Relevant bibliographies by topics / De anima

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  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters
  5. Conference papers
  6. Reports

Academic literature on the topic 'De anima'

Author: Grafiati
Published: 4 June 2021
Last updated: 31 July 2024

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Journal articles on the topic "De anima"

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Kim, Jooseong. "Anima Mundi in “Anima Mundi”." Yeats Journal of Korea 29 (June 30, 2008): 145–64. http://dx.doi.org/10.14354/yjk.2008.29.145.

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Meschiari, Alberto. "Anima." SOCIETÀ DEGLI INDIVIDUI (LA), no. 57 (March 2017): 67–70. http://dx.doi.org/10.3280/las2016-057014.

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Doran, Steven. "Anima." ACM SIGAda Ada Letters 28, no. 3 (December 2008): 121–32. http://dx.doi.org/10.1145/1454497.1454494.

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Murphy, Ian. "Anima animus." Alphaville: Journal of Film and Screen Media, no. 4 (December 21, 2012): 97–115. http://dx.doi.org/10.33178/alpha.4.07.

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This essay explores Jennifer Jason Leigh’s portrayal of the young prostitute Tralala in Last Exit to Brooklyn (Uli Edel, 1989) as a case study in performance style that can be usefully understood as bisexual. Drawing firstly upon Joan Riviere’s concept of womanliness as a masquerade, it examines how Tralala’s feminine performativity masks a confused, neurotic and androgynous gender identity and a raging bid for phallic power. As played by Leigh, Tralala’s snarling speech and undulating swagger evokes the wounded rage, rebellion and alienation of 1950s Method “bad boy” stars such as Marlon Brando, James Dean and Montgomery Clift, and the result is a performance style that oscillates freely between male and female subjectivities. Reading the male Method stars in terms of alternative masculinities that transgress the social order, the article argues that Tralala’s essential masochism is fuelled by a similar disavowal of her biological gender. In this regard, she demonstrates a desire to annihilate the self that has less to do with standard screen representations of female masochism than with the explosive psychic processes of classic Method masculinity.
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Grasso, R. "De Anima." Philosophical Inquiry 37, no. 1 (2013): 23–44. http://dx.doi.org/10.5840/philinquiry2013371/29.

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Wolch, Jennifer. "Anima urbis." Progress in Human Geography 26, no. 6 (December 2002): 721–42. http://dx.doi.org/10.1191/0309132502ph400oa.

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Duhamel, Denise. "Anima, Animus." Ecotone 7, no. 1 (2011): 28. http://dx.doi.org/10.1353/ect.2011.0010.

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Langendorf, Uwe. "«Goodbye, Anima»?" Analytische Psychologie 33, no. 2 (2002): 118–21. http://dx.doi.org/10.1159/000057649.

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Klopp, Charles, and Alberto Bevilacqua. "Anima amante." World Literature Today 71, no. 2 (1997): 362. http://dx.doi.org/10.2307/40153095.

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Pinheiro, Marcia R. "Anima Est." ABC Research Alert 3, no. 1 (April 30, 2015): Australia. http://dx.doi.org/10.18034/ra.v3i1.293.

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Our investigative question is what part of the human psyche is active when we are sleeping. We use the single-counter-example method, extracted from Classical Logic, to prove that it could not be the case that one of our existing models for the human psyche could explain the human sleep. The models of the human psyche that we consider are the Freudian, the Jungian, and our own (Pinheiro, 2014a). By proving that no known part could be active whilst we sleep, and we prove all by presenting known facts, we reach the conclusion that we need a new model of psyche to account for the entire complexity of our beings. We associate sleep with dreams. Upon discussing the human dreams in more details, we end up applying the principles of the inference to the best explanation to explain the human dreams by means of references to the spiritual world. That makes us think about how the spiritists would describe our psyche, and we then present a new model. The new model is obviously a fruit of speculation. This time, the model involves all Freudian elements, our extensional elements, body, and soul. We use the synthetic method to construct our new model. Since our sleep time is so important, to the point of obliging us to build a new model for the human psyche, we worry about protecting it. We then use studies on the impact of noise on humans to talk about how bad the consequences of having a person speaking to us during sleep are. This trivially extends to people that are in hypnotic state. We try to make a case against hypnosis and interference with the sleep of human beings by referring to health, spiritual, and world consequences. Our main result is then a new model for the human psyche, and this time a model that has to do with what is beyond what has already been formally acknowledged by us. A secondary result is that we should not allow people to hypnotize others or to speak to them as they sleep. Our conclusions are that there is definitely something beyond our rationality that happens during our sleep time and this something has not been identified by Freud, Jung or us this far. Besides, that we should not allow people to hypnotize others or speak to them as they sleep.
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Dissertations / Theses on the topic "De anima"

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McDaniel, Matthew Grant. "De Anima, DNA." Lynchburg, Va. : Liberty University, 2010. http://digitalcommons.liberty.edu.

