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Journal articles on the topic 'De anima'

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Published: 4 June 2021
Last updated: 31 July 2024

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1

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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2

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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3

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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4

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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5

Grasso, R. "De Anima." Philosophical Inquiry 37, no. 1 (2013): 23–44. http://dx.doi.org/10.5840/philinquiry2013371/29.

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6

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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7

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

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8

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

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9

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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10

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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11

Pagnes, Andrea, and Verena Stenke. "Et Anima Est Sanguis et Sanguis Est Anima." Performance Research 28, no. 1 (January 2, 2023): 22–26. http://dx.doi.org/10.1080/13528165.2023.2222353.

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12

Grazzini, Benjamin J. "Aristotle’s De Anima." Graduate Faculty Philosophy Journal 29, no. 2 (2008): 161–73. http://dx.doi.org/10.5840/gfpj200829223.

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13

Bodéüs, Richard. "Aristoteles’ «De Anima»." Ancient Philosophy 13, no. 1 (1993): 204–6. http://dx.doi.org/10.5840/ancientphil199313154.

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14

Modrak, Deborah K. W. "Aristotle’s De Anima." Ancient Philosophy 29, no. 2 (2009): 441–46. http://dx.doi.org/10.5840/ancientphil200929240.

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15

Madigan,, Arthur. "Aristotle’s De anima." International Philosophical Quarterly 49, no. 3 (2009): 402–4. http://dx.doi.org/10.5840/ipq200949352.

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16

C., Jorge Morán. "Aristoteles: De Anima." Tópicos, Revista de Filosofía 2, no. 1 (November 28, 2013): 187. http://dx.doi.org/10.21555/top.v2i1.573.

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Santo Tomás de Aquino explica que, de acuerdo con el proceder del Filósofo en la metafísica, conviene en las ciencias tratar primeramente las determinaciones en lo más general y común para después atender lo propio de cada especie. Y es en ese sentido, según el Aquinate, que en el De Anima se estudia lo más general y común de las realidades animadas para que después, en otros libros, se trate sobre lo propio de los animados en particular.
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17

Lutskanov, Rosen. "Learning with ANIMA." Balkan Journal of Philosophy 13, no. 2 (2021): 181–92. http://dx.doi.org/10.5840/bjp202113221.

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The paper develops a semi-formal model of learning which modifies the traditional paradigm of artificial neural networks, implementing deep learning by means of a key insight borrowed from the works of Marvin Minsky: the so-called Principle of Non-Compromise. The principle provides a learning mechanism which states that conflicts in the processing of data to be integrated are a mark of unreliability or irrelevance; hence, lower-level conflicts should lead to higher-level weight-adjustments. This internal mechanism augments the external mechanism of weight adjustment by back-propagation, which is typical for the standard models of machine learning. The text is structured as follows: (§1) opens the discussion by providing an informal overview of real-world decision-making and learning; (§2) sketches a typology of decision architectures: the individualistic approach of classical decision theory, the general aggregation mechanism of social choice theory, the local aggregation mechanism of agent-based modeling, and the intermediate hierarchical model of Marvin Minsky's “Society of Mind”; (§3) sketches the general outline of ANIMA – a new model of decision-making and learning that borrows insights from Minsky's informal exposition; (§4) is the bulk of the paper; it provides a discussion of a toy exemplification of ANIMA which lets us see the Principle of Non-Compromise at work; (§5) lists some possible scenarios for the evolution of a model of this kind; (§6) is the closing section; it discusses some important differences between the way ANIMA was construed here and the typical formal rendering of learning by means of artificial neural networks and deep learning.
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18

Cohoe, Caleb Murray. "Nousin Aristotle'sDe Anima." Philosophy Compass 9, no. 9 (September 2014): 594–604. http://dx.doi.org/10.1111/phc3.12156.

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19

Braun, Claus. "Bye-bye Anima?" Analytische Psychologie 32, no. 1 (2001): 53–60. http://dx.doi.org/10.1159/000046766.

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20

Hamp, Eric P. "Latin Animus, Anima." American Journal of Philology 108, no. 4 (1987): 695. http://dx.doi.org/10.2307/294792.

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21

Novák, Lukáš. "Anima Forma Corporis: Problems with Interpreting Dogma." Studia theologica 17, no. 1 (March 1, 2015): 70–94. http://dx.doi.org/10.5507/sth.2015.004.

