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cast removal

  • 1 пила для разрезания гипсовых повязок

    Русско-английский медицинский словарь > пила для разрезания гипсовых повязок

  • 2 снятие гипсовой повязки

    Русско-английский медицинский словарь > снятие гипсовой повязки

  • 3 удаление подсветки

    Универсальный русско-английский словарь > удаление подсветки

  • 4 эластическая повязка

    Русско-английский медицинский словарь > эластическая повязка

  • 5 щипцы для разрезания гипсовых повязок

    Русско-английский медицинский словарь > щипцы для разрезания гипсовых повязок

  • 6 снятие гипсовой повязки

    Medicine: cast removal

    Универсальный русско-английский словарь > снятие гипсовой повязки

  • 7 déplâtrage

    1 Constr stripping of plaster; déplâtrage d'un mur stripping plaster off a wall;
    2 Méd removal of plaster (cast); déplâtrage d'un bras removal of the plaster (cast) from an arm.

    Dictionnaire Français-Anglais > déplâtrage

  • 8 subduco

    sub-dūco, xi, ctum, 3 ( perf. sync. subduxti, Ter. Eun. 4, 7, 25; inf. subduxe, Poët. ap. Varr. R. R. 2, 1, 6), v. a., to draw from under or from below.
    I.
    Without the idea of removal.
    A.
    In gen., to draw or pull up; to lift up, raise (rare):

    brassicam ad nasum admoveto: ita subducito susum animam, quam plurimum poteris,

    Cato, R. R. 157, 15:

    aliquid sursum,

    Plaut. Aul. 2, 7, 4:

    cataractam funibus,

    Liv. 27, 28, 10: subductis (tunicis) usque ad inguen, pulled up (opp. demissis), Hor. S. 1, 2, 26: supercilia, Turp. ap. Non. 399, 30; Varr. ib. 399, 33; Sen. Ep. 48, 5; id. Ben. 1, 1, 6 al.; cf.:

    subducto voltu,

    Prop. 2, 10 (3, 1), 9.—
    B.
    In partic., naut. t. t., to draw or haul up on land (a ship out of the water;

    class. and freq.): navim in pulvinarium,

    Plaut. Cas. 3, 2, 27:

    longas naves in aridum,

    Caes. B. G. 4, 29:

    navis subducta in terrā,

    Plaut. Most. 3, 2, 50:

    naves regiae in campo Martio subductae sunt,

    Liv. 45, 42:

    ab classe, quae Corcyrae subducta erat,

    id. 31, 22:

    classis, quae subducta esset ad Gytheum,

    Cic. Off. 3, 11, 49; so,

    naves,

    Caes. B. G. 5, 11; id. B. C. 2, 23; 3, 23 fin.; Liv. 27, 17, 6; 37, 10; 42, 27:

    classem,

    id. 45, 2 al.; Vulg. Luc. 5, 11.—
    II.
    With the idea of removal implied, to draw away from among; to take away, lead away, carry off; to withdraw, remove, etc. (class.; syn. subtraho).
    A.
    In gen.:

    ubi bullabit vinum, ignem subducito,

    Cato, R. R. 105, 1:

    lapides ex turri,

    Caes. B. C. 2, 11:

    rerum fundamenta,

    Cic. Fin. 4, 15, 42:

    conjux fidum capiti subduxerat ensem,

    Verg. A. 6, 524:

    subduc cibum unum diem athletae,

    Cic. Tusc. 2, 17, 40:

    et sucus pecori et lac subducitur agnis,

    Verg. E. 3, 6:

    pugnae Turnum,

    id. A. 10, 615;

    so,

    id. ib. 10, 50:

    aliquem manibus Graium,

    id. ib. 10, 81:

    aliquem praesenti periculo,

    Vell. 2, 72, 5:

    se pedibus (terra),

    Lucr. 1, 1106:

    se ab ipso Vulnere (fera),

    Ov. M. 7, 781 et saep. —
    2.
    Esp.
    (α).
    To purge, evacuate:

    quoniam is cibus subduceret sensim alvum,

    Gell. 4, 11, 4; so,

    alvum,

    Cels. 3, 4.—
    (β).
    Vela celeriter, to take in, furl, Auct. B. Alex. 45, 3:

    rem de judicio,

    Dig. 10, 2, 14.—
    B.
    Milit. t. t., to draw off forces from one position to another (class.):

    cohortes aliquot subductas ex dextro cornu post aciem circumducit,

    Liv. 27, 48:

