. "D\u00E9sir"@fr . . . . . . "19361526"^^ . . "Los deseos son estados mentales conativos que se expresan con t\u00E9rminos como \"querer\", \"anhelar\" o \"apetecer\". Una gran variedad de caracter\u00EDsticas se asocia com\u00FAnmente con los deseos. Se consideran actitudes proposicionales hacia estados de cosas concebibles. Pretenden cambiar el mundo representando c\u00F3mo el mundo deber\u00EDa ser, a diferencia de las creencias, que pretenden representar c\u00F3mo el mundo es en realidad. Los deseos est\u00E1n estrechamente relacionados con la agencia: motivan al agente a realizarlos. Para que esto sea posible, un deseo tiene que combinarse con una creencia sobre qu\u00E9 acci\u00F3n lo realizar\u00EDa. Los deseos presentan sus objetos bajo una luz favorable, como algo que parece ser bueno. Su cumplimiento normalmente se experimenta como placentera, en contraste con la experiencia negativa de no lograr hacerlo. Los deseos conscientes suelen ir acompa\u00F1ados de alguna forma de respuesta emocional. Si bien muchos investigadores est\u00E1n m\u00E1s o menos de acuerdo con estas caracter\u00EDsticas generales, hay un desacuerdo significativo sobre c\u00F3mo definir los deseos, es decir, cu\u00E1les de estas caracter\u00EDsticas son esenciales y cu\u00E1les son meramente accidentales. Las teor\u00EDas basadas en la acci\u00F3n definen los deseos como estructuras que nos inclinan hacia las acciones. Las teor\u00EDas basadas en el placer se centran en la tendencia de los deseos a causar placer cuando se cumplen. Las teor\u00EDas basadas en el valor identifican los deseos con actitudes hacia los valores, como juzgar o tener la apariencia de que algo es bueno. Los deseos pueden agruparse en varios tipos seg\u00FAn algunas distinciones b\u00E1sicas. Los deseos intr\u00EDnsecos se refieren a lo que el sujeto quiere por s\u00ED mismo, mientras que los deseos instrumentales son sobre lo que el sujeto quiere por otra cosa. Los deseos occurrentes son conscientes o causalmente activos, en contraste con los deseos parados, que existen en alg\u00FAn lugar en el fondo de la mente. Los deseos proposicionales se dirigen a posibles estados de cosas, mientras que los deseos objetuales se refieren directamente a los objetos. Varios autores distinguen entre deseos superiores, asociados con metas espirituales o religiosas, y deseos inferiores, relacionados con los placeres corporales o sensoriales. Los deseos desempe\u00F1an un papel en muchos \u00E1mbitos diferentes. Hay desacuerdo sobre si los deseos deben entenderse como razones pr\u00E1cticas o si podemos tener razones pr\u00E1cticas sin tener el deseo de seguirlas. Seg\u00FAn las teor\u00EDas del valor de la actitud adecuada, un objeto es valioso si es adecuado desearlo o si debemos desearlo. Las teor\u00EDas del bienestar basadas en la satisfacci\u00F3n del deseo afirman que el bienestar de una persona est\u00E1 determinado por si los deseos de esa persona est\u00E1n satisfechos."@es . . . . . . "Deseo"@es . . . . "Desira, irrika, gutizia edo irritsa zerbaiterako edo norbaitenganako nahi bizia da, desiratzen dena lortzeko pertsona kitzikapen eta suhartasun egoeran jartzen duena. Tomas Akinokoak desiderium deitzen zion eta grinatzat hartzen zuen, amodioarekin (amor), gorrotoarekin (odium) , nardarekin (fuga), gozamenarekin (delectatio) eta minarekin (dolor eta tristitia) batera. Kristautasunean, iturritzat hartu izan da; eta budismoan sufrimenduaren iturburutzat."