onta

SCIENCE. This word is sometimes defined by Plato to be that which assigns the causes of things; sometimes to be that the subjects of which have a perfectly stable essence; and together with this, he conjoins the assignation of cause from reasoning. Sometimes again he defines it to be that the principles of which are not hypotheses; and, according to this definition, he asserts that there is one science which ascends as far as to the principle of things.

BOUTOT, Alain. Heidegger et Platon. Paris:PUF, p. 29-32

Segundo Heidegger (BOUTOT, 1987 p.25), reina no pensamento de

Segundo Brisson & Pradeau (2002 p. 130),

INTELLIGENCE CONTAINS THE INFINITE AS SIMULTANEOUSNESS OF ONE AND MANY AND AS FRIENDSHIP.

SIMPLICITY OF THE INTELLIGIBLE DOES NOT DENY COMPOSITENESS, BUT INFERS HEIGHT OF SOURCE.

THE THREE MEN IN EACH OF US.

MAN AS A SOUL SUBSISTING IN A SPECIAL REASON.

SUCH QUESTIONS DEMAND SCRUTINY OF THE INTELLIGIBLE MAN.

4. To answer these questions, we would have to go back to the nature of the intelligible Man. Before defining the latter, however, it would indeed be far better to begin by determining the nature of the sense-man, on the supposition that we know the latter very well, while perhaps of the former, we have only a very inexact notion.

DIFFERENCE BETWEEN THE MAN KNOWN BY THE SENSES AND THE INTELLIGIBLE MAN.

INTELLIGENCE DID NOT DELIBERATE BEFORE MAKING SENSE-MAN.