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81 Psychology
We come therefore now to that knowledge whereunto the ancient oracle directeth us, which is the knowledge of ourselves; which deserveth the more accurate handling, by how much it toucheth us more nearly. This knowledge, as it is the end and term of natural philosophy in the intention of man, so notwithstanding it is but a portion of natural philosophy in the continent of nature.... [W]e proceed to human philosophy or Humanity, which hath two parts: the one considereth man segregate, or distributively; the other congregate, or in society. So as Human philosophy is either Simple and Particular, or Conjugate and Civil. Humanity Particular consisteth of the same parts whereof man consisteth; that is, of knowledges which respect the Body, and of knowledges that respect the Mind... how the one discloseth the other and how the one worketh upon the other... [:] the one is honored with the inquiry of Aristotle, and the other of Hippocrates. (Bacon, 1878, pp. 236-237)The claims of Psychology to rank as a distinct science are... not smaller but greater than those of any other science. If its phenomena are contemplated objectively, merely as nervo-muscular adjustments by which the higher organisms from moment to moment adapt their actions to environing co-existences and sequences, its degree of specialty, even then, entitles it to a separate place. The moment the element of feeling, or consciousness, is used to interpret nervo-muscular adjustments as thus exhibited in the living beings around, objective Psychology acquires an additional, and quite exceptional, distinction. (Spencer, 1896, p. 141)Kant once declared that psychology was incapable of ever raising itself to the rank of an exact natural science. The reasons that he gives... have often been repeated in later times. In the first place, Kant says, psychology cannot become an exact science because mathematics is inapplicable to the phenomena of the internal sense; the pure internal perception, in which mental phenomena must be constructed,-time,-has but one dimension. In the second place, however, it cannot even become an experimental science, because in it the manifold of internal observation cannot be arbitrarily varied,-still less, another thinking subject be submitted to one's experiments, comformably to the end in view; moreover, the very fact of observation means alteration of the observed object. (Wundt, 1904, p. 6)It is [Gustav] Fechner's service to have found and followed the true way; to have shown us how a "mathematical psychology" may, within certain limits, be realized in practice.... He was the first to show how Herbart's idea of an "exact psychology" might be turned to practical account. (Wundt, 1904, pp. 6-7)"Mind," "intellect," "reason," "understanding," etc. are concepts... that existed before the advent of any scientific psychology. The fact that the naive consciousness always and everywhere points to internal experience as a special source of knowledge, may, therefore, be accepted for the moment as sufficient testimony to the rights of psychology as science.... "Mind," will accordingly be the subject, to which we attribute all the separate facts of internal observation as predicates. The subject itself is determined p. 17) wholly and exclusively by its predicates. (Wundt, 1904,The study of animal psychology may be approached from two different points of view. We may set out from the notion of a kind of comparative physiology of mind, a universal history of the development of mental life in the organic world. Or we may make human psychology the principal object of investigation. Then, the expressions of mental life in animals will be taken into account only so far as they throw light upon the evolution of consciousness in man.... Human psychology... may confine itself altogether to man, and generally has done so to far too great an extent. There are plenty of psychological text-books from which you would hardly gather that there was any other conscious life than the human. (Wundt, 1907, pp. 340-341)The Behaviorist began his own formulation of the problem of psychology by sweeping aside all medieval conceptions. He dropped from his scientific vocabulary all subjective terms such as sensation, perception, image, desire, purpose, and even thinking and emotion as they were subjectively defined. (Watson, 1930, pp. 5-6)According to the medieval classification of the sciences, psychology is merely a chapter of special physics, although the most important chapter; for man is a microcosm; he is the central figure of the universe. (deWulf, 1956, p. 125)At the beginning of this century the prevailing thesis in psychology was Associationism.... Behavior proceeded by the stream of associations: each association produced its successors, and acquired new attachments with the sensations