@eu . . . . . . . . "\u6B32\uFF08\u3088\u304F\u3001\u617E\u3001\u5E0C: \u1F10\u03C0\u03B9\u03B8\u03C5\u03BC\u03AF\u03B1, \u7F85: cupio, \u82F1: desire\uFF09\u3068\u306F\u3001\u4F55\u304B\u3092\u6B32\u3057\u3044\u3068\u601D\u3046\u5FC3\u3002\u6B32\u671B\u3001\u6B32\u6C42\u306A\u3069\u3068\u3082\u3044\u3046\u3002 \u4EBA\u9593\uFF08\u30D2\u30C8\uFF09\u3001\u52D5\u7269\u304C\u3001\u305D\u308C\u3092\u6E80\u305F\u3059\u305F\u3081\u306B\u4F55\u3089\u304B\u306E\u884C\u52D5\u30FB\u624B\u6BB5\u3092\u53D6\u308A\u305F\u3044\u3068\u601D\u308F\u305B\u3001\u305D\u308C\u304C\u6E80\u305F\u3055\u308C\u305F\u3068\u304D\u306B\u306F\u5FEB\u3092\u611F\u3058\u308B\u611F\u899A\u306E\u3053\u3068\u3067\u3042\u308B\u3002\u751F\u7406\u7684\uFF08\u672C\u80FD\u7684\uFF09\u306A\u30EC\u30D9\u30EB\u306E\u3082\u306E\u304B\u3089\u3001\u793E\u4F1A\u7684\u30FB\u611B\u4ED6\u7684\u306A\u9AD8\u6B21\u306A\u3082\u306E\u307E\u3067\u542B\u307E\u308C\u308B\u3002\u5FC3\u306E\u50CD\u304D\u3084\u884C\u52D5\u3092\u6C7A\u5B9A\u3059\u308B\u969B\u306B\u91CD\u8981\u306A\u5F79\u5272\u3092\u3082\u3064\u3068\u8003\u3048\u3089\u308C\u3066\u3044\u308B\u3002 \u4ECF\u6559\u306A\u3069\u3067\u3044\u3046\u300C\u6B32\u300D\u306F\u3001\u6982\u306D\u751F\u7406\u7684\uFF08\u672C\u80FD\u7684\uFF09\u306A\u30EC\u30D9\u30EB\u306E\u3082\u306E\u3092\u6307\u3057\u3066\u304A\u308A\u3001\u7CBE\u795E\u306B\u3068\u3063\u3066\u5FC3\u3092\u3088\u304F\u3057\u3066\u3044\u304F\u3082\u306E\u3001\u611B\u60C5\u3092\u80B2\u3066\u308B\u3082\u306E\u3001\u6291\u5236\u3059\u308B\u3079\u304D\u3082\u306E\u3068\u3057\u3066\u8AAC\u304B\u308C\u3066\u3044\u308B\u3002"@ja . . . . . . . . . "75265"^^ . "Fonn"@ga . . "Begierde (selten auch Begier) ist ein zwischen unwillk\u00FCrlichem Streben und bewusstem Willen liegendes Trieberlebnis."@de . . "Desejos s\u00E3o estados mentais expressos por termos como \"querer\", \"almejar\" ou \"apetecer\". Uma grande variedade de caracter\u00EDsticas \u00E9 comumente associada a desejos. S\u00E3o vistos como atitudes proposicionais em rela\u00E7\u00E3o a estados de coisas conceb\u00EDveis. Visam mudar o mundo representando como o mundo deveria ser, ao contr\u00E1rio das cren\u00E7as, que visam representar como o mundo realmente \u00E9. Os desejos est\u00E3o intimamente ligados \u00E0 ag\u00EAncia: motivam o agente a realiz\u00E1-los. Para que isso seja poss\u00EDvel, um desejo deve ser combinado com uma cren\u00E7a sobre qual a\u00E7\u00E3o o realizaria. Desejos apresentam seus objetos sob uma luz favor\u00E1vel, como algo que parece ser bom. Sua realiza\u00E7\u00E3o \u00E9 normalmente experimentada como prazerosa, em contraste com a experi\u00EAncia negativa de n\u00E3o o conseguir. Os desejos conscientes s\u00E3o geralm"@pt . . . . "Begierde (selten auch Begier) ist ein zwischen unwillk\u00FCrlichem Streben und bewusstem Willen liegendes Trieberlebnis."@de . . . . . . . . . . . "Is ioma\u00ED bealach a mb\u00EDonn fonn ar dhaoine \u2013 fonn g\u00E1ire, fonn oibre, fonn cainte, fonn caointe, fonn achrainn. Thiocfadh fonn m\u00FAisce ar dhuine freisin. Fonn a n\u00EDos fiach agus gabhtar fonn le fonn agus fonn le m\u00EDfhonn."@ga . "Desire"@en . . . . . . . . . . . . . . . . "\u617E\u671B\u4E00\u8A5E\u5C08\u6307\u4E94\u5B98\u4E4B\u617E\uFF0C\u5C24\u6307\u60C5\u617E\u3002\u99AC\u65AF\u6D1B\u9700\u6C42\u5C64\u6B21\u7406\u8AD6\u662F\u4EBA\u672C\u4E3B\u7FA9\u79D1\u5B78\u7684\u7406\u8AD6\u4E4B\u4E00\uFF0C\u7531\u7F8E\u570B\u5FC3\u7406\u5B78\u5BB6\u4E9E\u4F2F\u62C9\u7F55\u00B7\u99AC\u65AF\u6D1B\u57281943\u5E74\u5728\u300A\u4EBA\u985E\u6FC0\u52F5\u7406\u8AD6\u300B\u8AD6\u6587\u4E2D\u6240\u63D0\u51FA\u3002\u66F8\u4E2D\u5C07\u4EBA\u985E\u9700\u6C42\u50CF\u968E\u68AF\u4E00\u6A23\u5F9E\u4F4E\u5230\u9AD8\u6309\u5C64\u6B21\u5206\u70BA\u4E94\u7A2E\uFF0C\u5206\u5225\u662F\uFF1A\u751F\u7406\u9700\u6C42\u3001\u5B89\u5168\u9700\u6C42\u3001\u793E\u4EA4\u9700\u6C42\u3001\u5C0A\u91CD\u9700\u6C42\u548C\u81EA\u6211\u5BE6\u73FE\u9700\u6C42\u3002 \u300C\u617E\u671B\u300D\u662F\u54F2\u5B78\u5BB6\u63A2\u8A0E\u7684\u984C\u76EE\uFF0C\u7121\u8AD6\u662F\u9053\u5BB6\u3001\u5112\u5BB6\u3001\u5175\u5BB6\u3001\u6CD5\u5BB6\u3001\u7E31\u6A6B\u5BB6\u53CA\u4F5B\u6559\u8207\u897F\u65B9\u54F2\u5B78\u3002\u7D93\u6FDF\u5B78\u53CA\u7BA1\u7406\u5B78\u4E5F\u6709\u5206\u6790\u5229\u7528\u7BA1\u7406\u4EBA\u985E\u617E\u671B\uFF0C\u7A31\u70BA\u52D5\u6A5F\u3002"@zh . "\uC695\uAD6C"@ko . . . "Avido (latine avidus) estas la anima impulso fordifekti sperton de foresto. \u011Ci signifas la deziregon de akiro de ia objekto a\u016D statuso. Mentalaj faktoroj povas esti emocioj, fantazio, deziroj. Instinktoj, doloro, malsato a\u016D soifo povas formi la korpajn faktorojn por la motivo."