It is simply the watchword of empiricism: nihil in mente quod non prius in sensu.
For this reason it is not possible to speak of shamanism stricto sensu in Polynesia.
In other places he omits stragglers and introduces a distinction between professionals (specialists sensu stricto) and more general specialists (1936, VI).
A second form of empiricism is summed up by the Latin slogan nihil est in intellectu quod non prius fuerit in sensu (nothing is in the intellect which was not first in the senses).
So, Aristotle supposes, there are defensible teleological grounds for treating animals as essentially capable of perceiving (De Anima ii 3, 414b6–9, 434a30–b4; De Sensu 1, 436b16–17).
Their main sources are found in three Aristotelian treatises: On the Soul (De anima), On Sense and Sensibilia (De Sensu et Sensibili), and On Memory and Recollection (De Memoria et Reminiscentia).
Aristotle, for example, claims that a person must, while perceiving any thing, also perceive their own existence (De Sensu 7.448a), a claim suggestive of the view that consciousness entails self-consciousness.
Diderot’s determinism is also his way of extending core empiricist tenets such as nihil est in intellectu quod non fuerit in sensu (there is nothing in the mind that was not first in our sense), which acquires a determinist dimension: “there is only one operation in man, sensing.
The idea of the systematic distinction between the readings de dicto (in sensu composito) and de re (in sensu diviso) of modally qualified statements was employed in Abelard’s investigations of modal statements (Glossae super Perihermeneias XII, 3–106; Dialectica 191.1–210.19).
Since Simon’s commentary on the Parva naturalia does not contain commentaries on De sensu and De memoria, the best place to reconstruct his views on the physiological and psychological mechanisms of sensory cognition is his commentary on De somno et vigilia, which also covers De insomniis and De divinatione per somnum.
Finally the Mechaniques de Galilée illustrates Mersenne’s constant interest in physico-mathematical questions of Galilean type, that is Archimedean mechanics stricto sensu, dealing with basic machines, such as the lever, the wheel, the pulley, but also the sciences of motion, free fall, ballistics, pneumatics, hydrostatics, and optics.
An aspect of reproducers sensu lato that has fascinated some is that it does not imply a particular level of reproduction or progeneration, and indeed Szathmáry and Maynard Smith consider that the major transitions of evolution each involve an evolved mode of progeneration that is more inclusive or novel than what it evolved from (Maynard Smith & Szathmáry 1995; Szathmáry & Maynard Smith 1997).
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An aspect of reproducers sensu lato that has fascinated some is that it does not imply a particular level of reproduction or progeneration and indeed Szathmáry and Maynard Smith consider that the major transitions of evolution each involve an evolved mode of progeneration that is more inclusive or novel than what it evolved from Maynard Smith Szathmáry 1995 Szathmáry Maynard Smith 1997