By Diana Fritz Cates

ISBN-10: 1589015053

ISBN-13: 9781589015050

We all are looking to feel free and stay good. occasionally excessive feelings have an effect on our happiness―and, in flip, our ethical lives. Our feelings could have an important influence on our perceptions of fact, the alternatives we make, and the ways that we have interaction with others. do we, as ethical brokers, affect our feelings? will we have any selection by way of our feelings?

In Aquinas at the Emotions, Diana Fritz Cates indicates how feelings are composed as embodied psychological states. She identifies different factors, together with non secular ideals, intuitions, pictures, and questions which may impact the formation and the process a person's feelings. She attends to the appetitive in addition to the cognitive size of emotion, either one of which Aquinas translates with flexibility. the result's a strong learn of Aquinas that also is a source for readers who are looking to comprehend and domesticate the emotional measurement in their lives.

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32. Consider Seneca’s theory of emotion in light of his theory of nature as expressed, for example in “On Providence,” in Seneca: Moral Essays, vol. 1, trans. John W. : Harvard University Press, 2003), 2–47. 33. See Brad Inwood, Ethics and Human Action in Early Stoicism (Oxford: Clarendon, 1985). 34. For an introduction to this literature, see Maria Heim, “Buddhism,” in Corrigan, Oxford Handbook of Religion and Emotion, 17–34. 35. Consider, for example, Lee H. Yearley, Mencius and Aquinas: Theories of Virtue and Conceptions of Courage (Albany: State University of New York Press, 1990) and Aaron Stalnaker, Overcoming Our Evil: Human Nature and Spiritual Exercises in Xunzi and Augustine (Washington, DC: Georgetown University Press, 2006).

Such questions imply underlying metaphysical assumptions and additional questions, even if the person doing the wondering has not had the opportunity or is not particularly interested in uncovering those assumptions and questions and making them explicit. 20. This is important to keep in mind, as it is impossible for me to speak of this difference throughout the book in such a way that I explicitly include every form the difference can take. By signaling one version of the difference, I do not thereby mean to exclude other versions.

Harvard University Press, 2003), 2–47. 33. See Brad Inwood, Ethics and Human Action in Early Stoicism (Oxford: Clarendon, 1985). 34. For an introduction to this literature, see Maria Heim, “Buddhism,” in Corrigan, Oxford Handbook of Religion and Emotion, 17–34. 35. Consider, for example, Lee H. Yearley, Mencius and Aquinas: Theories of Virtue and Conceptions of Courage (Albany: State University of New York Press, 1990) and Aaron Stalnaker, Overcoming Our Evil: Human Nature and Spiritual Exercises in Xunzi and Augustine (Washington, DC: Georgetown University Press, 2006).

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Aquinas on the Emotions: A Religious-Ethical Inquiry (Moral Traditions) by Diana Fritz Cates


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