DOCSLIB.ORG

Freedom from Passions in Augustine

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Freedom from Passions in Augustine UNIVERSITY OF HELSINKI FACULTY OF THEOLOGY FINLAND FREEDOM FROM PASSIONS IN AUGUSTINE Gao Yuan 高 源 ACADEMIC DISSERTATION To be publicly discussed, by due permission of the Faculty of Theology at the University of Helsinki in Lecture Hall 13, University Main Building, on 4 November 2015, at 12 noon Helsinki 2015 ISBN 978-951-51-1625-3 (paperback) ISBN 978-951-51-1626-0 (PDF) Copyright © Gao Yuan (高源) https://ethesis.helsinki.fi/en Cover: Wang Rui and Gao Yuan Juvenes Print Oy Helsinki 2015 ABSTRACT This study presents a general overview of Augustine’s insights into passions as well as his approach to the therapy of emotions and their sanctification. Attending to various phases of his writings, this work explores the systematic structure of Augustine’s tenets on passions and on the freedom from passions in the context of his philosophical and theological convictions on the issue of amor sui and amor Dei. The analysis begins by examining Augustine’s language of passions and the doctrinal connections between Augustine and his predecessors. I provide a survey of Augustine’s usage of emotional terms and criticise the position that Augustine suggested a dichotomy between passio and affectus as well as the claim that none of Augustine’s Latin terms can be justifiably translated by the modern term “emotion”. On the basis of terminological and doctrinal observations, I clarify the general features of Augustine’s psychology of passions in Chapter 2. In addressing the issue of how Augustine transformed his predecessors’ therapy of passions and their ideal of freedom from emotion into his theological framework in Chapter 3, I examine a series of related concepts, such as propatheia, metriopatheia, apatheia and eupatheia, to determine how he understood them in various stages of his philosophical and theological thinking. On this basis, I draw an outline of Augustine’s interpretation of emotions in his theological anthropology. During his early period, Augustine adopted the Stoic and Platonic therapy of passions and the Stoic ideal of freedom from emotion (apatheia), but he changed his position later, re-evaluating the received terminologies and values of emotions (love, will, justice, virtue, etc.) from the perspective of the doctrines of sin and grace. He developed a theological vision and evaluation of the human condition of emotions and he expressed a pessimistic attitude towards the human condition without the help of supernatural grace. Chapter 4 addresses Augustine’s position on the criticism and renewal of passions in social life: the household, city, and the world. In Chapter 5, I argue that Augustine’s ideal of freedom from passions was participation in the inner Trinitarian spiritual life by the bond of the Holy Spirit as a hallmark of deification. This is wholly dependent on the divine kenosis and the transaction in the person of Christ. By virtue of the gift of grace (the salvific real presence of the Holy Spirit in faith), the pilgrimaging citizens of the City of God will be elevated to the divine realm and become transformed into a better substance in the union with God in Heaven. Contrary to arguments by some Orthodox theologians, Augustine’s theory of deification is not simply a matter of fulfilment of humanity without a genuine transformation. While grace improves the control of sinful impulses in the emotional life of believers who suffer the i consequences of the damage of the soul through original sin, Augustine maintained that the new life in Heaven denotes freedom from this emotional condition as well as the non-apathetic peaceful love and joy of resurrected persons in their participation in the divine spiritual nature. ii ACKNOWLEDGEMENTS I would like to express my greatest thanks to my two brilliant supervisors, Professor Simo Knuuttila and Professor Miikka Ruokanen, who gave me countless invaluable directions and meticulous care during my doctoral research in Finland. I am very touched by their erudition, intelligence, genius, graciousness, and conscientiousness. I will treasure their guidance as the greatest honours in my academic life. My sincere thanks also extend to Professor Pekka Kärkkäinen, Professor Pauli Annala, Professor Jaana Hallamaa, Professor Risto Saarinen, Professor Ismo