-
1 The Rational
Religion: R -
2 razionale
rational* * *razionale1 agg.1 rational: un essere razionale, a rational being; architettura razionale, functional architecture; meccanica razionale, pure mechanics* * *[rattsjo'nale]1. agg(gen) Mat rational, (funzionale) functional2. sm* * *[rattsjo'nale]1) rational2) (funzionale) functional3) mat. [ numeri] rational* * *razionale/rattsjo'nale/1 rational2 (funzionale) functional3 mat. [ numeri] rational. -
3 המספרים הרציונליים
the rational numbers, numbers that can be represented as a quotient of two whole numbers (Mathematics) -
4 rationnel
c black rationnel, -elle [ʀasjɔnεl]adjective━━━━━━━━━━━━━━━━━✎ Le mot anglais s'écrit avec un seul n et se termine par -al.* * *
1.
- elle ʀasjɔnɛl adjectif rational
2.
nom masculin1) Mathématique rational number2) Philosophie* * *ʀasjɔnɛl adj rationnel, -le* * *A adj rational.B nm1 Math rational number;2 Philos le rationnel the rational.( féminin rationnelle) [rasjɔnɛl] adjectif2. [sensé] rational -
5 Psychoanalysis
[Psychoanalysis] seeks to prove to the ego that it is not even master in its own house, but must content itself with scanty information of what is going on unconsciously in the mind. (Freud, 1953-1974, Vol. 16, pp. 284-285)Although in the interview the analyst is supposedly a "passive" auditor of the "free association" narration by the subject, in point of fact the analyst does direct the course of the narrative. This by itself does not necessarily impair the evidential worth of the outcome, for even in the most meticulously conducted laboratory experiment the experimenter intervenes to obtain the data he is after. There is nevertheless the difficulty that in the nature of the case the full extent of the analyst's intervention is not a matter that is open to public scrutiny, so that by and large one has only his own testimony as to what transpires in the consulting room. It is perhaps unnecessary to say that this is not a question about the personal integrity of psychoanalytic practitioners. The point is the fundamental one that no matter how firmly we may resolve to make explicit our biases, no human being is aware of all of them, and that objectivity in science is achieved through the criticism of publicly accessible material by a community of independent inquirers.... Moreover, unless data are obtained under carefully standardized circumstances, or under different circumstances whose dependence on known variables is nevertheless established, even an extensive collection of data is an unreliable basis for inference. To be sure, analysts apparently do attempt to institute standard conditions for the conduct of interviews. But there is not much information available on the extent to which the standardization is actually enforced, or whether it relates to more than what may be superficial matters. (E. Nagel, 1959, pp. 49-50)3) No Necessary Incompatibility between Psychoanalysis and Certain Religious Formulationshere would seem to be no necessary incompatibility between psychoanalysis and those religious formulations which locate God within the self. One could, indeed, argue that Freud's Id (and even more Groddeck's It), the impersonal force within which is both the core of oneself and yet not oneself, and from which in illness one become[s] alienated, is a secular formation of the insight which makes religious people believe in an immanent God. (Ryecroft, 1966, p. 22)Freudian analysts emphasized that their theories were constantly verified by their "clinical observations."... It was precisely this fact-that they always fitted, that they were always confirmed-which in the eyes of their admirers constituted the strongest argument in favour of these theories. It began to dawn on me that this apparent strength was in fact their weakness.... It is easy to obtain confirmations or verifications, for nearly every theory-if we look for confirmation. (Popper, 1968, pp. 3435)5) Psychoanalysis Is Not a Science But Rather the Interpretation of a Narrated HistoryPsychoanalysis does not satisfy the standards of the sciences of observation, and the "facts" it deals with are not verifiable by multiple, independent observers.... There are no "facts" nor any observation of "facts" in psychoanalysis but rather the interpretation of a narrated history. (Ricoeur, 1974, p. 186)6) Some of the Qualities of a Scientific Approach Are Possessed by PsychoanalysisIn sum: psychoanalysis is not a science, but it shares some of the qualities associated with a scientific approach-the search for truth, understanding, honesty, openness to the import of the observation and evidence, and a skeptical stance toward authority. (Breger, 1981, p. 50)[Attributes of Psychoanalysis:]1. Psychic Determinism. No item in mental life and in conduct and behavior is "accidental"; it is the outcome of antecedent conditions.2. Much mental activity and behavior is purposive or goal-directed in character.3. Much of mental activity and behavior, and its determinants, is unconscious in character. 4. The early experience of the individual, as a child, is very potent, and tends to be pre-potent over later experience. (Farrell, 1981, p. 25)Our sceptic may be unwise enough... to maintain that, because analytic theory is unscientific on his criterion, it is not worth discussing. This step is unwise, because it presupposes that, if a study is not scientific on his criterion, it is not a rational enterprise... an elementary and egregious mistake. The scientific and the rational are not co-extensive. Scientific work is only one form that rational inquiry can take: there are many others. (Farrell, 1981, p. 46)Psychoanalysts have tended to write as though the term analysis spoke for itself, as if the statement "analysis revealed" or "it was analyzed as" preceding a clinical assertion was sufficient to establish the validity of what was being reported. An outsider might easily get the impression from reading the psychoanalytic literature that some standardized, generally accepted procedure existed for both inference and evidence. Instead, exactly the opposite has been true. Clinical material in the hands of one analyst can lead to totally different "findings" in the hands of another. (Peterfreund, 1986, p. 128)The analytic process-the means by which we arrive at psychoanalytic understanding-has been largely neglected and is poorly understood, and there has been comparatively little interest in the issues of inference and evidence. Indeed, psychoanalysts as a group have not recognized the importance of being bound by scientific constraints. They do not seem to understand that a possibility is only that-a possibility-and that innumerable ways may exist to explain the same data. Psychoanalysts all too often do not seem to distinguish hypotheses from facts, nor do they seem to understand that hypotheses must be tested in some way, that criteria for evidence must exist, and that any given test for any hypothesis must allow for the full range of substantiation/refutation. (Peterfreund, 1986, p. 129)Historical dictionary of quotations in cognitive science > Psychoanalysis
-
6 разумное
Philosophy: rational ( the rational), the rational -
7 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 ScienceIn 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)10) The Distinction between Dionysian Man and Apollonian Man, between Art and Creativity and Reason and Self- ControlIn 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
-
8 Paré, Ambroise
SUBJECT AREA: Medical technology[br]b. 1510 Laval, Maine, Franced. 20 December 1590 Paris, France[br]French physician, surgeon and anatomist recognized as the founder of the rational approach to the practice of surgery and the treatment of wounds.[br]After a barber-surgeon apprenticeship in Paris, Paré was appointed Resident Surgeon to the Hôtel-Dieu in 1533. From 1537 he served as a military surgeon in the Wars of Religion under Henri II, François II, Charles IX and Henri III. His immense experience of battlefield surgery led him to initiate new treatments of wounds and amputations, replacing the destructive and infecting procedures then practised. His first book, published in 1549, advocated the use of simple ointments and ligatures for amputations.During the following years he experienced many adventures and vicissitudes and survived the St Bartholomew's Day massacre probably as a result of royal intervention. His numerous surgical and anatomical discoveries and innovations appeared in two major sets of works published in 1564 and 1572. In 1574 he was appointed premier chirurgien, conseiller et valet-de-chambre to Henri II, and a further collection of writings was published in 1575.His attempts to unite French surgeons under his leadership were consistently opposed by the Faculty of Physicians, who not only objected to his writing in French rather than Latin, but also to his refutation of such therapies as "mummies and unicorn's horn".Of his many contributions to medicine, his insistence on rational treatments is outstanding, and two aphorisms are representative: "Then I resolved never again to so cruelly burn the poor wounded by gunshot"; "I removed the stone but God cured the patient".[br]Bibliography1564, Dix livres de chirurgerie, Paris. 1572, Cinq livres de chirurgerie, Paris.1575, Les Oeuvres de M.Ambroise Paré, Paris.Further ReadingT.Johnson, 1649, The Works of That Famous Chirurgien Ambroise Parey, London.MG -
9 философия
философия
—
[ http://www.eionet.europa.eu/gemet/alphabetic?langcode=en]EN
philosophy
The academic discipline concerned with making explicit the nature and significance of ordinary and scientific beliefs and investigating the intelligibility of concepts by means of rational argument concerning their presuppositions, implications, and interrelationships; in particular, the rational investigation of the nature and structure of reality (metaphysics), the resources and limits of knowledge (epistemology), the principles and import of moral judgment (ethics), and the relationship between language and reality (semantics). (Source: CED)
[http://www.eionet.europa.eu/gemet/alphabetic?langcode=en]Тематики
EN
DE
FR
Русско-английский словарь нормативно-технической терминологии > философия
-
10 recurso energético
m.energy resource.* * *(n.) = energy resourceEx. This programme was devoted to improve the managament of energy resources by developing renewable energy sources and the rational use of energy.* * *(n.) = energy resourceEx: This programme was devoted to improve the managament of energy resources by developing renewable energy sources and the rational use of energy.
