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(kō-nah'tŭs, -nā'tŭs), The plural of this word is conatus, not conati.
A striving toward self-preservation and self-affirmation.
[L. attempt]
References in periodicals archive ?
36) Acts of rage like blasphemy therefore could not easily be suppressed unless one gained control over the specific physiological mechanisms that accompanied the soul's appetitus vindictae.
Appetitive power tends towards its object as something complex when its wanting is concerned with this: that something good or bad "be in" or "happen concerning" something else (alterum), whether the wanting inclines towards this situation or away from it (cum appetitus fertur in hoc quod aliquod bonum vel malum insit vel fiat circa alterum, vel tendendo in hoc vel refugiendo ab hoc).
In other circumstances velle might be translated as "to want," but apart from the fact that we are reserving "wanting" as a translation of the generic appetitus, it does not satisfactorily convey the meaning of velle here.
With respect to the present article, I think that the identification of certain kinds of complex appetitus as acts of velle is better reflected in the gradual progression from "wanting" to "wishing" than in the more sudden jump from "wanting" to "willing.
188: "Est enim quidam appetitus non consequens apprehensionem ipsius appetentis, sed alterius: et huiusmodi dicitur appetitus naturalis.
These physical changes are compared with the material part of the passiones, whereas the formal part is the "movement" of the appetitus.
One of the great achievements of Aquinas's theological design is the manner in which he succeeds in developing his account of appetitus sensitivus et rationalis in a framework comprising both the natural and the supernatural realms of creation.
2: "Potentia enim appetitiva est potentia passiva, quae nata est moveri ab apprehenso: unde appetibile apprehensum est movens non motum, appetitus autem movens motum, ut dicitur in III De anima et XII Metaphys.
1 (Rome: Commissio Leonina, 1882-), 6:68: "voluntas est appetitus quidam rationalis.
Finally, the passions are discussed one last time within the framework of sin and its causes, "de causa peccati ex parte appetitus sensitivi" (q.
One notes the similarity between Jonas's ideas and a philosophy of nature of a vital and teleological stamp to which we are referring, a similarity that stems from the theme of appetitus (appetition), which is found throughout living nature, to which Jonas devotes an adequate space.
It is a necessity of nature expressing the psychological difference between the wise who live according to ratio and the vulgar who live according to appetitus.