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GIUFFRIDA, Pietro. "Movimento, anima, intelletto. Dal De anima al De motu animalium di Aristotele." Doctoral thesis, Università degli Studi di Palermo, 2014. http://hdl.handle.net/10447/91226.

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Kitunen, S. (Sakari). "Die Anima in Eschenbachs Parzival." Master's thesis, University of Oulu, 2014. http://urn.fi/URN:NBN:fi:oulu-201405291608.

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In meiner Pro-Gradu -Arbeit untersuche ich die Darstellung und Entwicklung des Jungschen Animabegriffes im Parzival von Wolfram von Eschenbach. Ich werde die in Parzival vorkommenden Charaktere als Anima- und Animus-Figuren analysieren und untersuchen, wie die Interaktion zwischen ihnen die Entwicklung des Helden beeinflusst. Viele Werke, die das Thema Frauen bzw. Weiblichkeit im Mittelalter behandeln, gehen oft davon aus, dass die Frauen in der mittelalterlichen Literatur als Objekte behandelt worden sind. Diese Arbeit will diese Darstellung umkehren und untersuchen, inwiefern die weiblichen Figuren als einflussreiche Subjekte hervortreten. In der Charakteranalyse dieser Arbeit wird die Literaturpsychologie von C. G. Jung, aber auch andere Forschungsliteratur zu diesem Thema eingesetzt. Die in dieser Arbeit verwendeten psychologischen Begriffe sind so vorgestellt, wie sie von Jung definiert worden sind. Der historische Hintergrund wird mithilfe von verschiedenen Werken der Geschichtswissenschaft, zum Beispiel das Lexikon des Mittelalters, erläutert. Bei dem Analysieren des Themas „Weiblichkeit im Mittelalter“ wird Forschungsliteratur von Verena Maier-Eroms, Robert Scheuble und anderen Forschern verwendet. Anfangs wird die Parzival-Geschichte Eschenbachs referiert und die wichtigsten Begriffe definiert. Auch der Begriff „Minne“ wird erläutert. Danach werden die weiblichen Charaktere und Symbole in der Perspektive der Literaturpsychologie und der Frauenforschung analysiert. Die Ergebnisse zeigen, dass in der mittelalterlichen Literatur die Frauen und die weiblichen Wesenszüge eines Mannes nicht immer unterschätzt worden waren, und dass der Stand der mittelalterlichen Frau nicht unbedingt schlecht war. Die Arbeit zeigt auch, dass die Minne ein Instrument der Macht für die mittelalterlichen Frauen sein konnte
Pro-Gradu -työssäni tutkin C. G. Jungin Anima-käsitteen havainnollistumista Wolfram von Eschenbachin Parzival -teoksessa. Analysoin kirjan Anima- ja Animus-hahmoja, sekä niiden välisen vuorovaikutuksen merkitystä kirjan sankarin kehitykselle. Useat keskiajan naisia tai naisellisuutta tutkivat teokset esittävät naiset keskiaikaisessa kirjallisuudessa pelkkinä objekteina. Työni tarkoituksena on muuttaa tätä käsitystä ja tutkia, kuinka keskiaikaisen kirjallisuuden naishahmot voivat esiintyä myös tarinan kannalta vaikutusvaltaisina hahmoina. Kirjan hahmoanalyysin pohjana käytetään C. G. Jungin kirjallisuuspsykologiaa, sekä muita aihetta käsitteleviä tieteellisiä tutkimuksia. Työssä esiintyvät psykologiset käsitteet on selitetty Jungin omien selitysten mukaisesti. Historiallisen tiedon taustalla ovat useat historiantutkimuksen teokset, kuten esimerkiksi das Lexikon des Mittelalters. Verena Maier-Eromsin, Robert Scheublen, sekä muiden alan tutkijoiden teokset ovat naisia ja naisellisuutta käsittelevien aiheiden lähteinä. Ensiksi työssä referoidaan Wolfram von Eschenbachin Parzival pääpiirteittäin, sekä tärkeimmät käsitteet selitetään. Myös termi „Minne“ selitetään. Tämän jälkeen naishahmoja ja -symboleita analysoidaan kirjallisuuspsykologian ja naistutkimuksen valossa. Tulokset osoittavat, että naisia ja miehen naisellisia luonteenpiirteitä ei keskiajalla aina aliarvioitu, eikä keskiaikaisen naisen asema ollut yksiselitteisesti huono. Työssä osoitetaan myös, kuinka Minne toimi keskiaikaisten naisten vallan välineenä
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Spirit, Congregation of the Holy. "Anima Una: Building on a Rock." Congregation of the Holy Spirit, 2009. http://digital.library.duq.edu/u?/spiritanbook,17949.