    Numidas ex mediā acie,

    id. 22, 48:

    triarios ex postremā acie,

    id. 44, 37:

    subductis ordinibus,

    id. 36, 18; cf. id. 40, 30:

    ab his centuriones omnes lectos et evocatos... in primam aciem subducit,

    Sall. C. 59, 3:

    copias in proximum collem subducit,

    Caes. B. G. 1, 24; 1, 22:

    milites pleno gradu in collem,

    Sall. J. 98, 4:

    agmen in aequiorem locum,

    Liv. 7, 34.—
    C.
    With the idea of stealth or secrecy.
    1.
    To take away secretly or by stealth, to steal, hide: Atreus quam (pecudem auream) sibi Thyestem subduxe queritur, Poët. ap. Varr. R. R. 2, 1, 6:

    alicui anulum,

    Plaut. Curc. 2, 3, 81:

    subducta viatica plorat,

    Hor. Ep. 1, 17, 54:

    post ignem aethereā domo Subductum,

    id. C. 1, 3, 30:

    nec mihi rivalis subducit certos amores,

    Prop. 1, 8, 45:

    saccularii partem subducunt, partem subtrahunt,

    Dig. 47, 11, 7:

    obsides furto,

    Liv. 9, 11:

    cubiculum subductum omnibus ventis,

    secured against, Plin. Ep. 2, 17, 10.—
    2.
    Esp., with se, me, etc., to take one's self away by stealth, withdraw, steal away:

    tempus est subducere hinc me,

    Plaut. As. 5, 2, 62:

    clam te subduxti mihi,

    Ter. Eun. 4, 7, 25:

    de circulo se subduxit,

    Cic. Q. Fr. 3, 4, 1:

    modo se subducere ab ipso Vulnere visa fera est,

    Ov. M. 7, 781:

    se clam,

    Nep. Alcib. 4, 4;

    Auct. B. Afr. 93, 1: at nos quaerimus illa (verba), tamquam lateant semper seseque subducant,

    Quint. 8, prooem. § 21.— Poet.:

    neve terra se pedibus subducat,

    Lucr. 1, 1106:

    quā se subducere colles Incipiunt,

    i. e. to slope down gradually, Verg. E. 9, 7; cf.

    mid.: fons subducitur,

    i. e. loses itself, Plin. Ep. 5, 6, 39.—
    III.
    Trop.
    1.
    Rationem, to draw up, cast up, reckon, compute, calculate, or balance an account (by subtracting one set of items from another; class.;

    esp. freq. in Cic.): subduxi ratiunculam, Quantum aeris mihi sit, quantumque alieni siet,

    Plaut. Curc. 3, 1; cf.:

    intus subducam ratiunculam, quantillum argenti mi siet,

    id. Capt. 1, 2, 89:

    subducamus summam,

    Cic. Att. 5, 21, 11; cf.:

    assidunt, subducunt: ad numum convenit,

    id. ib. 5, 21, 12.—
    2.
    In gen.: rationem, to deliberate, calculate:

    rationibus subductis summam feci cogitationum mearum,

    Cic. Fam. 1, 9, 10:

    Medea et Atreus... initā subductāque ratione nefaria scelera meditantes,

    id. N. D. 3, 29, 71; cf.: ineundis subducendisque rationibus, id. Fragm. ap. Non. 399, 16;

    for which also, calculis subductis,

    id. Fin. 2, 19, 60:

    bene subductā ratione,

    Ter. Ad. 5, 4, 1:

    hoc quid intersit, si tuos digitos novi, certe habes subductum,

    Cic. Att. 5, 21, 31. —Hence, subductus, a, um, P. a.
    A.
    (Acc. to I. A.) Raised, elevated, upturned: quod vituperones suos subducti supercilii carptores appellavit (Laevius), Gell. 19, 7, 16.—
    B.
    (Acc. to II. A. 1.) Withdrawn, removed, remote, = remotus (post-Aug. and very rare):

    terra subductior,

    Mart. Cap. 6, § 591.

