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)
41
What kind “intelligence” is Artificial Intelligence?
that concerns human intelligence. Broadly introduced, Thomas Aquinas tells
us that the intellect in general can be conceived from the metaphysical theory
of modes of being of act and potency, leading us to see that there are poten-
contemplates the intellectual concepts by which we can think, while the in-
tellect in act (intellect agency) carries mental operations while is conscious of
them. In this way, the medieval theory of intelligence, particularly the Aristo-
-
ing to its functional properties, but its contents too and, furthermore, includes
2
Going even further back in time, for thinkers as St. Augustine, who is one
of the main sources for the understanding of the history of the concept of
intelligence in the Middle Ages, Intelligence (mens) is a faculty that is above
the simple ability to reason logically; it also includes the ability to remember,
to think, to judge and to deliberate and decide meaningfully. This antecedent
was important for St. Thomas and later Aristotelians like John Duns Scotus.
of the two intellects explained above. For St. Thomas, as it has been stated,
means, in the interpretation provided by Peter Geach
3
-
tively thought. Saint Thomas also not only understands intelligence as an
activity (act) but as a habit, he tells us that intelligence is a habitus principiorum
(habit of principles), a continuous activity that happens according to princi-
ples. The relevance of these ideas is that they tell us what is the fundamental
metaphysical nature of intelligence: intelligence is a mode of being, not only
a set of operations and functions.
Early Medieval Islamic philosophers such as Ibn Sina (known in the Latin
Medieval West as Avicenna) and Ibn Rushd (known in the Latin Medieval
West as Averroes) used the concept of intelligence in order to make sense
-
terpreted. In doing their contribution to the topic of intelligence the Islamic
philosophers explained intelligence as the ability to follow laws of thought
that belong to a logic. The knowledge that an intelligence develops over a
2
Cf. , S., I, q. 14, a 1, q. 55, a. 1, q. 79, a. 2; y Coment. In De An.; L. III, c. 2, lec. 2; c.4, lec. 7
y 9, c. 5, lec. 10; c. 7, lec. 12; c. 8, lec. 3, etc.
3
, God and the Soul,