-
11 renovable
adj.renewable.* * *► adjetivo1 renewable* * *ADJ renewable* * *adjetivo renewable* * *= renewable.Ex. This programme was devoted to improve the managament of energy resources by developing renewable energy sources and the rational use of energy.----* energía no renovable = non-renewable energy.* energía renovable = renewable energy.* material renovable = renewable material.* no renovable = non-renewable.* recurso no renovable = non-renewable resource.* recurso renovable = renewable resource.* * *adjetivo renewable* * *= renewable.Ex: This programme was devoted to improve the managament of energy resources by developing renewable energy sources and the rational use of energy.
* energía no renovable = non-renewable energy.* energía renovable = renewable energy.* material renovable = renewable material.* no renovable = non-renewable.* recurso no renovable = non-renewable resource.* recurso renovable = renewable resource.* * *renewable* * *
renovable adjetivo renewable
' renovable' also found in these entries:
English:
renewable
- revolving credit
* * *renovable adjrenewable* * *adj renewable* * *renovable adj: renewable -
12 razionale
-
13 Агентство по рациональному использованию энергии и экологии
Агентство по рациональному использованию энергии и экологии
АРЕНА-ЭКО
—
[А.С.Гольдберг. Англо-русский энергетический словарь. 2006 г.]Тематики
Синонимы
EN
Русско-английский словарь нормативно-технической терминологии > Агентство по рациональному использованию энергии и экологии
-
14 razuman
• appreciable; careful; intelectual; intelliegent; intelligent; judicious; knowing; prudential; rational; reasonable; sane; sensibile; sensible; sound; staid; the rational faculty; thinking; wise; witted -
15 animus
ănĭmus, i, m. [a Graeco-Italic form of anemos = wind (as ego, lego, of ego, lego); cf. Sanscr. an = to breathe, anas = breath, anilas = wind; Goth. uz-ana = exspiro; Erse, anal = breath; Germ. Unst = a storm (so, sometimes); but Curt. does not extend the connection to AФ, aêmi = to blow; a modification of animus—by making which the Romans took a step in advance of the Greeks, who used hê psuchê for both these ideas—is anima, which has the physical meaning of anemos, so that Cic. was theoretically right, but historically wrong, when he said, ipse animus ab anima dictus est, Tusc. 1, 9, 19; after the same analogy we have from psuchô = to breathe, blow, psuchê = breath, life, soul; from pneô = to breathe, pneuma = air, breath, life, in class. Greek, and = spirit, a spiritual being, in Hellenistic Greek; from spiro = to breathe, blow, spiritus = breath, breeze, energy, high spirit, and poet. and post-Aug. = soul, mind; the Engl. ghost = Germ. Geist may be comp. with Germ. giessen and cheô, to pour, and for this interchange of the ideas of gases and liquids, cf. Sol. 22: insula adspiratur freto Gallico, is flowed upon, washed, by the Gallic Strait; the Sanscr. atman = breath, soul, with which comp. aytmê = breath; Germ. Odem = breath, and Athem = breath, soul, with which group Curt. connects auô, aêmi; the Heb. = breath, life, soul; and = breath, wind, life, spirit, soul or mind].I.In a general sense, the rational soul in man (in opp. to the body, corpus, and to the physical life, anima), hê psuchê:II.humanus animus decerptus ex mente divina,
Cic. Tusc. 5, 13, 38:Corpus animum praegravat, Atque affixit humo divinae particulam aurae,
Hor. S. 2, 2, 77:credo deos immortales sparsisse animos in corpora humana, ut essent qui terras tuerentur etc.,
Cic. Sen. 21, 77:eas res tueor animi non corporis viribus,
id. ib. 11, 38; so id. Off. 1, 23, 79:quae (res) vel infirmis corporibus animo tamen administratur,
id. Sen. 6, 15; id. Off. 1, 29, 102:omnes animi cruciatus et corporis,
id. Cat. 4, 5, 10:levantes Corpus et animum,
Hor. Ep. 2, 1, 141:formam et figuram animi magis quam corporis complecti,
Tac. Agr. 46; id. H. 1, 22:animi validus et corpore ingens,
id. A. 15, 53:Aristides primus animum pinxit et sensus hominis expressit, quae vocantur Graece ethe, item perturbationes,
first painted the soul, put a soul into his figures, Plin. 35, 10, 36, § 98 (cf.:animosa signa,
life-like statues, Prop. 4, 8, 9): si nihil esset in eo (animo), nisi id, ut per eum viveremus, i. e. were it mere anima, Cic. Tusc. 1, 24, 56:Singularis est quaedam natura atque vis animi, sejuncta ab his usitatis notisque naturis, i. e. the four material elements,
id. ib. 1, 27, 66: Neque nos corpora sumus. Cum igitur nosce te dicit, hoc dicit, nosce animum tuum, id. ib. 1, 22, 52:In quo igitur loco est (animus)? Credo equidem in capite,
id. ib. 1, 29, 70:corpora nostra, terreno principiorum genere confecta, ardore animi concalescunt,
derive their heat from the fiery nature of the soul, id. ib. 1, 18, 42:Non valet tantum animus, ut se ipsum ipse videat: at, ut oculus, sic animus, se non videns alia cernit,
id. ib. 1, 27, 67: foramina illa ( the senses), quae patent ad animum a corpore, callidissimo artificio natura fabricata est, id. ib. 1, 20, 47: dum peregre est animus sine corpore velox, independently of the body, i. e. the mind roaming in thought, Hor. Ep. 1, 12, 13:discessus animi a corpore,
Cic. Tusc. 1, 9, 18; 1, 30, 72:cum nihil erit praeter animum,
when there shall be nothing but the soul, when the soul shall be disembodied, id. ib. 1, 20, 47; so,animus vacans corpore,
id. ib. 1, 22, 50; and:animus sine corpore,
id. ib. 1, 22, 51:sine mente animoque nequit residere per artus pars ulla animai,
Lucr. 3, 398 (for the pleonasm here, v. infra, II. A. 1.):Reliquorum sententiae spem adferunt posse animos, cum e corporibus excesserint in caelum pervenire,
Cic. Tusc. 1, 11, 24:permanere animos arbitramur consensu nationum omnium,
id. ib. 1, 16, 36:Pherecydes primus dixit animos esse hominum sempiternos,
id. ib. 1, 16, 38:Quod ni ita se haberet, ut animi immortales essent, haud etc.,
id. Sen. 23, 82: immortalitas animorum, id. ib. 21, 78; id. Tusc. 1, 11, 24; 1, 14, 30:aeternitas animorum,