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Anima Una No. 62 -- March 2009 -- Contents – Introduction -- (p. 3) -- I. Implementation of the Chapter of Torre D’Aguilha 2004 -- 1.1 A General Synthesis of Responses -- (p. 5) -- 1.2 Justice, Peace and the Integrity of Creation -- (p. 8) -- II. Consolidation of the Congregation -- 2.1 Mission Appointments -- (p. 11) -- 2.2 Organisation of the Congregation: Unions of Circumscriptions, Pluri-National Circumscriptions, SRL 184.1 -- (p. 16) -- 2.3 Spiritan Presence in Latin America, Asia, Africa -- (p. 18) -- 2.4 Financial Matters -- (p. 23) -- III. Belonging to the Congregation -- 3.1 Spiritual Renewal of the Congregation -- (p. 29) -- 3.2 Spiritan Life and Vocation -- (p. 31) -- 3.3 Questions linked to Formation -- (p. 36) -- 3.4 Lay Associates -- (p. 41) -- IV. Preparations for the 2012 Chapter -- 4.1 General Orientations -- (p. 50) -- 4.2 Other Comments and Ideas from the EGC 2008 -- (p. 51)
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Nogueira, Gisela Gomes Pupo. "A viola con anima: uma construção simbólica." Universidade de São Paulo, 2008. http://www.teses.usp.br/teses/disponiveis/27/27154/tde-15052009-140811/.

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As pesquisas históricas sobre as violas brasileiras foram delimitadas pelas referências textuais e iconográficas ao instrumento musical e à sua utilização na produção musical, particularmente da segunda metade do século XVIII ao início do XIX, com pequena citação de César das Neves em s eu Cancioneiro de Músicas Populares, cujo primeiro volume é datado de 1893. Usualmente confundida com alaúdes, cistros e violões, a literatura histórica deixa lacunas sobre a descrição do instrumento. Fato é que, não raro, os violeiros brasileiros de hoje ignoram se tratar de uma guitarra barroca. A primeira parte desta pesquisa investiga, através de fontes primárias e secundárias, a utilização da viola no Brasil desde os tempos de Anchieta, consagrando-se como o instrumento de cordas dedilhadas mais antigo ainda em uso na produção cultural do país, bem como sua classificação como instrumento da família das guitarras; trata da construção simbólica de uma viola rural, com forte ênfase no preconceito àqueles que a tocam e da sua ascensão e declínio a partir das investidas de Cornélio Pires na indústria fonográfica. Analisada através dos códigos da escrita em Tablaturas e Alfabeto Musical, a Musicologia Histórica é utilizada como ferramenta para pesquisar a linguagem elitista do instrumento à época colonial e, ao mesmo tempo, popular no Reino de Portugal, visto que não há qualquer documentação musical brasileira que legitime sua utilização no Brasil daquele período. Com base nas publicações portuguesas da produção musical brasileira, é possível reconstituir modinhas e lundus nesse instrumento, como relatado por inúmeros viajantes, a partir de um mapeamento dos recursos idiomáticos utilizados na Europa Ocidental e, particularmente, em Portugal, expondo a riqueza de linguagem, enquanto instrumento das elites, e seu empobrecimento, a partir do vínculo com o universo rural, que marcou até mesmo sua denominação mais popular utilizada atualmente na mídia em geral viola caipira ou sertaneja.
The historical researches on the Brazilian violas were limited by textual and iconographical references to the musical instrument and its musical production, particularly from the second half of the 17th century to the beginnings of the 18th, except from a small reference found in Cancioneiro de Músicas Populares by Cesar das Neves, published first in 1893. Usually confused with lutes, citterns e classical guitars, the historical Brazilian literature shows gaps on the description of the musical instrument. In fact, the violeiros (Brazilian baroque guitarists) often do not acknowledge the instrument as abaroque guitar. The first part of the present work seeks the musical production on the viola in Brazil since Pe. Anchieta arrival, through primary and secondary sources, being considered the earliest plucked string instrument brought to Brazil which remains in use until now, as well as its classification in the plucked stringed instrument families; also, treats its history from the symbolic view of a peasants instrument, emphasizing the prejudice to its performers, as well as its ascension and decline after Cornelio Pires investment son the record industry. The Historical Musicology analyzed from the specific notation in Tablatures and Alfabeto Musical, is here used as a tool to investigate the language from the artistic music written for this kind of guitar during the Portuguese colonization, and in the same time, its popular production in Portugal, since there is no musical manuscripts from Brazil to demonstrate its use here in that period. Based on Portuguese editions of Brazilian music, its possible to recreate modinhas and lundus on the violas, as told by several travelers who described details of our culture, showing the richness of the artistic language, when used as a musical instrument of the dominant classes, and its decline to a poor language, while getting the vinculum to the peasant working classes, marking its most popular denomination on the general medias - viola caipira or sertaneja.
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Gévaudan, Amand. "Cassiodore, De Anima : introduction, traduction,et notes." Thesis, Montpellier 3, 2015. http://www.theses.fr/2015MON30054/document.

