By Diana Fritz Cates
We all are looking to feel free and reside good. occasionally excessive feelings have an effect on our happiness―and, in flip, our ethical lives. Our feelings may have an important effect 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? can we have any selection by way of our feelings?
In Aquinas at the Emotions, Diana Fritz Cates exhibits how feelings are composed as embodied psychological states. She identifies different factors, together with non secular ideals, intuitions, pictures, and questions that 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 robust 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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Additional info for Aquinas on the Emotions: A Religious-Ethical Inquiry (Moral Traditions)
1 (Chicago: University of Chicago Press 1951). 30. See Lee H. Yearley, “New Religious Virtues and the Study of Religion,” reprinted in Ways of Being Religious, ed. Gary E. Kessler (Mountain View, Calif: Mayfield, 2000), 7–16. 31. As Keith Green puts it, part of the work of religious ethics is to examine critically the relationship between religion and morality, considering the possibility that much “religion” or many “ways of being religious” are not part of “a religion” or a culturally recognized “religious identity” (personal correspondence).
Emotions are interior motions that can reflect religious and moral concern, even as they reflect the fact that, as humans, we experience the world through the use of our sensory powers. Here I prepare the ground a bit for interpreting Aquinas by examining some recent discussions of religion, ethics, and emotion. These discussions can help us articulate important features that we would want to find in any account of emotion that is of use for religious ethics. We are most likely to find such features in Aquinas’s account (or make a place for them) if we are looking for them.
John P. : Prentice Hall, 1988), 2. 8. This is my term, not Reeder’s. For our purposes, we can think of a moral code as a set of norms that govern (individual, communal, and/or institutional) character and conduct. A moral code might be conceptualized as a summary principle (such as “the Golden Rule”), a collection of rules (such as “the Ten Commandments”), a narrative that upholds an exemplar (such as the life story of the Buddha or Mohammed), a vision of the good (which might include an account of complete virtue), or a combination of such things.
Aquinas on the Emotions: A Religious-Ethical Inquiry (Moral Traditions) by Diana Fritz Cates