arriving from the environment.In the first decade of the century a reaction developed to this doctrine through the work of the Wurzburg school. Rejecting the notion of a completely self-determining stream of associations, it introduced the task ( Aufgabe) as a necessary factor in describing the process of thinking. The task gave direction to thought. A noteworthy innovation of the Wurzburg school was the use of systematic introspection to shed light on the thinking process and the contents of consciousness. The result was a blend of mechanics and phenomenalism, which gave rise in turn to two divergent antitheses, Behaviorism and the Gestalt movement. The behavioristic reaction insisted that introspection was a highly unstable, subjective procedure.... Behaviorism reformulated the task of psychology as one of explaining the response of organisms as a function of the stimuli impinging upon them and measuring both objectively. However, Behaviorism accepted, and indeed reinforced, the mechanistic assumption that the connections between stimulus and response were formed and maintained as simple, determinate functions of the environment.The Gestalt reaction took an opposite turn. It rejected the mechanistic nature of the associationist doctrine but maintained the value of phenomenal observation. In many ways it continued the Wurzburg school's insistence that thinking was more than association-thinking has direction given to it by the task or by the set of the subject. Gestalt psychology elaborated this doctrine in genuinely new ways in terms of holistic principles of organization.Today psychology lives in a state of relatively stable tension between the poles of Behaviorism and Gestalt psychology.... (Newell & Simon, 1963, pp. 279-280)As I examine the fate of our oppositions, looking at those already in existence as guide to how they fare and shape the course of science, it seems to me that clarity is never achieved. Matters simply become muddier and muddier as we go down through time. Thus, far from providing the rungs of a ladder by which psychology gradually climbs to clarity, this form of conceptual structure leads rather to an ever increasing pile of issues, which we weary of or become diverted from, but never really settle. (Newell, 1973b, pp. 288-289)The subject matter of psychology is as old as reflection. Its broad practical aims are as dated as human societies. Human beings, in any period, have not been indifferent to the validity of their knowledge, unconcerned with the causes of their behavior or that of their prey and predators. Our distant ancestors, no less than we, wrestled with the problems of social organization, child rearing, competition, authority, individual differences, personal safety. Solving these problems required insights-no matter how untutored-into the psychological dimensions of life. Thus, if we are to follow the convention of treating psychology as a young discipline, we must have in mind something other than its subject matter. We must mean that it is young in the sense that physics was young at the time of Archimedes or in the sense that geometry was "founded" by Euclid and "fathered" by Thales. Sailing vessels were launched long before Archimedes discovered the laws of bouyancy [ sic], and pillars of identical circumference were constructed before anyone knew that C IID. We do not consider the ship builders and stone cutters of antiquity physicists and geometers. Nor were the ancient cave dwellers psychologists merely because they rewarded the good conduct of their children. The archives of folk wisdom contain a remarkable collection of achievements, but craft-no matter how perfected-is not science, nor is a litany of successful accidents a discipline. If psychology is young, it is young as a scientific discipline but it is far from clear that psychology has attained this status. (Robinson, 1986, p. 12)Historical dictionary of quotations in cognitive science > Psychology
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82 зонд
зонд
Дополнительный заземляющий электрод, используемый в качестве зонда для выборочного контроля потенциалов во время измерений.
[ ГОСТ Р 61557-1-2006]
зонд
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[IEV number 313-09-11]EN
probe
input device of a measuring instrument, generally made as a separate unit and connected to it by means of a flexible cable, which transmits the measurand in a suitable form
[IEV number 313-09-11]FR
sonde
dispositif d'entrée d'un appareil de mesure, formant généralement une unité séparée et connectée à l'appareil au moyen d'un câble flexible, qui transmet le mesurande de façon appropriée
[IEV number 313-09-11]Тематики
- измерение электр. величин в целом
EN
DE
FR
3.4 зонд (probe): Дополнительный заземляющий электрод, используемый в качестве зонда для выборочного контроля потенциалов во время измерений.
