[BOOK] Passion and action: the emotions in seventeenth-century philosophy

S James, 1997 - books.google.com
... worked out within the Scholastic Aristotelian tradition, particularly with that
of Thomas Aquinas, who identified no fewer than eleven basic passions. ...

p. 48 - aqu. faithfully retains load-bearing planks of arist's meatphysics - preserves most of conceptions of activity and passivity 9...) also introduces far-reacing modifcicaitons (god created world in fashion of OT; hierarchy of naturla things culm. in God - need to accomd. Arist' mtphcs to christian tents - desire to improve by tidying up.

p. 51 - general and proper sense of passion - Aquinas takes issue w/ Aristotle who remarked in de anima 'strange' (..) speak of wise man being altered - she says Aquinas disagrees - claiming and intelligible sense (hmmm)

58 - Aristotle clearly regarded anger as ipmortant to which men are natrually prone - aquinas transforms to a more pervaisve power - not only to defend oneself but to perservere, etc.

ceratin "toughness" from divis. betw. conc and iras - also creates space to deal w/ conflict in the soul (...) as well as modifying passions directed at outward things (...) irasc can deploy its capaciteis to resist and succumb on the soul itself. WHere passions conflict, can sternghten or undermine one at the epxense of another. While not exactly clear hwo the irascible app. performs these tasks, the gen. significance of aquinas' position plain: rather tahn trying to explain all mental strggl in terms of conflict and coopearation betw. snstv and rtnl souls, he follows Aristotle in locating psychological struggle within teh snstv soul itslf. Our passions neither simple nor unified; include inlclinations to resist or succumb which may be more or less powerful.

In practice, he tells us they occur in sequences (NOT SURE ABOUT THAT)

60 - his analysis far more thorough and meticulous than those of his predecessors - worked out with a fervent tatention to detail to which none of them aspired (...) not simply listing, each examined and anatomized in best Scholastic style (Summa thus set a standard for later discussions and established a format that endured into the seventeenth century) - still pasisons in general - follwed by elaborate chapters on indivdual passions (intrp - assmsts various auth's, summries other writers, instrctv anecdontes)

p. 60 unlike God human intellct has a potentiality to undersatnd which is not always actual

61 As powers of the soul alone, volitions have no bodily effects and are in this respect quite diffeent - nonthless similarites

62 - intllctl love FEELS dif from pssnt - but becuase 1st often accomp by 2nd, phenomenological difference may easily evade us.

One of most puzzling features - depicting states of hte soul as motions. chcrctzn of volitions and some of ht epssns as mvmts draws these phenomena into an explanatory scheme designed to cover both soul and material world - in wihch two sets of metaphors are used to blend the physical and psychological. On one hand - applies ideas now consrdrd physcoholcal to physcal things - on the other hand - reverse strategies.

(...)

63 A's profoundly influential account of the passions conceives them, as we have seen in Aristo. terms as effects, isntances of being acted on, powers that may or may not be exercised, rooted in matter. Pssns consequenlty those staes of mind that are understood as the effects of snsbl objects - also closely connected to human body. HOwever, notion fo a pssn or pssv power also has much broader

64 connotations - can be properly applied to other states (prtclry perceptions) and to purely material bodies

in all these contexts presente as counterpart of action, actuality and form.

WOrks of Arist and Aquin dispaly, better than any, the philosophical subtletly and dialectical ingenuity with which this set of interconnected ideas can be woven together to a point where it becomes difficult to think about potentiality without actuality or actuality without motion. NEvertheles, the web o fScholiastic Aristotelianism was not so fine that it defied alteration. While some scholars have claimd that hte most innjovative of hte arly-modern philoosophers rejected Aristotelianism, (Ftnt 87) a study of hte passions suggests (so I shall argue) that this is an exaggeration.

Writing about philos. phsychology, even the great revolutionarie sof the New Philos. did not reject htier Scholastic heritage outright. While abandoned some aspects of it, retained many others, creating theroies at once citical of th eanalyses so far discussed and continuous with them.