Dunderberg and other Faculty teachers who offered generous assistance and encouragement on my work over the years. I am greatly indebted to Professor Antoine Lévy, who acted as both an “unofficial supervisor” and best friend in my daily life. My deep gratitude also goes to my wonderful Latin tutor Outi Kaltio, English reviser Kate Moore, and all my doctoral fellows at the Faculty, in which Jason Lepojärvi, Rope Kojonen, Kalle Kuusniemi, Aku Visala, Emil Anton, Heidi Zitting, Suvi Saarelainen, Taina Kalliokoski, Janne Nikkinen, Joona Salminen, and Miika Tucker who, in particular, deserve to be singled out. In addition, I wish to extend my gratitude to my pre-examiners Professor Wu Tianyue and Dr. Timo Nisula. I am also deeply indebted to the many other people who offered invaluable support from China and other countries: Professor Shu Ye, Professor Paulos Huang, Dr. Chen Yongtao, Mr. Donald Woods, Professor Xiao Yuanwu, among others. Furthermore, it almost goes without saying that I owe my special thanks and love to my family: my father Gao Hongpu, mother Xu Fenxia, and my younger sister Gao Rong, who unselfishly offered sustained and powerful support for my studies. I am grateful to the organizations that have contributed to my research: Helsinki Studium Catholicum, Oxford University C. S. Lewis Society, Confucius Institute (University of Helsinki), Chinese Alppila Church, Suomen Kiinalaisten Allianssi, Education Office of the Embassy of China in Finland, among others. Finally, I gratefully acknowledge the Chinese government and the China Scholarship Council which appointed me to pursue my PhD degree at the University of Helsinki and I am also proud of my great alma mater, the University of Helsinki, which provides one of the leading doctoral educational programmes in the world. I hope the cooperation between China and Finland in the field of philosophy and theology will go deeper and broader in the future. University of Helsinki, August 2015 Gao Yuan (高 源) iii CONTENTS 1. INTRODUCTION……………………………………………………… 1 1.1. The Aim and Scope of the Study…………………………………………………. 1 1.2. Sources……………………………………………………………………………. 4 1.3. Previous Research………………………………………………………………… 5 1.4. Chinese Studies…………………………………………………………………… 11 1.5. The Outline of the Study………………………………………………………….. 12 2. AUGUSTINE’S CONCEPTION OF PASSIONS……………………. 15 2.1. The Terminology of Passio……………………………………………………………… 16 2.2. Augustine and His Predecessors on the Psychology of Passions………………… 30 3. CONTROL AND MODERATION OF PASSIONS…………………. 51 3.1. Disputation on Augustine’s Misunderstanding of Propatheia………………….. 52 3.2. Disputation on Augustine’s Misunderstanding of Metriopatheia and Apatheia… 66 3.3. The Disputation about Augustine’s Misunderstanding of Eupatheia…………….. 83 3.4. Augustine’s Consideration of the Therapy of Passions…………………………... 99 3.5. The Main Lines of Augustine’s Understanding of the Will and Passions……….. 112 4. THE RENEWAL AND THE IMPROVEMENT OF PASSIONS IN SOCIAL LIFE………………………………………………………... 117 4.1. The Main Lines of Augustine’s Social Theory………………………………….. 118 4.2. Sexuality, Marriage and Virginity………………………………………………. 134 4.3. Monastery, the Church and the State……………………………………………. 146 4.4. Libido dominandi, Just War and Earthly Peace…………………………………. 157 5. BECOMING GOD?—REDEMPTION THROUGH PASSION AND THE DEIFICATION OF EMOTIONS…………………………………….. 171 5.1. Augustine’s Psychological Approach toward the Trinity……………………….. 172 5.2. Human Passions as a Confused Image of God’s Metaphorical Emotions……… 183 5.3. Redemption from Earthly Emotions in the Passion of Christ…………………... 189 5.4. Division of Angels and Emotions as Punishments in Hell…………………….... 200 5.5. Becoming gods (dii) and the Fruition of God in Heaven………………………. 204 5.6. Evaluation of Augustine’s Doctrine on the Deification of Emotions…...……… 213 6. CONCLUSION………………………………………………………. 229 BIBLIOGRAPHY………………………………………………………… 239 1. Abbreviations……………………………………………………………………. 