Irrational Part Research Articles

The philosophy of the structure of the country’s national brand

The subject of this study is the philosophical aspect of the brand structure, which made it possible to explain the reasons for the rapid formation of the national brand of Ukraine. The purpose of this work is to substantiate the division of components of the national brand model of the country into rational and irrational and prove the decisive role of the irrational part. Results of the article. The structure of the country's national brand is analyzed from the point of view of rationality and irrationality of its components. Research methods and tools. The main research tool is to project the results of rethinking the philosophical concepts of rational and irrational and their role in a particular object on the concept of brand. Minor tools were desk research of the current political situation in the country and the definition of a specific algorithm for integrating the rational and irrational components of the object of study. Field of application of results. The conclusions of the article can be used by state authorities and local self-government bodies for the formation of territorial brands. Conclusions. The uniqueness of the national brand of Ukraine lies in the rapid pace of its creation, the globality of its identification and associative perception by the world community, the extremely difficult conditions of its formation, the unprecedented support of the world under the influence of an irrational component. The rational component of the country's national brand will be formed together with the new Ukraine after the war.

Apollonian and Dionysian Forces in William Golding’s Lord of the Flies

The objective of this research is to study evil nature of men which is portrayed through the British school children in Golding’s Lord of the Flies. The study further examines how it is important to balance Dionysian and Apollonian drive in order to maintain harmony in the society. Two driving forces of human being are identified by Nietzsche’s terms Apollonian and Dionysian. The two concepts defined by Nietzsche have been used as theoretical tools to analyze the text. Jack ignores Apollonian drive because of his mob mentality. He does not like argument and reason made by Ralph and Piggy. He tries to arouse Dionysian drive in school children in order to collect force against Ralph. Irrational part of Jack’s heart subverts the positive part of British school children’s society. Dionysian drive transforms his heart into emotionless stuff. He kills his own friends. He enjoys gathering boys and misguiding them in the world of illusion. Golding describes the story of a tragic color through the portrayal of the evil in human nature. Two groups of British school going children represent two sides of heart or two parts of the society. The novel argues that proper harmony between two sides or groups leads society to proper direction.

Trading activity on social trading platforms – a behavioral approach*

PurposeSocial trading platforms are considered to be amongst the major innovations in online trading. The purpose of this article is to analyze the trading activity of traders on social trading networks by taking a behavioral approach. Additionally, the authors investigate the factors that influence the irrational part of trading activity derived from the key characteristics of these platforms, i.e. those dealing with social interaction.Design/methodology/approachThe investigation utilizes an extensive set of trading data from two major platforms in Germany to study the trading behavior. The authors apply a fixed effects two-stage least squares (2SLS) approach to quantify the relationship between trading activity and performance and define overconfidence as the part of trading activity that is irrationally motivated and results in negative returns.FindingsThe results provide evidence for the negative relationship between overconfidence and return on social trading platforms. The authors find that the number of followers and some platform-specific features significantly affect the trading behavior of the traders.Originality/valueThe authors contribute to the existing literature by exploring how the novel social interaction characteristics of online trading impact trading activity by giving rise to a new dimension of overconfidence. In addition, the authors evidence that the different frameworks of the platforms motivate heterogenous behavioral responses by the signalers. Finally, the authors refine existing studies by applying a distinct methodology for modeling overconfidence.

The Impact of Behavioral Finance on Lebanese Investors’ Decision Making

The inability of the traditional expected utility maximization of rational investors (within the efficient markets Framework) to explain many empirical patterns; was the main stimulus beyond the appearance for another track to resolve and analyze this inconsistency; through combining behavioral and cognitive psychological theory together where Behavioral Finance is known mainly as the irrational part that deals with investors’ Sentimental side. Furthermore it can be agreed on that behavioral finance is considered as “Subjective judgement” where ideas and decisions cannot be transmitted to other’s knowledge, as each one acts from his own point of interest; unlike conventional finance paradigm. Therefore, this paper seeks to determine the main behavioral errors or biases that are faced mainly by the Lebanese individual investor during decision making process. Results obtained by analyzing 211 questionnaires through SPSS software to develop a Structural equation model. Findings prove that Over Confidence and regret aversion are the main behavioral biases that control the Lebanese individual investors’ decision making.