@eo . . . . . . "Desires are states of mind that are expressed by terms like \"wanting\", \"wishing\", \"longing\" or \"craving\". A great variety of features is commonly associated with desires. They are seen as propositional attitudes towards conceivable states of affairs. They aim to change the world by representing how the world should be, unlike beliefs, which aim to represent how the world actually is. Desires are closely related to agency: they motivate the agent to realize them. For this to be possible, a desire has to be combined with a belief about which action would realize it. Desires present their objects in a favorable light, as something that appears to be good. Their fulfillment is normally experienced as pleasurable in contrast to the negative experience of failing to do so. Conscious desires are "@en . . . "\u617E\u671B"@zh . . . . . . . . . . . . . . . . "( \uC695\uB9DD\uC740 \uC5EC\uAE30\uB85C \uC5F0\uACB0\uB429\uB2C8\uB2E4. \uB2E4\uB978 \uB73B\uC5D0 \uB300\uD574\uC11C\uB294 \uC695\uB9DD (\uB3D9\uC74C\uC774\uC758) \uBB38\uC11C\uB97C \uCC38\uACE0\uD558\uC2ED\uC2DC\uC624.) \uC695\uAD6C(\u6B32\u6C42\u00B7\u617E\u6C42, need) \uB610\uB294 \uC695\uB9DD(\u6B32\u671B, desire)\uC740 \uC0DD\uBB3C\uC774 \uC5B4\uB5A0\uD55C \uD61C\uD0DD\uC744 \uB204\uB9AC\uACE0\uC790 \uD558\uB294 \uAC10\uC815\uC73C\uB85C, \uC790\uC2E0\uC5D0\uAC8C \uBD80\uC871\uD55C \uAC83\uC744 \uCC44\uC6B0\uAE30 \uC704\uD55C \uB290\uB08C\uC774 \uAC15\uD558\uB2E4. \uC5D0\uC11C\uB294 \uC801\uC808\uD55C \uC815\uB3C4\uC758 \uC695\uB9DD\uC740 \uC778\uAC04\uC774 \uC0B4\uC544\uAC00\uB294 \uB370\uC5D0 \uD544\uC218\uC801\uC774\uC9C0\uB9CC, \uACFC\uB3C4\uD55C \uC695\uB9DD\uC740 \uC8FC\uBCC0\uC778\uC5D0\uAC8C \uD53C\uD574\uB97C \uC785\uD788\uBA70, \uC790\uC2E0 \uB610\uD55C \uB9DD\uCE5C\uB2E4\uACE0 \uC774\uC57C\uAE30 \uD558\uACE0 \uC788\uB2E4. \uC695\uAD6C\uAC00 \uCDA9\uC871\uB418\uBA74 \uB9CC\uC871\uAC10\uACFC \uCF8C\uAC10\uC744 \uB290\uB07C\uACE0, \uCDA9\uC871\uB418\uC9C0 \uBABB\uD558\uBA74 \uACE0\uD1B5\uACFC \uBD88\uB9CC\uC744 \uB290\uB080\uB2E4."@ko . . . . . . . . . . . "Touha je siln\u00FD a reflektovan\u00FD nenapln\u011Bn\u00FD vztah k n\u011B\u010Demu, co by si \u010Dlov\u011Bk p\u0159\u00E1l, zejm\u00E9na kdy\u017E p\u0159edm\u011Bt touhy je vzd\u00E1len\u00FD, neur\u010Dit\u00FD a nad\u011Bje na spln\u011Bn\u00ED je mal\u00E1. Od pot\u0159eby se li\u0161\u00ED st\u00E1lost\u00ED a vzd\u00E1lenost\u00ED p\u0159edm\u011Btu, od p\u0159\u00E1n\u00ED svou nal\u00E9havost\u00ED. \u017D\u00E1dost a buddhistick\u00E1 \u201E\u017E\u00EDze\u0148\u201C (tanh\u00E1) je naproti tomu m\u00E9n\u011B reflektovan\u00E1. Touha m\u016F\u017Ee \u010Dlov\u011Bka t\u00ED\u017Eit jako stesk, je v\u0161ak tak\u00E9 d\u016Fle\u017Eit\u00FDm motivem jedn\u00E1n\u00ED."@cs . . . "\u0631\u063A\u0628\u0629"@ar . . . . . "Los deseos son estados mentales conativos que se expresan con t\u00E9rminos como \"querer\", \"anhelar\" o \"apetecer\". Una gran variedad de caracter\u00EDsticas se asocia com\u00FAnmente con los deseos. Se consideran actitudes proposicionales hacia estados de cosas concebibles. Pretenden cambiar el mundo representando c\u00F3mo el mundo deber\u00EDa ser, a diferencia de las creencias, que pretenden representar c\u00F3mo el mundo es en realidad. Los deseos est\u00E1n estrechamente relacionados con la agencia: motivan al agente a realizarlos. Para que esto sea posible, un deseo tiene que combinarse con una creencia sobre qu\u00E9 acci\u00F3n lo realizar\u00EDa. Los deseos presentan sus objetos bajo una luz favorable, como algo que parece ser bueno. Su cumplimiento normalmente se experimenta como placentera, en contraste con la experiencia negat"@es . . . . . "\u617E\u671B\u4E00\u8A5E\u5C08\u6307\u4E94\u5B98\u4E4B\u617E\uFF0C\u5C24\u6307\u60C5\u617E\u3002\u99AC\u65AF\u6D1B\u9700\u6C42\u5C64\u6B21\u7406\u8AD6\u662F\u4EBA\u672C\u4E3B\u7FA9\u79D1\u5B78\u7684\u7406\u8AD6\u4E4B\u4E00\uFF0C\u7531\u7F8E\u570B\u5FC3\u7406\u5B78\u5BB6\u4E9E\u4F2F\u62C9\u7F55\u00B7\u99AC\u65AF\u6D1B\u57281943\u5E74\u5728\u300A\u4EBA\u985E\u6FC0\u52F5\u7406\u8AD6\u300B\u8AD6\u6587\u4E2D\u6240\u63D0\u51FA\u3002\u66F8\u4E2D\u5C07\u4EBA\u985E\u9700\u6C42\u50CF\u968E\u68AF\u4E00\u6A23\u5F9E\u4F4E\u5230\u9AD8\u6309\u5C64\u6B21\u5206\u70BA\u4E94\u7A2E\uFF0C\u5206\u5225\u662F\uFF1A\u751F\u7406\u9700\u6C42\u3001\u5B89\u5168\u9700\u6C42\u3001\u793E\u4EA4\u9700\u6C42\u3001\u5C0A\u91CD\u9700\u6C42\u548C\u81EA\u6211\u5BE6\u73FE\u9700\u6C42\u3002 \u300C\u617E\u671B\u300D\u662F\u54F2\u5B78\u5BB6\u63A2\u8A0E\u7684\u984C\u76EE\uFF0C\u7121\u8AD6\u662F\u9053\u5BB6\u3001\u5112\u5BB6\u3001\u5175\u5BB6\u3001\u6CD5\u5BB6\u3001\u7E31\u6A6B\u5BB6\u53CA\u4F5B\u6559\u8207\u897F\u65B9\u54F2\u5B78\u3002\u7D93\u6FDF\u5B78\u53CA\u7BA1\u7406\u5B78\u4E5F\u6709\u5206\u6790\u5229\u7528\u7BA1\u7406\u4EBA\u985E\u617E\u671B\uFF0C\u7A31\u70BA\u52D5\u6A5F\u3002"@zh . . . . "Desira, irrika, gutizia edo irritsa zerbaiterako edo norbaitenganako nahi bizia da, desiratzen dena lortzeko pertsona kitzikapen eta suhartasun egoeran jartzen duena. Tomas Akinokoak desiderium deitzen zion eta grinatzat hartzen zuen, amodioarekin (amor), gorrotoarekin (odium) , nardarekin (fuga), gozamenarekin (delectatio) eta minarekin (dolor eta tristitia) batera. Kristautasunean, iturritzat hartu izan da; eta budismoan sufrimenduaren iturburutzat. Ezaugarri ugari desirekin lotzen dira normalean. Gauza bururagarrien egoerekiko jarrera proposizionaltzat hartzen dira. Mundua aldatu nahi dute, munduak nolakoa izan beharko lukeen irudikatuz, sinesmenek ez bezala, mundua benetan nolakoa den irudikatu nahi baitute. Nahiak oso lotuta daude : agentea motibatzen dute horiek egitera. Hori posible izan dadin, desira bat zein egingo lukeen uste batekin konbinatu behar da. Desirek beren objektuak argi on baten pean aurkezten dituzte, itxuraz ona den zerbait bezala. Hori betetzea atsegingarritzat hartzen da normalean, hori ez lortzearen esperientzia negatiboarekin alderatuta. Desio kontzienteekin batera, erantzun emozionalen bat eman ohi da. Ikertzaile asko ezaugarri orokor horiekin gutxi gorabehera ados badaude ere, desioak definitzeko moduari buruzko desadostasun nabarmena dago, hau da, ezaugarri horietako zein diren funtsezkoak eta zein diren akzidentalak. Ekintzan oinarritutako teoriek nahiak ekintzetara bultzatzen gaituzten egitura gisa definitzen dituzte. Plazeran oinarritutako teoriak desirek betetzen direnean plazera eragiteko duten joeran oinarritzen dira. Balioan oinarritutako teoriek desioak balioekiko jarrerekin identifikatzen dituzte, hala nola zerbait ona delako iritzia ematea edo itxura izatea. Desioak hainbat motatan bil daitezke oinarrizko bereizketa batzuen arabera. Desira intrintsekoak subjektuak bere kabuz nahi duenari dagozkio, eta desira instrumentalak, berriz, subjektuak beste zerbaitengatik nahi duenari. Desira okurrenteak kontzienteak edo kausalki aktiboak dira, gogoaren barrenean nonbait dauden gelditutako desioekin alderatuta. Proposizio-desirak gauzen egoera posibleetara zuzentzen dira, eta desira objektualak, berriz, objektuei zuzenean dagozkie. Zenbait autorek goragoko nahiak bereizten dituzte, helburu espiritual edo erlijiosoekin lotuak, eta beheragoko desirak, gorputzaren edo zentzumenen plazerrekin lotuak. Desioek hainbat esparrutan betetzen dute zeregina. dago desioak arrazoi praktiko gisa ulertu behar diren edo arrazoi praktikoak izan ditzakegun desioei jarraitzeko gogorik izan gabe. Jarrera egokiaren balioari buruzko teorien arabera, objektu bat baliotsua da desiratzea egokia bada edo desiratu behar badugu. Desiraren asebetetzean oinarritutako ongizatearen teoriek baieztatzen dute pertsona baten ongizatea pertsona horren nahiak asebetetzen diren ala ez."