id. ib. 1, 17, 39; 1, 22, 50 (for the plur. animorum, in this phrase, cf. Cic. Sen. 23, 84); for the atheistic notions about the soul, v. Lucr. bk. iii.—In a more restricted sense, the mind as thinking, feeling, willing, the intellect, the sensibility, and the will, acc. to the almost universally received division of the mental powers since the time of Kant (Diog. Laert. 8, 30, says that Pythagoras divided hê psuchê into ho nous, hai phrenes, and ho thumos; and that man had ho nous and ho thumos in common with other animals, but he alone had hai phrenes. Here ho nous and ho thumos must denote the understanding and the sensibility, and hai phrenes, the reason. Plutarch de Placit. 4, 21, says that the Stoics called the supreme faculty of the mind (to hêgemonikon tês psuchês) ho logismos, reason. Cic. sometimes speaks of a twofold division; as, Est animus in partes tributus duas, quarum altera rationis est particeps, altera expers (i. e. to logistikon and to alogon of Plato; cf. Tert. Anim. 16), i. e. the reason or intellect and the sensibility, Tusc. 2, 21, 47; so id. Off. 1, 28, 101; 1, 36, 132; id. Tusc 4, 5, 10; and again of a threefold; as, Plato triplicem finxit animum, cujus principatum, id est rationem in capite sicut in arce posuit, et duas partes ( the two other parts) ei parere voluit, iram et cupiditatem, quas locis disclusit; iram in pectore, cupiditatem subter praecordia locavit, i. e. the reason or intellect, and the sensibility here resolved into desire and aversion, id. ib. 1, 10, 20; so id. Ac. 2, 39, 124. The will, hê boulêsis, voluntas, arbitrium, seems to have been sometimes merged in the sensibility, ho thumos, animus, animi, sensus, and sometimes identified with the intellect or reason, ho nous, ho logismos, mens, ratio).A.1.. The general power of perception and thought, the reason, intellect, mind (syn.: mens, ratio, ingenium), ho nous:2.cogito cum meo animo,
Plaut. Most. 3, 2, 13; so Ter. Ad. 3, 4, 55:cum animis vestris cogitare,
Cic. Agr. 2, 24:recordari cum animo,
id. Clu. 25, 70;and without cum: animo meditari,
Nep. Ages. 4, 1; cf. id. Ham. 4, 2:cogitare volvereque animo,
Suet. Vesp. 5:animo cogitare,
Vulg. Eccli. 37, 9:statuere apud animum,
Liv. 34, 2:proposui in animo meo,
Vulg. Eccli. 1, 12:nisi me animus fallit, hi sunt, etc.,
Plaut. Men. 5, 9, 23:in dubio est animus,
Ter. And. 1, 5, 31; id. ib. prol. 1; cf. id. ib. 1, 1, 29:animum ad se ipsum advocamus,
Cic. Tusc. 1, 31, 75:lumen animi, ingenii consiliique tui,
id. Rep. 6, 12 al. —For the sake of rhet. fulness, animus often has a synonym joined with it: Mens et animus et consilium et sententia civitatis posita est in legibus,
Cic. Clu. 146:magnam cui mentem animumque Delius inspirat vates,
Verg. A. 6, 11:complecti animo et cogitatione,
Cic. Off. 1, 32, 117; id. de Or. 1, 2, 6:animis et cogitatione comprehendere,
id. Fl. 27, 66:cum omnia ratione animoque lustraris,
id. Off. 1, 17, 56:animorum ingeniorumque naturale quoddam quasi pabulum consideratio naturae,
id. Ac. 2, 41, 127.—Hence the expressions: agitatio animi, attentio, contentio; animi adversio; applicatio animi; judicium, opinio animorum, etc. (v. these vv.); and animum advertere, adjungere, adplicare, adpellere, inducere, etc. (v. these vv.).—Of particular faculties of mind, the memory:3.etiam nunc mihi Scripta illa dicta sunt in animo Chrysidis,
Ter. And. 1, 5, 46:An imprimi, quasi ceram, animum putamus etc. (an idea of Aristotle's),
Cic. Tusc. 1, 25, 61:ex animo effluere,
id. de Or. 2, 74, 300: omnia fert aetas, animum quoque;... Nunc oblita mihi tot carmina,
Verg. E. 9, 51.—Consciousness (physically considered) or the vital power, on which consciousness depends ( = conscientia, q. v. II. A., or anima, q. v. II. E.):4.vae miserae mihi. Animo malest: aquam velim,
I'm fainting, my wits are going, Plaut. Am. 5, 1, 6; id. Curc. 2, 3, 33:reliquit animus Sextium gravibus acceptis vulneribus,
Caes. B. G. 6, 38:Una eademque via sanguis animusque sequuntur,
Verg. A. 10, 487:animusque reliquit euntem,
Ov. M. 10, 459:nisi si timor abstulit omnem Sensum animumque,
id. ib. 14, 177:linqui deinde animo et submitti genu coepit,
Curt. 4, 6, 20: repente animo linqui solebat, Suet. Caes. 45:ad recreandos defectos animo puleio,
Plin. 20, 14, 54, § 152.—The conscience, in mal. part. (v. conscientia, II. B. 2. b.):5.cum conscius ipse animus se remordet,
Lucr. 4, 1135:quos conscius animus exagitabat,
Sall. C. 14, 3:suae malae cogitationes conscientiaeque animi terrent,
Cic. Sex. Rosc. 67.—In Plaut. very freq., and once also in Cic., meton. for judicium, sententia, opinion, judgment; mostly meo quidem animo or meo animo, according to my mind, in my opinion, Plaut. Men. 1, 3, 17:6.e meo quidem animo aliquanto facias rectius, si, etc.,
id. Aul. 3, 6, 3:meo quidem animo, hic tibi hodie evenit bonus,
id. Bacch. 1, 1, 69; so id. Aul. 3, 5, 4; id. Curc. 4, 2, 28; id. Bacch. 3, 2, 10; id. Ep. 1, 2, 8; id. Poen. 1, 2, 23; id. Rud. 4, 4, 94; Cic. Sest. 22:edepol lenones meo animo novisti,
Plaut. Curc. 4, 2, 19:nisi, ut meus est animus, fieri non posse arbitror,
id. Cist. 1, 1, 5 (cf.:EX MEI ANIMI SENTENTIA,
Inscr. Orell. 3665:ex animi tui sententia,
Cic. Off. 3, 29, 108).—The imagination, the fancy (for which Cic. often uses cogitatio, as Ac. 2, 15, 48):B.cerno animo sepultam patriam, miseros atque insepultos acervos civium,
Cic. Cat. 4, 6, 11:fingere animo jubebat aliquem etc.,
id. Sen. 12, 41: Fingite animis;litterae enim sunt cogitationes nostrae, et quae volunt, sic intuentur, ut ea cernimus, quae videmus,
id. Mil. 29, 79:Nihil animo videre poterant,
id. Tusc. 1, 16, 38.—The power of feeling, the sensibility, the heart, the feelings, affections, inclinations, disposition, passions (either honorable or base; syn.: sensus, adfectus, pectus, cor), ho thumos.1.a.. In gen., heart, soul, spirit, feeling, inclination, affection, passion: Medea, animo aegra, amore saevo saucia, Enn. ap. Auct. ad Her. 2, 22 (cf. Plaut. Truc. 2, 7, 36:(α).animo hercle homo suo est miser): tu si animum vicisti potius quam animus te, est quod gaudeas, etc.,
Plaut. Trin. 2, 2, 27 -29:harum scelera et lacrumae confictae dolis Redducunt animum aegrotum ad misericordiam,
Ter. And. 3, 3, 27:Quo gemitu conversi animi (sunt),
Verg. A. 2, 73:Hoc fletu concussi animi,
id. ib. 9, 498;4, 310: animum offendere,
Cic. Lig. 4; id. Deiot. 33; so Vulg. Gen. 26, 35.—Mens and animus are often conjoined and contrasted, mind and heart (cf. the Homeric kata phrena kai kata thumon, in mind and heart): mentem atque animum delectat suum, entertains his mind and delights his heart, Enn. ap. Gell. 19, 10:Satin tu sanus mentis aut animi tui?