Representativeness Heuristic in Stock Market: Measurement and Its Predictive Ability

ABSTRACT This paper measures representativeness heuristic by the irrational part of time-varying Hurst exponent, and empirically tests the validity of measurement including its predictive ability for one-month-ahead excess return in the Chinese stock market. Our preliminary analyses suggest that the representativeness heuristic is a “new” firm-specific characteristic and is possibly related (not consistent) with momentum. It confirms that the measurement of representativeness heuristic is valid. Further researches show that the representativeness heuristic has the predictive ability for one-month-ahead excess return. Meanwhile, multiple robustness tests are constructed to prove these results.

Truth of assertions in the ancient theory of action (Aristotle and early Stoics)

The subject of this research is the ancient theory of action in its Aristotelian and early-Stoic versions. The author examines the role of the truth of assertions of an actor in these theories, as well as draws parallel with the modern approaches to the philosophy of action. It is demonstrated that Aristotelian theory leans on the prerequisite that aspirations of a person originate in the irrational parts of soul, and thus reason carries out only a regulatory function in managing human actions. Stoic theory, in turn, suggests that reason exercises an initiating function. The research methodology contains historical method of reconstruction with reference to primary sources in the Ancient Greek language. The main conclusion of the conducted research lies in determination of the two paradigmatic traditions in description of the structure of action that is of high degree of rationalization, and as a result, difference in assessment of the meaning of truth of assertions of an actor for his successful activity. The novelty consists in drawing connection between the ancient theories of action and modern approaches in this field of knowledge.

Complete Solution for Quasicrystals

A set of discoveries are described that complete the structural model and diffraction theory for quasicrystals. The irrational diffraction indices critically oppose Bragg diffraction. We analyze them as partly rational; while the irrational part determines the metric that is necessary for measurement. The measurement is verified by consistency with the measured lattice parameter, now corrected with the metric and index. There is translational symmetry and it is hierarchic, as is demonstrated by phase-contrast, optimum-defocus imaging. In Bragg’s law, orders are integral, periodic and harmonic; we demonstrate harmonic quasi-Bloch waves despite the diffraction in irrational, geometric series. The harmonicity is both local and long range. A breakthrough in understanding came from a modified structure factor that features independence from scattering angle. Diffraction is found to occur at a given “quasi-Bragg condition” that depends on the special metric. This is now analyzed and measured and verified: the metric function is derived from the irrational part of the index in three dimensions. The inverse of the function is exactly equal to the metric that was first discovered independently by means of “quasi-structure factors”. These are consistent with all structural measurements, including diffraction by the quasicrystal, and with the measured lattice parameter.

Apología de Dioniso: Dionysus in '69 (Brian De Palma / Richard Schechner, 1970), The Bacchae (Brad Mays, 2002) y V for Vendetta (James McTeigue, 2005)

Dionysus is a singularly strange and enigmatic divinity. The myths that relate his birth from the thigh of Zeus, his upbringing among the Hyades nymphs, his victorious campaigns, his love affairs with Ariadne, his entourage of panthers, satyrs and bacchantes… have formed a complex saga that has made him the god of "enthusiasm", of transgression, of transformation,a kind of meta-symbol of the darkest and most irrational part of human nature. The presence of Dionysus is verified throughout our cultural history. In our paper we study three films basing their story on the myths and mythemes of the god of wine: Dionysus in '69 (Brian De Palma / Richard Schechner, 1970), The Bacchae (Brad Mays, 2002) and V for Vendetta (James McTeigue, 2005).

A Comperative Study: Original Sin on The View Between Augustine and Neo-Plaonism

The doctrine of Original Sin has been debated for centuries among the Theologians includeAugustine. The Understanding of doctrine original sin as a theological term started from theteaching of Augustine around 5century B.C. Augustine‗s understanding regarding original sinderived from his problem and his question concerning the life of Adam and Eve, andparticularly in his youth experiences of adultery. He believed that all men involved inAdam‘s first sin and original sin was transmitted through the parents to their children.Augustine learned Manichaeism, however, he did not satisfied and then he went to learnedNeo-Platonism and deeply impressed to him both for his Neo-Platonism and the Christianlife. In Neo-Platonism, Augustine respect and received the Plotinus views. For NeoPlatonism, the root of sin is discovered in the very nature of the soul and in relation to thebody as self- isolation. Before it enters the body, the soul has a prior existence. When thesouls fall and that is how it comes to be in the body. But the point is that the soul has anunruly and evil nature in its irrational parts even before it enters the body so that it in onesense the cause of evil is present even in the soul preexistence state. Neo-Platonist believedthat original sin is transmitted from one to another, Neo-Platonism underscored this notion bysuggesting that in addition to such a transmission of evil, human souls would reappear viatransmigration, bringing to the new body their earlier errors and judgments of value.Therefore, this study is to analyze and to compare Augustine‘s view as a theologian of theoriginal sin with the Neo-Platonism concept.

