Homo

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HOMO. This Latin word, in its most enlarged sense, includes both man and woman. 2 Inst. 45. Vide Man.

A Law Dictionary, Adapted to the Constitution and Laws of the United States. By John Bouvier. Published 1856.
References in periodicals archive ?
Secundo, quia intentio conductoris legis debet esse ut homines boni
467ro: tertia plaga fuit scinifes facti ex puluere, qui sunt homines adulatores.
quemadmodum enim tinctores eum potissimum colorem inducunt quo vident homines maxime delectari.
9 ad 11: "[...] quod signa sive miracula quae magi faciunt per privatos contractus Daemonum, non sunt supra ordinem universalium causarum, sicut illa quae virtute divina fiunt, sed fiunt virtute activorum naturalium supra hominum comprehensionem et facultatem, propter tria: primo quidem, quia Daemones magis cognoscunt naturalium activorum virtutem quam homines; secundo, quia celerius possunt ea congregare; tertio, quia activa naturalia, quae assumunt ut instrumenta, se possunt extendere ad maiores effectus ex virtute vel arte Daemonum, quam ex virtute vel arte hominum; et sic hominibus miracula videntur quae per Daemones fiunt; sicut etiam hominibus inexpertis videntur miracula quae per aliquos artifices fiunt."
On 29 June 1285 the site is discussed ("quod habeantur boni et legales homines, et ante quam discedant debeant invenire locum secrete in quo palacium fiat," Consulte, 1: 257; Compagni, 276).
Chambers is right to claim that the reader must decide for himself or herself: quot homines (vel feminae), tot sententiae.
While sacramenta sunt propter homines is certainly axiomatic, it does not exclude the obligation to discuss the sacraments in se, an enterprise M.
Jesucristo Gomez then restores Doroteo to an alternative narrative, and it is almost as if these other characters are similarly elevated from existing as Agamben's homines sacri and bare life.
Ficino knew as a Pythagorean akousma the precept "among friends all things are held in common." "Here [i.e., in the Laws] therefore," Ficino writes, "he does not compel men to make all things common among themselves, if they do not wish to do so; [rather] he permits - as usually happens - individuals to possess their own things." ("Hic ergo non coget homines, si noluerint [voluerint cod.], inter se facere cuncta communia; permittet, ut fieri solet, propria singulos possidere.") Ficino goes on: "Quod autem personam hic Platonis sub ipso Atheniensis hospitis nomine, et id quidem modestiae gratia lateat, legenti deinceps ex multis perspicue apparebit, ex eo praecipue, quod affirmabit se geminas tractavisse respublicas."