239 2. Translations……………………………………………………………………… 241 3. Studies…………………………………………………………………………… 244 v CHAPTER ONE: INTRODUCTION Quare tristis es, anima, et quare conturbas me? Spera in Domino. (Psalm 42:5; Conf. 13.14.15) Affectus sunt, amores sunt, immunditia spiritus nostri defluens inferius amore curarum et Sanctitas Tui attollens nos superius amore securitatis, ut sursum cor habeamus ad Te, ubi Spiritus Tuus superfertur super aquas, et ueniamus ad supereminentem requiem, cum pertransierit anima nostra aquas, quae sunt sine substantia. (Conf. 13.7.8) In hoc enim loco infirmitatis et diebus malignis etiam ista sollicitudo non est inutilis, ut illa securitas, ubi pax plenissima atque certissima est, desiderio feruentiore quaeratur. (CD 19.10) 1.1. The Aim and Scope of the Study Augustine was preoccupied with passions1 throughout his life, both in theory and in practice. In his Confessions, Augustine mentions that various experiences made him consider the role of passions in life, such as a theft of pears, sexual adventures with concubines, and the death of his mother, Monica.2 Through his education, Augustine was also acquainted with theoretical views on the nature of passions. For Augustine, central questions during the Platonist period after Manichaeanism and his early Christian life concerned how passions indicate sins and weakness and how he
Load more

Recommended publications
  • The Coherence of Stoic Ontology
    The Coherence of Stoic Ontology by Vanessa de Harven A dissertation submitted in partial satisfaction of the requirements for the degree of Doctor of Philosophy in Philosophy in the Graduate Division of the University of California, Berkeley Committee in charge: Prof. Dorothea Frede, Co-chair Prof. Klaus Corcilius, Co-chair Prof. A.A. Long Spring 2012 Abstract The Coherence of Stoic Ontology by Vanessa de Harven Doctor of Philosophy in Philosophy University of California, Berkeley Professors Dorothea Frede and Klaus Corcilius, Co-chairs Any thoroughgoing physicalist is challenged to give an account of immaterial entities such as thoughts and mathematical objects. The Stoics, who eagerly affirmed that only bodies exist, crafted an elegant solution to this challenge: not everything that is Something (ti) exists. Rather, some things have a derivative mode of reality they call subsistence: these entities are non-existent in that they are not themselves solid bodies, but they are nonetheless Something physical because they depend on bodies for their subsistence. My dissertation uncovers the unifying principles of Stoic subsistence, and shows how they can account for thoughts and other immaterial entities without running afoul of their physicalist commitments. While all commentators agree that the Stoics posited Something as the highest category of being, they have failed to find a coherent physicalist account of Stoic ontology. For instance, (1) a canonical set of incorporeals (time, place, void, and what is sayable (lekton)) is well attested, but there is little agreement as to what these entities have in common as incorporeals, which makes the category look like an ad hoc collection of left-over entities.
    [Show full text]
  • A Week in Angoon and a Month of Reflection on Xutsnoowú Aaní
    A WEEK IN ANGOON AND A MONTH OF REFLECTION ON XUTSNOOWÚ AANÍ Richard Carstensen Discovery Southeast, Juneau for: Angoon Community Association & USFS Summer, 2012 2 • A week in Angoon CONTENTS Navigating this NAVIGATING THIS DIGITAL JOURNAL ..................................................................... 2 digital journal PLACE-NAME REVOLUTION ......................................................................................3 Try reading this journal on the couch with your iPad in INTRODUCTION ....................................................................................4 Goodreader, or an Android tablet DAILY JOURNAL ..................................................................................5 in ezPDF reader. Colors are spectacular. Beats paper (>$100 20120814 JUNEAU TO ANGOON ................................................................................5 to print in color!), or sitting at a ALASKA SHOREZONE ...........................................................................................19 computer for 6 hours. Annotate your copy with yellow stickies 20120815 EEY TLIEN—XUNYÉI (KOOTZNAHOO‑MITCHELL) ............................ 21 using voice recognition. PLACE NAMES: ANGOON TIDAL LABYRINTH ..................................................... 21 • This pdf is “bookmarked.” On your tablet/smartphone, tap 20120816 KANALKU LAKE ........................................................................................33 any of the chapters in Contents INGNS (IMPORTANT NATIVE GUY NAMES) ..........................................................