Plaut. Trin. 2, 4, 53:mala mens, malus animus,
bad mind, bad heart, Ter. And. 1, 1, 137:animum et mentem meam ipsa cogitatione hominum excellentium conformabam,
Cic. Arch. 6, 14:Nec vero corpori soli subveniendum est, sed menti atque animo multo magis,
id. Sen. 11, 36:ut omnium mentes animosque perturbaret,
Caes. B. G. 1, 39; 1, 21:Istuc mens animusque fert,
Hor. Ep. 1, 14, 8:Stare Socrates dicitur tamquam quodam recessu mentis atque animi facto a corpore,
Gell. 2, 1; 15, 2, 7.—And very rarely with this order inverted: Jam vero animum ipsum mentemque hominis, etc.,
Cic. N. D. 2, 59, 147:mente animoque nobiscum agunt,
Tac. G. 29:quem nobis animum, quas mentes imprecentur,
id. H. 1, 84;and sometimes pleon. without such distinction: in primis regina quietum Accipit in Teucros animum mentemque benignam,
a quiet mind and kindly heart, Verg. A. 1, 304; so,pravitas animi atque ingenii,
Vell. 2, 112, 7 (for mens et animus, etc., in the sense of thought, used as a pleonasm, v. supra, II. A. 1.):Verum animus ubi semel se cupiditate devinxit mala, etc.,
Ter. Heaut. 1, 2, 34:animus perturbatus et incitatus nec cohibere se potest, nec quo loco vult insistere,
Cic. Tusc. 4, 18, 41:animum comprimit,
id. ib. 2, 22, 53:animus alius ad alia vitia propensior,
id. ib. 4, 37, 81; id. ad Q. Fr. 1, 1:sed quid ego hic animo lamentor,
Enn. Ann. 6, 40:tremere animo,
Cic. ad Q. Fr. 1, 1, 4:ingentes animo concipit iras,
Ov. M. 1, 166:exsultare animo,
id. ib. 6, 514.—So often ex animo, from the heart, from the bottom of one's heart, deeply, truly, sincerely:Paulum interesse censes ex animo omnia facias an de industria?
from your heart or with some design, Ter. And. 4, 4, 55; id. Ad. 1, 1, 47:nisi quod tibi bene ex animo volo,
id. Heaut. 5, 2, 6: verbum [p. 124] ex animo dicere, id. Eun. 1, 2, 95:sive ex animo id fit sive simulate,
Cic. N. D. 2, 67, 168:majore studio magisve ex animo petere non possum,
id. Fam. 11, 22:ex animo vereque diligi,
id. ib. 9, 6, 2:ex animo dolere,
Hor. A. P. 432:quae (gentes) dederunt terram meam sibi cum gaudio et toto corde et ex animo,
Vulg. Ezech. 36, 5; ib. Eph. 6, 6; ib. 1 Pet. 5, 3.—And with gen.With verbs:(β).Quid illam miseram animi excrucias?
Plaut. Mil. 4, 2, 76; 4, 6, 65:Antipho me excruciat animi,
Ter. Phorm. 1, 4, 10:discrucior animi,
id. Ad. 4, 4, 1:in spe pendebit animi,
id. Heaut. 4, 4, 5: juvenemque animi miserata repressit, pitying him in her heart, thumôi phileousa te kêdomenê te (Hom. Il. 1, 196), Verg. A. 10, 686.—With adjj.:b.aeger animi,
Liv. 1, 58; 2, 36; 6, 10; Curt. 4, 3, 11; Tac. H. 3, 58:infelix animi,
Verg. A. 4, 529:felix animi,
Juv. 14, 159:victus animi,
Verg. G. 4, 491:ferox animi,
Tac. A. 1, 32:promptus animi,
id. H. 2, 23:praestans animi,
Verg. A. 12, 19:ingens animi,
Tac. A. 1, 69 (for this gen. v. Ramsh. Gr. p. 323; Key, § 935; Wagner ad Plaut. Aul. v. 105; Draeger, Hist. Synt. I. p. 443).—Meton., disposition, character (so, often ingenium): nimis paene animo es Molli, Pac. ap. Cic. Tusc. 2, 21, 49:2.animo audaci proripit sese,
Pac. Trag. Rel. p. 109 Rib.:petulans protervo, iracundo animo,
Plaut. Bacch. 4, 3, 1; id. Truc. 4, 3, 1:ubi te vidi animo esse omisso (omisso = neglegenti, Don.),
Ter. Heaut. 5, 2, 9; Cic. Fam. 2. 17 fin.:promptus animus vester,
Vulg. 2 Cor. 9, 2: animis estis simplicibus et mansuetis nimium creditis unicuique, Auct. ad Her. 4, 37:eorum animi molles et aetate fluxi dolis haud difficulter capiebantur,
Sall. C. 14, 5:Hecabe, Non oblita animorum, annorum oblita suorum,
Ov. M. 13, 550:Nihil est tam angusti animi tamque parvi, quam amare divitias,
Cic. Off. 1, 20, 68:sordidus atque animi parvi,
Hor. S. 1, 2, 10; Vell. 2, 25, 3:Drusus animi fluxioris erat,
Suet. Tib. 52.—In particular, some one specific emotion, inclination, or passion (honorable or base; in this signif., in the poets and prose writers, very freq. in the plur.). —a.Courage, spirit:b.ibi nostris animus additus est,
Plaut. Am. 1, 1, 94; cf. Ter. Heaut. 3, 2, 31; id. And. 2, 1, 33:deficiens animo maesto cum corde jacebat,
Lucr. 6, 1232:virtute atque animo resistere,
Cic. Fam. 5, 2, 8:fac animo magno fortique sis,
id. ib. 6, 14 fin.:Cassio animus accessit, et Parthis timor injectus est,
id. Att. 5, 20, 3:nostris animus augetur,
Caes. B. G. 7, 70:mihi in dies magis animus accenditur,
Sall. C. 20, 6; Cic. Att. 5, 18; Liv. 8, 19; 44, 29:Nunc demum redit animus,
Tac. Agr. 3:bellica Pallas adest, Datque animos,
Ov. M. 5, 47:pares annis animisque,
id. ib. 7, 558:cecidere illis animique manusque,
id. ib. 7, 347 (cf.:tela viris animusque cadunt,
id. F. 3, 225) et saep.—Hence, bono animo esse or uti, to be of good courage, Varr. R. R. 2, 5, 5: Am. Bono animo es. So. Scin quam bono animo sim? Plaut. Am. 22, 39:In re mala animo si bono utare, adjuvat,
id. Capt. 2, 1, 9:bono animo fac sis,
Ter. Ad. 3, 5, 1:quin tu animo bono es,
id. ib. 4, 2, 4:quare bono animo es,
Cic. Att. 5, 18; so Vulg. 2 Macc. 11, 26; ib. Act. 18, 25;so also, satis animi,
sufficient courage, Ov. M. 3, 559.—Also for hope:magnus mihi animus est, hodiernum diem initium libertatis fore,
Tac. Agr, 30.— Trop., of the violent, stormy motion of the winds of AEolus:Aeolus mollitque animos et temperat iras,
Verg. A. 1, 57.—Of a top:dant animos plagae,
give it new force, quicker motion, Verg. A. 7, 383.—Of spirit in discourse: in Asinio Pollione et consilii et animi satis,
Quint. 10, 1, 113. —Haughtiness, arrogance, pride: quae civitas est in Asia, quae unius tribuni militum animos ac spiritus capere possit? can bear the arrogance and pride, etc., Cic. Imp. Pomp. 22, 66:c.jam insolentiam noratis hominis: noratis animos ejus ac spiritus tribunicios,
id. Clu. 39, 109; so id. Caecin. 11 al.; Ov. Tr. 5, 8, 3 (cf.:quia paululum vobis accessit pecuniae, Sublati animi sunt,
Ter. Hec. 3, 5, 56).—Violent passion, vehemence, wrath:d.animum vincere, iracundiam cohibere, etc.,
Cic. Marcell. 3:animum rege, qui nisi paret Imperat,
Hor. Ep. 1, 2, 62:qui dominatur animo suo,
Vulg. Prov. 16, 32.—So often in plur.; cf hoi thumoi: ego meos animos violentos meamque iram ex pectore jam promam, Plaut. Truc. 2, 7, 43:vince animos iramque tuam,