@eu . "Begierde"@de . . . . "\u0627\u0644\u0631\u063A\u0628\u0629 \u0647\u064A \u0627\u0644\u0634\u0639\u0648\u0631 \u0628\u0627\u0644\u0627\u062D\u062A\u064A\u0627\u062C \u0625\u0644\u0649 \u0634\u062E\u0635 \u0623\u0648 \u0634\u064A\u0621\u060C \u0648\u0639\u0644\u0645\u0627\u0621 \u0627\u0644\u0646\u0641\u0633 \u064A\u0641\u0631\u0642\u0648\u0646 \u0628\u064A\u0646 \u0627\u0644\u0631\u063A\u0628\u0629 (desire) \u0648\u0627\u0644\u0645\u0634\u0627\u0639\u0631 (emotion) \u0641\u0627\u0644\u0631\u063A\u0628\u0629 \u062A\u0646\u0628\u0639 \u0645\u0646 \u062C\u0633\u0645 \u0627\u0644\u0625\u0646\u0633\u0627\u0646 \u0645\u062B\u0644 \u0627\u062D\u062A\u064A\u0627\u062C \u0627\u0644\u062C\u0633\u0645 \u0644\u0644\u0637\u0639\u0627\u0645 \u0628\u064A\u0646\u0645\u0627 \u0627\u0644\u0645\u0634\u0627\u0639\u0631 \u062A\u0623\u062A\u0649 \u0645\u0646 \u0627\u0644\u062D\u0627\u0644\u0629 \u0627\u0644\u0639\u0642\u0644\u064A\u0629 \u0644\u0644\u0623\u0646\u0633\u0627\u0646.\u0644\u0643\u0646 \u062A\u062E\u062A\u0644\u0641 \u0627\u0644\u0622\u0631\u0627\u0621 \u062D\u0648\u0644 \u0627\u0644\u0631\u063A\u0628\u0629 \u0628\u064A\u0646 \u0645\u0646 \u064A\u0639\u0631\u0641\u0647\u0627 \u0639\u0644\u0649 \u0623\u0646\u0647\u0627 \u0627\u0646\u0639\u0643\u0627\u0633 \u0644\u0645\u0637\u0627\u0644\u0628 \u0627\u0644\u0647\u0648 \u0648 \u0628\u064A\u0646 \u0645\u0646 \u064A\u0639\u0631\u0641\u0647\u0627 \u0639\u0644\u0649 \u0623\u0646\u0647\u0627 \u0648\u0633\u064A\u0644\u0629 \u0644\u0625\u0634\u0628\u0627\u0639 \u0627\u0644\u062D\u0627\u062C\u0627\u062A \u0627\u0644\u0641\u064A\u0632\u064A\u0648\u0644\u0648\u062C\u064A\u0629 \u0644\u0644\u0625\u0646\u0633\u0627\u0646"@ar . "Le d\u00E9sir d\u00E9signe la sensation d'attraction et d'attente \u00E0 l'\u00E9gard d'une personne, d'un objet, d'une situation ou d'un futur particulier. Le d\u00E9sir et son contentement engendrent une tension chez l'individu qui le ressent et qui cherche \u00E0 r\u00E9soudre celle-ci pour combler le manque induit. La satisfaction du d\u00E9sir ou l'obtention de l'objet d\u00E9sir\u00E9 m\u00E8ne - \u00E0 diff\u00E9rentes \u00E9chelles de dur\u00E9es (courte, moyenne, longue) - \u00E0 la jouissance, la joie, ou au bonheur. De nombreux philosophes ont analys\u00E9 le d\u00E9sir sous ses diff\u00E9rentes implications. Platon dans Le Banquet, \u00E9voquait l'id\u00E9e que le d\u00E9sir se fixe sur ce dont on manque. L'invention (ou d\u00E9couverte) par soi d'un objet de satisfaction potentielle est \u00E0 l'origine du besoin de r\u00E9aliser la possession de cet objet. Pour d'autres, comme Thomas Hobbes, le d\u00E9s"@fr . . . . . . . . . "\u6B32"@ja . . . . . "Touha je siln\u00FD a reflektovan\u00FD nenapln\u011Bn\u00FD vztah k n\u011B\u010Demu, co by si \u010Dlov\u011Bk p\u0159\u00E1l, zejm\u00E9na kdy\u017E p\u0159edm\u011Bt touhy je vzd\u00E1len\u00FD, neur\u010Dit\u00FD a nad\u011Bje na spln\u011Bn\u00ED je mal\u00E1. Od pot\u0159eby se li\u0161\u00ED st\u00E1lost\u00ED a vzd\u00E1lenost\u00ED p\u0159edm\u011Btu, od p\u0159\u00E1n\u00ED svou nal\u00E9havost\u00ED. \u017D\u00E1dost a buddhistick\u00E1 \u201E\u017E\u00EDze\u0148\u201C (tanh\u00E1) je naproti tomu m\u00E9n\u011B reflektovan\u00E1. Touha m\u016F\u017Ee \u010Dlov\u011Bka t\u00ED\u017Eit jako stesk, je v\u0161ak tak\u00E9 d\u016Fle\u017Eit\u00FDm motivem jedn\u00E1n\u00ED."@cs . . . . . . "Le d\u00E9sir d\u00E9signe la sensation d'attraction et d'attente \u00E0 l'\u00E9gard d'une personne, d'un objet, d'une situation ou d'un futur particulier. Le d\u00E9sir et son contentement engendrent une tension chez l'individu qui le ressent et qui cherche \u00E0 r\u00E9soudre celle-ci pour combler le manque induit. La satisfaction du d\u00E9sir ou l'obtention de l'objet d\u00E9sir\u00E9 m\u00E8ne - \u00E0 diff\u00E9rentes \u00E9chelles de dur\u00E9es (courte, moyenne, longue) - \u00E0 la jouissance, la joie, ou au bonheur. De nombreux philosophes ont analys\u00E9 le d\u00E9sir sous ses diff\u00E9rentes implications. Platon dans Le Banquet, \u00E9voquait l'id\u00E9e que le d\u00E9sir se fixe sur ce dont on manque. L'invention (ou d\u00E9couverte) par soi d'un objet de satisfaction potentielle est \u00E0 l'origine du besoin de r\u00E9aliser la possession de cet objet. Pour d'autres, comme Thomas Hobbes, le d\u00E9sir est par essence \u00E0 l'origine de la motivation de toutes les actions humaines. Le d\u00E9sir est tant\u00F4t consid\u00E9r\u00E9 positivement puisque l'on consid\u00E8re