    [Show full text]
  • Hadrian and the Greek East
    HADRIAN AND THE GREEK EAST: IMPERIAL POLICY AND COMMUNICATION DISSERTATION Presented in Partial Fulfillment of the Requirements for the Degree Doctor of Philosophy in the Graduate School of the Ohio State University By Demetrios Kritsotakis, B.A, M.A. * * * * * The Ohio State University 2008 Dissertation Committee: Approved by Professor Fritz Graf, Adviser Professor Tom Hawkins ____________________________ Professor Anthony Kaldellis Adviser Greek and Latin Graduate Program Copyright by Demetrios Kritsotakis 2008 ABSTRACT The Roman Emperor Hadrian pursued a policy of unification of the vast Empire. After his accession, he abandoned the expansionist policy of his predecessor Trajan and focused on securing the frontiers of the empire and on maintaining its stability. Of the utmost importance was the further integration and participation in his program of the peoples of the Greek East, especially of the Greek mainland and Asia Minor. Hadrian now invited them to become active members of the empire. By his lengthy travels and benefactions to the people of the region and by the creation of the Panhellenion, Hadrian attempted to create a second center of the Empire. Rome, in the West, was the first center; now a second one, in the East, would draw together the Greek people on both sides of the Aegean Sea. Thus he could accelerate the unification of the empire by focusing on its two most important elements, Romans and Greeks. Hadrian channeled his intentions in a number of ways, including the use of specific iconographical types on the coinage of his reign and religious language and themes in his interactions with the Greeks. In both cases it becomes evident that the Greeks not only understood his messages, but they also reacted in a positive way.
    [Show full text]
  • Profile of a Plant: the Olive in Early Medieval Italy, 400-900 CE By
    Profile of a Plant: The Olive in Early Medieval Italy, 400-900 CE by Benjamin Jon Graham A dissertation submitted in partial fulfillment of the requirements for the degree of Doctor of Philosophy (History) in the University of Michigan 2014 Doctoral Committee: Professor Paolo Squatriti, Chair Associate Professor Diane Owen Hughes Professor Richard P. Tucker Professor Raymond H. Van Dam © Benjamin J. Graham, 2014 Acknowledgements Planting an olive tree is an act of faith. A cultivator must patiently protect, water, and till the soil around the plant for fifteen years before it begins to bear fruit. Though this dissertation is not nearly as useful or palatable as the olive’s pressed fruits, its slow growth to completion resembles the tree in as much as it was the patient and diligent kindness of my friends, mentors, and family that enabled me to finish the project. Mercifully it took fewer than fifteen years. My deepest thanks go to Paolo Squatriti, who provoked and inspired me to write an unconventional dissertation. I am unable to articulate the ways he has influenced my scholarship, teaching, and life. Ray Van Dam’s clarity of thought helped to shape and rein in my run-away ideas. Diane Hughes unfailingly saw the big picture—how the story of the olive connected to different strands of history. These three people in particular made graduate school a humane and deeply edifying experience. Joining them for the dissertation defense was Richard Tucker, whose capacious understanding of the history of the environment improved this work immensely. In addition to these, I would like to thank David Akin, Hussein Fancy, Tom Green, Alison Cornish, Kathleen King, Lorna Alstetter, Diana Denney, Terre Fisher, Liz Kamali, Jon Farr, Yanay Israeli, and Noah Blan, all at the University of Michigan, for their benevolence.
    [Show full text]
  • New Books Added 3/25 to 3/31/2014 1 Title
    New Books added 3/25 to 3/31/2014 Title Author Published Call Number Location Date Added Enumeration Carrying the war to the enemy : Matheny, Michael 2011 U153 .M38 2011 BkTower (no-circ) 3/28/2014 American operational art to 1945 / R., 1950- Level 3 Oxford dictionary of the Christian 2005 BR95 .O8 2005 BkTower (no-circ) 3/28/2014 Church / Terrace Haggai, Zechariah / Boda, Mark J. 2004 BS1655.53 .B63 Book Tower Level 1 3/27/2014 2004 4 Maccabees / DeSilva, David 1998 BS1825.2 .D457 Book Tower Level 1 3/25/2014 Arthur. 1998 On being a disciple of the crucified Käsemann, Ernst. 2010 BS2290 .K3713 Book Tower Level 1 3/27/2014 Nazarene : unpublished lectures and 2010 sermons / Fortress introduction to the New Theissen, Gerd. 2003 BS2330.3 .T4813 Book Tower Level 1 3/31/2014 Testament / 2003 New Testament theology : Esler, Philip 2005 BS2397 .E85 2005 Book Tower Level 1 3/27/2014 communion and community / Francis. Paul, a Jew on the margins / Roetzel, Calvin J. 2003 BS2506.3 .R64 Book Tower Level 1 3/27/2014 2003 Gospel and the land of promise : 2011 BS2545.P43 G67 Book Tower Level 1 3/31/2014 Christian approaches to the land of 2011 the Bible / No longer male and female : Hogan, Pauline 2008 BS2545.S37 H64 Book Tower Level 1 3/27/2014 interpreting Galatians 3:28 in early Nigh. 2008 Christianity / Jesus and Gospel / Stanton, Graham. 2004 BS2555.52 .S74 Book Tower Level 1 3/31/2014 2004 Nature and demands of the Hannan, Margaret. 2006 BS2575.52 .H35 Book Tower Level 1 3/27/2014 sovereign rule of God in the Gospel 2006 of Matthew / Matthew's trilogy of parables : the Olmstead, Wesley 2003 BS2575.52 .O51 Book Tower Level 1 3/27/2014 nation, the nations, and the reader G.
