Download Aquinas on the passions by Robert Miner PDF

By Robert Miner

ISBN-10: 0521897483

ISBN-13: 9780521897488

The Summa Theologiae is Thomas Aquinas' undisputed masterwork, and it comprises his concepts at the elemental forces in human lifestyles. emotions reminiscent of love, hatred, excitement, soreness, wish and melancholy have been defined by way of Aquinas as 'passions', representing different ways that happiness might be affected. yet what factors the passions? What impression have they got at the one who suffers them? Can they be formed and reshaped with the intention to greater advertise human flourishing? the purpose of this booklet is to supply a greater knowing of Aquinas' account of the passions. It identifies the Aristotelian affects that lie on the middle of the Summa Theologiae, and it enters right into a discussion with modern pondering the character of emotion. The research argues that Aquinas' paintings remains to be very important at the present time, and exhibits why for Aquinas either the knowledge and attainment of happiness calls for lengthy mirrored image at the passions.

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2 ad 2m). The primary object of the sensitive appetite is the pleasant. This accords with Thomas’s view that “good” is more properly predicated of the pleasant than the useful. Yet Aquinas does not engage in any crude reduction of the sensitive appetite’s object to pleasure and the avoidance of pain. The sensitive appetite also tends to what is useful, and the avoidance of danger. His examples are typically Aristotelian – the sheep flees the wolf because it perceives it to be harmful. Perhaps thinking of Republic 436a, Kenny notices that the appetites for sensible goods like food, drink, and sex are “paradigm exercises of the animal appetite” (2004, p.

G. g. this piece of candy qua sweet thing). If “the sweet” and “the pleasant” are per se objects of the sensitive appetite, and this piece of candy its object only per accidens, why does Aquinas insist that the proper object of sensitive appetite is something particular? In the 1a pars, Aquinas suggests that non-rational animals “are inclined to the good, with some knowledge. It is not that they cognize the very aspect of good (ipsam rationem boni). Rather, they cognize some particular good (aliquod bonum particulare), just as the sense does, which knows the sweet, the white, and anything else of this sort.

2 All this confirms Thomas’s fidelity to experience in his association of “being acted upon in the most proper sense” with passions that divert a person from her natural end. 3 If Aquinas is correct to distinguish two senses of pati within its proper meaning, and to identify one of these as more proper than the other, one might expect that the most proper sense would control the discussion that follows. But does this happen? Eileen Sweeney observes: For Aquinas begins pessimistically, taking passion in its most proper sense as the loss of what is natural and the receiving of what is not; hence sorrow is more a passion than joy.

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