    Lewis & Short latin dictionary > subduco

  • 9 περίψημα

    περίψημα, ατος, τό (Vi. Aesopi G 35 P.; from περιψάω= ‘wipe all around, wipe clean’) that which is removed by the process of cleansing, dirt, off-scouring (Jer 22:28 Sym.) πάντων περίψημα the off-scouring of all things 1 Cor 4:13. But reflection on the fact that the removal of the περίψ. cleanses the thing or the pers. to which (whom) it was attached, has given the word the further mng. ransom, scapegoat, sacrifice (cp. Tob 5:19. Hesychius equates it w. περικατάμαγμα [cp. καταμάσσω ‘wipe off’] and ἀντίλυτρα, ἀντίψυχα. Photius p. 425, 3 explains περίψ. w. ἀπολύτρωσις and then continues, referring to the custom of making a human sacrifice every year for the benefit of the rest of the people [s. on this Ltzm. and JWeiss on 1 Cor 4:13]: οὕτως ἐπέλεγον τῷ κατʼ ἐνιαυτὸν ἐμβαλλομένῳ τῇ θαλάσσῃ νεανίᾳ ἐπʼ ἀπαλλαγῇ τῶν συνεχόντων κακῶν• περίψημα ἡμῶν γενοῦ• ἤτοι σωτηρία καὶ ἀπολύτρωσις. καὶ οὕτως ἐνέβαλον τῇ θαλάσσῃ ὡσανεὶ τῷ Ποσειδῶνι θυσίαν ἀποτιννύντες ‘in this wise they spoke over the young man who was being cast into the sea in accordance with annual custom for deliverance from afflictions: “Be our means of cleansing; in truth, our salvation and deliverance.” And so they cast him into the sea, a sacrificial payment in full, as it were, to Poseidon.’). But it must also be observed that περίψ. had become more and more a term of polite self-depreciation, common enough in everyday speech (Dionys. of Alex. in Eus., HE 7, 22, 7 τὸ δημῶδες ῥῆμα. S. also the grave-inscription [in WThieling, D. Hellenismus in Kleinafrika 1911, p. 34] in which a wife says w. reference to her deceased husband ἐγώ σου περίψημα τῆς καλῆς ψυχῆς); the sense would then be someth. like most humble servant. So certainly in περίψ. τοῦ σταυροῦ IEph 18:1. But prob. also 8:1; B 4:9; B 6:5 (s. HVeil: EHennecke, Hdb. zu den ntl. Apokryphen 1904, 218; also JToutain, Nouvelles Études ’35, 144–46).—Frisk s.v. ψῆν. M-M. TW. Spicq.

    Ελληνικά-Αγγλικά παλαιοχριστιανική Λογοτεχνία > περίψημα

  • 10 ошибочный термин

    •

    The so-called graphitization of cast iron is a misnomer; actually, the removal or corrosion of iron occurs, leaving the graphite network.

    Русско-английский научно-технический словарь переводчика > ошибочный термин

  • 11 प्रहीण _prahīṇa

    प्रहीण p. p.
    1 Left, quitted, abandoned; धनं प्रहीण- माजह्रुः Bhāg.1.12.33.
    -2 Cast off, worn out (as a garment).
    -3 Ceased, vanquished.
    -णम् Destruction, removal, loss.
    -Comp. -जीवित a. dead, slain.
    -दोष a. sinless.