    [Show full text]
  • Cognitivism in the Theory of Emotions John Deigh Ethics, Vol. 104, No. 4
    Cognitivism in the Theory of Emotions John Deigh Ethics, Vol. 104, No. 4. (Jul., 1994), pp. 824-854. Stable URL: http://links.jstor.org/sici?sici=0014-1704%28199407%29104%3A4%3C824%3ACITTOE%3E2.0.CO%3B2-Z Ethics is currently published by The University of Chicago Press. Your use of the JSTOR archive indicates your acceptance of JSTOR's Terms and Conditions of Use, available at http://www.jstor.org/about/terms.html. JSTOR's Terms and Conditions of Use provides, in part, that unless you have obtained prior permission, you may not download an entire issue of a journal or multiple copies of articles, and you may use content in the JSTOR archive only for your personal, non-commercial use. Please contact the publisher regarding any further use of this work. Publisher contact information may be obtained at http://www.jstor.org/journals/ucpress.html. Each copy of any part of a JSTOR transmission must contain the same copyright notice that appears on the screen or printed page of such transmission. JSTOR is an independent not-for-profit organization dedicated to and preserving a digital archive of scholarly journals. For more information regarding JSTOR, please contact [email protected]. http://www.jstor.org Fri May 11 15:42:51 2007 SURVEY ARTICLE Cognitivism in the Theory of Emotions* John Deigh Cognitivism now dominates the philosophical study of emotions. Its ascendancy in this area parallels the ascendancy of cognitivism in the philosophy of mind generally. Yet the two trends have independent sources. In the philosophy of mind, cognitivism arose from unhappi- ness with the various behaviorist programs that prevailed at midcen- tury in psychology and philosophy.
    [Show full text]
  • Epigraphic Bulletin for Greek Religion 1996
    Kernos Revue internationale et pluridisciplinaire de religion grecque antique 12 | 1999 Varia Epigraphic Bulletin for Greek Religion 1996 Angelos Chaniotis, Joannis Mylonopoulos and Eftychia Stavrianopoulou Electronic version URL: http://journals.openedition.org/kernos/724 DOI: 10.4000/kernos.724 ISSN: 2034-7871 Publisher Centre international d'étude de la religion grecque antique Printed version Date of publication: 1 January 1999 Number of pages: 207-292 ISSN: 0776-3824 Electronic reference Angelos Chaniotis, Joannis Mylonopoulos and Eftychia Stavrianopoulou, « Epigraphic Bulletin for Greek Religion 1996 », Kernos [Online], 12 | 1999, Online since 13 April 2011, connection on 15 September 2020. URL : http://journals.openedition.org/kernos/724 Kernos Kemos, 12 (1999), p. 207-292. Epigtoaphic Bulletin for Greek Religion 1996 (EBGR 1996) The ninth issue of the BEGR contains only part of the epigraphie harvest of 1996; unforeseen circumstances have prevented me and my collaborators from covering all the publications of 1996, but we hope to close the gaps next year. We have also made several additions to previous issues. In the past years the BEGR had often summarized publications which were not primarily of epigraphie nature, thus tending to expand into an unavoidably incomplete bibliography of Greek religion. From this issue on we return to the original scope of this bulletin, whieh is to provide information on new epigraphie finds, new interpretations of inscriptions, epigraphieal corpora, and studies based p;imarily on the epigraphie material. Only if we focus on these types of books and articles, will we be able to present the newpublications without delays and, hopefully, without too many omissions.