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Le De anima marque un tournant dans la vie de Cassiodore, aristocrate romain, né vers 484, dont la famille s'était mise au service des rois Goths. Ayant terminé son parcours politique, il a fait ce qu' il a appelé sa« conversion » qui l'amènera à fonder le monastère de Vivarium et à s'y retirer. C'est au moment de ce changement de vie qu'il écrivit un traité sur l'âme et ses vertus, réflexion anthropologique, psychologique et morale, qui s'appuyait sur des écrits philosophiques, des écrits physiologiques empruntés à la tradition médicale, mais aussi sur les écrits scripturaires et l'œuvre de saint Augustin. C'est un traité plein de dévotion ; cherchant à connaître son âme, Cassiodore veut arriver à la connaissance de Dieu, et cet itinéraire de l'âme à Dieu constitue le cœur du traité. Cassiodore a christianisé le précepte de Socrate « nosce te ipsum » , et a suivi la démarche de saint Augustin : deum et animam scire cupio.La seule traduction française, à peu prés complète (il manque le chapitre XII et la prière finale), que nous avons, est de Stéphane de Rouville ; elle date de 1874. Il nous a paru intéressant de proposer une nouvelle traduction de ce texte, de le commenter et de l'annoter. C'est le but de ce travail.Mots clés :Âme, antiquité tardive, Saint Augustin, Écritures Saintes, Littérature au Moyen Âge
The De anima marks a turning point in the life of Cassiodorus, an Roman aristocrat, born around 484, whose family was at the service of the kings Goths. When he ended his political career, he made what he called his« conversion » which will bring him to create the the monastery of Vivarium where he retired. At this change of his life, he wrote a treaty on the soul and its virtues, an anthropological, psychological and moral reflection, which leaned on philosophic and physiological writings borrowed from the medical tradition, but it also leaned on scriptural writings and on the writings of saint Augustin. It is a treaty full of devotion seeking to find your soul. Cassiodore wants to attain the knowledge of God, and this route of the soul to God constitutes the heart of the treaty. Cassiodore christianized the rule of Socrates « nosce te ipsum », and followed the approach of saint Augustin : deum and animam scire cupio.The only french translation, almost complete (the chapter XII and the final prayer are missing), that we have, is of Stéphane de Rouville from 1874. It seems interesting to us to propose a new translation of this text with our comments and annotations. It is the purpose of this work.Key words : soul, late antiquity, saint Augustin, Holy Writings, Literature in the Middle Ages
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Spirit, Congregation of the Holy. "Anima Una: Living the Vow of Poverty Today." Congregation of the Holy Spirit, 2008. http://digital.library.duq.edu/u?/spiritanbook,17894.

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"Information Documentation" (I/D) is now "Anima Una" -- Anima Una No. 61 -- December 2008 -- I. The Vow of Poverty as a Means to Overcome Poverty -- 1.1 Intolerable Situations of Poverty -- (p. 2) -- 1.2 In the Light of the Gospel and Our Founders -- (p. 3) -- 1.3 The Struggle Against Poverty -- (p. 5) -- 1.4 Where Are We? -- (p. 8) -- 1.4.1 On a Personal Level -- (p. 8) -- 1.4.2 On a Community Level -- (p. 8) -- 1.4.3 At Circumscription Level -- (p. 8) -- II. Taking the Vow of Poverty to be Like Christ -- (p. 9) -- 2.1 How do People Look Upon Us? -- (p. 9) -- 2.2 Evangelical Self-emptying -- (p. 11) -- 2.3 Choosing to Live in Simplicity -- (p. 12) -- 2.4 Where Are We? -- (p. 13) -- 2.4.1 On a Personal Level -- (p. 13) -- 2.4.2 On a Community Level -- (p. 14) -- 2.4.3 On a Circumscription Level -- (p. 14) -- III. Taking the Vow of Poverty So As To Live together As a Congregation -- (p. 15) -- 3.1 Between Individualism and Sharing -- (p. 15) -- 3.2 Sharing Was Necessary From the Beginnings of the Church -- (p. 16) -- 3.3 Efforts at Realising Interdependence -- (p. 19) -- 3.4 Where Are We? -- (p. 22) -- 3.4.1 On a Personal Level -- (p. 23) -- 3.4.2 On a Community Level -- (p. 23) -- 3.4.3 On a Circumscription Level -- (p. 23) -- IV. Forming Oneself in the Vow of Poverty -- (p. 24) -- 4.1 From Enthusiasm to Learning to Live As a Spiritan -- (p. 24) -- 4.2 "Sell What You Have and Give To the Poor" -- (p. 25) -- 4.3 From Dependence to Responsibility -- (p. 27) -- (p. 28) -- 4.4 Where Are We? -- (p. 28) -- 4.4.1 On a Personal Level -- (p. 28) -- 4.4.2 On a Community Level -- (p. 28) -- 4.4.3 On a Circumscription Level -- (p. 29) -- V. Mary, Mother of the Poor -- (p. 30)
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Spirit, Congregation of the Holy. "Anima Una: Living the Vow of Obedience Today." Congregation of the Holy Spirit, 2010. http://digital.library.duq.edu/u?/spiritanbook,17992.