HEAD-FAKE: TWO JOKES IN LUCRETIUS 3.136–50

Towards the beginning of Book 3, Lucretius starts his description of the soul. According to Epicurus, the soul is divided into two, an irrational part, which is coextensive with the body, and a rational part, the ‘mind’, which is located in the chest. This position is a relic from an earlier, non–philosophical tradition, and was adopted by several different philosophers. But Alexandrian doctors would soon correctly locate the mind in the head, and later Epicureans would have to defend an increasingly uncomfortable and out-of-date position.

The Adequacy of Aristotle s Anger and the Case of Iliad

아리스토텔레스는 『수사학』과 『니코마코스 윤리학』에서 분노의 감정을 분석하였다. 전자의 경우에는 설득의 세 가지 요소로서 에토스(ethos), 파토스(pathos), 로고스(logos)가 제시되고, 특히 청중의 파토스를 파악하기 위해 다양한 감정들 중 분노가 분석된다. 여기서 분노의 감정을 그것의 원인과 상태 그리고 대상 등 세 국면으로 나누어 설명한다. 후자의 경우에는 인간 영혼의 탁월성을 논할 때 영혼의 비합리적인 부분과 관련하여 성품의 탁월성을 말하면서 분노의 적절성을 언급한다. 성품의 탁월성에는 ‘너무 지나치지도 너무 모자르지도 않게’라는 중용의 원리가 적용된다. 인간의 감정은 성품의 탁월성에 속하기 때문에 적절성이 필요하다. 그런데 분노는 통제하기 어려운 감정이다. 그렇지만 아리스토텔레스는 분노에도 중용이 적용되며 적절하게 발휘될 수 있다고 생각한다. 그는 “마땅한 일에”, “마땅한 사람에게”, “마땅한 방식으로”, “마땅한 때에”, “마땅한 시간 동안” 등을 적절성의 기준으로 제시하고 있다. 나는 아리스토텔레스가 중용을 표현하면서 사용한 내용들을 각각 “분노의 원인”, “분노의 대상”, “분노의 방식”, “분노의 시간”, “분노의 지속”으로 규정하고 분류하였다. 여기서는 아리스토텔레스의 다섯 가지 기준을 다시 세 부분으로 통합하여 『일리아스』의 아킬레우스의 분노를 사례로 설명한다. 첫째 분노의 원인과 대상과 관련하여 아킬레우스의 분노의 원인과 분노의 대상이 적절한지를, 둘째 분노의 방식과 관련하여 아킬레우스의 분노 방식이 적절한 방식으로 이루어졌는지를, 셋째 분노의 시간과 지속과 관련하여 아킬레우스가 적절한 때 분노를 한 것인지, 또 적절한 시간 동안 분노를 한 것인지를 검토하였다. 이를 통해 아리스토텔레스가 제시한 분노의 적절성 판단 기준을 구체적으로 활용되는 방식을 제시하고자 했다.Aristotle analyzed the feelings of anger in Rhetorics and Nichomachean ethics. In the the former, he presents ethos, pathos and logos as the three elements of persuasion. I especially deal with the anger among various emotions. He divides especially to analyze the feelings of anger into three parts: its cause, condition, and object. In the latter, Aristotle says that the soul exerts its functions excellently to live a good life. In particular, the excellence of character with regard to the irrational parts of the soul, is related to the golden mean. It is neither too much nor too little in relation to us. In fact, anger is an emotion that is difficult to control. Aristotle, however, thinks it can be exercised properly. He suggests for the right thing , for the right person , in the right way , at the right time , for the right time . I categorized the things Aristotle used to express the mean as cause of anger, object of anger, method of anger, tme of anger, and duration of anger. Here, the five criteria of Aristotle are roughly divided into three parts. I would like to judge the appropriateness of Achilles rage in the case of the Iliad. First, in regard to the cause and object of anger, I examined whether Achilles was angry with the right object for the right reason. Second, in regards to the way of anger, I examined whether Achilles was angry in the right way or not. Third, as for the time and duration of anger, I examined whether Achilles was angry at the right moment and whether or not he was angry for the right time. This study is intended to show an example of how to judge the appropriateness of anger with the criteria presented by Aristotle.