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22

Stanciu, Diana, and Enrique A. Eguiarte B. "El alma (neo)platónica de Agustín y su espíritu antipelagiano." Augustinus 60, no. 236 (2015): 291–303. http://dx.doi.org/10.5840/augustinus201560236/23920.

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De natura et origine anima? (419/420), arguably Augustine’s most complex treatise on the soul, will be predominantly discussed here. It will be compared to another late treatise, De origine anima? hominis = ep. 166 to Jerome (415) and also to earlier ones: De inmortalitate anima? (387), De quantitate animae (387/388) and De duabus animabus (391/392). The new emphases in De natura et origine animas and in the ep. 166 will be highlighted while concentrating on the fact that spirit/Holy Spirit are discussed differently in relation to salvation and to creation, as illustrated by the distinction Augustine makes between the Greek terms pnoén and pnoé. The first defines the manifestation of divine spirit/grace at the creation of the human soul. The second defines wisdom/grace/prophetic inspiration coming upon humans prior to merit and also Holy Spirit/divine grace manifested in the sacrament of baptism. Augustine also discusses the differences between divine flatus (breathing, blowing) creating the human soul and divine spiritus (spirit), which is actually the Holy Spirit coming upon the apostles at the Pentecost. In this respect, Augustine explicitly compares the action of the Holy Spirit with that of grace, which operates gratuitously, necessarily and irresistibly. Thus, in De natura et origine animae and in the ep. 166 more than in other treatises on the soul, Augustine, beyond the Platonic/Neoplatonic inspiration in discussing human soul/spirit/body, seems to insist on the importance of divine grace and of baptism, issues related primarily to the Pelagian controversy.
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23

Khoma, Oleg. "Animus/anima, animus/mens: accumulation of untranslatability." Sententiae 23, no. 2 (December 16, 2010): 143–55. http://dx.doi.org/10.22240/sent23.02.143.

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24

Alonso Alonso, María, and Gabriela Rivera Rodríguez. "The Animal Eye and Refugee Vulnerability in Wajdi Mouawad’s Anima." Altre Modernità, no. 26 (November 29, 2021): 114–26. http://dx.doi.org/10.54103/2035-7680/16800.

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Anima, by Lebanese-born Canadian-raised author Wajdi Mouawad, is a road novel that takes the reader through different locations on the North American continent in order to explore the darkest side of humankind. This approach will focus on the provocative narrative technique used by Mouawad, filtered through the eyes of a significant number of animals and insects, in order to consider the different representations of vulnerability that articulate the text. In the novel, animals and insects are not only the narrators but also fundamental characters. As this analysis will show, their vulnerability represents the uncertainty of fate in contemporary society, being in the hands of those apparently superior creatures that decide when they can live and when they have to die. As an example of a vulnerable text, Anima relies on the theatricality of this animal Greek chorus to represent the need for humans to undergo a process of animalization. The protagonist, Wahhch Debch, reaches a stage of symbiosis with his animal side that allows him to transcend his vulnerability as a child refugee and as an adult who lost his wife, and this new sense of animal self serves him as an empowering element to break ties with his past.
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25

Gacia, Tadeusz. "Anima, Spiritus, Mens in Sepulchral Inscriptions from the Carmina Latina Epigraphica. Philological Approximations." Verbum Vitae 40, no. 3 (September 26, 2022): 675–90. http://dx.doi.org/10.31743/vv.13846.

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The subject of this study is the meaning of the words anima, spiritus and mens in the metrical sepulchral inscriptions in the Carmina Latina Epigraphica collection published at the end of the 19th century by Franz Buecheler. This collection comprises almost 1,900 texts, of which around 1,400 are funerary and, particularly, sepulchral inscriptions. This article consists of three sections. The first contains general comments on Roman sepulchral inscriptions. The second, and most important part uses a conventional philological method to analyze the words in the source texts that denote the immaterial aspect of the human being that continues after death. The analysis of the texts reveals that the word anima occurs about 80 times, spiritus – 20, and mens only three times. These three words stand for what is usually expressed by the word “soul,” that is, the spiritual, immaterial aspect of the human being. Conclusions are presented gradually as the analytical compilation proceeds. Firstly, there is no semantic difference between anima and spiritus; although the word animus which is close to the three words discussed in this paper does not occur in this sense in the inscriptions. Secondly, both pagan and Christian inscriptions emphasize the dichotomy between anima or spiritus and corpus or caro (alternatively membra); some Christian inscriptions, pointing to this dichotomy, express belief in the resurrection. Thirdly, despite the difference in beliefs, Roman worshipers and Christians used very similar patterns of statements about the posthumous fate of the soul, for example, astra tenent animam, astra fovent animam, anima migravit ad astra or spiritus astra tenet, spiritus petit ad astra, mens caeli perget ad astra, which means that the Christian funerary language did not develop its distinct terminology for several centuries. The third section is a very brief summary of the study carried out.
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Burakowski, Dominik. "The structure of Anima Mundi in Plato’s Timaeus." Idea. Studia nad strukturą i rozwojem pojęć filozoficznych, no. 18 (2006): 23–28. http://dx.doi.org/10.15290/idea.2006.18.02.