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Anima Una No. 63 -- October 2011 -- Contents -- Introduction -- (p. 3) -- I. Obedience -- Learning to Listen -- (p. 5) -- 1.1 Dialoque of the Deaf and Constructive Dialogue -- (p. 5) -- 1.2 Looking at the Obedient Christ -- (p. 6) -- 1.3 Learning to Listen -- (p. 7) -- 1.4 So Where Are We At? -- II. Obedience, School of Liberty -- (p. 12) -- 2.1 Fulfilment and Individual Liberty -- (p. 12) -- 2.2 A Look at the Renunciation Practiced by Claude Poullart des Places -- (p. 13) -- 2.3 Obedience and Freedom -- (p. 15) -- 2.4 So Where Are We At? -- (p. 20) -- III. Obedience: The Path of Communion -- (p. 21) -- 3.1 Obedience Face to Face with Individualism and Authoritarianism -- (p. 21) -- 3.2 Father Libermann, a Catalyst of Communion -- (p. 22) -- 3.3 The Vow of Obedience Favours the Growth of Unity and Communion -- (p. 24) -- 3.4 So Where Are We At?-- (p. 31) -- IV. Obedience at the Service of Mission -- (p. 32) -- 4.1 The Mission That Has Been Received and Personal Projects -- (p. 32) -- 4.2 Mary’s “Yes” -- (p. 33) -- 4.3 Passion for Mission -- (p. 34) -- 4.4 So Where Are We At? -- (p. 38)
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Silva, Fernanda Pereira Augusto da. "Senso-percepção no de anima b de Aristóteles." Universidade Federal da Paraí­ba, 2011. http://tede.biblioteca.ufpb.br:8080/handle/tede/5582.

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The analysis of sense-perception is fundamental for understanding Aristotle‟s cognitive proposal as well as for the efficiency of the cognition complex. To understand it, one shall begin by studying the relationship between body and soul as integrated parts of hylomorphic theory constituting concepts matter, form, act and potency. Hylomorphism is a mereological theory: the functioning of the whole is secured by the analog functioning of each of its parts. The sense-perceptive faculty is the first to distinguish an animal. It must be understood according to hylomorphic theory. The sense-perception occurs in act when sense which as potency is able to receive sensitive forms follows the motion of the medium resulting from the act of the perceived. Therefore sense-perception consists in receiving the sensitive form without the matter. Once the process is through, the perceiving becomes equal in form to the perceived. But only the sensitive perception of its proper can be infallible, for it connects perception and perceived in act. Imagination, on the other hand, is a movement which comes from the act of sensitive perception. It is a full complex of operations designed to connect sensations to thoughts. Such positive function is balanced by another, a negative one which sets the conditions and possibilities of truth and falsity. "Passive" and "productive" thoughts act on imagination. While the former absorbs the products of the synthesis between sense-perception and imagination, the latter's goal is to make sure the final product of the cognition displays reality as it is, resulting in a perfect cognitive act.
A análise da senso-percepção é fundamental para a compreensão da proposta cognitiva de Aristóteles, bem como para a eficiência do complexo da cognição. Para compreendê-la é necessário começar pelo estudo da relação entre corpo e alma, integrados nos conceitos constitutivos da teoria hilemórfica, a saber: matéria, forma, ato, potência. Mas o hilemorfismo é uma teoria mereológica: o funcionamento do todo é assegurado pelo funcionamento análogo de cada uma das partes. A faculdade senso-perceptiva é a que primeiro caracteriza o animal e deve ser compreendida segundo a teoria hilemórfica. A senso-percepção ocorre em ato quando o sentido que, enquanto potência, é capaz de receber formas sensíveis é movido conforme o movimento do meio, advindo do ato do percebido. Por isso, a senso-percepção consiste em receber a forma sensível sem a matéria. Ao final desse processo, o percipiente torna-se igual à forma do percebido. Mas apenas a senso-percepção dos próprios pode ser infalível, porque conecta dois atos: da percepção e do percebido. Já a imaginação é um movimento decorrente do ato da percepção sensível. É um complexo de operações cuja função é ligar a sensação ao pensamento. Essa função positiva é compensada por outra, negativa , de estabelecer as condições de possibilidade do engano e da falsidade. Sobre ela incidem os dois pensamentos: passivo e produtivo . Enquanto o primeiro capta os produtos da síntese da senso-percepção e imaginação, ao segundo cabe a função de garantir que o produto final da cognição reproduz a realidade tal como ela é, consumando o ato cognitivo perfeito.
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Silva, Thiago Quirino da. "O projeto hilemórfico do De Anima de Aristóteles." reponame:Repositório Institucional da UFSC, 2016. https://repositorio.ufsc.br/xmlui/handle/123456789/167587.

