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Tiresias: The Ancient Mediterranean Religions Source Database



1538
Augustine, De Vera Religione Liber Unus, 24.45
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Intertexts (texts cited often on the same page as the searched text):

4 results
1. Augustine, De Spiritu Et Littera, 31.54, 34.60 (4th cent. CE - 5th cent. CE)

2. Augustine, On The Holy Trinity, 11.2.2, 11.2.5, 11.3.6, 11.10.17 (4th cent. CE - 5th cent. CE)

3. Augustine, De Vera Religione Liber Unus, 7.13, 10.19, 26.48 (4th cent. CE - 5th cent. CE)

4. Augustine, The City of God, 14.6 (4th cent. CE - 5th cent. CE)

14.6. But the character of the human will is of moment; because, if it is wrong, these motions of the soul will be wrong, but if it is right, they will be not merely blameless, but even praiseworthy. For the will is in them all; yea, none of them is anything else than will. For what are desire and joy but a volition of consent to the things we wish? And what are fear and sadness but a volition of aversion from the things which we do not wish? But when consent takes the form of seeking to possess the things we wish, this is called desire; and when consent takes the form of enjoying the things we wish, this is called joy. In like manner, when we turn with aversion from that which we do not wish to happen, this volition is termed fear; and when we turn away from that which has happened against our will, this act of will is called sorrow. And generally in respect of all that we seek or shun, as a man's will is attracted or repelled, so it is changed and turned into these different affections. Wherefore the man who lives according to God, and not according to man, ought to be a lover of good, and therefore a hater of evil. And since no one is evil by nature, but whoever is evil is evil by vice, he who lives according to God ought to cherish towards evil men a perfect hatred, so that he shall neither hate the man because of his vice, nor love the vice because of the man, but hate the vice and love the man. For the vice being cursed, all that ought to be loved, and nothing that ought to be hated, will remain.


Subjects of this text:

subject book bibliographic info
augustine, exceptions to metriopatheia, some emotions always bad, pride Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 337
augustine, insubordinate to will as central objection to lust Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 337
augustine, lust Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 337
augustine, perverted will and pride Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 337
augustine of hippo, de vera religione Yates and Dupont, The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE) (2020) 229
augustine of hippo, on dispensatio temporalis Yates and Dupont, The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE) (2020) 229, 230
cassiciacum Beduhn, Augustine's Manichaean Dilemma, vol. 1 (2013) 231
christ, incarnation of Yates and Dupont, The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE) (2020) 230
dispensatio temporalis Yates and Dupont, The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE) (2020) 229, 230
faustus of milevis Beduhn, Augustine's Manichaean Dilemma, vol. 1 (2013) 231
lust, augustine's main objection that lust and male member not subject to will" Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 337
lust, relation to will Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 337
maximus, confessor, christian, christ had two wills Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 337
maximus, confessor, christian, his preferred definition of will is a definition of stoic oikeiōsis Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 337
maximus, confessor, christian, will independent of reason Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 337
oikeiōsis, unity of mankind, by maximus confessor to describe will Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 337
pride, pride is reason for the fall of men and angels in augustine Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 337
will, able to oppose reason?' Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 337
will, emotion as act of will Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 337
will, expansion of role in augustine, will in belief, perception, memory, imagination, thought, faith Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 337
will, in christ Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 337
will, maximus confessor's preferred account of will is definition of oikeiōsis" Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 337
zeno of citium, stoic, hence different conception of freedom from emotion(apatheia) Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 337