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

By Diana Fritz Cates

We all are looking to be at liberty and reside good. occasionally severe feelings impact our happiness―and, in flip, our ethical lives. Our feelings may 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, impact our feelings? will we have any selection in terms 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 spiritual ideals, intuitions, photos, 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 research 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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Sample text

However, I rely on standard translations of Aquinas’s works unless I think these pose specific problems for interpretation. The work of translating Aquinas, in light of all that Aquinas wrote, and all of the thinkers with whom he was in conversation, is laden with technical difficulties, and I am unwilling to enter into that forest. I focus instead on wrestling with the Aquinas who is largely available to an English-speaking audience. With respect to the Summa theologiae, I rely on the Christian Classics translation rather than the Blackfriars because I think the latter begs more philosophical questions when it comes to expressing in English Aquinas’s views concerning human agency.

It focuses on the way he conceives of emotions as important elements of the religious and moral lives of humans, and the way he relates emotions to other modes of tending in humans, in other sorts of beings, and in the universe at large. Aquinas’s religious morality (a strand of the Catholic moral tradition) is wellestablished; in one form or another, it has informed the lives of billions of people. Yet as we seek to understand Aquinas, it is important to consider his way of construing things as one way among many.

18 Many humans have a propensity to believe—or to entertain the possibility—that there is more to reality than meets the eye, even when the eye is aided by scientific 26 CHAPTER ONE instruments. They want to know what, if anything, the underlying nature of things makes possible for them or demands of them with respect to the way they live. 19 For many people, this propensity is mostly about trusting the worldview that currently organizes their perceptions. For other people, the religious propensity is more about questioning reality (wondering what is really happening) while standing in a questioning relationship to various views or narrative accounts of reality; it is about following such questions (for periods of time) wherever they lead.

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