Passion

The woman’s body is seen as an object of desire necessary to be possessed. Although the woman may seduce the man, this seduction is not in actuality an invitation for sex, or at least not an invitation to the penetrative kind. Failure to take hold of this body results to litost, the weaker type pushing the man to channel his misery by means of revenge on the beloved, and that which comes from the deplorable state of hypercelibacy. Both Sarrasine and the Student remain celibate at their story’s end.

Perverse complicity in Christian celebration of pain?
Futility of highlighting denial of Christian complicity in torture
Promotion of enhanced torture on behalf of the American people
Crowdsourcing appropriate punishment for enemies of the American people
WikiJustice, WikiRetribution, WikiPunition, or WikiSalvation -- for Assange?
Types of torture variously used by Christians and applicable to Assange
Hanging, drawing and quartering as symbolic of Christian retribution?
Christian complicity in distortion of the truth symbolized by Cross
Religious enactment of the suffering and torture of Assange
Whistleblowing as a "crime of passion" -- for the truth?

Passion represents one of the factors involved in online video gaming. However, it remains unclear how passion affects the way gamers are involved in massively multiplayer online role-playing games (MMORPGs). The objective of the present study was to analyze the relationships between passions and motivations for online game playing. A total of 410 MMORPG players completed an online questionnaire including motives for gaming and the Passion Scale. Results indicated that passionate gamers were interested in relating with others through the game and exhibited a high degree of interest in discovery of the game, gaining leadership and prestige but little interest in escape from reality. However, some differences were observed with respect to the role of the two types of passion in the different types of motivation. Specifically, harmonious passion (HP) predicted higher levels of exploration, socialization, and achievement, in that order, while obsessive passion (OP) predicted higher levels of dissociation, achievement, and socialization. The present findings suggest that HP and OP predict different ways of engaging in MMORPGs and confirm that passion is a useful construct to help understand different motivational patterns demonstrated by MMORPG players.

SEORANG guru ditanya, hal apakah yang paling menyenangkan dirinya? Guru menjawab bukan uang banyak karena sudah tersertifikasi. Juga bukan dari applaus panjang dari siswanya. Juga bukan saat dipuji, disanjung, digemari, atau saat ditakuti siswanya. Dia sangat bangga kalau muridnya paham dengan apa yang ia ajarkan. Ia sangat puas manakala muridnya berhasil meraih cita-citanya. Ia juga bangga kalau mampu menjelaskan hal yang sulit menjadi mudah. Ia akan bangga kalu mampu memberi pelayanan terbaik bagi muridnya, dan seluruh nasihatnya selalu didengarkan dan diikuti seluruh siswanya.

This article is inspired by findings from a small-scale study in which grassroots street-based youth workers talked about their love and passion for their work and their affection for young people. Emotional engagement could be seen as intrinsic to youth work and necessary for building relationships with young people, but how might we think about workers' emotions as youth work is increasingly governed by market principles? This article explores the relevance of emotional labour, the theory that workers' emotional efforts are controlled and exploited by employers in the pursuit of profit. Such analyses have a renewed relevance as private sector organisations and practices enter youth work, but may not adequately account for the potentially positive political role of emotions. The article concludes by suggesting that passion might play a role in resisting the dehumanisation of youth work.

Love’s victors succeed by conquering the beloved’s heart. A conquest is the subjugation of an enemy by combat, or overcoming an obstacle to gain possession of something by force whether physically or morally. Although a conquest is defined as victory rather than defeat, the lovers Werther and Onegin can be called conquerors themselves: taking up their arms into battle, bearing in mind the promise of attaining who they desire, but in the end failing in their mission. It is, nonetheless, a conquest in its own right albeit a failure. It is a fight to the finish, even unto death. Also worthy to take note is another name for Pestilence, a horseman of the apocalypse often depicted riding a white horse: its personification can be called Conquest, the bringer of violent disease.

