By Mark F. Carr (auth.)

Despite the modem restoration of advantage concept in ethics, conceptions of temperance stay mostly unexamined. during this learn I supply an exam ofcertain interpretive threads oftemperance as a advantage starting in classical philosophy and relocating via early to medieval Christian conceptions. i locate modern notions oftemperance to be sorely missing compared and contrasted to those historic conceptions. Aristotelian and Thomistic money owed of temperance are quite very important to the normative assertion of temperance I provide right here. to completely comprehend temperance one needs to realize its position one of the ethical virtues, particularly phronesis or sensible judgment. although I position temperance inside of sensible judgment, this research stops brief ofoffering a whole account of advantage thought and the way it mayor won't relate to different theories ofthe ethical lifestyles. whereas modern perspectives of temperance sometimes notice its normal relevance to the adventure of emotion, I complicated upon the paintings of temperance as a vital a part of the hassle to incorporate emotion within the ethical existence. In present-day reports of the psychology of emotion, cognitive theories have reasserted the classical perception of emotion as inclusive of either physiological and mental parts ofhuman personhood. Temperance is the first advantage within the ethical agent's attempt to safely contain the whole lot ofthe emotional event in ethical deliberation. i locate it proper to an ethical reaction to either the physiological and mental components of emotion.

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Extra resources for Passionate Deliberation: Emotion, Temperance, and the Care Ethic in Clinical Moral Deliberation

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Following the precedent that Philo provided, Clement of Alexandria attributed the knowledge of the Greek philosophers to Moses and the Hebrew Bible . Though not yet from the Latin perspective, Clement provides an early model for Christian thought on the Greek virtues. His conception of temperance tends toward the broad conceptions of moderation and proper mixing . ,,69 For similarly to what we have laid down with respect to food , are we to do everywhere and with everything. 70 Perhaps even more important at this stage of the historical interaction of Christian and pagan thought on the moral life is the fact that Clement made an explicit effort to consider pagan virtues for Christian living.

B. Eerdmans Publishing Company, 1964, p. 938 (hereafter TDN1), says that in Greek and Hellenistic use nepho is used in both literal and figurative senses. " \7 A Greek English Lexicon ofthe New Testament and Other Early Christian Literature, p. 538, (emphasis original). 18 A Greek English Lexicon of the New Testament and Other Early Christian Literature , p. : "lit. " He prefers to see the use of nephalios here as referring to "the clarity and self-control necessary for sacred ministry in God's work" (TDNTvol.

28 Stoic Philosophy, p. 26. See also A. A. Long and D. N. Sedley, The Hellenistic Philosophers, New York: Cambridge University Press, 1987, who describe the difference between rational and irrational impulse in Chrysippus ' thought: "Impulses are that activity of the soul's commanding-faculty which converts its judgments of what it should pursue or avoid into purposive bodily movements. Since reason characterizes the whole commandingfaculty, there is nothing irrational about an impulse as such: volition is a natural and necessary function of reason.

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