By Diana Fritz Cates
We all are looking to feel free and dwell good. occasionally extreme feelings have an effect on our happiness―and, in flip, our ethical lives. Our feelings could have an important effect on our perceptions of truth, 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 in terms 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 spiritual ideals, intuitions, photos, and questions which could have an effect on the formation and the process a person's feelings. She attends to the appetitive in addition to the cognitive measurement of emotion, either one of which Aquinas translates with flexibility. the result's a strong examine of Aquinas that also is a source for readers who are looking to comprehend and domesticate the emotional size in their lives.
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Additional info for Aquinas on the Emotions: A Religious-Ethical Inquiry (Moral Traditions)
What it means is that participants do bring to such conversations certain convictions, intuitions, and assumptions about what is most real and of the highest importance in life, even if they hold their tongue in expressing these thoughts, and even if they find it difficult to get very far in articulating such thoughts when invited to do so. These thoughts will be part of what the participants employ as they try to envision what would be best for themselves and their community, and as they try to determine, finally, whether they or their community will be able to live, with integrity, with a particular change.
The Oxford Handbook of Religion and Emotion (Oxford: Oxford University Press, 2008). 15. Most important for my own work are John M. : MIT Press, 1987); William Lyons, Emotion (Cambridge: Cambridge University Press, 1980); Martha C. : Princeton University Press, 1994); and Upheavals of Thought: The Intelligence of Emotions (Cambridge: Cambridge University Press, 2001); Robert C. Roberts, Emotions: An Essay 20 INTRODUCTION in Aid of Moral Psychology (Cambridge: Cambridge University Press, 2003); Robert C.
22. , 164. 23. , 175. This does not mean that a group of people cannot have a discussion regarding common political goals, such as the need for new laws, policies, or practices that will affect the community as a whole, while bracketing out of the conversation certain contentious differences of religious conviction. What it means is that participants do bring to such conversations certain convictions, intuitions, and assumptions about what is most real and of the highest importance in life, even if they hold their tongue in expressing these thoughts, and even if they find it difficult to get very far in articulating such thoughts when invited to do so.
Aquinas on the Emotions: A Religious-Ethical Inquiry (Moral Traditions) by Diana Fritz Cates