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27

Pandžić, Zvonko. "Magnificat Anima Mea Dominum." Anafora 6, no. 1 (2019): 7–80. http://dx.doi.org/10.29162/anafora.v6i1.1.

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Autor u ovoj studiji nastavlja svoja istraživanja iz 2009. o izgubljenim djelima hrvatske proze koja je Marko Marulić (1450. – 1524.) sastavio za svoju sestru Biru (Elviru, Veru), o čemu piše on sam, ali i njegov bliski prijatelj Frane Božićević. Analizirana je egzegeza Magnificata iz Firentinskoga zbornika (Ashb. 1582) tako što je autor usporedno čitao tekst tog hrvatskog rukopisnog izlaganja iz Firence i odgovarajući tiskani tekst latinske Biblije (1489) iz privatne biblioteke Marka Marulića, na kojoj je on svojeručno bilježio rubne glose i minijaturne crteže. Utvrđeno je da autor egzegeze, rukopis potječe iz Splita, dijelom preuzima, prevodi i parafrazira komentare Nikole od Lyre koji su objavljeni usporedno – stih po stih – s latinskim tekstom Biblije koju je posjedovao i glosirao Marulić. Kako nijedan ini pisac iz Splita njegova doba nije posjedovao, a kamoli glosirao rečenu Bibliju, zaključeno je da je Marulić, uz brojne druge dokaze i indicije, i zbog te činjenice, autor spomenute egzegeze i Firentinskoga zbornika. Time je konačno verificirana dugo osporavana teza Carla Verdianija (1957) kojom je Maruliću atribuirano autorstvo tog zbornika. Tom je verifikacijom pogođen i čitav niz inih hrvatskih proznih rukopisa koje također valja pripisati autoru Marku Maruliću. S pogledom na skorašnju 500. obljetnicu smrti oca hrvatske književnosti (1524. – 2024.) autorovi nalazi stavljaju hrvatsku filologiju pred velike kritičko-izdavačke izazove.
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28

Shulga, Tatyana, and Alexey M. Orlov. "Animatography and Its Anima." Leonardo 29, no. 3 (1996): 237. http://dx.doi.org/10.2307/1576258.

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29

Schwankl, Otto. "Fundamentum et anima Theologiae." Biblische Zeitschrift 60, no. 2 (November 21, 2016): 161–81. http://dx.doi.org/10.1163/25890468-060-02-90000002.

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30

Burnyeat, M. F. "DE ANIMA II 5." Phronesis 47, no. 1 (2002): 28–90. http://dx.doi.org/10.1163/156852802760075693.