Источник: ГОСТ Р 54127-5-2011: Сети электрические распределительные низковольтные напряжением до 1000 В переменного тока и 1500 В постоянного тока. Электробезопасность. Аппаратура для испытания, измерения или контроля средств защиты. Часть 5. Сопротивление заземлителя относительно земли оригинал документа
3.1.23 зонд (probe): Дополнительный заземляющий электрод, используемый в качестве зонда для выборочного контроля потенциалов во время измерений.
Источник: ГОСТ Р МЭК 61557-1-2005: Сети электрические распределительные низковольтные напряжением до 1000 В переменного тока и 1500 В постоянного тока. Электробезопасность. Аппаратура для испытания, измерения или контроля средств защиты. Часть 1. Общие требования оригинал документа
Русско-английский словарь нормативно-технической терминологии > зонд
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83 הנדז
הַנְדֵּז, הַנְדֵּס(v. הָדַס, Pi.) to mark by means of incisions (cmp. כָּסַס). B. Bath.89b באתרא דמְהַנְדְּזֵי Ms. (ed. דמְהַנְדְּסֵי) in a place where the authorities mark vessels used for measuring. Ib. (כל) כמה דלא מהנדזי לא שקיל Ar. (Ms. H. כל כמה דלא הזי הינדזא; ed. only לית לן בה) what is beyond the mark of the vessel the purchaser will not accept (merely on the faith of the seller as to the quantity). Ithpe. אִיהַנְדֵּז to be incised. Ḥull.43a זימנין דמִיהַנְּדְּזִיןוכ׳ at times (when the animal stretches its neck) the perforations in the two skins of the oesophagus may just exactly cover each other. -
84 הנדס
הַנְדֵּז, הַנְדֵּס(v. הָדַס, Pi.) to mark by means of incisions (cmp. כָּסַס). B. Bath.89b באתרא דמְהַנְדְּזֵי Ms. (ed. דמְהַנְדְּסֵי) in a place where the authorities mark vessels used for measuring. Ib. (כל) כמה דלא מהנדזי לא שקיל Ar. (Ms. H. כל כמה דלא הזי הינדזא; ed. only לית לן בה) what is beyond the mark of the vessel the purchaser will not accept (merely on the faith of the seller as to the quantity). Ithpe. אִיהַנְדֵּז to be incised. Ḥull.43a זימנין דמִיהַנְּדְּזִיןוכ׳ at times (when the animal stretches its neck) the perforations in the two skins of the oesophagus may just exactly cover each other. -
85 הַנְדֵּז
הַנְדֵּז, הַנְדֵּס(v. הָדַס, Pi.) to mark by means of incisions (cmp. כָּסַס). B. Bath.89b באתרא דמְהַנְדְּזֵי Ms. (ed. דמְהַנְדְּסֵי) in a place where the authorities mark vessels used for measuring. Ib. (כל) כמה דלא מהנדזי לא שקיל Ar. (Ms. H. כל כמה דלא הזי הינדזא; ed. only לית לן בה) what is beyond the mark of the vessel the purchaser will not accept (merely on the faith of the seller as to the quantity). Ithpe. אִיהַנְדֵּז to be incised. Ḥull.43a זימנין דמִיהַנְּדְּזִיןוכ׳ at times (when the animal stretches its neck) the perforations in the two skins of the oesophagus may just exactly cover each other. -
86 הַנְדֵּס
