animi

See: sane
References in classic literature ?
Optimus ille animi vindex laedentia pectus Vincula qui rupit, dedoluitque semel.
In De Sermone Giovanni Pontano confronts the problem of the human word not in its oratorical, poetic, or historiographic senses but in its capacity to serve as an instrument of what Cicero called a relaxatio animi, a cheering up or "lightening up" of the soul.
175v, "Is Phillipam genuit ex cuius decore ac venustate, pudorem quoque ac animi moderationem possumus agnoscere.
223v, "Is genuit Zarabinum sponsum, dignum profecto tali parente filium, cuius egregia forma corporisque praestantia miram quoque animi virtutem indicat.
Quis est qui cum hunc paulo diligentius intueatur, eius formae dignitatem contempletur, non iudicet tam decoram faciem, tam laetos oculos, tam hylarem vultum significare ac polliceri nobis egregiam et inauditam animi generositatem?
3, parts of the commentary on Aristotle's De anima 3, and the entire Question on Whether the Soul} Character Follows the Temperament of the Body (Quaestio utrum animi mores sequantur corporis temperamentum).
I think that he would have done well in the Seneca chapter, for instance, to have related some markings from De Tranquilitate Animi to the Cary/Morrison ode, as he begins to do in the chapter dealing with Apuleius, where he observes: "These markings are intriguing for what they suggest about the importance of appealing to poetic and royal precedent.
quodcunque otii publico negotio subtrahere licuerit, id omne huc conferas et procul ab urbanis tumultibus vel tecum ipse vel potius cum huiuscemodi doctissimis iisdemque tui amantissiinis viris ea inquiras ac disputando assequaris, quibus animi nostri in suae originis ac divinitatis cognitioneni inducuntur.
Nam cum omni corporea contagione liberi in naturam suam animi nostri redierint, neque societas erit expetenda neque hostes formidandi cessabitque actio, cum interim speculatio magis magisque corroboretur.
In characterizing speech as the most reliable mirror of the mind (74, 68, "oratio, minime mendax animi speculum"), Folly uses an image which was central throughout the Middle Ages and the Renaissance.
Scilicet Socrates tacentem hominem non videbat; etenim arbitrabatur homines non oculorum, sed mentis acie et animi obtutu considerandos.
Moreover, it is misleading to refer to Pietro Pomponazzi, a native of Mantua, as a "Paduan philosopher" at the time that he published his De immortalitate animi [sic] in 1516 at Bologna.