intellective

St. Augustine defined it as 'the intellective organ of the heart.'

They admired only the intellective process itself and the interpretative formulae and principles which it devised.

He thought that according to Aristotelian principles, the vegetative and sensitive souls were of different substance than the intellective soul.

Research has indicated that informational influence is more likely with intellective issues, a group goal of making correct decision, task-oriented group members, and private responses.

Creativity and Intellective tasks (types 2 and 3) were in the cooperation and conceptual quadrant.

These three entities, the psyche, and the nous split into the intelligible and the intellective, form a triad.

He also believed faith was a matter of "nature," not of responsible choice, so that men would "discover doctrines without demonstration by an intellective apprehension".

Consequently the whole race was suffering from a kind of inverted repression, a repression of the intellective impulses.

For if the men have been divorced from the physical aspect of work, they have been newly wedded to its "intellective" aspect.

Observation of the sense-organs and their employment reveals a distinction between the impassibility of the sensitive and that of the intellective faculty.

And this weakness, they saw, was the result, not of paucity of intellective brain, but of paucity of body and lower brain tissues.

She wrote, "The informated workplace, which may no longer be a 'place' at all, is an arena through which information circulates, information to which intellective effort is applied.

The other great heresy was derived partly from the energy of repressed intellective impulses, and was practised by persons of natural curiosity who, nevertheless, shared the universal paucity of intelligence.

In his first article of April-May 1919, entitled Anadioménon, Savinio expounds the intellective and enigmatically atemporal intuition which animates the world of this new "metaphysical classicism".

It was a good idea to call the soul 'the place of forms', though (1) this description holds only of the intellective soul, and (2) even this is the forms only potentially, not actually.

Edmund W. Gordon, interim dean at Teachers College of Columbia University, named three criteria for being a teacher: intellective competence, by which he said he meant problem-solving; social competence; and moral competence.

The rational activity of the soul's intellective part, along with that of the soul's two other parts-its vegetative and animal parts, which it has in common with other animals-thus in Aristotle's view constitute the essence of a human soul.

Thus, a triad is formed of the intelligible nous, the intellective nous, and the psyche in order to reconcile further the various Hellenistic philosophical schools of Aristotle's actus and potentia of the unmoved mover and Plato's Demiurge.

The third part, which is on psychology, comprises ten epistles on the psychical and intellective sciences, dealing with the nature of the intellect and the intelligible, the symbolism of temporal cycles, the mystical essence of love, resurrection, causes and effects, definitions and descriptions.

In the context, Debono deals with the concept of truth, the main principle of philosophy (the satisfaction of reason), the intellective method, syllogism, syllogistic argumentation, sophistry (two 'lessons'), the aim of rational thought, logical judgement, and the centrality of concepts to philosophy.

He derides the medieval practice of "present[ing] their young unmatriculated novices, at first coming, with the most intellective abstractions of logic and metaphysics" after having only recently left "those grammatic flats and shallows where they stuck unreasonably to learn a few words with lamentable construction" (54).

Those who distinguish parts in the soul, if they distinguish and divide in accordance with differences of power, find themselves with a very large number of parts, a nutritive, a sensitive, an intellective, a deliberative, and now an appetitive part; for these are more different from one another than the faculties of desire and passion.