TERM

νοῦς (τὸ νοερόν у Марка)

nous (to noeron)
RU

ум, разум, дух

EN

intellect, mind, the rational faculty

§ IDefinition

The intellect, the rational faculty — what is highest in the human being. For the Stoics νοῦς is close to the TERMruling part and to the cosmic Logos: an individual intellect is a "fragment" (ἀπόσπασμα) of the divine reason diffused throughout the cosmos. Through νοῦς the human being shares in god, and through god in other human beings: the commonality of intellect is the ground of the TERMkinship of rational beings.

§ IISource

SVF I 87 (Zeno on the soul as pneuma); II 879, 885 (νοῦς as part of the world-soul); DL VII 138–139, 156–157; LS 53–54. In Marcus: Med. 2.1; 3.6; 05-27; 05-30 (the mind of the Whole is social, κοινωνικός); 06-40 (to live by the making power of nature → all κατὰ νοῦν); 06-51 (the good of the rational being lies in his own action, ὁ νοῦν ἔχων); 07-30 (εἰσδύεσθαι τὸν νοῦν — "dive with the mind" into what happens and who does it); 07-66 (Socrates did not let his νοῦς sympathize with the affects of the flesh); 08-16 (a change of mind is carried out κατὰ νοῦν τὸν σόν — by your own mind); 08-41 (ἐμποδισμὸς νοῦ — an evil to νοερὰ φύσις; the mind-sphere is untouchable); 08-60 (νοῦς moves unlike an arrow: even cautious and circling, it goes κατ’ εὐθύ to its object); 12.26.

§ IIINotes

Marcus frequently uses the substantivised adjective τὸ νοερόν ("the rational / thinking part") as an equivalent of νοῦς — above all in the programmatic 04-04 (the cosmopolis sorites: "Εἰ τὸ νοερὸν ἡμῖν κοινόν…" — "if our rational part is common…"), where νοερόν sounds three times. It is the same faculty as νοῦς, taken from the side of its generic commonality across all rational beings.

In Marcus, νοῦς figures as the inner δαίμων — the guiding genius, the "god within us" (Med. 3.6; 05-27). In passage 02-01 it is precisely νοῦς (and not the narrower ἡγεμονικόν) that is named, because the point is what binds human beings together: their shared rationality as an ontological connection, not as an individual centre of decision. See TERMtheia-apomoira: the formula "sharing in intellect and the divine portion" applies not only to the sage but to every human being.

TERM

νοῦς (τὸ νοερόν у Марка)

nous (to noeron)
RU

ум, разум, дух

EN

intellect, mind, the rational faculty

Appears in22
Related4
Sections3

§ IDefinition

The intellect, the rational faculty — what is highest in the human being. For the Stoics νοῦς is close to the TERMruling part and to the cosmic Logos: an individual intellect is a "fragment" (ἀπόσπασμα) of the divine reason diffused throughout the cosmos. Through νοῦς the human being shares in god, and through god in other human beings: the commonality of intellect is the ground of the TERMkinship of rational beings.

§ IISource

SVF I 87 (Zeno on the soul as pneuma); II 879, 885 (νοῦς as part of the world-soul); DL VII 138–139, 156–157; LS 53–54. In Marcus: Med. 2.1; 3.6; 05-27; 05-30 (the mind of the Whole is social, κοινωνικός); 06-40 (to live by the making power of nature → all κατὰ νοῦν); 06-51 (the good of the rational being lies in his own action, ὁ νοῦν ἔχων); 07-30 (εἰσδύεσθαι τὸν νοῦν — "dive with the mind" into what happens and who does it); 07-66 (Socrates did not let his νοῦς sympathize with the affects of the flesh); 08-16 (a change of mind is carried out κατὰ νοῦν τὸν σόν — by your own mind); 08-41 (ἐμποδισμὸς νοῦ — an evil to νοερὰ φύσις; the mind-sphere is untouchable); 08-60 (νοῦς moves unlike an arrow: even cautious and circling, it goes κατ’ εὐθύ to its object); 12.26.