    Sanskrit-English dictionary > प्रहीण _prahīṇa

  • 12 प्रहीण


    prahīṇa
    mfn. (cf. Kāṡ. on Pāṇ. 8-4, 29)

    left, remaining BhP. ;
    standing alone i.e. having no relatives Vas. ;
    cast off, worn out (as a garment) Gaut. ;
    failing in (instr.) MBh. ;
    ceased, vanished Jātakam. ;
    (ifc.) wanting, destitute of MBh. ;
    m. removal, loss, waste, destruction W. ;
    pra-hīṇa
    seeﾠ pra. 3. hā

    - प्रहीणजीवित
    - प्रहीणदोष

    Sanskrit-English dictionary > प्रहीण

  • 13 विनय


    vi-naya
    1) (said to be artificially formed fr. vi+ nṛi;

    Nom. P. - yati (with prefix 3. vi;
    ind. p. vi-vinayya) Pāṇ. 1-4, 1 Vārtt. 7 Pat. ;
    vi-nayá
    2) mfn. leading away orﾠ asunder, separating RV. II, 24, 9 ;

    cast, thrown L. ;
    secret L. ;
    m. taking away, removal, withdrawal Ṡiṡ. X, 42 ;
    leading, guidance, training (esp. moral training), education, discipline, control MBh. Kāv. etc.;
    (with Buddhists) the rules of discipline for monks MWB. 55 etc.. ;
    good breeding, propriety of conduct, decency, modesty, mildness ib. (in the Purāṇas sometimes personified as son of Kriyā orﾠ of Lajjā);
    an office, business Ṡiṡ. XI, 36 ;
    N. of a son of Sudyumna MārkP. ;
    a man of subdued senses L. ;
    a merchant, trader L. ;
    (ā) f. Sida Cordifolia L. ;
    - karman n. instruction Ragh. ;
    - kshudraka orﾠ - ka-vastu n. N. of a Buddhist wk.;
    - grāhin mfn. conforming to rules of discipline, compliant, tractable L. ;
    m. an elephant which obeys orders L. ;
    - jyotis (?) m. N. of a Muni Kathās. ;
    - tā f. good behaviour;
    modesty Cāṇ. ;
    - datta m. N. of a man Mṛicch. ;
    - deva m. N. of a teacher Buddh. ;
    of a poet Sadukt. ;
    - nandin m. N. of the leader of a Jaina sect Inscr. ;
    - ṉ-dhara m. N. of a chamberlain Veṇis. ;
    - pattra n. = - sūtra ( below) Buddh. ;
    - piṭaka, « basket of discipline», (with Buddhists) the collection of treatises on discipline (cf:
    above);
    - pradhāna mfn. having humility pre-eminent, of which modesty is chief. MW. ;
    - pramāthin mfn. violating propriety, behaving ill orﾠ improperly W. ;
    - bhāj mfn. possessing propriety orﾠ modesty ib. ;
    - maya mf (ī)n. consisting of propriety Kād. ;
    - yogin mfn. possessing humility MW. ;
    - rāma m. = - sundara Cat. ;
    - vat mfn. well-behaved (in a-vin-) Vet. ;
    ( atī) f. N. of a woman Kathās. Daṡ. Pañcat. ;
    - vallī f. N. of wk.;
    - vastu n. (with Buddhists) N. of a section of the works which treat of Vinaya (q.v.);
    - vāc mfn. speaking modestly W. ;
    f. modest speech ib. ;
    - vijaya m. N. of an author Cat. ;
    - vibhaṅga m. N. of wk.;
    - vibhāshā-ṡāstra n. N. of a Buddhist wk.;
    - ṡrī f. N. of a woman HPariṡ. ;
    - sāgara, - sundara m. N. of authors Cat. ;
    - sūtra n. (with Buddhists) the Sūtra treating of discipline (cf. above);
    - stha mfn. conforming to discipline, compliant, tractable L. ;
    - svāminī f. N. of a woman Kathās. ;
    -yâ̱ditya m. N. of Jayâpiḍa, Rajat. ;
    of a king of the race of the Cālukyas Inscr. ;
    (- pura n. N. of a town built by Jayâpiḍa Rājat.);
    -yâ̱didhara (i.e. vinaya-dh-) m. N. of a man Kāv. ;
    -yâ̱nvita mfn. endowed with modesty, humble L. ;
    -yâ̱vanata mfn. bending down modestly, bowing low with modesty MBh. Kathās. ;
    - yôkti f. pl. modest speech Bālar.