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AbstractThis is a close scrutiny of De Anima II 5, led by two questions. First, what can be learned from so long and intricate a discussion about the neglected problem of how to read an Aristotelian chapter? Second, what can the chapter, properly read, teach us about some widely debated issues in Aristotle's theory of perception? I argue that it refutes two claims defended by Martha Nussbaum, Hilary Putnam, and Richard Sorabji: (i) that when Aristotle speaks of the perceiver becoming like the object perceived, the assimilation he has in mind is ordinary alteration of the type exemplified when fire heats the surrounding air, (ii) that this alteration stands to perceptual awareness as matter to form. Claim (i) is wrong because the assimilation that perceiving is is not ordinary alteration. Claim (ii) is wrong because the special type of alteration that perceiving is is not its underlying material realisation. Indeed, there is no mention in the text of any underlying material realisation for perceiving. The positive aim of II 5 is to introduce the distinction between first and second potentiality, each with their own type of actuality. In both cases the actuality is an alteration different from ordinary alteration. Perception exemplifies one of these new types of alteration, another is found in the acquisition of knowledge and in an embryo's first acquisition of the power of perception. The introduction of suitably refined meanings of 'alteration' allows Aristotle to explain perception and learning within the framework of his physics, which by definition is the study of things that change. He adapts his standard notion of alteration, familiar from Physics III 1-3 and De Generatione et Corruptione I, to the task of accounting for the cognitive accuracy of (proper object) perception and second potentiality knowledge: both are achievements of a natural, inborn receptivity to objective truth. Throughout the paper I pay special attention to issues of text and translation, and to Aristotle's cross-referencing, and I emphasise what the chapter does not say as well as what it does. In particular, the last section argues that the textual absence of any underlying material realisation for perceiving supports a view I have defended elsewhere, that Aristotelian perception involves no material processes, only standing material conditions. This absence is as telling as others noted earlier. Our reading must respect the spirit of the text as Aristotle wrote it.
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31

Corcilius, Klaus. "De Anima by Aristotle." Journal of the History of Philosophy 55, no. 1 (2017): 155–56. http://dx.doi.org/10.1353/hph.2017.0009.

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32

Jacobson, Howard. "Philo, Lucretius, and Anima." Classical Quarterly 54, no. 2 (December 2004): 635–36. http://dx.doi.org/10.1093/clquaj/bmh069.

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33

Leslie, Esther. "Mark Leckey’s Anima Mundi." Afterall: A Journal of Art, Context and Enquiry 33 (June 2013): 56–65. http://dx.doi.org/10.1086/672020.

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34

Jacobson, H. "Philo, Lucretius, and Anima." Classical Quarterly 54, no. 2 (December 1, 2004): 635–36. http://dx.doi.org/10.1093/cq/54.2.635.

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35

BAKAY, Gönül. "The Archetype of the Anima and the Phenomenon of Anima Projection in Wilkie Collins’s Basil." Cankaya University Journal of Humanities and Social Sciences, Special Issue: Wilkie Collins (January 28, 2024): 32–41. http://dx.doi.org/10.47777/cankujhss.1417570.

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First published in 1852, Wilkie Collins’s sensation novel Basil offers a very fascinating portrayal of anima projection through the story of an aristocratic young man against the backdrop of Victorian England. The protagonist of the novel falls head over heels in love with a mysterious dark lady called Margaret after a chance encounter on an omnibus. Following a hasty marriage with strange conditions, he spends a whole year in her company – neglecting his own family – until he discovers that he was deceived by Margaret who had been having an affair with her father’s clerk Mannion. This article argues that the intensity of the connection Basil feels for Margaret can be attributed to what the Swiss psychiatrist C.G. Jung called anima projection. Jung defined the archetype of the anima as the feminine element in a man and suggested that it was knowable only through projections that contained our own psychic contents. When we project our anima or animus on to a person, our perception of that person is fundamentally altered. As Basil’s case aptly illustrates, when the anima is projected, it is almost impossible to recognize it in us since it appears outside of us, embodied in another human being. Drawing on insights from Jungian psychoanalysis, this article will examine the archetype of the anima and the phenomenon of anima projection in Wilkie Collins’s Basil.
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36

Silva, Maura de Melo. "Anima: imagens do desejo e da interdição (na poesia de Alphonsus de Guimaraens)." Revista Leitura, no. 15-16 (April 15, 2019): 17–36. http://dx.doi.org/10.28998/2317-9945.199515-16.17-36.

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Análise da poesia de Alphonsus de Guimaraens detendo-se na projeção da anima - aspecto contrassexual da psique masculina. O poeta apresenta a anima cindida em duas: uma benévola e outra maléfica. Ele exalta a anima benévola sob forma de Virgem Maria e repudia a anima maléfica que aparece como Lilith - também conhecida como Mulher devassa e Fêmea impura.A cisão da anima reflete a dicotomia entre o Bem e o Mal, Deus e o Diabo. O poeta possui essa visão dual porque ele próprio se encontra dividido por forças opostas.DOI: 10.28998/0103-6858.1995v2n15-16p17-36
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Heider, Daniel. "Rodrigo de Arriaga (1592–1667) and Bartolomeo Mastri (1602–1673)/Bonaventura Belluto (1600–1676) on Animal Perception of Negations." Mediaevalia Textos e estudos 41 (2024): 439–49. http://dx.doi.org/10.21747/21836884/med41a32.

