Thesis advisor: Jean-Luc Solère / This dissertation examines the noetics of several early thirteenth-century Latin Augustinian thinkers, who first received Aristotle's noetic from the Arabs, examining in detail the early Latin reception of Aristotelian proposal that human thought is caused by the `agent intellect'. I argue that the early Latin-Augustinian reactions to the Arab noetics reveal an abiding Latin commitment to a concept of selfhood in natural thought. For different reasons, these early 13th century Latin thinkers explicitly locate the principle of natural thought within the individual's soul, thus conceiving the individual as the spontaneous origin of the activity of his or her thinking. I propose that there is a progressively more refined development of this concept within the interpretation of the Peripatetic noetic proposed within the early 13th century Franciscan school. I trace this development through John of La Rochelle to the anonymous author of the Summa Fratris Alexandri Book 2 to Bonaventure's early thought. At the same time, I analyze this Franciscan development relative to William of Auvergne's well-conceived opposition to all interpretations of the Aristotelian noetic. I make the case that William's critique sets the standard for the noetic of the individual to which these Franciscans adhere, even in their adoption of the Aristotelian noetic. I then argue that to adhere to William's standard, these Franciscans drew on Averroes' account of the agent intellect as found in Averroes' Commentarium Magnum in Aristotelis De Anima Libros. Finally, I argue that within the early 13th century's development of the noetic of the individual, there is an important, self-conscious development of the historico-philosophical concept of the Western self. / Thesis (PhD) — Boston College, 2012. / Submitted to: Boston College. Graduate School of Arts and Sciences. / Discipline: Philosophy.

Em diversas passagens, Tomás de Aquino afirma que é impossível o nosso intelecto, unido ao corpo, inteligir algo em ato sem se converter aos fantasmas (conversio ad phantasmata). Segue-se, portanto, que a conversão aos fantasmas [i.e., o direcionamento natural do intelecto para as imagens recebidas pelos sentidos] é a condição de possibilidade da intelecção humana. Agora, se tal intelecção depende da conversão aos fantasmas, e estes, por sua vez, dependem da afecção dos entes materiais sobre os sentidos, conclui-se que o conhecimento intelectual humano só é possível a partir do conhecimento sensível. Se é correta essa simplificação, então, podemos continuar perguntando pela questão que, de fato, interessará aqui, a saber, se é possível o conhecimento dos incorpóreos, dos quais não existem fantasmas (imagens recebidas). Ora, se é indubitável que dos incorpóreos não temos fantasmas, então, como poderíamos inteligilos, uma vez que a intelecção humana depende necessariamente da conversio ad phantasmata? Para dar conta dessa problemática, propomos primeiro explicar porque a conversão aos fantasmas é a conditio sine qua non da intelecção humana. Somente depois disso, consideraremos o objetivo central desta investigação que é explicitar como Tomás de Aquino argumenta a favor da possibilidade do conhecimento de Deus, do qual não temos fantasmas / In several passages, Thomas Aquinas states that it is impossible for our intellect, united to the body, can actually to understand without conversion to the phantasms (conversio ad phantasmata). It follows therefore that the conversion to the phantasms (i.e., the natural direction of the intellect to the images received by the senses) is the condition of possibility of human intellection. Now, if such intellection depends on the conversion to the phantasms, and these, in turn, depend on the affection of the material ones on the senses, it is concluded that the human intellectual knowledge is only possible from sensitive knowledge. If this simplification is correct, then we can keep asking the question that really concern us here, namely, the question of the possibility of knowledge of incorporeal things, of which there are no phantasms (received images). While it is no doubt that we have no phantasms of incorporeal things, so how could we to understand them, since human intellection necessarily depends on the conversio ad phantasmata? To resolve this issue, we propose first explain why the conversion to the phantasms is the conditio sine qua non of human intellection. Only after that, we consider the main objective of this research: to explain how Aquinas argues for the possibility of knowledge of God, of which we have no phantasms