הַנְדֵּז, הַנְדֵּס(v. הָדַס, Pi.) to mark by means of incisions (cmp. כָּסַס). B. Bath.89b באתרא דמְהַנְדְּזֵי Ms. (ed. דמְהַנְדְּסֵי) in a place where the authorities mark vessels used for measuring. Ib. (כל) כמה דלא מהנדזי לא שקיל Ar. (Ms. H. כל כמה דלא הזי הינדזא; ed. only לית לן בה) what is beyond the mark of the vessel the purchaser will not accept (merely on the faith of the seller as to the quantity). Ithpe. אִיהַנְדֵּז to be incised. Ḥull.43a זימנין דמִיהַנְּדְּזִיןוכ׳ at times (when the animal stretches its neck) the perforations in the two skins of the oesophagus may just exactly cover each other. -
87 עסק
עָסַק(cmp. b. h. עָשַׂק) (with ב) to work at, be engaged in. Sifra Kdosh., ch. VIII, Par. 4 ועוֹסֵק בו; Yalk. Lev. 619 ועוֹסְקֵנִי בו and busy myself with him (to punish him), v. עֵסֶק II. Ber.11a (ref. to Deut. 6:7, ‘when thou sittest in thy house) פרט לעוסק במצוה this exempts (from reading the Shma) him who is engaged in a religious work; Succ.25a Ib. והעוסק במצוה פטור מן המצוה מהכא נפקאוכ׳ is it from here (Deut. l. c.) that we derive the rule, that he who is engaged in a religious act is exempt from other religious duties? Ib. 26a. Pes.50b לעולם וַעֲסוֹק אדם בתורהוכ׳ let man by all means be engaged in the study of the Law and the pursuit of religious work, even if not for their own sake, v. שֵׁם. Ib. וכל העוֹסְקִין במלאכת שמים and all those who make a living of religious work (deal in objects used for religious ceremonies); ib. ואם עוסקין לשמהוכ׳ but if they do so from a religious motive ; a. fr.Part. pass. עָסוּק; pl. עֲסוּקִון. Keth.103b ר׳ חייא ע׳ במצות הוה R. Ḥ. was always engaged in some good work (charity). Tosef.Bicc.II, 15 וכל העסוקין לגכוה all whose business is connected with religion, v. supra. Ib. אם היו ע׳ לשום שמים, v. supra. Ex. R. s. 20 (ref. to Ex. 13:19) כל ישראל היו ע׳ בכסףוכ׳ while all Israel were busy taking along silver and gold, Moses was busy getting the bones of Joseph; a. fr. Hif. הֶעֱסִיק to engage, keep interested, entertain. Yoma I, 7 ומַעֲסִיקִין אותו and they entertain him (to keep him awake); ib. 19b לא היו מעסיקין אותווכ׳ they did not entertain him with music, but with their mouth (speech); Tosef. ib. I, 9. Ib. לעַסְּקוֹ בהברה (not בהברא, Pi.) to keep him awake with noise (recitations). Midr. Till. to Ps. 7 הין מַעֲסִיקוֹת אותי עד שיבוא שמואל they kept him engaged (in talk) until Samuel came; a. e. Pi. עִיסֵּק same, v. supra. Hithpa. הִתְעַסֵּק, Nithpa. נִתְעַסֵּק 1) to occupy ones self, to attend. Sot.I, 9 מי לנו גדול מיוסף שלא נ׳ בו אלא משה who is greater than Joseph, to whose body none attended but Moses himself? (v. supra); מי גדול ממשה שלא ני בווכ׳ who is greater than Moses in whose burial none but the Lord himself was engaged? Lev. R. s. 25 מתחלת ברייתו … לא נ׳וכ׳ soon after the creation the Lord was first of all engaged in planting (Gen. 2:8), אף אתם לא תִתְעַסְּקוּוכ׳ even so, when you enter the land, you shall apply yourselves first of all to planting (Lev. 19:23). Y. Ḥag.II, 77b וישבו ונִתְעַסְּקוּ, v. next w. Tanḥ. Vaëra 5 (play on הָעשֶׁק, Koh. 7:7) עסקשנ׳ שלמה … הטעהו (not הטעוהו) the occupation with vain things in which Solomon engaged, led him astray; ib. כשהחכם מִתְעַסֵּק בדברים הרבה מערבביןוכ׳ when a scholar engages in too many affairs, they confound him so that he loses his wisdom; ib. חכם המתעסק בצרכי צמור משכחיןוכ׳ if