified in man by the difference of the apprehensive power, and hence according to the difference of sense and intellect is the difference of sensitive and intellective appetite in man.
The above list will hopefully give you a few useful examples demonstrating the appropriate usage of "intellective" in a variety of sentences. We hope that you will now be able to make sentences using this word.