O objetivo deste trabalho é o exame da concepção espinosista da verdade, com ênfase no Tractatus de intellectus emendatione (TIE). Para tanto, empreendemos a análise da teoria das idéias, presente nesse texto, em um cotejo com as demais obras do autor. Apesar disso, privilegiamos o TIE dentre as demais, com o propósito de mostrar que essa obra não é uma fase superada. Com efeito, tem-se considerado o TIE como um fracasso de Espinosa pelo fato de o filósofo não ter conseguido nele elaborar a definição do intelecto. Entretanto, o que pretendemos mostrar é que, mesmo se nao inteiramente explicitada, a definição do intelecto pode ser ali encontrada e que, portanto, a tradicional interpretacao dos editores e comentadores - apesar de longamente endossada - está equivocada. De fato, tornou-se uma convenção dizer que o TIE não possui uma densa articulação com o sistema espinosista. Mostraremos, ao contrario, que ela não apenas existe, mas pode ser perfeitamente comprovada. / The objective of this work is to investigate the Spinozan concept of truth, with emphasis on the Tractatus de intellectus emendatione (TIE). In order to do so, we have analysed his theory of ideas, presented in this text, in close comparison with that presented in the rest of Spinoza\'s work. Despite this, we have given pride of place to the TIE over the rest, with the firm purpose of showing that this work is not merely a passing phase. In effect, the TIE has been considered, over the years, a Spinoza failure for its (apparent) lack of elaboration of the definition of the intellect. However, what we intend to do is to show that, even if not in an explicit way, the definition of the intellect is there and, therefore, that the editors\' and commentators\' traditional interpretation - despite its being amply endorsed - is wrong. In fact, it has become conventional to say that the TIE does not articulate easily with the core of Spinoza\'s system. It is our purpose, nonetheless, to show that not only does this articulation exist, but also that it can be thoroughly and consistently supported.

Perceptions of intelligence are strongly related to attractiveness and have a significant impact on first impressions. The introductory chapters (1 - 3) provide an overview of the literature on attractiveness, halo effects, and intelligence, while the experimental chapters (4 - 6) explore perceptions of cues to intelligence beyond attractiveness, individual differences in the susceptibility to the halo, and the accuracy of perceptions of competence. Chapter 4 investigated the malleable facial cues of eyelid-openness and mouth curvature and their influence on perceived intelligence. Attractiveness partially mediated intelligence impression, but effects of eyelid-openness and subtle smiling enhanced intelligence ratings independent of attractiveness. These effects were observed and replicated in between individual (cross-sectional) studies of natural images of adult faces, child faces, through digital manipulation of individual cues in the same faces, and in a within individual sleep-restricted sample. Chapter 5 investigated the relationship between perceived intelligence and attractiveness by exploring whether a raters' own intelligence may be related to a stronger endorsement of the perceived intelligence-attractiveness halo. The correlation between ratings of the perceived intelligence and attractiveness was found to be stronger for participants who scored higher on an intelligence test than participants with lower intelligence test scores. Chapter 6 investigated the limiting effects of attractiveness on perceptions of competence. When statistically controlling for the attractiveness halo, academic performance could be predicted from judgments of conscientiousness but not from ratings of intelligence. Thus this thesis demonstrates that malleable facial cues can influence perceptions of intelligence independent of attractiveness, identifies an individual difference that influences endorsement of the intelligence-attractiveness halo, and shows the limiting effects of the attractiveness halo on potentially accurate perceptions of academic performance. Collectively these findings provide evidence of the powerful influence of attractiveness on perceptions of intelligence; such work is necessary if we are to mitigate such bias.

