Structural congeners of Pemoline have been described as "excitants with unique properties distinguishing them from the sympathomimetic amines" whilst displaying less stimulatory activity and toxicity compared to amphetamine. It is included under the World Anti-Doping Agency prohibited list.
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It is of two kinds: Alambana, the personal or human object and substratum, and Uddipana, the excitants. Anubhava, as the name signifies, means the ensuants or effects following the rise of the emotion. vyAbhichArI bhavas are described later in this aspect.
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The first work devoted exclusively to recreational drugs to draw on Prévost's translation of Gmelin's account of Evenki Physochlaina use was A History of Tobacco with notes on the use of all Excitants currently known by Italian botanist Professor Orazio Comes, written in French and published in Naples in 1900.Orazio Comes Histoire, Géographie, Statistique du Tabac : son introduction et son expansion dans tous les pays depuis son origine jusqu'à la fin du XIX.me siècle avec des notes sur l'usage de tous les excitants connus : Hachich, Opium, Bétel, Café, Thé etc. pub. Naples, Typographie Coopérative Largo dei Bianchi allo Spirito Santo 1 a 4 1900.
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The literary work Bhagavata Purana deploys rasa, presenting Bhakti of Krishna in aesthetic terms. The rasa it presents is as an emotional relish, a mood, which is called Sthayi Bhava. This development towards a relishable state results by the interplay on it of attendant emotional conditions which are called Vibhavas, Anubhavas and Sanchari Bhavas. Vibhavas means Karana or cause: it is of two kinds - Alambana, the personal or human object and substratum, and Uddipana, the excitants.
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This system explained disease as the imbalance of excitants and could be quantified. Kant believed that this quantification could be used to explain the cause of disease and lead to medicine to cure or fix this imbalance. On the other hand, an avid follower in Germany, Andreas Röschlaub, perceived Brunonian medicine as an example of natural philosophy and as a changing theory. He saw this practice of medicine as a way to explain relationships between nature and man.
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This notion was rooted in pathology and relation of the outside world to man and his disease or illness. In his work, Brown outlined and explained which excitants were good and bad for the body. The Brunonian system of treatment was intended to outline specific treatments for symptoms and to simplify medicine. This system was also simple enough that many physicians could practice according to Brunonianism, as it did not require extensive anatomical knowledge or association of specific outward symptoms with certain diseases.
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In 1780, he published his Elementa Medicinae (Elements of Medicine in its English version), which for a time was an influential text. It set out his theories, often called the Brunonian system of medicine, which essentially understood all diseases as a matter of over or under-stimulation. John Brown's theory focused on outside factors, which would excite the body and lead to different diseases and the presentation of various symptoms. The stimulation was seen as excitability; hence the relation of Brunonian medicine and excitants.
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In case the exciting > substance is something the dog eats, the secretion is thick; if it be one > that the dog refuses, the secretion is more liquid. Any other excitant, > acting on any sense whatever (or any combination of excitants), may provoke > a “conditional” reflex secretion of either kind, provided it has previously > acted on the animal conjointly with another excitant which has produced an > unconditional reflex. The conditional reflexes are very instable and > variable. But the exact conditions of their origin, their force and their > disappearance can be stated in physiological terms.
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In the Indian theory of Rasa, Uddipana is the excitant or determinant which inflames sentiments or emotions, and ālambana is that on which the sentiment hangs i.e. ālambana is with reference to the sentiment which arises as the link between a sentiment and the cause which excites it. In Rasa process, the nature or object is said to be visibly present before the asraya as an excitant but the object that arouses emotions is usually imagined by the poet or dramatist; the mere presence of vibhava impels the configuration of Pratibha (the intuitive outcome of wisdom or knowledge) to change it in no time. As per the Rasa of Heroic devotion in compassion the enhancing excitants include transitory emotions such as impatience, understanding and happiness, and Krishna in some disguised form is offered by the hero, motivated by kindness, his own body.
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The so-called psychical > excitants are identical with these conditional reflexes (Delabarre 1910: > 85–86). Pavlov, in his eighth lecture on conditioned reflexes, describes one of Zeliony's experiments: > A conditioned alimentary reflex was established to the simultaneous > application of the tone of a pneumatic tuning-fork, which was considerably > damped by being placed within a wooden box coated with wool, and of a visual > stimulus of three electric lamps placed in front of the dog in the slightly > shaded room (Pavlov 1927: 142–143 [Lecture VIII]). Another of Zeliony's experiments was described by Pavlov as follows: > An alimentary reflex was established in a dog to a compound stimulus made up > of the sound of a whistle and the sound of the tone d sharp of a pneumatic > tuning-fork. Both these sounds appeared to the human ear to be of equal > intensity, and both when tested separately elicited a secretion of 19 drops > of saliva during one minute.
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