    [Show full text]
  • Introduction to Metaethics
    Introduction to Metaethics Introduction to Metaethics Felix Pinkert 103 Ethics: Metaethics, University of Oxford, Hilary Term 2015 Introduction to Metaethics What is Metaethics? 1 What is Metaethics? 2 A spectrum from more to less “objective” theories 3 Specifying Non-Cognitivism 4 How not to argue for Non-Cognitivism 5 Outline of the lectures 6 Discussion seminar 7 Notes Introduction to Metaethics What is Metaethics? Normative Language A: “Should I have stayed in bed instead of coming here?” B: “No, if you want to succeed in your degree, then you ought to go to the lectures.” A: “I think I should have slept in. And I don’t think you should take things so seriously. But since you do, it only serves you right that you have a reputation for caring about nothing but your studies.” Introduction to Metaethics What is Metaethics? B: “It is regrettable that you think so. But I don’t think that you have a right to judge the lectures before giving them a try.” C: “Indeed, you really shouldn’t believe just anything that other students have told you about the usefulness of going to lectures.” B: “Yes, and I think that we have a moral duty to make the best of the opportunities we have.” A: “Don’t even start talking about moral duties. It’s bad enough to get up early in the morning and have to endure the likes of you.” Introduction to Metaethics What is Metaethics? Asking meta-questions What do “should” and “ought” mean? If A says that you should do something, and B says that it’s not the case that you should, must one of them be right, and one wrong? If yes, what kind of fact makes their claims true or false? And how could we know who is right? Introduction to Metaethics What is Metaethics? Normativity and Morality “Ought” and related terms can have non-moral meaning: “You should arrive early if you want to get a good seat.” “Students shouldn’t just believe everything that’s on the slides.” “You shouldn’t feel disappointed – you should have expected this outcome.” Morality is a subset of normativity.
    [Show full text]
  • Jessica Moss Moss - Penultimate Draft Draft - Final -Version Final Versionforthcoming Forthcoming in Plato and the in Divided Plato Self, R
    Pictures and Passions in Plato JessicaJessica Moss Moss - penultimate draft draft - final -version final versionforthcoming forthcoming in Plato and the in Divided Plato Self, R. Barney, C. Brittain, T. Brennan eds, CUP 2011 and the Divided Self, R. Barney, C. Brittain, T. Brennan eds, CUP It is generally held that Plato's Republic gave ethical theory its first and most influential 2011 It is generally held that Plato's Republic gave ethical theory its firstphilosophical and most formulation influential of thephilosophical division between formulation reason and the ofpassions. the division If we look betweenclosely at reason the Republic and, however, the passions. one half of If that we division look isclosely surprisingly at thehard Republic,to find. however,Elsewhere one half in theof dialoguesthat division Plato groups is surprisingly together, and opposeshard to to find.rational Elsewhere in the dialogues Plato groups together, and opposes to calculation, a set of states that any modern philosopher would recognize as paradigm rational calculation, a set of states that any modern philosopher passions: anger, fear, pleasure, pain, lust, eros, and the like.1 At some points he even would recognize as paradigm passions: anger, fear, pleasure, pain, lust,refers eros, to them and as thepathe like.1 or pathemata, At some the Greekpoints roots he of even our ‘passions'. refers2 toWhen them we turnas patheto the or Republic pathemata,, we see that the these Greek states rootsare the ofdefinitive our ‘passions'.2 traits of the non-rational When weparts turnof to the thesoul, Republic,explaining their we distinctive see that characters, these statestheir inferiority are the to the definitive rational part, traits and of the non-rational parts of the soul, explaining their distinctive the necessity of keeping them under rational control.
