By Simo Knuuttila
Feelings are the point of interest of excessive debate either in modern philosophy and psychology and more and more additionally within the heritage of principles. Simo Knuuttila's publication is the 1st accomplished survey of philosophical theories of feelings from Plato to Renaissance occasions, combining cautious old reconstruction with rigorous philosophical research. Philosophers, classicists, historians of philosophy, historians of psychology, and someone attracted to emotion will locate a lot to stimulate them during this attention-grabbing ebook.
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Additional info for Emotions in Ancient and Medieval Philosophy
50 In the same place Aristotle mentions ‘melancholic’ people (1154b11–15) who have bodily pains due to the bad mixture of the humours, and who continuously need pleasure as a medicine. A pleasure, if strong, drives out any pain. This is why melancholic people easily become profligate. 11 is to shed light on the non-rational activation of the appetites. These are themselves divided into non-rational natural appetites and appetites associated with reason (1370a18–19). The point of this somewhat confusing terminology is as follows.
In Cooper (1999), 422), Aristotle regarded (1)–(3) as central constitutive elements of the emotions in discussing anger in Rhet. 2. Aristotle’s approach shows similarities to modern compositional theories and has influenced some of them; see W. Lyons, Emotions (Cambridge: Cambridge University Press, 1980); de Sousa (1987); P. S. Greenspan, Emotions and Reasons: An 53 Emotions in Ancient Philosophy 33 formal cause. While (2) is treated as the feeling aspect of (1), and these as the cause of (3) and (4) in some of Aristotle’s descriptions of particular emotions, he did not give details of the causal relationships between these components.
34 above. Emotions in Ancient Philosophy 37 discussion, beliefs and not mere impressions or appearances are involved in its occurrence. The existence of certain beliefs in the mind is also claimed to be able to prevent fear from being actualizing (Rhet. 5, 1382b30–2; cf. 8, 1117a20–1). One could suggest that in the Rhetoric, Aristotle limits his attention to the emotions of human beings, which are described as embedded in the noetic structures of the background beliefs of their subjects, but it is not clear that all emotions presuppose such beliefs as a constituent part or even as a necessary condition.