L'objectif de cet article est de jeter un nouveau regard sur l'incompréhension des disciples dans la scène de Gethsémani en Mc 14,32-42. La problématique essentielle, c'est moins de savoir si les disciples sont fail-libles ou non – en fait, ils le sont comme ailleurs – que d'analyser la façon dont le narrateur présente cette faillibilité au lecteur : est-ce de manière à discréditer totalement les disciples et, par conséquent, à distancier le lecteur d'eux ? Ou bien de manière à créer, chez lui, une certaine sympathie pour le pousser à s'identifier à eux ? Une lecture narrative attentive de la scène de Gethsémani s'avère donc nécessaire. Elle sera suivie d'une réflexion plus globale sur le motif de l'incompréhension des disciples dans le récit marcien et, plus particulièrement, dans celui de la Passion. Abstract : The aim of this article is to take a new look at the disciples' misunderstanding in the scene of Gethsemane in Mark 14.32-42. The essential issue is not to demonstrate whether the disciples are fallible or not – they are, of course, as they are elsewhere – but to analyse how the narrator presents this fallibility to the reader : is it in order to totally discredit the disciples and therefore to create a distance between them and the reader ? or in order to create sympathy and to push the reader to identify with them ? A careful narrative reading of the scene of Gethsemane is therefore necessary. This will be followed by an overall reflection on the concept of the disciples' misunderstanding in the Markan narrative, and particularly in the Passion narrative.

The present paper aims to offer an overview of Dixon's From Passions to Emotions: The Creation of a Secular Psychological Category and Pugmire's Sound Sentiments: Integrity in the Emotions, emphasizing the historical evolution and descent of emotions into abstract secularization and the nature of emotional vices, respectively. The theoretical background provided will serve as methodological framework for the second part of this paper that will revolve around Peter Shaffer's play Equus (1973) and the passions and affections, as well as disillusionment, cynicism and resignation displayed by the two main characters: a young boy named Alan Strang and his middle-aged psychiatrist Martin Dysart. Résumé Le présent document vise à offrir une synthèse de « From Passions to Emotions: The Creation of a Secular Psychological Category », écrit par Dixon et « Sound Sentiments: Integrity in the Emotions » écrit par Pugmire, en soulignant l'évolution historique et l'origine des émotions dans une sécularisation abstraite et la nature des vices émotionnels. Le contexte théorique prévu servira comme cadre méthodologique de la seconde partie de ce document qui tournera autour de la pièce de théâtre « Equus » écrite par Peter Shaffer (1973) et les passions et affections, aussi bien que désillusion, cynisme et résignation affichés par les deux protagonistes : un jeun garçon nommé Alan Strang et son psychiatre d'un âge moyen, Martin Dysart.

This article argues for a reading of Lk. 17.22 as antanaclasis, which is a form of rhetorical wordplay in which the same (or a similar) term is repeated, but in two different senses. According to this reading, Jesus introduces his discourse to the disciples (vv. 22-37) with the prediction that in the coming days they will desire to 'see' (as in witness) one of the days of the Son of Man but they will not 'see' (as in comprehend) these days when they occur among them so long as they fail to understand that suffering is primary to the Son of Man's identity. Such a reading coheres with the larger Lukan theme of the blindness of the disciples to the necessity of Jesus' passion. Such a reading also requires a rethinking of the assumption that the subject of Jesus' discourse in 17.22-37 is the parousia.

En este artículo se ofrece un análisis de la época histórica en la que vivió Lady Ann Fanshawe -la Inglaterra del siglo XVII-, utilizando un enfoque neohistoricista y tomando como fuente primaria su autobiografía, escrita entre 1676 y 1678, así como las cartas que su marido, Sir Richard Fanshawe, escribió durante su estancia en España, sobre ciertos eventos acontecidos en las décadas de los años 40, 50 y 60, a fin de documentar su pasión por España. Las memorias de lady Ann Fanshawe nos proporcionarán acceso a ciertos detalles de la vida privada de una mujer apasionante, anglicana y monárquica, que representa un sector de la población que, hasta hace unos años, no había sido considerado por la Historia tradicional, y que participó en determinados acontecimientos de gran interés histórico.