    Sanskrit-English dictionary > विनय

  • 14 Z47.8

    рус Другой уточненный вид последующей ортопедической помощи
    eng Other specified orthopaedic follow-up care. Change, checking or removal of: external fixation or traction device, plaster cast

    Classification of Diseases (English-Russian) > Z47.8

  • 15 περιαιρέω

    περιαιρέω fut. περιελῶ LXX; 2 aor. περιεῖλον LXX, inf. περιελεῖν, ptc. περιελών. Mid.: fut. 3 sing. περιελοῦνται (EpJer 57); 2 aor. 3 sg. περιείλατο (Jon 3:6; GJs 2:4). Pass.: impf. 3 sg. περιῃρεῖτο; fut. 3 sg. περιαιρεθήσεται LXX; pf. 3 pl. περιῄρηνται (TestJob 43, 4) (Hom. et al.; pap, LXX).
    ① take away from around someth., take away, remove (τείχη: Hdt. 3, 159; 6, 46; Thu. 1, 108, 3; δέρματα σωμάτων Pla., Polit. 288e; τὸν χιτῶνα Aristot., HA 5, 32) Ἅννα … περιείλατο τὰ ἱμάτια αὐτῆς τὰ πενθικά Hannah (Anna) took off her mourning garments GJs 2:4. Pass., also gener. take away (PTebt 5, 146; 165 [118 B.C.]; Jos., Bell. 1, 179, Ant. 20, 212) περιαιρεῖται τὸ κάλυμμα the veil is removed 2 Cor 3:16 (cp. Ex 34:34). τὰς ἀγκύρας περιελόντες εἴων they cast off or slipped the anchors and let them go (i.e. they let go the ropes that held the anchors and thus abandoned them) Ac 27:40.—If the rdg. of the text 28:13 περιελόντες abs. is to be retained, the sense we got underway requires that τὰς ἀγκύρας be supplied=‘we weighed anchor’ (so NRSV; AAcworth, JTS 24, ’73, 193, favors the reading, but renders ‘fetched a compass’=made a change in direction). But Blass ad loc. rejects this rdg., and the sense assigned to it here is admittedly speculative (Metzger ad loc.). Haenchen suggests παρελθόντες ‘sailing along (the coast)’. REB: ‘we sailed up the coast’ (perh. rdg. περιελθόντε v.l. [so NRB ‘we sailed round’, s. The Greek NT, ed. RTasker ’64]; this v.l. also HConzelmann, Hermeneia: Acts, ‘we sailed along the coast’).
    ② to do away with, take away, remove (Ex 8:4, 27) ἁμαρτίας Hb 10:11 (the ‘removal’ of sin by God is also mentioned: 1 Ch 21:8; Zeph 3:11, 15. Cp. PCairZen 147, 3 [256 B.C.] π.=cancel an entry, a right, and for the fig. use also M. Ant. 12, 2 τὸν πολὺν περισπασμὸν σεαυτοῦ περιαιρήσεις; Alciphron 2, 25, 2 φόβον; Diog. L. 6, 7: to make it unnecessary to unlearn [anything]; 6, 10). Pass. περιῃρεῖτο ἐλπὶς πᾶσα all hope was gradually abandoned (impf.) Ac 27:20.—M-M. Spicq.

