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• W2050894839 abstract "Gentiles of the Soul:Maximus the Confessor on the Substructure and Transformation of the Human Passions Paul M. Blowers (bio) Abstract Maximus the Confessor, in his attempt to deal with the problems of human passion, freedom, and love in an ontological and physiological as well as moral framework, is seen by some scholars to be adumbrating the thought of Aquinas on these subjects. Yet the argument here is that Maximus's doctrine of the human passions is aimed not per se at a comprehensive metaphysics of human passibility or at a doctrine of supernaturally infused [inline-graphic xmlns:xlink=http://www.w3.org/1999/xlink xlink:href=01i/], but—still very much in a neo-Cappadocian (and to some degree neo-Areopagitic) key—at a teleology of the passions that judges their ultimate ontological status in relation to the latent chaotic element in bodily nature, the definition of the frontiers of human freedom, and the ongoing, ever-unfolding potentiality, resourcefulness, and moral-spiritual utility of all natural human faculties. All of this belongs, moreover, within Maximus's larger Christological perspective. As the gentiles of the soul, to use Maximus's own analogy, the passions are a contingent presence in the history of human nature, and despite their deviance in connection with the abuse of free will, they still constitute a crucial vehicle by which incarnational grace is embodied in the farthest reaches of the cosmic order, of which human nature is the treasured microcosm. In classical philosophy as well as later patristic thought, the human passions presented a moral but inevitably also an ontological, or else physiological, dilemma. Plato debated in his dialogues over whether the soul's lower, passible parts had any real (eternal) existence apart from incarnation and involvement with evil. But neither he, nor Aristotle after him, could ultimately imagine the soul moving without some measure of passion, and in the Republic and the Symposium he saw desire () [End Page 57] and irascibility (), right along with ruling reason, as manifestations or functions of the soul's essential energy of , the deep passion propelling it toward things divine.1 For these classical writers, as Martha Nussbaum suggests, the passions are not simply the blind surges of affect nor equatable with appetites like hunger and thirst; they have to do with the determination of the Good and actually embody ways of interpreting the world.2 The Stoics, while generally convinced that pleasure, pain, fear, desire and other passions were not rooted in parts of the soul but were errant mental impulses (), judgments (), or opinions (), perhaps associated with diseased states or dispositions of the mind, were neither univocal nor transparently clear on the ontology of the passions within the dominion of the mind ().3 Yet in [End Page 58] their idealization of as the complete conquest of the passions, Stoic writers retreated from a purely nihilistic position: utter destruction of affectivity would be unwise, indeed unintelligible. The true goal of the moral life would rather be a therapeutic affectivity, wherein certain —not good passions as such but trained, reasonable affective responses—would displace irrational or diseased ones and bring stability to the soul.4 In turn, the perceived latitude for interpreting the precise ontology of the passions inevitably opened a door for later Stoic writers like Posidonius to platonize the passions as faculties of the soul, and prompted a sophisticated critique from the likes of Galen.5 In time it would provide an incentive for early and medieval Christian writers to [End Page 59] make their own refinements both on the morality and the physiology of the passions. In patristic literature, evocative discussions of the human passions as a problem of philosophical psychology come not only in technical treatises of theological anthropology6 but in the ascetic and monastic tradition, where doctrine and experience constantly converge.7 To be sure, early monastic writers generally begin with the properly moral or existential dilemma of the passions, not their physiology. Evagrius sums it up this way: the ascetic life is the spiritual method for cleansing the passible part of the soul,8 the war against the wicked and idle thoughts () that induce passions and the perfection of in the interest of undistracted..." @default.
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• W2050894839 title "Gentiles of the Soul: Maximus the Confessor on the Substructure and Transformation of Human Passions" @default.
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