By Simo Knuuttila
Feelings are the point of interest of extreme debate either in modern philosophy and psychology and more and more additionally within the heritage of rules. Simo Knuuttila's booklet is the 1st entire survey of philosophical theories of feelings from Plato to Renaissance occasions, combining cautious historic reconstruction with rigorous philosophical research. Philosophers, classicists, historians of philosophy, historians of psychology, and somebody attracted to emotion will locate a lot to stimulate them during this attention-grabbing publication.
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Extra resources for Emotions in Ancient and Medieval Philosophy
E. not due to natural necessity, chance, or force) have their origin in a habit or in a rational or irrational desire (Rhet. 10, 1368b32–1369a4). In accordance with the terminology of Plato’s doctrine of the tripartite soul, rational desire (logistike¯ orexis) is separated from two types of non-rational desire (alogos orexis), which are called anger (thumos) and appetite (epithumia). 45 Aristotle treats wish in his later works as a dynamic attitude to those goals which make people deliberate about how to achieve them.
2, 648a9–11). There are some further examples of the two ways of causation across the dual aspect of affection in Price (1995), 122–3. Aristotle’s interest in the interplay between psychic and bodily affection extended to physiognomic considerations. 10 Socrates discusses with Parrhasius the question of whether painters can reproduce the character of the soul. Socrates’ concluding remark is that not only are the expressions of occurrent emotions artistically imitable; the visible features and bearing also reflect the habits of the soul and dispositional passions.
9, it is now stated that knowledge itself does not provide pleasure (55a). D. Frede thinks that Plato came to realize that speaking about the pleasure of philosophical knowledge is incompatible with the generic definition of pleasure as a process (ibid. 61 n. 3). 35 24 Emotions in Ancient Philosophy as filling of a lack Plato thought that even pure pleasures are fillings of some sort of unfelt lack (51b, 51e–52a). In the ranking of the good ingredients of human life (59b–64b), first is measure; second is harmonious mixture; reason and intelligence come third; less pure arts with true belief come fourth; and pure pleasures obtain fifth place.