    Ελληνικά-Αγγλικά παλαιοχριστιανική Λογοτεχνία > περιαιρέω

  • 16 Philosophy

       And what I believe to be more important here is that I find in myself an infinity of ideas of certain things which cannot be assumed to be pure nothingness, even though they may have perhaps no existence outside of my thought. These things are not figments of my imagination, even though it is within my power to think of them or not to think of them; on the contrary, they have their own true and immutable natures. Thus, for example, when I imagine a triangle, even though there may perhaps be no such figure anywhere in the world outside of my thought, nor ever have been, nevertheless the figure cannot help having a certain determinate nature... or essence, which is immutable and eternal, which I have not invented and which does not in any way depend upon my mind. (Descartes, 1951, p. 61)
       Let us console ourselves for not knowing the possible connections between a spider and the rings of Saturn, and continue to examine what is within our reach. (Voltaire, 1961, p. 144)
       As modern physics started with the Newtonian revolution, so modern philosophy starts with what one might call the Cartesian Catastrophe. The catastrophe consisted in the splitting up of the world into the realms of matter and mind, and the identification of "mind" with conscious thinking. The result of this identification was the shallow rationalism of l'esprit Cartesien, and an impoverishment of psychology which it took three centuries to remedy even in part. (Koestler, 1964, p. 148)
       It has been made of late a reproach against natural philosophy that it has struck out on a path of its own, and has separated itself more and more widely from the other sciences which are united by common philological and historical studies. The opposition has, in fact, been long apparent, and seems to me to have grown up mainly under the influence of the Hegelian philosophy, or, at any rate, to have been brought out into more distinct relief by that philosophy.... The sole object of Kant's "Critical Philosophy" was to test the sources and the authority of our knowledge, and to fix a definite scope and standard for the researches of philosophy, as compared with other sciences.... [But Hegel's] "Philosophy of Identity" was bolder. It started with the hypothesis that not only spiritual phenomena, but even the actual world-nature, that is, and man-were the result of an act of thought on the part of a creative mind, similar, it was supposed, in kind to the human mind.... The philosophers accused the scientific men of narrowness; the scientific men retorted that the philosophers were crazy. And so it came about that men of science began to lay some stress on the banishment of all philosophic influences from their work; while some of them, including men of the greatest acuteness, went so far as to condemn philosophy altogether, not merely as useless, but as mischievous dreaming. Thus, it must be confessed, not only were the illegitimate pretensions of the Hegelian system to subordinate to itself all other studies rejected, but no regard was paid to the rightful claims of philosophy, that is, the criticism of the sources of cognition, and the definition of the functions of the intellect. (Helmholz, quoted in Dampier, 1966, pp. 291-292)
       Philosophy remains true to its classical tradition by renouncing it. (Habermas, 1972, p. 317)
       I have not attempted... to put forward any grand view of the nature of philosophy; nor do I have any such grand view to put forth if I would. It will be obvious that I do not agree with those who see philosophy as the history of "howlers" and progress in philosophy as the debunking of howlers. It will also be obvious that I do not agree with those who see philosophy as the enterprise of putting forward a priori truths about the world.... I see philosophy as a field which has certain central questions, for example, the relation between thought and reality.... It seems obvious that in dealing with these questions philosophers have formulated rival research programs, that they have put forward general hypotheses, and that philosophers within each major research program have modified their hypotheses by trial and error, even if they sometimes refuse to admit that that is what they are doing. To that extent philosophy is a "science." To argue about whether philosophy is a science in any more serious sense seems to me to be hardly a useful occupation.... It does not seem to me important to decide whether science is philosophy or philosophy is science as long as one has a conception of both that makes both essential to a responsible view of the world and of man's place in it. (Putnam, 1975, p. xvii)
       What can philosophy contribute to solving the problem of the relation [of] mind to body? Twenty years ago, many English-speaking philosophers would have answered: "Nothing beyond an analysis of the various mental concepts." If we seek knowledge of things, they thought, it is to science that we must turn. Philosophy can only cast light upon our concepts of those things.
       This retreat from things to concepts was not undertaken lightly. Ever since the seventeenth century, the great intellectual fact of our culture has been the incredible expansion of knowledge both in the natural and in the rational sciences (mathematics, logic).
