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All too often visions of the future human and environment exclude from social life the personal connections represented in the passions, choosing instead to focus on the recreation of the material world. Unger’s call, however, is to take full account of the passions so we may transcend our context and become more godlike. [17]
Contemporary philosopher Roberto Mangabeira Unger has developed a view of the passions that disassociates them from human nature, and instead gives them a formless life that serve non-instrumental dealings with each other. Rather than the guiding force behind our relations with the world, they organize and are organized around the need and ...
Passion (Greek πάσχω "to suffer, to be acted on" [1] and Late Latin (chiefly Christian [2]) passio "passion; suffering") [3] denotes strong and intractable or barely controllable emotion or inclination with respect to a particular person or thing. Passion can range from eager interest in, or admiration for, an idea, proposal, or cause; to ...
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Thus a passion consists of two propositions: (1) this is something good/bad and (2) it is right that one should be affected by it. [53] In the case of distress, people believe that (1) something bad has befallen them, and (2) that one should shrink before it, producing not only the inner pain but the outward signs of distress such as weeping. [54]
Grit was defined as "perseverance and passion for long-term goals" by psychologist Angela Duckworth and colleagues, who extensively studied grit as a personality trait. [4] They observed that people high in grit were able to maintain their determination and motivation over long periods despite experiences with failure and adversity. [ 4 ]
In the first part of his work, Descartes ponders the relationship between the thinking substance and the body. For Descartes, the only link between these two substances is the pineal gland (art. 31), the place where the soul is attached to the body. The passions that Descartes studies are in reality the actions of the body on the soul (art. 25).
Starting the ’70s, with divorce on the rise, social psychologists got into the mix. Recognizing the apparently opaque character of marital happiness but optimistic about science’s capacity to investigate it, they pioneered a huge array of inventive techniques to study what things seemed to make marriages succeed or fail.