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Dissertação (mestrado) - Universidade Federal de Santa Catarina, Centro de Filosofia e Ciências Humanas, Programa de Pós-Graduação em Filosofia, Florianópolis, 2016
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Esta dissertação tem por objetivo propor um ensaio interpretativo para os problemas suscitados pelo emprego da explicação hilemórfica à investigação sobre a alma apresentada no De anima de Aristóteles. Embora estabeleça em suas primeiras considerações o objetivo teórico de evitar tanto o fisicalismo pré-socrático quanto o dualismo platônico, assumindo que as afecções da alma são determinações realizadas na matéria, este critério inicial parece não ser empregado igualmente para as diferentes faculdades da alma. Defenderemos, então, que mesmo postulando uma definição geral de alma, Aristóteles permite sua coexistência com as diferentes definições próprias a cada uma das diferentes faculdades, com vistas a salvaguardar suas peculiaridades. Assim, não obstante as discordâncias entre os estudiosos, o tratamento dispensado à percepção cumpre satisfatoriamente os critérios do hilemorfismo, apresentando-a como um fenômeno da alma ligado ao corpo. Por outro lado, a teoria noética destoa daqueles critérios quando atribui ao intelecto qualidades como separado, eterno e imortal. Procuraremos mostrar que esta aparente quebra doutrinária não é uma inconsistência teórica, mas antes o reconhecimento do caráter singular da faculdade intelectiva. Ademais, quando postula o intelecto como separado, o filósofo não pretende uma separação absoluta, mas apenas que a atividade do intelecto não necessita diretamente de um órgão corpóreo, o que não implica uma separação inclusive das demais partes da alma.

Abstract : This dissertation aims to offer a interpretative essay for the problems caused by the employment of hylomorphic explication to the research about the soul presented in Aristotle's De anima. Even though he establish in its first remarks the theoretical aim to avoid both the presocratic physicalism and the platonic dualism, taking that the attributes of the soul are determinations realised in matter, this initial criterion seems not employed equally for the different faculties of the soul. We will hold then that even postulating a general definition of soul, Aristotle allows its coexistence with the different proper definitions for each different faculties, in order to preserve its peculiarities. So, despite the disagreements among scholars, the treatment given to perception carries out satisfactorily the hylomorphism criteria, presenting the perception as a phenomenon of the soul attached to the body. On the other hand, the noetic theory diverges from those criteria when he gives to intellect qualities as a separate, eternal and immortal. We will try to show that this apparent doctrinal rupture is not a theoretical inconsistency, but is rather the recognition of the special character of the intellectual faculty. Moreover, when he postulates the intellect as being separate, the philosopher intends not an absolute separation, but only that the activity of the intellect needs not directly of a bodily organ, what does not imply a separation even from other parts of the soul.
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Books on the topic "De anima"

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Mazzucchelli, Aldo. Anima. Montevideo, Uruguay: Túpac Amaru Editorial, 1989.

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Mukai, Natsumi. +Anima. Los Angeles, CA: Tokyopop, 2006.

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Annamária, Szeles. Anima. Pozsony: AB-ART, 2002.

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Kozer, José. Anima. México, D.F: Fondo de Cultura Económica, 2002.

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Jutras, Helene. Anima. Montréal: Les Intouchables, 1999.

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Mukai, Natsumi. +Anima. Hamburg: Tokyopop, 2006.

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Harrison, M. John. Anima. London: Gollancz, 2005.

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Natalia, Costa-Zalessow, ed. Anima. Roma: Salerno, 1997.

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Ponce, Juan García. De Anima. New York: Marsillo Publishers, 1996.

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Fracastoro, Girolamo. L' anima. Firenze: Le lettere, 1999.

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Book chapters on the topic "De anima"

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Merchant, John. "Anima/Animus." In Encyclopedia of Personality and Individual Differences, 174–76. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-319-24612-3_1361.

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Scruton, Roger. "De Anima." In Untimely Tracts, 213–15. London: Palgrave Macmillan UK, 1987. http://dx.doi.org/10.1007/978-1-349-09419-6_99.

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Merchant, John. "Anima/Animus." In Encyclopedia of Personality and Individual Differences, 1–3. Cham: Springer International Publishing, 2016. http://dx.doi.org/10.1007/978-3-319-28099-8_1361-1.