l'objet d\u00E9sir\u00E9 comme source de plaisir ou de contentement, voire de bonheur et tant\u00F4t consid\u00E9r\u00E9 n\u00E9gativement comme une source de souffrance, une forme d'insatisfaction, en fonction de la proportion que le d\u00E9sir et que son contentement peut prendre dans l'architecture des actions d'un individu ou d'une communaut\u00E9 d'individus. D'un point de vue psychologique, le d\u00E9sir est une tendance, une inclination, devenue consciente d'elle-m\u00EAme, qui s'accompagne de la repr\u00E9sentation du but \u00E0 atteindre et souvent d'une volont\u00E9 de mettre en \u0153uvre des moyens d'atteindre ce but. Le d\u00E9sir est en cela similaire au besoin, car les deux se manifestent a priori pour combler un manque. Le besoin faisant quant \u00E0 lui partie de la pyramide des besoins, il rel\u00E8ve d'une forme de n\u00E9cessit\u00E9 vitale."@fr . . . "Desejo"@pt . . . . "Desires are states of mind that are expressed by terms like \"wanting\", \"wishing\", \"longing\" or \"craving\". A great variety of features is commonly associated with desires. They are seen as propositional attitudes towards conceivable states of affairs. They aim to change the world by representing how the world should be, unlike beliefs, which aim to represent how the world actually is. Desires are closely related to agency: they motivate the agent to realize them. For this to be possible, a desire has to be combined with a belief about which action would realize it. Desires present their objects in a favorable light, as something that appears to be good. Their fulfillment is normally experienced as pleasurable in contrast to the negative experience of failing to do so. Conscious desires are usually accompanied by some form of emotional response. While many researchers roughly agree on these general features, there is significant disagreement about how to define desires, i.e. which of these features are essential and which ones are merely accidental. Action-based theories define desires as structures that incline us toward actions. Pleasure-based theories focus on the tendency of desires to cause pleasure when fulfilled. Value-based theories identify desires with attitudes toward values, like judging or having an appearance that something is good. Desires can be grouped into various types according to a few basic distinctions. Intrinsic desires concern what the subject wants for its own sake while instrumental desires are about what the subject wants for the sake of something else. Occurrent desires are either conscious or otherwise causally active, in contrast to standing desires, which exist somewhere in the back of one's mind. Propositional desires are directed at possible states of affairs while object-desires are directly about objects. Various authors distinguish between higher desires associated with spiritual or religious goals and lower desires, which are concerned with bodily or sensory pleasures. Desires play a role in many different fields. There is disagreement whether desires should be understood as practical reasons or whether we can have practical reasons without having a desire to follow them. According to fitting-attitude theories of value, an object is valuable if it is fitting to desire this object or if we ought to desire it. Desire-satisfaction theories of well-being state that a person's well-being is determined by whether that person's desires are satisfied. Marketing and advertising companies have used psychological research on how desire is stimulated to find more effective ways to induce consumers into buying a given product or service. Techniques include creating a sense of lack in the viewer or associating the product with desirable attributes. Desire plays a key role in art. The theme of desire is at the core of romance novels, which often create drama by showing cases where human desire is impeded by social conventions, class, or cultural barriers. Melodrama films use plots that appeal to the heightened emotions of the audience by showing \"crises of human emotion, failed romance or friendship\", in which desire is thwarted or unrequited."