La discorde concordia dell’animo nella riflessione antropologica e nell’epica di Tasso

The article reconstructs the conception of the soul that emerges from the writings of Torquato Tasso. The analysis of the Allegory of Jerusalem Delivered, of the correspondence which arose from the revision of the poem and of some fragments of other works, centres on the relationship between reason and passions. It shows that Tasso’s concept of the harmony of the soul is analogous to his concept of the epos. Both are founded on two principles: that of unity composed of opposites and that of the functional indispensability of all constitutive parts. There is a relationship of subordination and a relationship of interdependence between reason and the irrational part of the soul. Tasso has a positive view of the intense affetti, as drivers of magnificent actions and as foundations on which a person can develop his/her virtues.

The Actions of Spirit and Appetite: Voluntary Motion in Galen

AbstractGalen is criticized for combining Plato’s tripartition-cum-trilocation of the soul, in which each part constitutes its own source of motivation, with the demand that the faculty of voluntary motion is limited to the rational part, being the only one located in the brain and having access to the relevant nerves. While scholars have concentrated on small nerves as connective organs, this paper focuses on thepneuma, blood and innate heat. When the latter is increased, the irrational parts can affect the brain’s function to such an extent that the rational part’s volitions are reduced to their own desires.

St. Thomas Aquinas's Treatise on Temperance and Aristotle

St. Thomas Aquinas's Treatise on Temperance and Aristotle Leo Elders S.V.D. For some decades now, one can witness a renewed interest in the non-Aristotelian sources of the thought of St. Thomas, and in particular in his debt to the Fathers of the Church and neo-Platonist sources.1 Fully acknowledging the importance of these studies and St. Thomas's real indebtedness to these sources, the editors of a recent volume underscore—and rightfully so—that, "for this reason, Aquinas's theological use of Aristotle requires renewed attention, lest the study of Aquinas's theology become one-sided."2 It is in this same spirit that I will survey and analyze, after a brief introduction into temperance in the Greco-Roman world, the use of Aristotle in St. Thomas's treatise on temperance in the secunda secundae of his Summa theologiae [ST]. What a close reading of these questions and the use of Aristotle's arguments therein, and in particular from his Nicomachean Ethics [EN], will show, I hope, is the extent to which Aristotle is Aquinas's principal philosophical interlocutor. [End Page 465] Temperance in Ancient Greece and Rome In ancient Greece, the words sōphrōn (σώφρων) and sōphrosynē (σωφροσύνη) signified reservation and restraint in one's conduct and knowing one's place. To behave oneself in a temperate way is the opposite of being passionate.3 In particular, the young should be trained to adopt this attitude of self-restraint. In the Charmides of Plato, sōphrosynē is the beginning of spiritual health, and in the Republic, Plato formulates his doctrine of the four cardinal virtues as corresponding respectively to the mind and the three appetitive parts of the soul4. Aristotle treats temperance extensively in EN 3.10 as a virtue that has its seat in the irrational part of the soul and makes us attain the mean with regard to bodily pleasures. However, he excludes from this need of restraining our desires the delight we find in objects of vision and of hearing, and part also of the delight in odor. Natural appetites may go wrong in the direction of excess, which is a sort of self-indulgence. Here, the virtue of temperance should intervene. A temperate person moderates his desires. Temperance is a disposition of the appetitive part of the soul that makes it obey reason. If one possesses this virtue, his desires will be moderate and there will be no need to repress them. Reaching "the mean" is to desire in the right degree, the right time, the right manner, and so on.5 Aristotle endorses the view that some pleasures are good while others are bad.6 He confirms, therefore, the commonsense view of moderation and a generally accepted distinction between the different kinds of pleasure. The position of Epicurus on pleasure must be understood as a recommendation to seek moderate pleasures of taste, sex, vision, and hearing. He wrote about himself the following words: "I know not how to conceive the good, apart from these pleasures of taste, sexual pleasures, the pleasures of sound and the pleasures of beautiful form."7 But, as J. M. Rist observes, Epicurus writes elsewhere that he [End Page 466] is not talking so much about the sensual pleasures as about freedom from bodily pain and mental affliction: sober reasoning brings us the happy life.8 Epicureanism became a missionary doctrine that spread through the Roman Empire in spite of the strong opposition it met from the Academy, the Peripatetics, and Stoicism, in particular from Chrysippus.9 The beginning of its decline was brought about by its denial of afterlife.10 As to the ethical doctrine of the Stoa, the four main moral virtues were strongly confirmed by Chrysippus: he considered them expressions of one and the same reason11 that unfolds itself into four directions, the four cardinal virtues. With regard to choosing desirable things, this central reason and activity of the hêgemonikon12 becomes sōphrosynē, self-control, which brings all our movements and impulses into conformity with reason. It is the expression of the harmony of the soul. For the Stoics, the connection between the virtues is so strong...