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Corcilius, Klaus. "De anima." In Aristoteles-Handbuch, 99–108. Stuttgart: J.B. Metzler, 2021. http://dx.doi.org/10.1007/978-3-476-05742-6_14.

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Haule, John Ryan. "Anima and Animus." In Encyclopedia of Psychology and Religion, 82–84. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-24348-7_30.

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Lier, Doris. "Anima und Animus." In Wörterbuch der Psychotherapie, 35. Vienna: Springer Vienna, 2000. http://dx.doi.org/10.1007/978-3-211-99131-2_83.

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Haule, John Ryan. "Anima and Animus." In Encyclopedia of Psychology and Religion, 65–67. Boston, MA: Springer US, 2014. http://dx.doi.org/10.1007/978-1-4614-6086-2_30.

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Spitzer, Anais N., Kathryn Madden, Leon Schlamm, Stuart Z. Charmé, Melissa K. Smothers, Ronald Katz, Jo Nash, et al. "Anima and Animus." In Encyclopedia of Psychology and Religion, 38–39. Boston, MA: Springer US, 2010. http://dx.doi.org/10.1007/978-0-387-71802-6_30.

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Haule, John Ryan. "Anima and Animus." In Encyclopedia of Psychology and Religion, 1–2. Berlin, Heidelberg: Springer Berlin Heidelberg, 2015. http://dx.doi.org/10.1007/978-3-642-27771-9_30-5.

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Jing, Zhao. "Conclusion – Anima-life." In Animality, 159–74. London: Routledge, 2023. http://dx.doi.org/10.4324/9781003429623-6.

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Conference papers on the topic "De anima"

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Sebag, Annabel. "Anima." In ACM SIGGRAPH 2009 Computer Animation Fesitval. New York, New York, USA: ACM Press, 2009. http://dx.doi.org/10.1145/1596685.1596693.

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Mannion, Scott. "Anima." In SIGGRAPH Asia 2013 Computer Animation Festival. New York, New York, USA: ACM Press, 2013. http://dx.doi.org/10.1145/2542398.2542427.

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Doran, Steven. "Anima." In the 2008 ACM annual international conference. New York, New York, USA: ACM Press, 2008. http://dx.doi.org/10.1145/1454474.1454494.

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Riewer, Eric. "Anima facta est." In ACM SIGGRAPH 2008 computer animation festival. New York, New York, USA: ACM Press, 2008. http://dx.doi.org/10.1145/1400468.1400473.

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Huang, Zairong. "Aristotle’s “De Anima” - Theoretical Significance in Contemporary Cognitive Psychology." In 2021 2nd International Conference on Mental Health and Humanities Education（ICMHHE 2021）. Paris, France: Atlantis Press, 2021. http://dx.doi.org/10.2991/assehr.k.210617.027.

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Cao, Yue, Leiting Chen, Zhanghuan Xie, Xiao Liang, and Hongbing Cai. "Anima Studio: A Platform for Character Motion Synthesis and Interaction." In 2011 International Conference on Computational and Information Sciences (ICCIS). IEEE, 2011. http://dx.doi.org/10.1109/iccis.2011.84.

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Zhang, Mi, Yinsheng Li, Aiqin Zhou, and Zhou Fang. "A Recommendation System for Travel Services Based on Cyber-Anima." In 2015 IEEE 12th International Conference on e-Business Engineering (ICEBE). IEEE, 2015. http://dx.doi.org/10.1109/icebe.2015.28.

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Martins, João Batista Silva, and Jéferson Campos Nobre. "Análise da Sinalização na Arquitetura Proposta no IETF ANIMA: o GRASP." In V Workshop Pré-IETF. Sociedade Brasileira de Computação - SBC, 2018. http://dx.doi.org/10.5753/wpietf.2018.3211.

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O avanço da tecnologia e complexidade de redes de computadores cria a necessidade de novos mecanismos de gerenciamento para tais redes. A intervenção humana não será mais efetiva, sendo necessário automatizar determinados processos. As redes autonômicas se apresentam para atuar em redes complexas e tomar decisões sem necessitar de um administrador de rede e repassando a responsabilidade de resolver problemas para os nós da rede autonõmica. O Autonomic Networking Integrated Model and Approach ANIMA Working Group (WG) tem por objetivo propor uma arquitetura para redes autonômicas. Nessa arquitetura, a sinalização é realizada pelo GeneRic Autonomic Signaling Protocol, protocolo responsável por habilitar nós de uma rede para atuar autonomicamente. Este trabalho apresenta um estudo sobre o ANIMA, com foco na utilização do GRASP.
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"Anima Chatbot: A Media for New University Students to Get Idea for Speaking." In The 14th Annual International Symposium of Foreign Language Learning. Galaxy Science, 2024. http://dx.doi.org/10.11594/nstp.2024.3801.

