The Latin cōnātus comes from the verb cōnor, which is usually translated into English as, "to endeavor"; but the concept of the conatus was first developed by the Stoics (333–264 BCE) and Peripatetics (c. 335 BCE) before the Common Era. These groups used the word ὁρμή (hormê, translated in Latin by impetus) to describe the movement of the soul towards an object, and from which a physical act results.[7]

Classical thinkers, Marcus Tullius Cicero (106–43 BCE) and Diogenes Laertius (c. 235 BCE), expanded this principle to include an aversion to destruction, but continued to limit its application to the motivations of non-human animals. Diogenes Laertius, for example, specifically denied the application of the term to plants.

Before the Renaissance, Thomas Aquinas (c. 1225–1274 CE), Duns Scotus (c. 1266–1308 CE) and Dante Alighieri (1265–1321 CE) expressed similar sentiments using the Latin words vult, velle or appetit as synonyms of conatus; indeed, all four terms may be used to translate the original Greek ὁρμή. Around 1700, Telesius and Campanella extended the ancient Greek notions and applied them to all objects, animate and inanimate.[8]

First Aristotle, then Cicero and Laertius each alluded to a connection between the conatus and other emotions. In their view, the former induces the latter. They maintained that humans do not wish to do something because they think it "good", but rather they think it "good" because they want to do it. In other words, the cause of human desire is the natural inclination of a body to augment itself in accordance with the principles of the conatus.[9]   (Wikipedia article on conatus)