a scholar busies himself with public affairs, they cause him to forget his learning; a. fr.Tosef.Arakh.IV, 27 מִתְעַסֵּק בירק בקדרה בכל יום may arrange to have vegetables in the pot every day; מתעסק ירק בקדרה ואלפסוכ׳ (read: בירק) may have vegetables in the pot and stew 2) to do a thing without a direct practical purpose; to practice, experiment. Sabb.157b מתעסק בעלמא אנא I was merely playing (without the intention of measuring). R. Hash. IV, 8 (32b) אבל מִתְעַסְּקִין בהם כדי שילמדו Ms. M. (ed. מתע׳ עמהם עד) but you may practice with them that they may learn (to blow the Shofar); והמתעסק לא יצא and he who merely blows for practice, has not done his duty. Ib. 33a מתע׳ בהן עד שילמדווכ׳ (Tosef. ib. IV (II), 10 מתלמדין להקוע) you may practice with them …, even on the Sabbath; a. e. 3) to do one thing while intending to do another thing; to miss ones purpose, choose the wrong thing. Snh.62b המתעסק בחלביםוכ׳ he that misses his purpose in selecting forbidden fat to eat (intending to reach out for a permitted piece), or in consanguineous connection (by mistaking the person) is bound to bring a sin offering; המתע׳ בשבת who does a forbidden act by mistake on the Sabbath (meaning to do a different though forbidden act); Kerith. 19b. Ib. IV, 3 (19a) (ref. to אשר חטא בה, Lev. 4:23) פרט למתעסק this is to exempt him who sinned by doing the thing which he had not intended to do. Ib. 19b מתעסק דמאי to what kind of a mistaken act does this refer? Ib. מתע׳ בדבר דלאו מצוה if by mistake he did an act which was not commanded (for that day). Ib. מתע׳ בחבורה making a wound (on the Sabbath) by mistake (circumcising the wrong child), opp. מקלקל בחבורה doing harm by making a wound; a. fr. 4) to dispute, argue. Gen. R. s. 8 עו שמלאכי השרת מדיינין … ומתעסקין אלו עם אלו while the ministering angels were arguing with one another, disputing with one another, God created him (Adam); a. e. -
88 עָסַק
עָסַק(cmp. b. h. עָשַׂק) (with ב) to work at, be engaged in. Sifra Kdosh., ch. VIII, Par. 4 ועוֹסֵק בו; Yalk. Lev. 619 ועוֹסְקֵנִי בו and busy myself with him (to punish him), v. עֵסֶק II. Ber.11a (ref. to Deut. 6:7, ‘when thou sittest in thy house) פרט לעוסק במצוה this exempts (from reading the Shma) him who is engaged in a religious work; Succ.25a Ib. והעוסק במצוה פטור מן המצוה מהכא נפקאוכ׳ is it from here (Deut. l. c.) that we derive the rule, that he who is engaged in a religious act is exempt from other religious duties? Ib. 26a. Pes.50b לעולם וַעֲסוֹק אדם בתורהוכ׳ let man by all means be engaged in the study of the Law and the pursuit of religious work, even if not for their own sake, v. שֵׁם. Ib. וכל העוֹסְקִין במלאכת שמים and all those who make a living of religious work (deal in objects used for religious ceremonies); ib. ואם עוסקין לשמהוכ׳ but if they do so from a religious motive ; a. fr.Part. pass. עָסוּק; pl. עֲסוּקִון. Keth.103b ר׳ חייא ע׳ במצות הוה R. Ḥ. was always engaged in some good work (charity). Tosef.Bicc.II, 15 וכל העסוקין לגכוה all whose business is connected with religion, v. supra. Ib. אם היו ע׳ לשום