Ov. H. 3, 85; id. M. 8, 583; Prop. 1, 5, 12:Parce tuis animis, vita, nocere tibi,
id. 2, 5, 18:Sic longius aevum Destruit ingentes animos,
Luc. 8, 28:coeunt sine more, sine arte, Tantum animis iraque,
Stat. Th. 11, 525 al. —Moderation, patience, calmness, contentedness, in the phrase aequus animus, an even mind:e.si est animus aequos tibi,
Plaut. Aul. 2, 2, 10; id. Rud. 2, 3, 71; Cic. Rosc. Am. 50, 145; and often in the abl., aequo animo, with even mind, patiently, etc.:aequo animo ferre,
Ter. And. 2, 3, 23; Cic. Tusc. 1, 39, 93; id. Sen. 23, 84; Nep. Dion. 6, 4; Liv. 5, 39:aequo animo esse,
Vulg. 3 Reg. 21, 7; ib. Judith, 7, 23: Aequo animo est? of merry heart (Gr. euthumei), ib. Jac. 5, 13:animis aequis remittere,
Cic. Clu. 2, 6:aequiore animo successorem opperiri,
Suet. Tib. 25:haud aequioribus animis audire,
Liv. 23, 22: sapientissimus quisque aequissimo animo moritur; stultissimus iniquissimo. Cic. Sen. 23, 83; so id. Tusc. 1, 45, 109; Sall. C. 3, 2; Suet. Aug. 56:iniquo animo,
Att. Trag. Rel. p. 150 Rib.; Cic. Tusc. 2, 2, 5; Quint. 11, 1, 66.—Agreeable feeling, pleasure, delight:f.cubat amans animo obsequens,
Plaut. Am. 1, 1, 134:indulgent animis, et nulla quid utile cura est,
Ov. M. 7, 566; so, esp. freq.: animi causa (in Plaut. once animi gratia), for the sake of amusement, diversion (cf.:haec (animalia) alunt animi voluptatisque causa,
Caes. B. G. 5, 12):Post animi causa mihi navem faciam,
Plaut. Rud. 4, 2, 27; so id. Trin. 2, 2, 53; id. Ep. 1, 1, 43:liberare fidicinam animi gratia,
id. ib. 2, 2, 90:qui illud animi causa fecerit, hunc praedae causa quid facturum putabis?
Cic. Phil. 7, 6:habet animi causa rus amoenum et suburbanum,
id. Rosc. Am. 46 Matth.; cf. id. ib. § 134, and Madv. ad Cic. Fin. 2, 17, 56; Cic. Fam. 7, 2:Romanos in illis munitionibus animine causa cotidie exerceri putatis?
Caes. B. G. 7, 77; Plin. praef. 17 Sill.—Disposition toward any one:C.hoc animo in nos esse debebis, ut etc.,
Cic. Fam. 2, 1 fin.:meus animus erit in te semper, quem tu esse vis,
id. ib. 5, 18 fin.:qui, quo animo inter nos simus, ignorant,
id. ib. 3, 6; so id. ib. 4, 15;5, 2: In quo in primis quo quisque animo, studio, benevolentia fecerit, ponderandum est,
id. Off. 1, 15, 49:quod (Allobroges) nondum bono animo in populum Romanum viderentur,
to be well disposed, Caes. B. G. 1, 6 fin. —In the pregn. signif. of kind, friendly feeling, affection, kindness, liberality:animum fidemque praetorianorum erga se expertus est,
Suet. Oth. 8:Nec non aurumque animusque Latino est,
Verg. A. 12, 23.—Hence, meton., of a person who is loved, my heart, my soul:salve, anime mi,
Plaut. Curc. 1, 2, 3:da, meus ocellus, mea rosa, mi anime, da, mea voluptas,
id. As. 3, 3, 74; so id. ib. 5, 2, 90; id. Curc. 1, 3, 9; id. Bacch. 1, 1, 48; id. Most. 1, 4, 23; id. Men. 1, 3, 1; id. Mil. 4, 8, 20; id. Rud. 4, 8, 1; Ter. Eun. 1, 2, 15 et saep. —The power of willing, the will, inclination, desire, purpose, design, intention (syn.: voluntas, arbitrium, mens, consilium, propositum), hê boulêsis:D.qui rem publicam animo certo adjuverit,
Att. Trag Rel. p. 182 Rib.:pro inperio tuo meum animum tibi servitutem servire aequom censui,
Plaut. Trin. 2, 2, 23:Ex animique voluntate id procedere primum,
goes forth at first from the inclination of the soul, Lucr. 2, 270; so,pro animi mei voluntate,
Cic. Fam. 5, 20, 8 (v. Manut. ad h.l.):teneo, quid animi vostri super hac re siet,
Plaut. Am. prol. 58; 1, 1, 187:Nam si semel tuom animum ille intellexerit, Prius proditurum te etc.,
Ter. Heaut. 3, 1, 69:Prius quam tuom ut sese habeat animum ad nuptias perspexerit,
id. And. 2, 3, 4:Sin aliter animus voster est, ego etc.,
id. Ad. 3, 4, 46:Quid mi istaec narras? an quia non audisti, de hac re animus meus ut sit?
id. Hec. 5, 2, 19:qui ab auro gazaque regia manus, oculos, animum cohibere possit,
Cic. Imp. Pomp. 66:istum exheredare in animo habebat,
id. Rosc. Am. 18, 52: nobis crat in animo Ciceronem ad Caesarem mittere, we had it in mind to send, etc., id. Fam. 14, 11; Serv. ad Cic. ib. 4, 12:hostes in foro constiterunt, hoc animo, ut, etc.,
Caes. B. G. 7, 28:insurrexerunt uno animo in Paulum,
with one mind, Vulg. Act. 18, 12; 19, 29: persequi Jugurtham animus ardebat, Sall. J. 39, 5 Gerlach (others, animo, as Dietsch); so id. de Rep. Ord. 1, 8: in nova fert an mus mutatas dicere formas, my mind inclines to tell of, etc., Ov. M. 1, 1.—Hence, est animus alicui, with inf., to have a mind for something, to aim at, etc.:omnibus unum Opprimere est animus,
Ov. M. 5, 150:Sacra Jovi Stygio perficere est animus,
Verg. A. 4, 639:Fuerat animus conjuratis corpus occisi in Tiberim trahere,
Suet. Caes. 82 fin.; id. Oth. 6; cf. id. Calig. 56.—So, aliquid alicui in animo est, with inf., Tac. G. 3.—So, inducere in animum or animum, to resolve upon doing something; v. induco.—Trop., of the principle of life and activity in irrational objects, as in Engl. the word mind is used.1.Of brutes:2.in bestiis, quarum animi sunt rationis expertes,
whose minds, Cic. Tusc. 1, 33, 80:Sunt bestiae, in quibus etiam animorum aliqua ex parte motus quosdam videmus,
id. Fin. 5, 14, 38:ut non inscite illud dictum videatur in sue, animum illi pecudi datum pro sale, ne putisceret,
id. ib. 5, 13, 38, ubi v. Madv.:(apes Ingentes animos angusto in pectore versant,
Verg. G. 4, 83:Illiusque animos, qui multos perdidit unus, Sumite serpentis,
Ov. M. 3, 544:cum pecudes pro regionis caelique statu et habitum corporis et ingenium animi et pili colorem gerant,
Col. 6, 1, 1:Umbria (boves progenerat) vastos nec minus probabiles animis quam corporibus,
id. 6, 1, 2 si equum ipsum nudum et solum corpus ejus et animum contemplamur, App. de Deo Socr. 23 (so sometimes mens:iniquae mentis asellus,
Hor. S. 1, 9, 20).—Of plants:III.haec quoque Exuerint silvestrem animum, i. e. naturam, ingenium,
their wild nature, Verg. G. 2, 51.—Transf. Of God or the gods, as we say, the Divine Mind, the Mind of God:certe et deum ipsum et divinum animum corpore liberatum cogitatione complecti possumus,
Cic. Tusc. 1, 22, 51 (so mens, of God, id. ib. 1, 22, 66; id. Ac. 2, 41, 126):Tantaene animis caelestibus irae?