@en . . . . . "Avido (latine avidus) estas la anima impulso fordifekti sperton de foresto. \u011Ci signifas la deziregon de akiro de ia objekto a\u016D statuso. Mentalaj faktoroj povas esti emocioj, fantazio, deziroj. Instinktoj, doloro, malsato a\u016D soifo povas formi la korpajn faktorojn por la motivo."@eo . "1121669474"^^ . . "\u6B32\uFF08\u3088\u304F\u3001\u617E\u3001\u5E0C: \u1F10\u03C0\u03B9\u03B8\u03C5\u03BC\u03AF\u03B1, \u7F85: cupio, \u82F1: desire\uFF09\u3068\u306F\u3001\u4F55\u304B\u3092\u6B32\u3057\u3044\u3068\u601D\u3046\u5FC3\u3002\u6B32\u671B\u3001\u6B32\u6C42\u306A\u3069\u3068\u3082\u3044\u3046\u3002 \u4EBA\u9593\uFF08\u30D2\u30C8\uFF09\u3001\u52D5\u7269\u304C\u3001\u305D\u308C\u3092\u6E80\u305F\u3059\u305F\u3081\u306B\u4F55\u3089\u304B\u306E\u884C\u52D5\u30FB\u624B\u6BB5\u3092\u53D6\u308A\u305F\u3044\u3068\u601D\u308F\u305B\u3001\u305D\u308C\u304C\u6E80\u305F\u3055\u308C\u305F\u3068\u304D\u306B\u306F\u5FEB\u3092\u611F\u3058\u308B\u611F\u899A\u306E\u3053\u3068\u3067\u3042\u308B\u3002\u751F\u7406\u7684\uFF08\u672C\u80FD\u7684\uFF09\u306A\u30EC\u30D9\u30EB\u306E\u3082\u306E\u304B\u3089\u3001\u793E\u4F1A\u7684\u30FB\u611B\u4ED6\u7684\u306A\u9AD8\u6B21\u306A\u3082\u306E\u307E\u3067\u542B\u307E\u308C\u308B\u3002\u5FC3\u306E\u50CD\u304D\u3084\u884C\u52D5\u3092\u6C7A\u5B9A\u3059\u308B\u969B\u306B\u91CD\u8981\u306A\u5F79\u5272\u3092\u3082\u3064\u3068\u8003\u3048\u3089\u308C\u3066\u3044\u308B\u3002 \u4ECF\u6559\u306A\u3069\u3067\u3044\u3046\u300C\u6B32\u300D\u306F\u3001\u6982\u306D\u751F\u7406\u7684\uFF08\u672C\u80FD\u7684\uFF09\u306A\u30EC\u30D9\u30EB\u306E\u3082\u306E\u3092\u6307\u3057\u3066\u304A\u308A\u3001\u7CBE\u795E\u306B\u3068\u3063\u3066\u5FC3\u3092\u3088\u304F\u3057\u3066\u3044\u304F\u3082\u306E\u3001\u611B\u60C5\u3092\u80B2\u3066\u308B\u3082\u306E\u3001\u6291\u5236\u3059\u308B\u3079\u304D\u3082\u306E\u3068\u3057\u3066\u8AAC\u304B\u308C\u3066\u3044\u308B\u3002"@ja . "( \uC695\uB9DD\uC740 \uC5EC\uAE30\uB85C \uC5F0\uACB0\uB429\uB2C8\uB2E4. \uB2E4\uB978 \uB73B\uC5D0 \uB300\uD574\uC11C\uB294 \uC695\uB9DD (\uB3D9\uC74C\uC774\uC758) \uBB38\uC11C\uB97C \uCC38\uACE0\uD558\uC2ED\uC2DC\uC624.) \uC695\uAD6C(\u6B32\u6C42\u00B7\u617E\u6C42, need) \uB610\uB294 \uC695\uB9DD(\u6B32\u671B, desire)\uC740 \uC0DD\uBB3C\uC774 \uC5B4\uB5A0\uD55C \uD61C\uD0DD\uC744 \uB204\uB9AC\uACE0\uC790 \uD558\uB294 \uAC10\uC815\uC73C\uB85C, \uC790\uC2E0\uC5D0\uAC8C \uBD80\uC871\uD55C \uAC83\uC744 \uCC44\uC6B0\uAE30 \uC704\uD55C \uB290\uB08C\uC774 \uAC15\uD558\uB2E4. \uC5D0\uC11C\uB294 \uC801\uC808\uD55C \uC815\uB3C4\uC758 \uC695\uB9DD\uC740 \uC778\uAC04\uC774 \uC0B4\uC544\uAC00\uB294 \uB370\uC5D0 \uD544\uC218\uC801\uC774\uC9C0\uB9CC, \uACFC\uB3C4\uD55C \uC695\uB9DD\uC740 \uC8FC\uBCC0\uC778\uC5D0\uAC8C \uD53C\uD574\uB97C \uC785\uD788\uBA70, \uC790\uC2E0 \uB610\uD55C \uB9DD\uCE5C\uB2E4\uACE0 \uC774\uC57C\uAE30 \uD558\uACE0 \uC788\uB2E4. \uC695\uAD6C\uAC00 \uCDA9\uC871\uB418\uBA74 \uB9CC\uC871\uAC10\uACFC \uCF8C\uAC10\uC744 \uB290\uB07C\uACE0, \uCDA9\uC871\uB418\uC9C0 \uBABB\uD558\uBA74 \uACE0\uD1B5\uACFC \uBD88\uB9CC\uC744 \uB290\uB080\uB2E4."@ko . . . . "Desejos s\u00E3o estados mentais expressos por termos como \"querer\", \"almejar\" ou \"apetecer\". Uma grande variedade de caracter\u00EDsticas \u00E9 comumente associada a desejos. S\u00E3o vistos como atitudes proposicionais em rela\u00E7\u00E3o a estados de coisas conceb\u00EDveis. Visam mudar o mundo representando como o mundo deveria ser, ao contr\u00E1rio das cren\u00E7as, que visam representar como o mundo realmente \u00E9. Os desejos est\u00E3o intimamente ligados \u00E0 ag\u00EAncia: motivam o agente a realiz\u00E1-los. Para que isso seja poss\u00EDvel, um desejo deve ser combinado com uma cren\u00E7a sobre qual a\u00E7\u00E3o o realizaria. Desejos apresentam seus objetos sob uma luz favor\u00E1vel, como algo que parece ser bom. Sua realiza\u00E7\u00E3o \u00E9 normalmente experimentada como prazerosa, em contraste com a experi\u00EAncia negativa de n\u00E3o o