ceptions of sense,_

(ii.) _The immediate or intuitive apperceptions of pure reason,_

[Footnote 705: "Ethics," bk. i. ch. iv.; "Metaphysics," bk. ii. ch. i.;
"Rhetoric," bk. i. ch. ii.; "Prior Analytic," bk. ii. ch. xxiii.]

[Footnote 706: "Post. Analytic," bk. i. ch. ii.]

The objects of sense-perception are external, individual, "nearest to
sense," and occasionally or contingently present to sense. The objects
of the intellect are inward, universal, and the essential property of
the soul. They are "remote from sense," "prior by nature;" they are
"forms" essentially inherent in the soul previous to experience; and it
is the office of experience to bring them forward into the light of
consciousness, or, in the language of Aristotle, "to evoke them from
potentiality into actuality." And further, from the "prior" and
immediate intuitions of sense and intellect, all our secondary, our
scientific and practical knowledge is drawn by logical processes.

The Aristotelian distribution of the intellectual faculties corresponds
fully to this division of the objects of knowledge. The human intellect
is divided by Aristotle into,

1. The Passive or Receptive Intellect (nous paphetikos).--Its office is
the reception of sensible impressions or images (Phantasmata) and their
retention in the mind (myeme). These sensible forms or images are
essentially immaterial. "Each sensoriurn (aistheteron) is receptive of
the sensible quality _without the matter_, and hence when the sensibles
themselves are absent, sensations and phantasikos remain."[707]

[Footnote 707: "De Anima," bk. iii. ch. ii.]

2. The Active or Creative Intellect (nous pointikos).--This is the power
or faculty which, by its own inherent power, impresses "form" upon the
material of thought supplied by sense-perception, exactly as the First
Cause combines it, in the universe, with the recipient matter.

"It is necessary," says Aristotle, "that these two modes should be
opposed to each other, as matter is opposed to form, and to all that
gives form. The receptive reason, which is as matter, becomes all things
by receiving their forms. The creative reason gives existence to all
things, as light calls color into being. The creative reason transcends
the body, being capable of separation from it, and from all things; it
is an everlasting existence, incapable of being mingled with matter, or
affected by it; prior, and subsequent to the individual mind. The
receptive reas