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Andre Maurois draws attention to the similarity of moral outlook between the two works in these words: "Like Thus Spake Zarathustra, Les Nourritures Terrestres is a gospel in the root sense of the word: glad tidings. Tidings about the meaning of life addressed to a dearly loved disciple whom Gide calls Nathanael."
The subject of the passions has long been a consideration in Western philosophy. According to European philosopher Michel Meyer, they have aroused harsh judgments as the representation of a force of excess and lawlessness in humanity that produces troubling, confusing paradoxes.
Passion and desire go hand in hand, especially as a motivation. Linstead & Brewis refer to Merriam-Webster to say that passion is an "intense, driving, or overmastering feeling or conviction". This suggests that passion is a very intense emotion, but can be positive or negative. Negatively, it may be unpleasant at times.
Failure to reason correctly brings about the occurrence of pathē—a word translated as passions, emotions, or affections. [3] [4] The Greek word pathos was a wide-ranging term indicating an infliction one suffers. [3] The Stoics used the word to discuss generic emotions such as anger, fear and joy. [3]
The principle of these is that passions, as is suggested by the word’s etymology, are by nature suffered and endured, and are therefore the result of an external cause acting upon a subject. [4] In contrast, modern psychology considers emotions to be a sensation which occurs inside a subject and therefore is produced by the subject themselves.
The passions are transliterated pathê from Greek. [1] The Greek word pathos was a wide-ranging term indicating an infliction one suffers. [2] The Stoics used the word to discuss many common emotions such as anger, fear and excessive joy. [3] A passion is a disturbing and misleading force in the mind which occurs because of a failure to reason ...
The first three subdivisions of the instinctive mind are passions, desires, and lusts. The second stage is the intellect, otherwise known as the sharpening of the mind. Someone operating largely out of the instinctive mind would "have only a glimmering of intellect", similarly those who are centered in the intellect would only have an inkling ...
These passions were described to be unnatural movements of the souls. Apatheia would be used to help reach the point where the mind is independent of the bodily senses. Maximus the Confessor believed in the same eight unnatural passions but he instead uses apatheia to transform the passions into agape, or non-egoistic love. [4]