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This study presents Rodrigo de Arriaga’s “exotic” theory of the animal perception of negations, such as shadows and holes, as presented in the De anima part of his Cursus philosophicus (first edition 1632). According to Arriaga, God supplies these creatures with sensible species representing these negative items. Against the background of what can be called the standard view on this subject, the paper shows how this theory was criticized by two foremost Italian Baroque Scotists, the Franciscans Bartolomeo Mastri and Bonaventura Belluto, in their In De anima (first edition 1643) of their Philosophiae ad mentem Scoti cursus integer.
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38

WOOD, REGA. "Richard Rufus’s De anima Commentary: The Earliest Known, Surviving, Western De anima Commentary." Medieval Philosophy and Theology 10, no. 1 (March 2001): 119–56. http://dx.doi.org/10.1017/s1057060801101052.

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39

McEVOY, J. "Anima una et cor unum." Recherches de Théologie et Philosophie Médiévales 53 (January 1, 1986): 40–92. http://dx.doi.org/10.2143/rtpm.53.0.2016357.

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40

Vernezze, Peter J. "Aristotle’s De Anima in Focus." Ancient Philosophy 16, no. 1 (1996): 224–25. http://dx.doi.org/10.5840/ancientphil199616131.

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Müller, Rudolf Wolfgang. "Gernot Böhme—Anima Naturaliter Japonica." Dialogue and Universalism 24, no. 4 (2014): 91–102. http://dx.doi.org/10.5840/du201424494.

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42

Hamlyn, D. W., Martha C. Nussbaum, and Amelie Oksenberg Rorty. "Essays on Aristotle's De Anima." Philosophical Quarterly 43, no. 173 (October 1993): 520. http://dx.doi.org/10.2307/2219993.

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43

Didero, Lia. "Monia, anima libera. Anzi libertaria." PRISMA Economia - Società - Lavoro, no. 1 (April 2020): 119–23. http://dx.doi.org/10.3280/pri2019-001011.

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44

Aleksic, Sladjana, and Ivana Bozovic. "The Anima of Laza Kostic." Zbornik radova Filozofskog fakulteta u Pristini 44, no. 2 (2014): 83–100. http://dx.doi.org/10.5937/zrffp44-5779.

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45

Bertolini, Simona. "Anima: un fenomeno sui generis." SOCIETÀ DEGLI INDIVIDUI (LA), no. 57 (March 2017): 15–18. http://dx.doi.org/10.3280/las2016-057003.

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46

Jooseong, Kim. "Anima Mundi in Yeats’s Plays." Yeats Journal of Korea 19 (June 30, 2003): 53–78. http://dx.doi.org/10.14354/yjk.2003.19.53.

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47

Boe, John. "For me and my anima." Psychological Perspectives 20, no. 1 (January 1989): 82–86. http://dx.doi.org/10.1080/00332928908407751.

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48

Chapman, A. H., and Luiz Rogério Sena Pereira. "Animus e anima: Emma Jung." Arquivos de Neuro-Psiquiatria 55, no. 2 (June 1997): 343. http://dx.doi.org/10.1590/s0004-282x1997000200033.

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49

McKenzie, St Hope Earl. "The Poet and His Anima." Caribbean Quarterly 61, no. 1 (March 2015): 98–114. http://dx.doi.org/10.1080/00086495.2015.11672550.

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50

Browne, Gerald M. "Aristotle, De Anima 428b18-25." Classical Quarterly 49, no. 2 (December 1999): 629–30. http://dx.doi.org/10.1093/cq/49.2.629.

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Abstract:
So Ross, incorporating Bywater's transposition of ἂ συμβέβηκε τοîς αἰσθητοîς from 24 to 20. Thereby Aristotle distinguishes ‘the three types of objects of perception: (1) the ἲδια αἰσθητά, colour, sound, etc. (11. 18–19), (2) the objects to which these belong, but which are here described as being (in the order of our apprehension of them) contingent on the ἳδια αἰσθητά (11. 19–22), and (3) the κοιυà αἰσθητà, such as movement and size (11. 22–25)’—D. Ross, Aristotle De Anima (Oxford, 1961), 6; see also 289.
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