in its phantasmata, at the same time gets a glimpse of the spiritual light which converted the phantasma into an explicit idea (cf. above, p. 320). When the soul in man perfects itself with all the knowledge of this world it becomes identified with the Active Intellect, which may be likened to the intellect or soul of the corporeal world.
In this combination of the views of Alexander and Themistius Averroes succeeds in obviating the criticisms levelled at the two former. That the power of the material intellect grows keener with age though the corporeal organs are weaker, supports Averroes's doctrine as against Alexander, to whom it is a mere capacity dependent upon the mixture of the elements in the human body. But neither is he subject to the objection applying to Themistius's view, that a real independent entity could scarcely be void of all forms and a mere receptacle. For the material intellect as it really is in itself when not in combination with the human body is not a mere receptacle or empty potentiality. It is the Active Intellect, which combines in itself all immaterial forms and thinks them as it thinks itself. It is only in its individualized aspect that it becomes a potential intellect ready to receive all material forms.
But what Averroes gains here he loses elsewhere. There are certain considerations which are fatal to his doctrine. Thus it would follow that theoretical studies which have no practical aim are useless. But this is impossible. Nature has put in us the ability as well as the desire to speculate without reference to practical results. The pleasure we derive from theoretical studies is much greater than that afforded by the practical arts and trades. And nature does nothing in vain. Theoretical studies must therefore have some value. But in Averroes's theory of the material intellect they have none. For all values may be divided into those which promote the life of the body and those which lead to the final happiness of man. The former is clearly not served by those theoretical speculations which have no practical aim. On the contrary, they hinder it. Deep students of the theoretical sciences forego all bodily pleasures, and often do without necessities. But neither can there be any advantage in theoretical speculation for ultimate human happiness. For human happiness according to Averroes (and he is in a sense right, as we shall see later) consists in union with the Active Intellect. But this union takes