שמים, v. supra. Ex. R. s. 20 (ref. to Ex. 13:19) כל ישראל היו ע׳ בכסףוכ׳ while all Israel were busy taking along silver and gold, Moses was busy getting the bones of Joseph; a. fr. Hif. הֶעֱסִיק to engage, keep interested, entertain. Yoma I, 7 ומַעֲסִיקִין אותו and they entertain him (to keep him awake); ib. 19b לא היו מעסיקין אותווכ׳ they did not entertain him with music, but with their mouth (speech); Tosef. ib. I, 9. Ib. לעַסְּקוֹ בהברה (not בהברא, Pi.) to keep him awake with noise (recitations). Midr. Till. to Ps. 7 הין מַעֲסִיקוֹת אותי עד שיבוא שמואל they kept him engaged (in talk) until Samuel came; a. e. Pi. עִיסֵּק same, v. supra. Hithpa. הִתְעַסֵּק, Nithpa. נִתְעַסֵּק 1) to occupy ones self, to attend. Sot.I, 9 מי לנו גדול מיוסף שלא נ׳ בו אלא משה who is greater than Joseph, to whose body none attended but Moses himself? (v. supra); מי גדול ממשה שלא ני בווכ׳ who is greater than Moses in whose burial none but the Lord himself was engaged? Lev. R. s. 25 מתחלת ברייתו … לא נ׳וכ׳ soon after the creation the Lord was first of all engaged in planting (Gen. 2:8), אף אתם לא תִתְעַסְּקוּוכ׳ even so, when you enter the land, you shall apply yourselves first of all to planting (Lev. 19:23). Y. Ḥag.II, 77b וישבו ונִתְעַסְּקוּ, v. next w. Tanḥ. Vaëra 5 (play on הָעשֶׁק, Koh. 7:7) עסקשנ׳ שלמה … הטעהו (not הטעוהו) the occupation with vain things in which Solomon engaged, led him astray; ib. כשהחכם מִתְעַסֵּק בדברים הרבה מערבביןוכ׳ when a scholar engages in too many affairs, they confound him so that he loses his wisdom; ib. חכם המתעסק בצרכי צמור משכחיןוכ׳ if a scholar busies himself with public affairs, they cause him to forget his learning; a. fr.Tosef.Arakh.IV, 27 מִתְעַסֵּק בירק בקדרה בכל יום may arrange to have vegetables in the pot every day; מתעסק ירק בקדרה ואלפסוכ׳ (read: בירק) may have vegetables in the pot and stew 2) to do a thing without a direct practical purpose; to practice, experiment. Sabb.157b מתעסק בעלמא אנא I was merely playing (without the intention of measuring). R. Hash. IV, 8 (32b) אבל מִתְעַסְּקִין בהם כדי שילמדו Ms. M. (ed. מתע׳ עמהם עד) but you may practice with them that they may learn (to blow the Shofar); והמתעסק לא יצא and he who merely blows for practice, has not done his duty. Ib. 33a מתע׳ בהן עד שילמדווכ׳ (Tosef. ib. IV (II), 10 מתלמדין להקוע) you may practice with them …, even on the Sabbath; a. e. 3) to do one thing while intending to do another thing; to miss ones purpose, choose the wrong thing. Snh.62b המתעסק בחלביםוכ׳ he that misses his purpose in selecting forbidden fat to eat (intending to reach out for a permitted piece), or in consanguineous connection (by mistaking the person) is bound to bring a sin offering; המתע׳ בשבת who does a forbidden act by mistake on the Sabbath (meaning to do a different though forbidden act); Kerith. 19b. Ib. IV, 3 (19a) (ref. to אשר חטא בה, Lev. 4:23) פרט למתעסק this is to exempt him who sinned by doing the thing which he had not intended to do. Ib. 19b מתעסק דמאי to what kind of a mistaken act does this refer? Ib. מתע׳ בדבר דלאו מצוה if by mistake he did an act which was not commanded (for that day). Ib. מתע׳ בחבורה making a wound (on the Sabbath) by mistake (circumcising the wrong child), opp. מקלקל בחבורה doing harm by making a wound; a. fr. 4) to dispute, argue. Gen. R. s. 8 עו שמלאכי השרת מדיינין … ומתעסקין אלו עם אלו while the ministering angels were arguing with one another, disputing with one another, God created him (Adam); a. e. -