Verg. A. 1, 11. -
16 anima
ănĭma, ae, f. ( gen. animāï, Lucr. 1, 112; 3, 150 et saep.; cf. Neue, Formenl. I. p. 12; Lachm. ad Lucr. 1, 29; dat. and abl. plur. regul. animis, Cic. Fam. 14, 14; Lact. Inst. 6, 20, 19; 7, 2, 1; Arn. 2, 18; 2, 30; 2, 33; Aug. Civ. Dei, 13, 18; 13, 19; id. Ver. Relig. 22, 43:I.animabus, only in eccl. and later Lat.,
Vulg. Exod. 30, 12; ib. Psa. 77, 18; ib. Matt. 11, 29; ib. Heb. 13, 17 et saep.; Tert. adv. Marc. 4, 34; id. Anim. 33 al.; Aug. Civ. Dei, 19, 23; Prud. c. Symm. 1, 531; Aus. Rer. Odyss. 11; Serv. ad Verg. A. 6, 136 al.; Neue, Formenl. I. p. 29) [v. animus], pr. that which blows or breathes; hence,Lit., air, a current of air, a breeze, wind (mostly poet.):II.ne quid animae forte amittat dormiens,
Plaut. Aul. 2, 4, 23 sq.: vela ventorum animae immittere, Att. ap. Non. p. 234, 9 (Trag. Rel. p. 137 Rib.):aurarum leves animae,
Lucr. 5, 236:prece quaesit Ventorum pavidus paces animasque secundas,
he anxiously implores a lull in the winds and a favoring breeze, id. 5, 1229:impellunt animae lintea,
Hor. C. 4, 12, 2:Ne dubites quin haec animaï turbida sit vis,
Lucr. 6, 693: Quantum ignes animaeque [p. 121] valent (of the wind in the workshop of Vulcan), Verg. A. 8, 403.—Also of a flame of fire (blowing like the air): noctilucam tollo, ad focum fero, inflo; anima reviviscit, Varr. ap. Non. p. 234, 5.—Transf.A.In gen., the air, as an element, like fire, water, and earth (mostly poet.): aqua, terra, anima et sol, Enn. ap. Varr. R. R. 1, 4, 1:B.qui quattuor ex rebus posse omnia rentur, Ex igni, terrā atque animā, procrescere et imbri,
Lucr. 1, 715:ut, quem ad modum ignis animae, sic anima aquae, quodque anima aquae, id aqua terrae proportione redderet. Earum quattuor rerum etc.,
Cic. Tim. 5:utrum (animus) sit ignis, an anima, an sanguis,
id. Ac. 2, 39, 124:si anima est (animus), fortasse dissipabitur,
id. Tusc. 1, 1, 24; 1, 25, 6:si deus aut anima aut ignis est, idem est animus hominis,
id. ib. 1, 26, 65:animus ex inflammatā animā constat, ut potissimum videri video Panaetio,
id. ib. 1, 18, 42:Semina terrarumque animaeque,
Verg. E. 6, 32.—The air inhaled and exhaled, breath (concr.); while spiritus denotes orig. breathing (abstr.; very freq. in prose and poetry); cf. Cic. N. D. 2, 54, 136:C.excipiat animam eam, quae ducta sit spiritu,
Plaut. As. 5, 2, 44:animam compressi, aurem admovi,
Ter. Phorm. 5, 6, 28 Ruhnk.:animam recipe,
take breath, id. Ad. 3, 2, 26:cum spiritus ejus (sc. Demosthenis) esset angustior, tantum continendā animā in dicendo est assecutus, ut, etc.,
Cic. de Or. 1, 61, 261:ne circuitus ipse verborum sit longior quam vires atque anima patiatur,
id. ib. 3, 49, 191; 3, 46, 181; id. N. D. 2, 54, 136: fetida anima nasum oppugnat, Titin. ap. Non. p. 233, 5 (Com. Rel. p. 136 Rib.); Caecil. ib. 9:qui non modo animum integrum, sed ne animam quidem puram conservare potuisset,
Cic. Verr. 2, 3, 58: animas et olentia Medi Ora fovent illo, with this the Medes correct their breath, etc., Verg. G. 2, 134:respiramen iterque Eripiunt animae,
Ov. M. 12, 143; cf. id. F. 1, 425:animae gravitas,
bad smell of the breath, Plin. 20, 9, 35, § 91; cf. id. 11, 37, 72, § 188; 22, 25, 64, § 132 al.:artavit clusitque animam,
Luc. 4, 370; so Tac. A. 6, 50:spes illorum abominatio animae,
Vulg. Job, 11, 20.—Of breath exhaled:inspirant graves animas,
Ov. M. 4, 498.— Of the air breathed into a musical instrument, a breath of air, Varr. ap. Non. p. 233. 13.—Since air is a necessary condition of life,1.. The vital principle, the breath of life:2.animus est, quo sapimus, anima, quā vivimus,
Non. p. 426, 27 (hence anima denotes the animal principle of life, in distinction from animus, the spiritual, reasoning, willing principle; very freq. in Lucr. and class.): Mater est terra, ea parit corpus, animam aether adjugat, Pac. ap. Non. p. 75, 11 (Trag. Rel. p. 88 Rib.):tunc cum primis ratione sagaci, Unde anima atque animi constet natura, videndum,
whence spring life and the nature of the mind, Lucr. 1, 131; 3, 158 sq.; so id. 3, 417 sq.; 3, 565; 3, 705; 2, 950; 4, 922; 4, 944; 4, 959; 6, 798; 6, 1223;6, 1233 et saep.: deus totus est sensuus, totus visuus, totus audituus, totus animae, totus animi, totus sui,
Plin. 2, 7, 5, § 14 Jan:quaedam (animantia) animum habent, quaedam tantum animam,
Sen. Ep. 58:anima omnis carnis in sanguine est,
Vulg. Lev. 17, 14 al. —Hence,In gen., life:3.cum anima corpus liquerit,
Att. Trag. Rel. p. 214 Rib.:Animae pauxillulum in me habet,
Naev. Com. Rel. p. 14 Rib.: Date ferrum, quī me animā privem, Enn. ap. Non. p. 474, 31 (Trag. Rel. p. 37 Rib.): me dicabo atque animam devōvo (i. e. devovero) hostibus, Att. ap. Non. p. 98, 12 (Trag. Rel. p. 283 Rib.):conficit animam vis volneris,
Att. Trag. Rel. p. 209 Rib.:adimere animam,
Plaut. Mil. 3, 1, 137; so id. Men. 5, 5, 7:exstinguere,
Ter. Ad. 3, 2, 16:relinquere,
id. ib. 3, 4, 52:edere,
Cic. Sest. 38:de vestrā vitā, de conjugum vestrarum ac liberorum animā judicandum est,
id. Cat. 4, 9, 18:si tibi omnia sua praeter animam tradidit,
id. Rosc. Am. 50:libertas et anima nostra in dubio est,
Sall. C. 52, 6:pauci, quibus relicta est anima, clausi in tenebris, etc.,
id. J. 14, 15; cf.retinere,
id. ib. 31, 20:de manu viri et fratris ejus requiram animam hominis,
Vulg. Gen. 9, 5; ib. Matt. 2, 20; ib. 1 Cor. 14, 7:animam agere,
to give up the ghost, to die, Cic. Tusc. 1, 9, 19;so also efflare,
to expire, id. ib.; id. Mil. 18 fin.; Suet. Aug. 99; so,exhalare,
Ov. M. 15, 528; and, exspirare, id. ib. 5, 106 (cf. in Gr. thumon apopneein, psuchên ekpneein, bion apopsuchein, etc.):deponere,
Nep. Hann. 1, 3:ponere,
Vulg. Joan. 10, 17; 13, 27:amittere,
Lucr. 6, 1233:emittere,
Nep. Epam. 9, 3 Br. (so in Gr. aphienai tên psuchên):proicere,
Verg. A. 6, 436:purpuream vomit ille animam, said of a wounded man,
id. ib. 9, 349.—In Vulg. Matt. 16, 25 and 26, anima in v. 25 seems to pass to the higher meaning, soul, (cf. infra, II. D.) in v. 26, as hê psuchê in the original also can do.— Poet.:anima amphorae,
the fumes of wine, Phaedr. 3, 1: Ni ego illi puteo, si occepso, animam omnem intertraxero, draw up all the life of that well, i. e. draw it dry, Plaut. Am. 2, 2, 41.— Trop.:corpus imperii unius praesidis nutu, quasi animā et mente, regeretur,
Flor. 4, 3:accentus quasi anima vocis est,
Pompon. p. 67 Lind.—Prov.: animam debere, to owe life itself, of one deeply in debt:quid si animam debet?