A Filosofia do Espírito é a forma de autoconhecimento, na medida em que traça o percurso do princípio espiritual em seu processo de criação. O primeiro momento desse processo da Criação consiste na diferenciação da Unidade na multiplicidade de seres naturais. Desse modo constitui-se a fenomenologia da vida, cujo prolongamento, para Bergson, é a fenomenologia do espírito. Tal processo permite descrever a gênese do intelecto, de modo a fundamentar sua estrutura analítica e estabelecer uma crítica do conhecimento. O intelecto, dada a sua vocação pragmática, é que vai pautar os procedimentos racionais da ciência; porém, dada a sua concepção quantitativa do real aparente, não se presta ao conhecimento da metafísica. À inteligência cumpre, porém o papel inicial de procurar a presença imanente no mundo fenomênico, dando acesso, portanto ao espírito subjetivo de conhecer a substância espiritual em si mesma, em sua imediatez. Acompanhar o processo do desdobramento do Espírito em sua imediatez só é possível pela intuição, que permite uma identificação em essência com o processo gerador, de modo a constituir assim uma metafísica positiva, como pedra angular na edificação de uma Enciclopédia das Ciências ,assim como a possibilidade de cumprir com a finalidade interna, que é criar infinitamente. / The Philosophy of the Spirit is the form of self-knowledge, as it outlines the path of the spiritual principle in its process of creation. The first moment of this process of the Creation consists of the differentiation of the Unit in the multiplicity of natural beings. In this manner, phenomenology of the life is defined, whose prolongation, for Bergson, is the phenomenology of the spirit. Such process allows one to describe the genesis of the intellect, in order to base its analytical structure and to establish knowledge critics. The intellect, given its pragmatic vocation, is what will define the rational procedures of science; however, given its quantitative concept of the apparent real, it does not serve to metaphysical knowledge. Thus, intelligence triggers the initial search process for emanating presence in the phenomenon world, consequently giving access to the subjective spirit of knowing the spiritual substance in one self in its immediateness. To follow the process of development of the spirit in its immediateness is only possible by intuition, allowing identification, in essence, with the generator process, in a way to constitute a positive metaphysic, as a foundation pillar in a Science Encyclopedia, as well as the possibility to fulfill the internal objective, to create infinitely.

A questionnaire based on Gardner's Theory of Multiple Intelligences was developed and administered to forty-five second grade students in three different classrooms. Sections of the fifty-eight item questionnaire dealt with students' preferences for certain classroom activities, methods of learning, and modes of social interaction. Each student's responses were summarized to create an individual profile, indicating preference for linguistic, mathematical, and/ or spatial activity. In addition, students' preferences for receptive and/ or expressive methods of learning, and for working by themselves, with peers, or with adults were profiled.

published_or_final_version / abstract / toc / Education / Master / Master of Education

1. Remiantis moksline literatūra darbe buvo išnagrinėti įvairių mokslininkų požiūriai apie šachmatų žaidimo įtaką vaikų kūrybinio mąstymo raidai, kurios tapo pagrindu iškelti šio darbo hipotezes. 2. Tyrime nustatyta, kad:  Per du metus jaunųjų šachmatininkų neverbalinio kūrybinio mąstymo: mąstymo gausumo (t = 3,652, p= 0,001) ir mąstymo originalumo (t =3,617 ; p =0,001) rodikliai (The Torrance Tests of Creative Thinking, TTCT) (1974) statistiškai reikšmingai padidėjo.  Kūrybinio mąstymo lankstumo (t = 1,261; p = 0,213) ir mąstymo detalumo (t = -2,076 ; p =0,053) rodikliai (The Torrance Tests of Creative Thinking, TTCT) (1974) išliko beveik tokie patys: skirtumai tarp 2005 metų ir 2007 metų re-testo rezultatų yra statistiškai nereikšmingi.  Skirtumas tarp 2005 metų ir 2007 metų re-testo bendrų neverbalinio kūrybinio mąstymo tyrimo rezultatų yra statistiškai nereikšmingas (t = 0,881 ; p = 0,382). Pirmoji ir antroji hipotezės apie jaunųjų šachmatininkų neverbalinio kūrybinio mąstymo vystymosi ypatumus pasitvirtino dalinai. 3. Siekiant ištirti jaunųjų šachmatininkų neverbalinio intelekto ir neverbalinio kūrybinio mąstymo sąsajų ypatumus rastas silpnas statistiškai nereikšmingas ryšys (r = 0,269 ; p = 0,052). Analizuojant atskirus kūrybinio mąstymo komponentus:  nustatytas teigiamas statistiškai reikšmingas ryšys tarp jaunųjų šachmatininkų neverbalinio intelekto ir neverbalinio kūrybinio mąstymo detalumo (r = 0,307 ; p = 0,025);  kiti neverbalinio kūrybinio mąstymo... [toliau žr. visą tekstą] / Creativity is multidimensional and still not completely understood by psychologists. Creative thinking is an important ability formed by some factors: flexibility, originality, fluency, elaboration. Through chess, pupils learn to invent creative solutions to problems. Chess can strengthen problem-solving skills, foster critical, creative, and original thinking, demonstrate the importance of flexible planning, concentration, and the consequences of decisions. The aim of the investigation was to analyze young chess player’s creative thinking in different age, their achievement. Torrance test of creative thinking (TTCT, 1974) was used as the main evaluation tool. The scoring was as follows:  Fluency by the number of interpretable, meaningful, and relevant responses to the stimulus,  Flexibility by the variety of categories of relevant responses,  Originality by responses which are unexpected, unusual, unique or statistically rare,  Elaboration by the addition of pertinent details. Fifty six children of chess school in Vilnius were investigated using this method. The main result showed that young chess player‘s creative thinking (Torrance test (TTCT, 1974)) is not significantly higher than 2 years ago. Correlation have been found between the TTCT and Raven in the construct of elaboration (r = 0,307; p = 0,025).

