By Timo Nisula
Augustine s rules of sinful hope, together with its sexual manifestations, have fueled controversies for hundreds of years. In "Augustine and the features of Concupiscence," Timo Nisula analyses Augustine s personal theological and philosophical issues in his wide writings approximately evil wish ("concupiscentia, cupiditas, libido"). starting with a terminological survey of the vocabulary of wish, the e-book demonstrates how the idea that of evil hope used to be tightly associated with Augustine s primary theological perspectives of divine justice, the beginning of evil, Christian virtues and beauty. This booklet bargains a finished account of Augustine s constructing perspectives of concupiscence and gives an cutting edge, in-depth photograph of the theological mind's eye at the back of disputed principles of intercourse, temptation and ethical accountability.
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Extra info for Augustine and the Functions of Concupiscence
G. rus. 8, 2. 39 rep. 6, 29, 136 namque eorum animi qui se corporis voluptatibus dediderunt, earumque se quasi ministros praebuerunt, inpulsuque libidinum voluptatibus oboedientium deorum et hominum iura violaverunt, corporibus elapsi circum terram ipsam volutantur, nec hunc in locum nisi multis exagitati saeculis revertuntur. Cf. prov. 40 Here this verb is used to designate one of the four Stoic generic emotions. 42 Seneca uses the vocabulary of desire in the context of moral philosophy, as would be expected.
124, 3 atqui inprobamus gulae ac libidini addictos et contemnimus illos, qui nihil viriliter ausuri sunt doloris metu. 45 epist. 77, 6 cogita, quamdiu iam idem facias: cibus, somnus, libido, per hunc circulum curritur. 46 Thus, for instance, in ira 1, 3, 3, where the Stoic tradition (nostra) is stated as following: Aristotelis finitio non multum a nostra abest: ait enim iram esse cupiditatem doloris reponendi. For Seneca’s references to Aristotle, see Fillion-Lahille 1984, 203–210. 47 Here libido is used as a special, sexual case of desire, whereas cupiditas denotes generally all disturbing wishes and appetites.
57 Apul. Plat. 1, 18 tripertitam animam idem dicit: primam eius rationabilem esse partem, aliam excandescentiam vel irritabilitatem, tertiam appetitus; eandem cupiditatem possumus nuncupare. Apul. Plat. 2, 6 tertia pars mentis est cupidinum et desideriorum, cui necessario abstinentia comes est. See also Apul. Plat. 2, 4; 2, 15; 2, 21. 58 Apul. met. 2, 10; 2, 11; 2, 16; 2, 17; 2, 22; 3, 14; 3, 20; 7, 21; 8, 29; 9, 23; 10, 21. g. Apul. met. 6, 24; 8, 22; 10, 2. In Gellius’ noctes Atticae, a similar kind of difference may be suggested between libido and cupiditas: libido is used in varying contexts from sexual desire to gluttony and to other physical bodily needs, while cupiditas is used only twice, both times in the context of the theory of emotions.