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The co-ordination and apparent unity observable in our mental constitution is due to mano which is commonly translated mind but is really for Buddhism, as for the Upanishads, a sensus communis. Whereas the five senses have different spheres or fields which are independent and do not overlap, mano has a share in all these spheres. It receives and cognizes all sense impressions.

Finally, under the fourth category modality it is 'necessary', being determined not by any objective criterion, but by the sensus communis of mankind, that is, their agreement in taste. For Kant, then, the whole matter of aesthetics is a subjective matter. He does not inquire what it is that makes objects beautiful, but how it is that we 'judge' them to be beautiful.

Or rather, perhaps, reason is a supervening instinct by which all other instincts are interpreted, just as the sensus communis or transcendental unity of psychology is a faculty by which all perceptions are brought face to face and compared. So that immortality is not a privilege reserved for a part only of experience, but rather a relation pervading every part in varying measure.

Sensus autem non potest esse nisi præsentium, quamvis magis a longinquo sentire possint corpora gloriosa, quam non gloriosa: nec tamen per motum aliquid deperibit eorum beatitudini quæ consistit in Dei visione, quem ubique præsentem habebunt. S. Thom., Suppl., q. 84, art. 2.

Among the Romans sensus communis signified not only common sense, but humanity, sensibility. As we are not as good as the Romans, this word signifies among us only half of what it signified among them. It means only good sense, plain reason, reason set in operation, a first notion of ordinary things, a state midway between stupidity and intelligence.

"True," said Savarin; "it may mean the Sensus communis of the Latins, or the Good Sense of the English. The Latin phrase signifies the sense of the common interest; the English phrase, the sense which persons of understanding have in common. I suppose the inventor of our title meant the latter signification." "And who was the inventor?" asked Bacourt.

Mihi a docto doctore, Demandatur causam et rationem quare Opium facit dormire. A quoi respondeo, Quia est in eo Virtus dormitiva, Cujus est natura Sensus assoupire. The words Nature and Essence are grand instruments of this mode of begging the question, as in the well-known argument of the scholastic theologians, that the mind thinks always, because the essence of the mind is to think.

Enough, however the world grew older, and the dream vanished. A time came when people rubbed their foreheads, and they still rub them today. People had been dreaming, and first and foremost old Kant. But, is that an answer? An explanation? Or is it not rather merely a repetition of the question? How does opium induce sleep? Quia est in eo virtus dormitiva, Cujus est natura sensus assoupire.

They have with us the fate of older paradoxes: Cum ventum ad verum est, sensus moresque repugnant, Atque ipsa utilitas, justi prope mater et æqui. Perhaps bold speculations are more acceptable because more new to you than to us, who have been, long since satiated with them.

The system is at once complicated and unsettled. There is, apparently, the sensus numinis; the vague deity being known as Nzambi or Njambi, which the missionaries translated into God, as Nganna Zambi Lord Zambi. The Abbe Proyart terms the Supreme "Zambi," and applies Zambi-a-n-pongou to a species of malady brought on by perjury.