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Orlandi, Sibylle. "« Nous luisons… loin des humains » : marques personnelles et expression animale. (Wajdi Mouawad, Anima)." In La parole aux animaux. Conditions d’extension de l’énonciation. Fabula, 2018. http://dx.doi.org/10.58282/colloques.5382.

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Reports on the topic "De anima"

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Córdoba Restrepo, Juan Felipe, Ángela Daniela Unigarro, Adriana Rosado, Carlos William Aguillón, Harold Mena, Katherin Melissa León Rodríguez, Laura Restrepo, et al. Revista CreSER No. 2 (2023). Universidad del Rosario, April 2023. http://dx.doi.org/10.12804/issn.2805-8054_10336.38300_rcs.

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"Nuestra revista CreSER recoge las voces de la comunidad estudiantil y presenta las vivencias de algunos jóvenes rosaristas que merecen ser visibles por medio de esta publicación. La apuesta es que cada uno de nuestros estudiantes se sienta reflejado a través de las voces de sus compañeros y del desarrollo de su vida profesional y personal en el interior de la Universidad. Por todo lo anterior, es un producto que cautiva y que anima a seguir trabajando arduamente en este proyecto editorial." ... Juan Felipe Córdoba Restrepo, Director Editorial, Universidad del Rosario.
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Perdomo Ayola, Sandra, Jaime Andrés Cubides Cárdenas, Diego Ortiz Ortega, Cristian Camilo Hernández, and Julio Gómez. Componente animal: salud animal. Corporación Colombiana de Investigación Agropecuaria - AGROSAVIA, 2022. http://dx.doi.org/10.21930/agrosavia.infografia.2022.17.

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Paternina Diaz, Enoc, and Jhon Jacobo Cañas Álvarez. Componente animal: recurso animal. Corporación Colombiana de Investigación Agropecuaria - AGROSAVIA, 2022. http://dx.doi.org/10.21930/agrosavia.infografia.2022.10.

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Perdomo Ayola, Sandra Carolina, Jaime Andrés Cubides Cárdenas, and Lorena Angelica Aguayo Ulloa. Componente animal: bienestar animal y comportamiento ingestivo. Corporación Colombiana de Investigación Agropecuaria - AGROSAVIA, 2022. http://dx.doi.org/10.21930/agrosavia.infografia.2022.7.

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Pipitone, Lauren. Animal Conciousness. Ames (Iowa): Iowa State University, January 2019. http://dx.doi.org/10.31274/cc-20240624-220.

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Randy Spitzmesser, AIA. Lied Animal Shelter Animal campus Renewable Energy Demonstration Project. Office of Scientific and Technical Information (OSTI), November 2005. http://dx.doi.org/10.2172/861493.

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Molina Ricaurte, Carlos Jesus. Bienestar animal y prevención del maltrato animal: cartilla pedagógica. Ediciones Universidad Cooperativa de Colombia, September 2023. http://dx.doi.org/10.16925/gcgp.89.

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La emergencia de nuevos escenarios sociales, como el de la familia “multiespecie” (en la que hacen parte los animales de compañía), urge a la disciplina del Derecho a reflexionar sobre temas fundamentales como lo son el sujeto/objeto de derechos, los derechos/deberes con animales no humanos, entre otros similares. Por esta razón, esta cartilla pedagógica busca proponer conceptos importantes que sirvan de base para el conocimiento y la formulación de un marco normativo de la eutanasia en Colombia, adecuado al ejercicio efectivo y la garantía del derecho a morir dignamente, tanto en relación con los seres humanos, como en relación con los animales no humanos, dando un nuevo alcance al fenómeno de la eutanasia. Aunque la eutanasia en animales no es un fenómeno nuevo, tanto que ni siquiera hay conciencia de cuándo se viene practicando, solo de manera reciente se ha abordado desde la teoría, lo cual ha permitido diferenciarlo y delimitarlo frente a otros fenómenos, como el maltrato o el sacrificio animales. Lo anterior es de utilidad no solo para la academia y los creadores de leyes y políticas públicas, sino para la sociedad en general, toda vez que sirve para educar y generar conciencia creciente sobre un tema que adquiere cada vez mayor relevancia.
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Galeano Rivera, Adriana Patricia. Mejoramiento Genético Animal. Universidad Nacional Abierta y a Distancia, April 2020. http://dx.doi.org/10.22490/notas.3472.

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Childress, Terry A., and Penny L. French. Animal Capture Agents. Fort Belvoir, VA: Defense Technical Information Center, January 1990. http://dx.doi.org/10.21236/ada218503.

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Forsberg, Ellen-Marie. Principles of animal ethics in Scandinavian animal welfare legislation and governance. Oslo: Arbeidsforskningsinstituttet, 2008. http://dx.doi.org/10.7577/afi/fou/2008/1.

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