Ter. Phorm. 4, 3, 56 (Graecum proverbium: kai autên tên psuchên opheilei, Don.).—Metaph., applied to plants and other things possessing organic life, Sen. Ep. 58; so Plin. 17, 21, 35, § 152; 31, 1, 1, § 3; 14, 1, 3, § 16 al.—Meton., a creature endowed with anima, a living being: ova parere solet genu' pennis condecoratum, non animam, Enn. ap. Varr. L. L. 5, 10, 18:4.hi (deos) fibris animāque litant,
Stat. Th. 2, 246; Vulg. Gen. 2, 7; ib. Josh. 11, 11; ib. Luc. 9, 56; ib. Act. 2, 43 et saep.:animae rationis expertes,
Lact. 3, 8.—So esp. of men (as we also say souls for persons; poet. or in post-Aug. prose):egregias animas, quae sanguine nobis Hanc patriam peperere suo, etc.,
Verg. A. 11, 24:animae quales nec candidiores, etc.,
Hor. S. 1, 5, 41; Luc. 5, 322:vos Treveri et ceterae servientium animae,
ministering spirits, Tac. H. 4, 32.—So in enumerations in eccl. Lat.:hos genuit Jacob sedecim animas,
Vulg. Gen. 46, 18; 46, 22; ib. Act. 2, 41; 7, 14.—Of slaves (eccl. Lat.):merces animarum hominum,
Vulg. Apoc. 18, 13 (after the use of hê psuchê and). —Hence, also, souls separated from the body, the shades of the Lower World, manes: Unde (ex Averno) animae excitantur, Enn. ap. Cic. Tusc. 1, 16, 37:tu pias laetis animas reponis Sedibus,
Hor. C. 1, 10, 17; cf. id. S. 1, 8, 29:animamque sepulcro Condimus,
Verg. A. 3, 67; Ov. M. 7, 612; so id. ib. 8, 488; 10, 41; 14, 411; 15, 158; Suet. Caes. 88; so,vita: tenuīs sine corpore vitas volitare,
Verg. A. 6, 292.—So in eccl. Lat. of departed spirits:timete eum, qui potest animam et corpus perdere in Gehennam,
Vulg. Matt. 10, 28 bis:non derelinques animam meam in Inferno,
ib. Act. 2, 27; ib. Apoc. 6, 9; 20, 4.—As expressive of love:D.vos, meae carissimae animae,
my dearest souls, Cic. Fam. 14, 14; 14, 18:Pro quā non metuam mori, Si parcent animae fata superstiti,
the dear surviving life, Hor. C. 3, 9, 12; cf.:animae dimidium meae,
id. ib. 1, 3, 8:meae pars animae,
id. ib. 2, 17, 5.—Sometimes for animus, as the rational soul of man.a.The mind as the seat of thought (cf. animus, II. A.):b.anima rationis consiliique particeps,
Cic. N.D.1, 31, 87:causa in animā sensuque meo penitus affixa atque insita,
id. Verr. 2, 5, 53:ingenii facinora, sicut anima, immortalia sunt,
Sall. J. 2, 2.—So often in eccl. Lat.:ad te Domine, levavi animam meam,
Vulg. Psa. 24, 1; 102, 1; 118, 129:magnificat anima mea Dominum,
ib. Luc. 1, 46; ib. Act. 15, 24 al.—As the seat of feeling (cf. animus, II. B.): sapimus animo, fruimur animā: sine animo anima est debilis, Att. ap. Non. p. 426, 29 (Trag. Rel. p. 175 Rib.):E.desiderat anima mea ad te, Deus,
Vulg. Psa. 41, 2:tristis est anima mea,
ib. Matt. 26, 38; ib. Joan. 10, 27 et saep.—For consciousness (cf. animus, II. A. 3. and conscientia, II. A.):cum perhibetur animam liquisse,
Lucr. 3, 598; in this phrase animus is more common. -
17 animus
animus ī, m [AN-], the rational soul (cf. anima, the physical life): humanus: Corpus animum praegravat, H.: deos sparsisse animos in corpora humana: discessus animi a corpore: permanere animos arbitramur. — Fig., of beloved persons, soul, life: anime mi, T.—Of the mind, the mental powers, intelligence, reason, intellect, mind: mecum in animo vitam tuam considero, T.: animo meditari, N.: convertite animos ad Milonem, attention: revocare animos ad belli memoriam: perspicite animis quid velim: in dubio est animus, T.: animus, cui obtunsior sit acies, whose discernment: et animus et consilium et sententia civitatis, the whole intelligence of the community: cui animum inspirat vates, V.: omnia ratione animoque lustrari.— Of bees: Ingentīs animos angusto in pectore versant, V.— Of the memory: Scripta illa dicta sunt in animo, T.: an imprimi, quasi ceram, animum putamus?—Consciousness, recollection, self-possession: reliquit animus Sextium acceptis volneribus, Cs.: Unā eādemque viā sanguis animusque sequuntur, V.: timor abstulit animum, O. — With conscius or conscientia, the conscience: quos conscius animus exagitabat, S.: suae malae cogitationes conscientiaeque animi terrent.—Opinion, judgment, notion, belief: meo quidem animo, in my judgment: maxumi Preti esse animo meo, T.: ex animi tui sententiā iurare, to the best of your knowledge and belief. — The imagination, fancy: cerno animo sepultam patriam: fingite animis, sunt, etc.: nihil animo videre poterant.—Feeling, sensibility, affection, inclination, passion, heart: Quo gemitu conversi animi (sunt), V.: animum offendere: animus ubi se cupiditate devinxit, the character, T.: alius ad alia vitia propensior: tantaene animis caelestibus irae? V.: animo concipit iras, O.: mala mens, malus animus, bad mind, bad heart, T.: omnium mentīs animosque perturbare, Cs.: animum ipsum mentemque hominis: mente animoque nobiscum agunt, Ta.: bestiae, quarum animi sunt rationis expertes.—Disposition, inclination: meus animus in te semper: bono animo in populum R. videri, well disposed, Cs.: Nec non aurumque animusque Latino est, both gold and the disposition (i. e. to give it), V.: regina quietum Accipit in Teucros animum mentemque benignam, a kindly disposition, V.—Esp., in the phrase ex animo, from the heart, in earnest, deeply, sincerely: ex animo omnia facere an de industriā? from impulse or with some design, T.: sive ex animo id fit sive simulate: ex animo dolere, H.—In the locat. form animi, with verbs and adjj.: Antipho me excruciat animi, T.: exanimatus pendet animi: iuvenemque animi miserata repressit, pitying him in her heart, V.: anxius, S.: aeger, L.: infelix, V.: integer, H.—Meton., disposition, character, temper: animo es Molli: animo esse omisso, T.: animi molles et aetate fluxi, S.: sordidus atque animi parvi, H.—Fig., of plants: silvestris, wild nature, V.—Courage, spirit (freq. in plur.): mihi addere animum, T.: nostris animus augetur, Cs.: clamor Romanis auxit animum, L.: mihi animus accenditur, S.: Nunc demum redit animus, Ta.: Pallas Dat animos, O.: in hac re plus animi quam consili habere: tela viris animusque cadunt, O.: bono animo esse, to be of good courage: bono animo fac sis, T.: satis animi, courage enough, O.: magnus mihi animus est, fore, etc., hope, Ta.—Fig., of the winds: Aeolus mollit animos, the violence, V.—Of a top: dant animos plagae, give it quicker motion, V.—Haughtiness, arrogance, pride: vobis... Sublati animi sunt, your pride is roused, T.: tribuni militum animos ac spiritūs capere, bear the arrogance and pride, etc.—Passion, vehemence, wrath: animum vincere: animum rege, qui nisi paret Imperat, H.: (Achelous) pariter animis inmanis et undis, O.—In the phrase aequus animus, an even mind, calmness, moderation, equanimity: concedo... quod animus aequus est.