89 קסם
קָסַם(b. h.) 1) to cut, carve. Snh.IX, 6 המקלל בקוֹסֵם (Y. ed. בקַסָּם) he that curses (his neighbor) invoking God as ‘a carver (instead of creator ex nihilo); expl. ib. 81b יכה קוֹסֵם את קוֹסָמוֹ (Ms. M. את קוסו, emended קוסמו, Ar. קִסְמוֹ, קִיסְמוֹ) may the carver strike his carving; anoth. explan. יכהו קוסם לו ולקונו ולמקנו may the carver strike him (euphem. for thee), himself (thyself), v. קָנָה; Y. ib. IX, end, 27b, v. קַיְינָא. 2) to decide (cmp. גָּזַר). Ḥag.14a (ref. to Is. 3:2) קוסם זה מלך ḳosem means king (with ref. to Prov. 16:10); Yalk. Is. 261. 3) (v. קֶסֶם) to divine. Sifré Deut. 171 איזהו קוסם זה האוחזוכ׳ who is a ḳosem? He that seizes his staff (and measuring it fist-wise says), shall I or shall I not go? (ref. to Hos. 4:12); Yalk. Deut. 918. Snh.106a (ref. to Josh. 13:22) קזסם נביא הוא a charmer? is he not a prophet? בתחלה נביא ולבסוף קוסם at first a prophet, and in the end a charmer. Num. R. s. 20 (ref. to Num. 22:7) הוליכו … קסמים שהיו קוֹסְמִין בהן they carried with them all kinds of divining implements with which people divine. Koh. R. to XII, 7 לִקְסוֹם קסמים, v. קֶסֶם; a. e. Pl. קִסֵּם to divine. Midr. Till. to Ps. 79, beg. עמד לו מְקַסֵּםוכ׳ he stood up and divined to find out whether or not to go up. Nithpa. נִתְקַסֵּם, v. קִרְסֵם. -
90 קָסַם
קָסַם(b. h.) 1) to cut, carve. Snh.IX, 6 המקלל בקוֹסֵם (Y. ed. בקַסָּם) he that curses (his neighbor) invoking God as ‘a carver (instead of creator ex nihilo); expl. ib. 81b יכה קוֹסֵם את קוֹסָמוֹ (Ms. M. את קוסו, emended קוסמו, Ar. קִסְמוֹ, קִיסְמוֹ) may the carver strike his carving; anoth. explan. יכהו קוסם לו ולקונו ולמקנו may the carver strike him (euphem. for thee), himself (thyself), v. קָנָה; Y. ib. IX, end, 27b, v. קַיְינָא. 2) to decide (cmp. גָּזַר). Ḥag.14a (ref. to Is. 3:2) קוסם זה מלך ḳosem means king (with ref. to Prov. 16:10); Yalk. Is. 261. 3) (v. קֶסֶם) to divine. Sifré Deut. 171 איזהו קוסם זה האוחזוכ׳ who is a ḳosem? He that seizes his staff (and measuring it fist-wise says), shall I or shall I not go? (ref. to Hos. 4:12); Yalk. Deut. 918. Snh.106a (ref. to Josh. 13:22) קזסם נביא הוא a charmer? is he not a prophet? בתחלה נביא ולבסוף קוסם at first a prophet, and in the end a charmer. Num. R. s. 20 (ref. to Num. 22:7) הוליכו … קסמים שהיו קוֹסְמִין בהן they carried with them all kinds of divining implements with which people divine. Koh. R. to XII, 7 לִקְסוֹם קסמים, v. קֶסֶם; a. e. Pl. קִסֵּם to divine. Midr. Till. to Ps. 79, beg. עמד לו מְקַסֵּםוכ׳ he stood up and divined to find out whether or not to go up. Nithpa. נִתְקַסֵּם, v. קִרְסֵם.
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