       The success of science created a crisis in philosophy. What was there for philosophy to do? Hume had already perceived the problem in some degree, and so surely did Kant, but it was not until the twentieth century, with the Vienna Circle and with Wittgenstein, that the difficulty began to weigh heavily. Wittgenstein took the view that philosophy could do no more than strive to undo the intellectual knots it itself had tied, so achieving intellectual release, and even a certain illumination, but no knowledge. A little later, and more optimistically, Ryle saw a positive, if reduced role, for philosophy in mapping the "logical geography" of our concepts: how they stood to each other and how they were to be analyzed....
       Since that time, however, philosophers in the "analytic" tradition have swung back from Wittgensteinian and even Rylean pessimism to a more traditional conception of the proper role and tasks of philosophy. Many analytic philosophers now would accept the view that the central task of philosophy is to give an account, or at least play a part in giving an account, of the most general nature of things and of man. (Armstrong, 1990, pp. 37-38)
       8) Philosophy's Evolving Engagement with Artificial Intelligence and Cognitive Science
       In the beginning, the nature of philosophy's engagement with artificial intelligence and cognitive science was clear enough. The new sciences of the mind were to provide the long-awaited vindication of the most potent dreams of naturalism and materialism. Mind would at last be located firmly within the natural order. We would see in detail how the most perplexing features of the mental realm could be supported by the operations of solely physical laws upon solely physical stuff. Mental causation (the power of, e.g., a belief to cause an action) would emerge as just another species of physical causation. Reasoning would be understood as a kind of automated theorem proving. And the key to both was to be the depiction of the brain as the implementation of multiple higher level programs whose task was to manipulate and transform symbols or representations: inner items with one foot in the physical (they were realized as brain states) and one in the mental (they were bearers of contents, and their physical gymnastics were cleverly designed to respect semantic relationships such as truth preservation). (A. Clark, 1996, p. 1)
       Socrates of Athens famously declared that "the unexamined life is not worth living," and his motto aptly explains the impulse to philosophize. Taking nothing for granted, philosophy probes and questions the fundamental presuppositions of every area of human inquiry.... [P]art of the job of the philosopher is to keep at a certain critical distance from current doctrines, whether in the sciences or the arts, and to examine instead how the various elements in our world-view clash, or fit together. Some philosophers have tried to incorporate the results of these inquiries into a grand synoptic view of the nature of reality and our human relationship to it. Others have mistrusted system-building, and seen their primary role as one of clarifications, or the removal of obstacles along the road to truth. But all have shared the Socratic vision of using the human intellect to challenge comfortable preconceptions, insisting that every aspect of human theory and practice be subjected to continuing critical scrutiny....
       Philosophy is, of course, part of a continuing tradition, and there is much to be gained from seeing how that tradition originated and developed. But the principal object of studying the materials in this book is not to pay homage to past genius, but to enrich one's understanding of central problems that are as pressing today as they have always been-problems about knowledge, truth and reality, the nature of the mind, the basis of right action, and the best way to live. These questions help to mark out the territory of philosophy as an academic discipline, but in a wider sense they define the human predicament itself; they will surely continue to be with us for as long as humanity endures. (Cottingham, 1996, pp. xxi-xxii)
       In his study of ancient Greek culture, The Birth of Tragedy, Nietzsche drew what would become a famous distinction, between the Dionysian spirit, the untamed spirit of art and creativity, and the Apollonian, that of reason and self-control. The story of Greek civilization, and all civilizations, Nietzsche implied, was the gradual victory of Apollonian man, with his desire for control over nature and himself, over Dionysian man, who survives only in myth, poetry, music, and drama. Socrates and Plato had attacked the illusions of art as unreal, and had overturned the delicate cultural balance by valuing only man's critical, rational, and controlling consciousness while denigrating his vital life instincts as irrational and base. The result of this division is "Alexandrian man," the civilized and accomplished Greek citizen of the later ancient world, who is "equipped with the greatest forces of knowledge" but in whom the wellsprings of creativity have dried up. (Herman, 1997, pp. 95-96)

    Historical dictionary of quotations in cognitive science > Philosophy

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