![]() ![]() to inconvenience, injure a person: incommodo afficere aliquem.to suffer loss, harm, damage: damno affici.to be in a dilemma in difficulties: angustiis premi, difficultatibus affici.to bury a person: sepultura aliquem afficere.a thing makes a pleasant impression on the senses: aliquid sensus suaviter afficit.Carl Meißner Henry William Auden (1894) Latin Phrase-Book, London: Macmillan and Co.adfĭcio in Gaffiot, Félix (1934) Dictionnaire illustré latin-français, Hachette, page 35.Lewis and Charles Short (1879) A Latin Dictionary, Oxford: Clarendon Press I attack, afflict, weaken, impair Synonyms: atterō, frangō, effēminō, tenuō, minuō, dēterō, cōnsūmō Antonyms: firmō, cōnfirmō, mūniō, fortificō, cōnsolidō, sistōĬonjugation Conjugation of afficiō ( third conjugation iō-variant)Īffectus + present active indicative of sumĪffectus + imperfect active indicative of sumĪffectus + future active indicative of sumĪffectus + present active subjunctive of sumĪffectus + imperfect active subjunctive of sumġThe present passive infinitive in -ier is a rare poetic form which is attested.( Ecclesiastical ) IPA ( key): /afˈfi.t͡ʃi.o/, Īfficiō ( present infinitive afficere, perfect active affēcī, supine affectum) third conjugation iō-variant. ![]() ( Classical ) IPA ( key): /afˈfi.ki.oː/,.Equivalent to ad- + faciō ( “ do, make ” ). By considering the rubrics of creation, fall, and redemption – as Thomas does – we find that our resources for analyzing the passions are greatly enriched.Latin Alternative forms įrom Proto-Italic *adfakjō. One upshot of this approach for Thomists is that it sharpens our vocabulary when describing human nature and the conditions for the moral life. As I argue in this essay, Thomas’s writings on Christ’s human affectivity should not be limited to the concerns of Christology rather, they should be integrated into a fuller account of the human passions. Yet these accounts have paid inadequate attention to Thomas’s writings on Christ’s passions as a source of moral reflection. Link to free access "read-only" version: In recent scholarship, moral theologians and readers of Thomas Aquinas have shown increasing sensitivity to the role of the passions in the moral life. In doing so, it provides a partial but substantial genealogy of an important heuristic taxonomy in the history of emotions, while suggesting that the philosophical import of the distinction in the eighteenth century owes something to rhetorical and poetic traditions which are often not considered by historians of philosophy. This article examines the long history of the distinction between calm and violent, or mild and vehement, emotions from the classical Roman rhetorical tradition through the Renaissance and into the modern period. Abstract: While the distinction between the calm and violent passions has been treated by Hume scholars from a number of perspectives relevant to the Scottish philosopher’s thought more generally, little scholarly attention has been paid to this distinction either in the works of Hume’s non-English contemporaries (e.g., the French Jesuit Pierre Brumoy) or in the long rhetorical and literary tradition which often categorized the emotions as either calm or violent. ![]()
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