    [Show full text]
  • The Stoics and the Practical: a Roman Reply to Aristotle
    DePaul University Via Sapientiae College of Liberal Arts & Social Sciences Theses and Dissertations College of Liberal Arts and Social Sciences 8-2013 The Stoics and the practical: a Roman reply to Aristotle Robin Weiss DePaul University, [email protected] Follow this and additional works at: https://via.library.depaul.edu/etd Recommended Citation Weiss, Robin, "The Stoics and the practical: a Roman reply to Aristotle" (2013). College of Liberal Arts & Social Sciences Theses and Dissertations. 143. https://via.library.depaul.edu/etd/143 This Thesis is brought to you for free and open access by the College of Liberal Arts and Social Sciences at Via Sapientiae. It has been accepted for inclusion in College of Liberal Arts & Social Sciences Theses and Dissertations by an authorized administrator of Via Sapientiae. For more information, please contact [email protected]. THE STOICS AND THE PRACTICAL: A ROMAN REPLY TO ARISTOTLE A Thesis Presented in Partial Fulfillment of the Degree of Doctor of Philosophy August, 2013 BY Robin Weiss Department of Philosophy College of Liberal Arts and Social Sciences DePaul University Chicago, IL - TABLE OF CONTENTS - Introduction……………………..............................................................................................................p.i Chapter One: Practical Knowledge and its Others Technê and Natural Philosophy…………………………….....……..……………………………….....p. 1 Virtue and technical expertise conflated – subsequently distinguished in Plato – ethical knowledge contrasted with that of nature in
    [Show full text]
  • Simplicius on the Reality of Relations and Relational Change
    Created on 24 June 2009 at 9.31 hours page 245 SIMPLICIUS ON THE REALITY OF RELATIONS AND RELATIONAL CHANGE ORNA HARARI the ancient commentators’ approach to Aristotle’s account of relatives in Categories 7 is shaped by the conception that prevailed in later antiquity, in which relatives are composites of a substrate, i.e. an attribute that belongs to the other categories, and a relation.1 Simplicius shares this conception with the other commentators, but he formulates it in di·erent terms. He calls the substrate on which relational attributes supervene a di·erence (διαφορ) or a character (χαρακτρ) and the supervening relational attribute an inclination (πνευσις).2 In this study I attempt to clarify the significance of this terminology, arguing that through the notion of inclination Simplicius answers the question of the unity of Aristotle’s category of relatives, as formulated in Plotinus’ Ennead 6. 1. 6–9. To ex- ã Orna Harari 2009 1 Porph. In Cat. 114. 13–14; Ammon. In Cat. 69. 24–6; Olymp. In Cat. 98. 21–2; and Elias, In Cat. 205. 9–11 (all references to these commentators are to Busse’s edition in CAG 4/1–3, 4/4, 12/1, and 18/1 respectively). This view goes back to Aristotle (Metaph. 1088A21–B4) and is held by other thinkers, such as Andronicus of Rhodes (ap. Elias, In Cat. 201. 18–23) and Galen (Di·. puls. 2. 6, viii. 594. 10–17 Kuhn).• 2 Simpl. In Cat. 167. 29–35 Kalbfleisch (all further references are to Kalbfleisch’s edition in CAG 8).
    [Show full text]
  • Augustine's Criticisms of the Stoic Theory of Passions
    Faith and Philosophy: Journal of the Society of Christian Philosophers Volume 20 Issue 4 Article 3 10-1-2003 Augustine's Criticisms of the Stoic Theory of Passions T.H. Irwin Follow this and additional works at: https://place.asburyseminary.edu/faithandphilosophy Recommended Citation Irwin, T.H. (2003) "Augustine's Criticisms of the Stoic Theory of Passions," Faith and Philosophy: Journal of the Society of Christian Philosophers: Vol. 20 : Iss. 4 , Article 3. DOI: 10.5840/faithphil20032043 Available at: https://place.asburyseminary.edu/faithandphilosophy/vol20/iss4/3 This Article is brought to you for free and open access by the Journals at ePLACE: preserving, learning, and creative exchange. It has been accepted for inclusion in Faith and Philosophy: Journal of the Society of Christian Philosophers by an authorized editor of ePLACE: preserving, learning, and creative exchange. AUGUSTINE'S CRITICISMS OF THE STOIC THEORY OF PASSIONS T.H.Irwin Augustine defends three claims about the passions: (1) The Stoic position dif­ fers only verbally from the Platonic-Aristotelian position. (2) The Stoic position is wrong and the Platonic-Aristotelian position is right. (3) The will is engaged in the different passions; indeed the different passions are different expressions of the will. The first two claims, properly understood, are defensible. But the most plausible versions of them give us good reason to doubt the third claim. 1. A full exploration of Augustine's reflexions on the nature of the passions would introduce us to some of his central moral and theological concems. I do not intend to undertake this full exploration. I want to discuss his claim about the proper interpretation of the Stoic conception of the passions in relation to the Platonic and Aristotelian view.
    [Show full text]