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By Robert Miner

The Summa Theologiae is Thomas Aquinas' undisputed masterwork, and it contains his options at the elemental forces in human existence. emotions resembling love, hatred, excitement, discomfort, desire and melancholy have been defined by way of Aquinas as 'passions', representing the various ways that happiness might be affected. yet what motives the passions? What impression have they got at the one who suffers them? Can they be formed and reshaped as a way 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 center of the Summa Theologiae, and it enters right into a discussion with modern brooding about the character of emotion. The learn argues that Aquinas' paintings remains to be very important at the present time, and exhibits why for Aquinas either the certainty and attainment of happiness calls for lengthy mirrored image at the passions.

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The gust may speed him more quickly to his destination, if it comes a tergo, or else it may knock him to the ground. While he is “acted upon” in either scenario, he is “most properly” acted upon in the latter case, when he is violently knocked off course. Experience confirms this. When a person is affected by an outside force, but in a way that coincides with what he antecedently desired, his disposition is far brighter than when he is acted upon in a manner that he experiences as violent. In the latter case, he feels more at the mercy of outside forces, that is, more acted upon.

62; emphasis in original) Aquinas seems to hold that only particulars (this particular steak) can be the object of the sensitive appetite. Against this, Kenny claims that what moves the sensitive appetite is often not the act of perceiving or imagining a particular member of a class (“This piece of steak looks good”), but simply thinking of the class itself (“Steak would be good”). 22 The sensitive appetite But does Aquinas actually reduce the object of the sensitive appetite to particulars in the way that Kenny imagines?

1). But the illumination seems quickly to turn into darkness. First, why does Thomas restrict passions to the sensitive appetite? 2)? Second, Thomas’s apparent endorsement of the claim that passions are “motions” has struck many readers as not only antiquated and confusing, but also inconsistent with what he says about other passions, especially love and pleasure. Why does Thomas use the language of motion to describe the passions? 3)? Aquinas does not stop with the claim that every passion is a motion of the sensitive appetite.

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