Balancing act - achieved in mor ethan one way: e.g. Dsecates retains aspects of Scholatsic framework that Hobbes rejects. Neither is it completely lacking in uniifromtiy- some Shcol. doctirnes and assumpteions are generall agreed to be obsolete while others survive largely unscathed.

Among the features of Aristotelianism that endure: centrality and scope of opposition between action and passion, which, in most cases, continues to underpin phys. and psych. explanations, and to span the working of the body, sense and intellect. It is within this framework, as I shall show in teh following parts of this book, that hte New Philosophy fo the 17th century adreses the passions.

Ch. 3

ch. 4 Post-Aristotelian Passion and Action

The soft underbelly of reason: the passions in the seventeenth century‎ by Stephen Gaukroger Limited preview - 19 Aquinas on our Responsibility for our Emotions CE Murphy - Medieval Philosophy and Theology, 2001 - Cambridge Univ Press ... As I argue below, Aquinas's 'passions' are not equivalent to our 'emo- tions'. ... 13 So Aquinas's passions don't, on their own, constitute emotions. ... Cited by 6 - Related articles RODUCTION Philosophical investigations of the concept of responsibility, mirroring its most common function in ordinary language and thought, have been geared for the most part to clarifying intuitions concerning moral and legal accountability for actions. But the resurgence of interest in ethical theories concerned with human virtues has resurrected old questions about our responsibility for our character, attitudes, and emotions. The philosophical tradition that takes virtues as a central moral category has taught us to think of virtues not only as involving dispositions to actions, but also dispositions to desires and emotions. It has also taught us to think of actions as only one of the proper objects of moral evaluation, alongside, for example, motives, intentions, beliefs, desires, and emotions. So it is natural that interest in ethical theories concerned with the virtues would yield interest in responsibility for our attitudes and emotions. 1 Thomas Aquinas, who of course is one of the most important architects of the tradition that takes virtues to be central moral categories, holds a very complex set of views about our responsibility for our emotions. My aim in this essay is to develop and explain Aquinas’s views about whether and when, why, and to what extent we can be responsible for our emotions. I hope to show, in so doing, that his view is plausible, and fits well with some of our own conflicting intuitions about the question. Footnotes 1 Robert Adams has already done much to draw our attention to the different concept of responsibility we are forced to define if we focus on our intuitions about moral accountability for emotions, attitudes, and beliefs, rather than for actions. See R. Adams, “The Virtue of Faith,” in Adams, The Virtue of Faith (Oxford University Press, 1987), pp. 9–24; and “Involuntary Sins,” Philosophical Review 94 (1985): 3–31. I disagree with his account of responsibility for such states, but I am indebted to his illuminating discussions of the topics. [CITATION] „Aquinas, Hobbes and Descartes on the Passions “ EC Sweneey - Meeting of the Minds: The Relations Between Medieval …, 1996 Cited by 4 - Related articles The Passions of the soul and Descartes's machine psychology - ►psu.edu [PDF] G Hatfield - Studies in History and Philosophy of Science, 2007 - Elsevier ... Subsequent sections compare Descartes's treatment of the passions to Aquinas's influential account (3); sketch the material mechanisms underlying his machine ... Cited by 3 - Related articles - Get at CISTI - All 5 versions Transitory Vice: Thomas Aquinas on Incontinence - ►jhu.edu [PDF] B Kent - The Journal of the History of Philosophy, 1989 - muse.jhu.edu ... Is the incontinent's thinking so twisted by passion that he judges the forbid- den act good? ... Yet the first position is defended by Aquinas. ... Cited by 6 - Related articles - All 6 versions [CITATION] Choosing to feel: virtue, friendship, and compassion for friends DF Cates, 1996 - Univ of Notre Dame Pr Cited by 23 - Related