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See note 15. 14. Again, "The causes and rhe things caused are . intimately connected with one another; their connection is as eternal as the Prime Cause" ( 1, 1 [6/ 36)); here the original Arabic (wlazimat, talazimaha) refers to an essential link that cannot be dissolved. Hence this "intimate connection" must be understood as a partial identity between the perceiving intellect and the perceived object and as primordial, because, for actual intellects, perception is not a process. 15. " Compare also the Guide of cite Perplexed, trans.

The division of existence into superlunar and sublunar realms derives from Greek tradition, going back to the Pythagoreans (Aristotle, De Anima 405). Although it recurs frequently in Platonic cosmology, it acquired its full ontological and moral signification only in the Aristotelian theory of degrees of existence. 22 THE PHILOSOPHER'S THOUGHT ontological distinction between the matter composing the spheres and stars and the matter of the sublunar world, which exists neither z'n potentia nor in actuality (5,2 [280]).

1,87 [41); 2,54 [112] ; 4,5 [235]. 3. 1, 13 [18); 4, 15 [246); 4, 16 [247); 4,17 [247). 4. It is true that, for the Philosopher, the Deity also has a meaning that is not functional, which expresses God as in principle unknowable to the rational mind. " 5. So too 4,3. In Ha1evi's later thought, however, the "special qualification," the private, "definite proper name" (4,3 [218/200]) of the Deity, depends on His presence in immediate experience and the unique nawre of His intrinsic simultaneiry-"in one sudden flash" (4,5 [235/213))-and its exclusive attachment to a particular and unique subject.

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