a capacity residing in the soul for receiving the universal forms of material things. It has no substantiality of its own, and hence does not survive the lower functions of the soul, namely, sensation and imagination, which die with the body. This passive intellect is actualized through the Active Intellect, which is not a part of man at all, but is identified by Alexander wdth God. The Active Intellect is thus pure form and actuality, and enables the material or possible intellect in man, originally a mere potentiahty, to acquire general ideas, and thus to become an intellect with a content. This is called the actual or acquired intellect, which though at first dependent on the data of sense, may succeed later in continuing its activity unaided by sense perception. And in so far as the acquired intellect thinks of the purely immaterial ideas and things which make up the content of the divine intellect (the Active Intellect), it becomes identified with the latter and is immortal. The reason for supposing that the material intellect in man is a mere capacity residing in the soul and not an independent substance is because as having the capacity to receive all kinds of forms it must itself not be of any form. Thus in order that the sense of sight may receive all colors as they are, it must itself be free from color. If the sight had a color of its own, this would prevent it from receiving other colors. Applying this principle to the intellect we make the same inference that it must in itself be neutral, not identified with any one idea or form, else this would color all else knocking for admission, and the mind would not know things as they are. Now a faculty which has no form of its own, but is a mere mirror so to speak of all that may be reflected in it, cannot be a substance, and must be simply a power inherent in a substance and subject to the same fate as that in which it inheres. This explains the motive of Alexander's view and is at the same time a criticism of the doctrine of Themistius.
This commentator is of the opinion that the passive intellect of which Aristotle speaks is not a mere capacity inherent in something else, but a real spiritual entity or substance independent of the lower parts of the soul, though associated with them during the life of the body, and hence is not subject to generation and destruction, but is eternal. In support of this view may be urged that if the passive intellect were merely a capacity of the lower parts of the soul, we should expect it to grow weaker as the person grows older and his