Intelligence as a psychological construct has received vast attention from professionals and lay persons. The theory of multiple intelligences as a perspective of understanding intelligence has enjoyed extensive research. The present study took advantage of the theory of multiple intelligences as stipulated by Gardner (1983), which puts fourth seven types of intelligences (verbal/linguistic, bodily – kinesthetic, musical, logical/mathematical, spatial, interpersonal and intrapersonal intelligence). The aim of the study was to investigate the relationship between these types of intelligences and gender, age and education. Participants comprised of 83 female and 75 male university students between the ages of 18 years and 50 years. Participants were requested to estimate their own and their parents’ scores for the seven multiple intelligences and overall intelligence. For parents’ estimates on overall and multiple intelligences, there was no statistically significant difference in those types of intelligences traditionally associated with females (musical, interpersonal, intrapersonal intelligences) and those traditionally associated with males (logical and verbal intelligences). Parents’ level of education had a significant impact on their estimated levels of intelligence; those parents in the Diploma/Degree category were rated as statistically significantly more intelligent than those in the No Diploma/Degree category. The mothers in the Diploma/Degree category were rated as significantly more intelligent on overall, verbal, logical, spatial, musical, and interpersonal intelligences, while the fathers in the same category were estimated as significantly more intelligent on overall, verbal and logical intelligences. Future studies on lay persons’ conceptions of intelligence should include more refined measures of socio-economic status and level of education. Qualitative investigations into the meaning of intelligence in different cultural contexts are also needed. / Thesis (M.Soc.Sci.)-University of KwaZulu-Natal, Pietermaritzburg, 2013.

SUMMARY Research work: The pecularities of the verbal intellect and reading skills for junior school age pupils. The subject of research: The pecularities of verbal intellect and reading skills for junior school age pupils. Research hypothesis: a presumable formation between the verbal intellect and reading skills. Research purpose: To ascertain the influence of the verbal intellect over the formation of reading skills on junior school age students. 136 students: 80 girls and 56 boys have particapated in the research from Kėdainiai region.. That is 18,3% of fourth forms schoolchildren in the research period. The point and nature of common intellect abilities have been underprobed, at that and the concept of intellect itself is not strictly determined in psychology. In the case of every intellect impact sign of learning strides, it is believable that pupils‘ reading skills will be dependable on the educating intellect. Research work has been analyzed from the two points of view: how pupils‘ mental evolution, intellect and reading process are beeing proceeded during the reclamation of reading skills. Conclusions: the static meaningful link has been stated between the verbal intellect and reading skills. This correlation permits to motivate the hypothesis: there is a probabale link between the formation of the verbal intellect and reading skills.