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Emendatio ex 11:25, 26 Aprilis 2009

Mens est aspectus intellegentiae et sensus qui se ostendunt ut coniunctiones cogitatorum, perceptionum, memoriarum, "emotionum," voluntatis liberae, et cogitationum, quae omnes cerebri rationes, consciae et non consciae, comprehendunt. Verbum mentis saepe adhibetur ut acta cogitatorum rationis dicat. Intus, mens se ut flumen sensus ostendit.

Sunt multae theoriae mentis et eius effectionis. Prima de mente hodie nota opera sunt a Zarathustra, Buddha, Platone, Aristotele, Adi Shankara, et aliis antiquis philosophis Graecis, Indis, et Islamicis scripta. Theoriae mentis de theologia deductae vehementius dicunt coniunctionem inter mentem et animam, res caelestes, divinitatem, vel "essentias" a deis homini datas. Theoriae hodiernae, de scientifica cerebri intellegentia deductae, ponunt mentem esse opus cerebri, cui sunt aspectus conscii et non conscii.

Vide etiam

Bibliographia

Rosenbaum, R. Shayna, Donald T. Stuss, Brian Levine, et Endel Tulving. 2007. "Theory of Mind Is Independent of Episodic Memory." Science 318(5854, 23 Novembris):1257. [1]

Nexus externi

"The Mind is What the Brain Does" - Commentarius National Geographic
C. D. Broad, The Mind and Its Place in Nature, 1925.
Abhidhamma: Buddhist Perspective of the Mind and the Mental Functions
Buddhist View of the Mind
Current Scientific Research on the Mind and Brain From ScienceDaily
The Extended Mind by Andy Clark & David J. Chalmers
The Mind and the Brain A site exploring J. Krishnamurti's view of the Mind.
Canonizer.com open survey topic on theories of mind.

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-'''Mens''' est aspectus [[intellegentia]]e et [[sensus]] qui se ostendit ut coniunctiones [[cogitatum|cogitatorum]], [[perceptio]]num, [[memora]]rum, [[animi motus|animorum motus]], [[voluntas libera|voluntatum liberarum]], et [[cogitatio]]num, quae omnes [[cerebrum|cerebri]] rationes, consciae et non consciae, comprehendunt. Verbum ''mentis'' saepe adhibetur ut acta cogitatorum [[ratio]]nis dicat. Intus, mens se ut [[flumen sensus]] ostendit. Sunt multae theoriae mentis et eius effectio. <!-- The earliest recorded works on the mind are by [[Zarathushtra]], the [[Gautama Buddha|Buddha]], [[Plato]], [[Aristotle]], [[Adi Shankara]] and other ancient [[Greek philosophy|Greek]], [[Indian philosophy|Indian]] and [[Islamic psychological thought|Islamic philosophers]]. Pre-scientific theories, based in [[theology]], concentrated on the relationship between the mind and the [[soul]], the supernatural, [[divinity|divine]] or god-given essence of the person. Modern theories, based on scientific understanding of the brain, theorize that the mind is a product of the brain and has both conscious and unconscious aspects.
+'''Mens''' est aspectus [[intellegentia]]e et [[sensus]] qui se ostendunt<!--en: is unclear--> ut coniunctiones [[cogitatum|cogitatorum]], [[perceptio]]num, [[memoria]]rum, "[[emotio]]num," [[voluntas libera|voluntatis liberae]], et [[cogitatio]]num, quae omnes [[cerebrum|cerebri]] rationes, consciae et non consciae, comprehendunt. Verbum ''mentis'' saepe adhibetur ut acta cogitatorum [[ratio]]nis dicat. Intus, mens se ut [[flumen sensus]] ostendit.
+Sunt multae theoriae mentis et eius effectionis. Prima de mente hodie nota opera sunt a [[Zarathustra]], [[Gautama Buddha|Buddha]], [[Plato]]ne, [[Aristoteles|Aristotele]], [[Adi Shankara]], et aliis antiquis [[philosophia Graeca|philosophis Graecis]], [[philosophia Indica|Indis]], et [[philosophia Islamica|Islamicis]] scripta. Theoriae mentis de [[theologia]] deductae vehementius dicunt coniunctionem inter mentem et [[anima]]m, res caelestes, [[divinitas|divinitatem]], vel "essentias" a [[deus|deis]] homini datas. Theoriae hodiernae, de scientifica [[cerebrum|cerebri]] intellegentia deductae, ponunt mentem esse opus cerebri, cui sunt aspectus conscii et non conscii.<!--
 The question of which attributes make up the mind is also much debated. Some argue that only the "higher" intellectual functions constitute mind: particularly [[reason]] and [[memory]]. In this view the emotions - [[love]], [[hate]], [[fear]], [[joy]] - are more "primitive" or subjective in nature and should be seen as different from the mind. Others argue that the rational and the emotional sides of the human person cannot be separated, that they are of the same nature and origin, and that they should all be considered as part of the individual mind.