I know that Aristotle usually talks about things in the framework of Hylomorphism, meaning everything has form and matter as dual aspects of one being. However, there is one exception.The intellect is understood as an immaterial power that has no organ. How can this be? How can an immaterial intellect be generated from animal powers that are grounded in physical reality? Does Aristotle talk about this?
In Aristotle's philosophy, the intellect (nous) is the highest faculty of the human mind, and it is what enables us to think abstract thoughts and understand concepts that are not tied to physical objects. Unlike other mental faculties, which are associated with the body and its organs, the intellect is an immaterial power that is not connected to the physical world. This means that it cannot be generated from animal powers, which are grounded in the physical world, but must come from some other source.
Aristotle discusses the origin of the intellect in his treatise "On the Soul," where he argues that the intellect is not generated by the body, but is instead a separate substance that is joined with the body. According to Aristotle, the intellect is a divine and eternal substance that exists independently of the body, and it is only through the body that we are able to access its powers. In this sense, the intellect is not generated by the body, but is instead present in every human being from birth.
While Aristotle does not provide a detailed explanation of how the intellect comes to be joined with the body, he does suggest that it is through our sense perceptions that we are able to connect with the intellect and access its powers. By engaging with the world through our senses, we are able to form abstract concepts and ideas that are not tied to any particular physical object, and it is through this process that we are able to use our intellect.
Overall, Aristotle's view of the intellect is unique among the ancient philosophers, and it has had a profound influence on Western philosophy and thought. While his explanation of the intellect's origin may not be fully satisfying, it does provide a framework for understanding the nature of the intellect and its relationship to the body and the physical world.