—Usu. abl: aequo animo, with even mind, contentedly, resignedly, patiently: aequo animo ferre, T.: non tulit hoc aequo animo Dion, N.: aequissimo animo mori: alqd aequo animo accipit, is content to believe, S.: opinionem animis aut libentibus aut aequis remittere: sententiam haud aequioribus animis audire, L.—Inclination, pleasure: Indulgent animis, O.— Esp., animi causā, for the sake of amusement, for diversion, for pleasure: (animalia) alunt animi voluptatisque causā, Cs.: habet animi causā rus amoenum: animi et aurium causā homines habere, i. e. employ musicians.—Will, desire, purpose, design, intention, resolve: tuom animum intellegere, purpose, T.: persequi Iugurtham animo ardebat, S.: hostes in foro constiterunt, hoc animo, ut, etc., Cs.: habere in animo Capitolium ornare, to intend: fert animus dicere, my plan is, O.: nobis erat in animo Ciceronem mittere, it was my purpose: omnibus unum Opprimere est animus, O.: Sacra Iovi Stygio perficere est animus, V.* * *mind; intellect; soul; feelings; heart; spirit, courage, character, pride; air -
18 Cerebral Action
I have devoted so much time to discussion of the problem of syntax not only because language is one of the most important products of human cerebral action, but also because the problems raised by the organization of language seem to me to be characteristic of almost all other cerebral activity. There is a series of hierarchies of organization; the order of vocal movements in pronouncing the words, the order of words in the sentence, the order of sentences in the paragraph, the rational order of paragraphs in a discourse. Not only speech, but all skilled acts seem to involve the same problems of serial ordering, even down to the temporal coordination of muscular contractions in such a movement as reaching and grasping. Analysis of the nervous mechanisms underlying order in the more primitive acts may contribute ultimately to the solution of even the physiology of logic. (Lashley, 1951, pp. 121-122)Historical dictionary of quotations in cognitive science > Cerebral Action
-
19 называться
•Terrestrial photogrammetry denotes that branch wherein photographs are taken from...
•This component is designated the solvent.
•Such processes are said to be isothermal.
•Such a case is referred to as coordinate covalent bonding.
•Together, the rational numbers and irrational numbers are spoken of as (or are said to be) real numbers.
* * *см. тж. называтьНазываться - to be called, to be named, to be termed; to be referred to as, to be designated as, to be identified as (Кавычки в английском языке после этих глаголов необязательны.)The ability of a mechanical system to dissipate energy from an external source is termed the stability increment.This oscillation of the vortices is referred to as vortex shedding.Slagging refers to the deposition of molten ash particles on the heat transfer surfaces of the furnce. (Шлакованием называется отложение...)This fuel was designated as "semiclean" since it contained an ash content of 0.2 percent by weight.Two of these compounds were identified as PNF-27 and PNF-28.The temperature difference between the hot and cold side of the vortex tube is called the temperature separation.These three methods are named premix, stratified and unstratified charge fuel injection.Русско-английский научно-технический словарь переводчика > называться
-
20 основание, по которому было вынесено (определенное) решение по данному делу
General subject: the rational of the decision in the case, the rationale of the decision in the caseУниверсальный русско-английский словарь > основание, по которому было вынесено (определенное) решение по данному делу
См. также в других словарях:
The Myth of the Rational Voter — Author(s) Bryan Caplan … Wikipedia
The Rational Lens — is a symbol used to denote rationalism (belief in rational enquiry, scientific enquiry and curiosity about the natural world), consisting of a magnifying glass, the most basic tool of scientific investigation. The creator of… … Wikipedia
The Rational Academy — Infobox Musical artist Name = The Rational Academy Background = group or band Associated acts = Room 40, Tragic/Athletic, Shuriken, Delpino, breaker Morant, Aoi, Yeow Meow Current members = Benjamin Thompson, Meredith McHugh, Lawrence English,… … Wikipedia
Rational Software — Rational Machines was founded by Paul Levy and Mike Devlin in 1981 to provide tools to expand the use of modern software engineering practices, particularly explicit modular architecture and iterative development. Rational was sold for US$2.1… … Wikipedia
Rational expectations — is an assumption used in many contemporary macroeconomic models, and also in other areas of contemporary economics and game theory and in other applications of rational choice theory. Since most macroeconomic models today study decisions over… … Wikipedia
Rational egoism — is the thesis that the pursuit of one s own self interest is always rational. [Baier (1990), p. 201; Gert (1998), p. 69; Shaver (2002), §3; Moseley (2006), §2.] The view is a normative form of egoism. However, it is different from other forms of… … Wikipedia
Rational Decision-Making Model — The Rational Decision Making Model is a process for making logically sound decisions. [Robbins, Stephen P., and Timothy A. Judge. Organization Behavior. 12th ed. Upper Saddle River, New Jersey: Pearson Prentice Hall, 2007. 156 158.] The model… … Wikipedia
The Nature of Rationality — is an exploration of practical rationality written by Robert Nozick and published in 1993. It views human rationality as an evolutionary adaptation. Its delimited purpose and function may be responsible for biases and blind spots, possibly… … Wikipedia
Rational Planning Model — The rational planning model is the process of realizing a problem, establishing and evaluating planning criteria, create alternatives, implementing alternatives, and monitoring progress of the alternatives. It is used in designing neighborhoods,… … Wikipedia
Rational Recovery — (RR) is a source of counseling, guidance, and direct instruction on self recovery from addiction, alcohol and other drugs through planned, permanent abstinence designed as an alternative to Alcoholics Anonymous (AA) and Twelve step programs. RR… … Wikipedia
Rational basis review — Rational basis review, in U.S. constitutional law, is the lowest level of scrutiny applied by courts deciding constitutional issues through judicial review. The higher levels are typically referred to as intermediate scrutiny and strict scrutiny … Wikipedia