articles [BOOK] From passions to emotions: The creation of a secular psychological category TM Dixon, 2003 - books.google.com ... page viii Note on quotations x 1 Introduction: from passions and affections to emotions I 2 Passions and affections in Augustine and Aquinas 26 3 From ... Cited by 32 - Related articles - All 3 versions Late scholastic theories of the passions: Controversies in the Thomist tradition P KING - Emotions and choice from Boethius to Descartes, 2002 - books.google.com ... For Aquinas, the passions are physiologi- cally-based powers through which the faculty of sensitive appetite engages the world, much as the different kinds of ... Cited by 1 - Related articles - All 2 versions [CITATION] Aquinas and the Passion of God W Hankey - Allistair Kee, Eugene T. Long, Being and Truth,- …, 1986 Cited by 2 - Related articles [PDF] ►Aquinas on threats and temptations P Hoffman - Pacific Philosophical Quarterly, 2005 - faculty.ucr.edu ... than involuntary.5 In contrast to the case of fear, Aquinas says that ... this assertion is problematic because he also asserts that antecedent passions, that is ... Cited by 1 - Related articles - View as HTML - All 4 versions 3. Passion and Action in Aquinas S James - Passion and Action, 1999 - ingentaconnect.com The Aristotelian analysis discussed in Ch. 2 is taken up by Aquinas, who adapts it to fit a Christian framework. Aquinas modifies and elaborates Aristotle's account of the active and passive aspects of the soul, and produces a novel .. [PDF] ►Thomas Aquinas on the passions RC Miner - thedivineconspiracy.org 1 Here and elsewhere, I occasionally acquiesce in the practice of referring to 1-2. 22–48 as the “Treatise on the Passions.” I hasten to add that I am using “treatise” under erasure, since Thomas does not, strictly ... View as HTML [PDF] ►Hope: A Silent Music M Waldock - pesa.org.au ... David Hume agrees with Aquinas in situating hope in the category of passion, but he differs in his representation of hope's opposite; not despair, but fear. ... Related articles - View as HTML [CITATION] … Distinction of Hope as Irascible Passion and as Theological Virtue in St. Thomas Aquinas' … ML Mulloney, 2007 Knowing What is “Natural” - ►jhu.edu [PDF] T Aquinas, LT Johnson - logos, 2009 - muse.jhu.edu ... Aquinas on “Dishonorable Passions” Aquinas then turns to what Paul calls “dishonorable passions”(Rom 1:26), which he understands to be “sins against ... Related articles - All 4 versions [PDF] ►WHAT INSIGHTS FROM CONTEMPORARY WRITING AND AQUINAS HELP TO DEEPEN, … SJ Kenneth Baker - scta.org.au ... integrity and wisdom. Aquinas' teaching on the passions' influence on moral action enriches our view of Jesus' rebuking of the money ... Related articles - View as HTML [CITATION] Paul Gondreau, The Passions of Christ's Soul in the Theology of St. Thomas Aquinas LJ Elders - THOMIST, 2003 - DOMINICAN FATHERS BL Direct AQUINAS ON ATTACHMENT, ENVY, AND HATRED IN THE SUMMA THEOLOGICA K Green - Journal of Religious Ethics, 2007 - interscience.wiley.com ... Copyright 2007 Journal of Religious Ethics, Inc. KEYWORDS. attachment • envy • hatred • bigotry • passions • emotion • love • Aquinas. ABSTRACT. ... Related articles - BL Direct - All 2 versions Related articles - View as HTML Martha Nussbaum and Thomas Aquinas on the Emotions. C Leget - Theological Studies, 2003 - questia.com ... (7) For an overview of Aquinas's theory of passiones animae, see Peter King, "Aquinas on the Passions," in Aquinas's Moral Theory, ed. Scott MacDonald and ... BL Direct - All 3 versions ►Instinct and Custom AL White - THOMIST, 2002 - thomist.org ... Page 590. Although he does not mention the perception of intentiones when discussing the passions, Aquinas does on occasion contrast the roles of estimation and ... Cached - BL Direct - All 3 versions [CITATION] Thomas Aquinas: Contemporary Philosophical Perspectives Book by Brian Davies; Oxford … T Aquinas - questia.com ... Find in Book: Thomas Aquinas: Contemporary Philosophical Perspectives ... Loading... Search Results: Thomas Aquinas: Contemporary Philosophical Perspectives ... Related articles - All 2 versions LEFT OFF P. 6 of ggl schlr "passion aquinas"