A simplified expression for aspheric surface fitting

Compared to a conventional optical lens with spherical surfaces, an aspheric lens has many merits. However, due to the nonlinearity in its mathematical expression, its characterization is quite difficult. In this paper, we proposed a new method to construct discrete orthogonal polynomials by the binomial expansion of irrational part into even order terms. The proposed method utilizes last two polynomials to compute conic constant and subsequently applies it to separate desired coefficients. The least squares method is employed to retrieve coefficients of discrete orthogonal polynomials in fitting. Simulation and experiment were performed to test the method. The results indicate that the method is not only able to retrieve accurate parameters, but also has fast convergence speed.

Enkratēs Phronimos

Abstract:This paper challenges the widespread assumption that the strong-willed person, the enkratēs, cannot have Aristotle’s virtue of practical wisdom (phronēsis). It argues that the attribution of phronēsis to the enkratēs is needed to make sense of (1) Aristotle’s praise of both the rational and the irrational part of the enkratēs’ soul, (2) Aristotle’s conception of the weak-willed person (the akratēs) as ignorant and as lacking the particular premise, (3) Aristotle’s conception of phronēsis in Nicomachean Ethics

The Rational and Irrational Factors Underlying Property Buying Behavior

Property buying behavior is part of the development of financial behavior. This research will be focused on the buyers perspectives on residential and commercial properties in Bali Island of Indonesia. Rational and irrational factors are the factors underlying the property buying process. The Physical, Location, Environment, Finance factors were part of the rational; while Psychological (over-confidence, conservatism bias, information and familiarity, herd behavior, mental accounting, and loss aversion), Emotion, Intuitional, Socialization, Evaluation were the irrational part. The purpose of this study was, first, to determine the factors that distinguish buyers behavior toward purchasing a property; second, to determine the factors that distinguish buyers behavior between buyers intending to live in compared to those seeking to invest. The study sample consisted of individuals who are prospective buyers and those who have bought property in Bali. Data were analyzed using Discriminant Analysis. The results showed that only financial factor that had significant impact on buyer decisions. Furthermore, this study also showed that there were significant differences in factors between buyers intending to live in compared to those seeking to invest. The factor were psychology, emotion, intuitional, and evaluation.

Topological Proximity Effect: A Gauge Influence from Distant Fields on Planar Quantum-Coherent Systems

A quantum system that lies nearby a magnetic or time-varying electric field region, and that is under periodic boundary conditions parallel to the interface, is shown to exhibit a “hidden” Aharonov-Bohm effect (magnetic or electric), caused by fluxes that are not enclosed by, but are merely neighboring to our system − its origin being the absence of magnetic monopoles in 3D space (with corresponding spacetime generalizations). Novel possibilities then arise, where a field-free system can be dramatically affected by manipulating fields in an adjacent or even distant land, provided that these nearby fluxes are not quantized (i.e. they are fractional or irrational parts of the flux quantum). Topological effects (such as Quantum Hall types of behaviors) can therefore be induced from outside our system (that is always field-free and can even reside in simply-connected space). Potential novel applications are outlined, and exotic consequences in solid state physics are pointed out (i.e. the possibility of field-free quantum periodic systems that violate Bloch’s theorem), while formal analogies with certain high energy physics phenomena and with some rather under-explored areas in mechanics and thermodynamics are noted.

How Radical Was the Enlightenment? What Do We Mean by Radical?