conseguir. Os desejos conscientes s\u00E3o geralmente acompanhados por alguma forma de resposta emocional. Embora muitos pesquisadores concordem grosso modo sobre essas caracter\u00EDsticas gerais, h\u00E1 uma discord\u00E2ncia significativa sobre como definir desejos, ou seja, quais dessas caracter\u00EDsticas s\u00E3o essenciais e quais s\u00E3o meramente acidentais. As teorias baseadas na a\u00E7\u00E3o definem desejos como estruturas que nos inclinam para a\u00E7\u00F5es. As teorias baseadas no prazer focalizam a tend\u00EAncia dos desejos de causar prazer quando realizados. As teorias baseadas em valor identificam desejos com atitudes em rela\u00E7\u00E3o a valores, como julgar ou ter a apar\u00EAncia de que algo \u00E9 bom. Desejos podem ser agrupados em de acordo com algumas distin\u00E7\u00F5es b\u00E1sicas. Os desejos intr\u00EDnsecos dizem respeito ao que o sujeito quer para seu pr\u00F3prio bem, enquanto os desejos instrumentais referem-se ao que o sujeito quer para o bem de outra coisa. Os desejos ocorrentes s\u00E3o conscientes ou causalmente ativos, em contraste com os desejos parados, que existem em algum lugar no fundo da mente. Os desejos proposicionais s\u00E3o dirigidos a poss\u00EDveis estados de coisas, enquanto os desejos objetais s\u00E3o diretamente sobre objetos. V\u00E1rios autores distinguem entre desejos superiores associados a objetivos espirituais ou religiosos e desejos inferiores, que se preocupam com prazeres corporais ou sensoriais. Desejos desempenham um . H\u00E1 desacordo se os desejos devem ser entendidos como raz\u00F5es pr\u00E1ticas ou se podemos ter raz\u00F5es pr\u00E1ticas sem ter o desejo de segui-los. De acordo com as teorias do valor de atitude adequada, um objeto \u00E9 valioso se \u00E9 adequado desej\u00E1-lo ou se devemos desej\u00E1-lo. As teorias do bem-estar baseadas na satisfa\u00E7\u00E3o do desejo afirmam que o bem-estar de uma pessoa \u00E9 determinado por se os desejos dessa pessoa est\u00E3o satisfeitos."@pt . . . . . . "Touha"@cs . . . . "Is ioma\u00ED bealach a mb\u00EDonn fonn ar dhaoine \u2013 fonn g\u00E1ire, fonn oibre, fonn cainte, fonn caointe, fonn achrainn. Thiocfadh fonn m\u00FAisce ar dhuine freisin. Fonn a n\u00EDos fiach agus gabhtar fonn le fonn agus fonn le m\u00EDfhonn."@ga . . "Desira"@eu . . . . . . . . . . . . . . . . . "\u0627\u0644\u0631\u063A\u0628\u0629 \u0647\u064A \u0627\u0644\u0634\u0639\u0648\u0631 \u0628\u0627\u0644\u0627\u062D\u062A\u064A\u0627\u062C \u0625\u0644\u0649 \u0634\u062E\u0635 \u0623\u0648 \u0634\u064A\u0621\u060C \u0648\u0639\u0644\u0645\u0627\u0621 \u0627\u0644\u0646\u0641\u0633 \u064A\u0641\u0631\u0642\u0648\u0646 \u0628\u064A\u0646 \u0627\u0644\u0631\u063A\u0628\u0629 (desire) \u0648\u0627\u0644\u0645\u0634\u0627\u0639\u0631 (emotion) \u0641\u0627\u0644\u0631\u063A\u0628\u0629 \u062A\u0646\u0628\u0639 \u0645\u0646 \u062C\u0633\u0645 \u0627\u0644\u0625\u0646\u0633\u0627\u0646 \u0645\u062B\u0644 \u0627\u062D\u062A\u064A\u0627\u062C \u0627\u0644\u062C\u0633\u0645 \u0644\u0644\u0637\u0639\u0627\u0645 \u0628\u064A\u0646\u0645\u0627 \u0627\u0644\u0645\u0634\u0627\u0639\u0631 \u062A\u0623\u062A\u0649 \u0645\u0646 \u0627\u0644\u062D\u0627\u0644\u0629 \u0627\u0644\u0639\u0642\u0644\u064A\u0629 \u0644\u0644\u0623\u0646\u0633\u0627\u0646.\u0644\u0643\u0646 \u062A\u062E\u062A\u0644\u0641 \u0627\u0644\u0622\u0631\u0627\u0621 \u062D\u0648\u0644 \u0627\u0644\u0631\u063A\u0628\u0629 \u0628\u064A\u0646 \u0645\u0646 \u064A\u0639\u0631\u0641\u0647\u0627 \u0639\u0644\u0649 \u0623\u0646\u0647\u0627 \u0627\u0646\u0639\u0643\u0627\u0633 \u0644\u0645\u0637\u0627\u0644\u0628 \u0627\u0644\u0647\u0648 \u0648 \u0628\u064A\u0646 \u0645\u0646 \u064A\u0639\u0631\u0641\u0647\u0627 \u0639\u0644\u0649 \u0623\u0646\u0647\u0627 \u0648\u0633\u064A\u0644\u0629 \u0644\u0625\u0634\u0628\u0627\u0639 \u0627\u0644\u062D\u0627\u062C\u0627\u062A \u0627\u0644\u0641\u064A\u0632\u064A\u0648\u0644\u0648\u062C\u064A\u0629 \u0644\u0644\u0625\u0646\u0633\u0627\u0646"@ar . . . . . . . . . "Avido"@eo . . . . . . . . . . . . . . . . . . . .