What’s the Good of Perfected Passion?

IF 0.3 4区 哲学 0 PHILOSOPHY
C. Gibson
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引用次数: 0

Abstract

I raise a difficulty for Thomas’s views on the passions I call the instrumentalizing problem: Can well-ordered passions contribute to good human activity beyond merely expressing or rendering more effective the independent work of intellect and will? If not, does that not raise the risk that we are merely handicapped angels? I develop a response by examining Thomas’s discussion of the filiae luxuriae, intellectual and volitional flaws arising from lust. I draw on Thomas’s understanding of one filia, blindness of mind, to help sketch an account of the good habits it opposes: the acquired virtue I term attentiveness and the corresponding Spiritual gift of understanding. These good habits, I argue, render their bearers responsive to natural and supernatural reasons that guide them in the conduct of life. By partly constituting these habits, well-ordered passion makes an indispensable contribution to human activity at its best.
完美激情的好处是什么?
对于托马斯关于激情的观点,我提出了一个困难,我称之为工具化问题:有序的激情除了仅仅表达或使智力和意志的独立工作更有效之外,是否能对人类的良好活动做出贡献?如果不是这样,那岂不是增加了我们只是残疾天使的风险?我通过研究托马斯关于由欲望引起的奢侈、智力和意志缺陷的讨论,做出了回应。我利用托马斯对盲目性的理解,来帮助描述它所反对的好习惯:我称之为专注的后天美德和相应的理解的精神天赋。我认为,这些好习惯使养成者对指导他们生活的自然和超自然原因作出反应。井然有序的激情在一定程度上构成了这些习惯,在最佳状态下对人类活动做出了不可或缺的贡献。
本文章由计算机程序翻译,如有差异,请以英文原文为准。
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来源期刊
CiteScore
0.40
自引率
50.00%
发文量
24
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