The Radical Enlightenment has been much discussed and its original meaning somewhat distorted. In 1981 my concept of the storm that unleashed a new, transnational intellectual movement possessed a strong contextual and political element that I believed, and still believe, to be critically important. Idealist accounts of enlightened ideas that divorce them from politics leave out the lived quality of the new radicalism born in reaction to monarchical and clerical absolutism. Taking the religious impulse seriously and working to defang it of bellicosity would require years of labor. First all the world’s religions had to be surveyed, see Picart’s seven folio volumes; and Rousseau’s Savoyard vicar had to both preach and live religion simply as true virtue; and finally Jefferson editing the Bible so as to get the irrational parts simply removed, thus making people more fit to grant a complete religious toleration. Throughout the century all these approaches to revealed religion may be legitimately described as radical. Each produced a different recommendation for its replacement. As I have now come to see, the pantheism I identified in 1981 would lead in many directions, among them lay the search to understand all human religiosity and to articulate a universal natural religion.

Introduction: Devotion and Emotions in the Middle Ages

Introduction: Devotion and Emotions in the Middle Ages Tracy Adams, Guest Editor We might point to any number of statements as heralding the rapid rise of the history of emotions as a subfield of history over the past few decades, but an observation by Peter Gay in 1985 seems especially apt: the professional historian, whether consciously or not, “operates with a theory of human nature; he attributes motives, studies passions, analyzes irrationality, and constructs his work on the tacit conviction that human beings possess certain stable and discernible traits, certain predictable, or at least discoverable modes of coping with their experience” (6). In other words, the history of emotions has rendered self-conscious a type of theorizing that historians had always done without acknowledging it. Gay’s point was to emphasize that a sea change had taken place since 1961, when, at the annual meeting of the Society for French Historical Studies, he had proposed that the period between Louis XVI’s flight to Varennes and his execution had aroused communal emotions “bearing the lineaments, and producing the guilt feelings, of parricide.” What had seemed to his audience an egregious transgression, the equivalent of speaking of witchcraft at a medical meeting, Gay observed, was accepted as normal practice by 1985 (12–13). Accepted as normal practice in 1985, or to borrow Barbara Rosenwein’s words, “as a focus rather than as a colorful aside” (Emotional Communities 5), the history of the emotions now thrives with centers devoted to the field spread throughout the world. Moreover, the study is no longer carried out only, or even primarily, by historians, but has become a truly interdisciplinary area of research. The sheer number of monographs, collections, and articles devoted to the subject by researchers from different disciplines bears witness to the now virtually unanimous assumption that such studies are not only legitimate but necessary: human action cannot be grasped fully as the product of rational decisions made by people acting according to conscious beliefs. [End Page 173] The essays in this collection aim to explore some of the work to which our medieval forebears put what we today think of as emotions: how they used emotions for making sense of human nature, keeping the peace, educating communities, marking social distinctions. The essays are diverse, representing several disciplines. However, in their reflections they address some common themes. One is the concepts through which medieval men and women thought about what we call “emotion.” The word “emotion” and its cognates take on their present meaning only in the eighteenth century, and thus it is necessary to make sense of different vocabularies in exploring how our early counterparts understood the phenomenon (Harré and Gillett 152–53). Another is the vitality of medieval interest in the relationship between emotion and devotion: the perceived need for regulation of devotion through various emotional regimes. Still another is the variety of ways in emotion was understood as a communal rather than private phenomenon. The essays all build on recent work on emotions in the Middle Ages, which, ever since Rosenwein made clear in the early years of this millennium the need to revise the common notion of medieval men and women as given to the naïve and violent expression of their passions, has spread in many directions. Several overviews of the scholarship devoted to the history of medieval emotions have laid out the major developments in this relatively new field.1 I will not recycle these useful introductions here. Rather, to situate the essays of this volume, I will describe some of the basic assumptions about emotions with which medieval theoreticians, both theologian-philosophers and lay people, were working and on which the authors here construct their analyses. Important to note is that medieval conceptions of emotion derived from a wide variety of sources, and that, depending on who they read, medieval theoreticians can be sorted roughly into two groups, one emphasizing the irrational aspect of emotion and the other the rational. The first, a tradition traceable to Plato, imagined emotions or passions, pathē, as wild perturbations that arose in the irrational part of the soul and needed to be mastered; the most frequently cited passage for this definition...