![]() ![]() The Greeks were eventually made part of the Roman Empire and later the Ottoman, but Western Civilization of which Canada is a part considers the Greeks to be one of its founding peoples. Among other places, Herodotus was in the habit of reading out his stories while people were attending the Olympic Games. ![]() Through this epic adventure we learn about the mighty Persian Empire, the Egyptians, the Phoenicians, the Spartans, the Athenians and other legendary ancient peoples and their famous deeds. The main overall grand story arc is that of the Persian attacks on Greece and how the Greeks, who normally fought each other, banded together against the common foe and managed to preserve their independence. Instead of this being a problem, all the creative story telling just makes it all so much more fun to read! While the Greek myths are spread over many different books with the key ones being by Homer, Apollonius, Vergil and Ovid, if we’re talking about ancient Greek LEGENDS as opposed to myths, Herodotus’ work is all you’ll have to read! In any case, these stories talk about many different interesting and weird things around the ancient Mediterranean world that Herodotus heard about in pubs and taverns he visited in his travels. By considering the rubrics of creation, fall, and redemption – as Thomas does – we find that our resources for analyzing the passions are greatly enriched.These stories are taken from Herodotus, the first Greek historian who tells something more like historical fiction and legend than what we today would call “history”. One upshot of this approach for Thomists is that it sharpens our vocabulary when describing human nature and the conditions for the moral life. As I argue in this essay, Thomas’s writings on Christ’s human affectivity should not be limited to the concerns of Christology rather, they should be integrated into a fuller account of the human passions. Yet these accounts have paid inadequate attention to Thomas’s writings on Christ’s passions as a source of moral reflection. Link to free access "read-only" version: In recent scholarship, moral theologians and readers of Thomas Aquinas have shown increasing sensitivity to the role of the passions in the moral life. In doing so, it provides a partial but substantial genealogy of an important heuristic taxonomy in the history of emotions, while suggesting that the philosophical import of the distinction in the eighteenth century owes something to rhetorical and poetic traditions which are often not considered by historians of philosophy. ![]() This article examines the long history of the distinction between calm and violent, or mild and vehement, emotions from the classical Roman rhetorical tradition through the Renaissance and into the modern period. ![]() Abstract: While the distinction between the calm and violent passions has been treated by Hume scholars from a number of perspectives relevant to the Scottish philosopher’s thought more generally, little scholarly attention has been paid to this distinction either in the works of Hume’s non-English contemporaries (e.g., the French Jesuit Pierre Brumoy) or in the long rhetorical and literary tradition which often categorized the emotions as either calm or violent. ![]()
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