§ IIINotes

Marcus frequently uses the substantivised adjective τὸ νοερόν ("the rational / thinking part") as an equivalent of νοῦς — above all in the programmatic 04-04 (the cosmopolis sorites: "Εἰ τὸ νοερὸν ἡμῖν κοινόν…" — "if our rational part is common…"), where νοερόν sounds three times. It is the same faculty as νοῦς, taken from the side of its generic commonality across all rational beings.

In Marcus, νοῦς figures as the inner δαίμων — the guiding genius, the "god within us" (Med. 3.6; 05-27). In passage 02-01 it is precisely νοῦς (and not the narrower ἡγεμονικόν) that is named, because the point is what binds human beings together: their shared rationality as an ontological connection, not as an individual centre of decision. See TERMtheia-apomoira: the formula "sharing in intellect and the divine portion" applies not only to the sage but to every human being.

Related4
Appears in22
2.1Begin the morning by saying to thyself, I shall meet with the busy-body, the ungrateful, arrogant, deceitful, envious, unsocial. All these things happen to them…2.12How quickly all things disappear, in the universe the bodies themselves, but in time the remembrance of them; what is the nature of all sensible things, and par…2.13Nothing is more wretched than a man who traverses everything in a round, and pries into the things beneath the earth, as the poet says,​ and seeks by conjecture…3.3Hippocrates after curing many diseases himself fell sick and died​. The Chaldaei​ foretold the deaths of many, and then fate caught them too. Alexander, and Pom…3.7Never value anything as profitable to thyself which shall compel thee to break thy promise, to lose thy self-respect, to hate any man, to suspect, to curse, to …3.15They know not how many things are signified by the words stealing, sowing, buying, keeping quiet, seeing what ought to be done; for this is not effected by the …3.16Body, soul, intelligence: to the body belong sensations, to the soul appetites, to the intelligence principles. To receive the impressions of forms by means of …4.4If our intellectual part is common, the reason also, in respect of which we are rational beings, is common: if this is so, common also is the reason which comma…4.5Death is such as generation is, a mystery of nature; a composition out of the same elements, and a decomposition into the same; and altogether not a thing of wh…4.13Hast thou reason? I have. Why then dost not thou use it? For if this does its own work, what else dost thou wish? (Long)4.16Within ten days thou wilt seem a god to those to whom thou art now a beast and an ape, if thou wilt return to thy principles and the worship of reason. (Long)4.29If he is a stranger to the universe who does not know what is in it, no less is he a stranger who does not know what is going on in it. He is a runaway, who fli…5.27Live with the gods. And he does live with the gods who constantly shows to them that his own soul is satisfied with that which is assigned to him, and that it d…5.30The intelligence of the universe is social. Accordingly it has made the inferior things for the sake of the superior, and it has fitted the superior to one anot…6.40Every instrument, tool, vessel, if it does that for which it has been made, is well, and yet he who made it is not there. But in the things which are held toget…6.51He who loves fame considers another man's activity to be his own good; and he who loves pleasure, his own sensations; but he who has understanding, considers hi…7.30Direct thy attention to what is said. Let thy understanding enter into the things that are doing and the things which do them. (Long)7.66How do we know if Telauges​ was not superior in character to Socrates? For it is not enough that Socrates died a more noble death, and disputed more skilfully w…8.2On the occasion of every act ask thyself, How is this with respect to me? Shall I repent of it? A little time and I am dead, and all is gone. What more do I see…8.16Remember that to change thy opinion and to follow him who corrects thy error is as consistent with freedom as it is to persist in thy error. For it is thy own, …8.41Hindrance to the perceptions of sense is an evil to the animal nature. Hindrance to the movements (desires) is equally an evil to the animal nature. And somethi…8.60In one way an arrow moves, in another way the mind. The mind indeed, both when it exercises caution and when it is employed about inquiry, moves straight onward…
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