La clinica delle psicosi ci mostra a sufficienza che la sensorialità è al cuore del processo di decostruzione/ricostruzione del corpo, sia nella forma di fenomeni elementari xenopatici che richiamano l'automatismo mentale, sia tipicamente con il ricorso compulsivo a tutto un campo d'azione per riconfermare sensorialmente l'integrità del corpo. Dalla sensorialità alla sensualità si gioca il problema assolutamente centrale della costruzione di un'intimità. Se le condotte di rassicurazione sensoriale appaiono onnipresenti negli psicotici, quelle sensuali sembrano al contrario al centro della loro difficoltà a giocare con i sensi, e così investire un modo di espressione che articoli il piacere alla realtà, lasciandoli coesistere. Dopo aver descritto certi modi d'uso della sensorialità, vedremo che essi possono costituire il terreno su cui la psicosi può compensarsi, mettendo in luce una passione sensoriale che può riordinare la personalità. Infine, avremo cura di ritornare sulla questione dei rapporti tra l'intimo e la sensualità, formulando alcune ipotesi sulla genitalità nella psicosi.

Jeannette Winterson’s novels can always be studied from a postmodern perspective. Postmodernism, though a loosely-defined term, makes reference to a cultural, intellectual, or artistic condition which does not
have a direct predominant hierarchy, and epitomizes extreme entanglement, discrepancy, uncertainty, diversity, and heterogeneity. In this sense, The Passion (1987) is written to deconstruct the various domineering cultural, social and moral conventions or constructed realities and norms of Western civilisation. Techniques of postmodernism – temporal and spatial distortions, gender roles, parody, pastiche, historiographic metafiction, irony – are often used by postmodernist writers in their works. This article aims to pinpoint that Winterson is resisting dominant ideologies and discourses in The Passion, and trying to reconstruct a free and alternative discourse in the same society through postmodernist techniques in the narrative of the novel.

La relación entre el fútbol y el mercado es una alianza que viene desarrollándose desde mediados del siglo XX, momento en el cual se fueron introduciendo estrategias y mecanismos propios del funcionamiento de las empresas comerciales con el objetivo de modernizar las instituciones deportivas, fortaleciendo su imagen en el plano nacional e internacional. En el caso particular de algunos clubes argentinos, la tarea de posicionar a las instituciones como marcas registradas en el mercado estuvo a cargo de técnicos y especialistas (particularmente provenientes del ámbito del marketing) que ingresaron como profesionales de la gestión comercial, siguiendo los nuevos parámetros inspirados en el modelo europeo, siendo capaces de conquistar la atención de empresas de gran capital que oficiaran de sponsors y/o aliados en la capitalización económica y futbolística. Estos representantes del proceso modernizador no respondían al perfil tradicional vinculado al trabajo previo en distintos espacios y actividades en los clubes, sino que eran empresarios reconocidos en el mundo de los negocios, que pudieron ingresar, con una trayectoria más breve, al campo deportivo político gracias a la exposición de sucapital económico y social. Dentro de este panorama, este trabajo se propone mostrar cuáles son las motivaciones de los actores sociales implicados en esta situación, abordando las posibles tensiones entre la capacidad de gestión de los dirigentes deportivos y la pasión asociada a los hinchas, representada a través de la defensa de determinados elementos y espacios sagrados.

Football one of the most important and popular sports branches around the world. As is known in general, football is not just football. Football is not a chance to have more fans than other sports branches. Soccer leads to the happiness and sadness of societies. This is not a simple situation and there are many reasons behind the football industry. Not only does soccer serve the body and health, but it also addresses the heart and soul of the humans. The football industry that develops over time includes historical, social, psychological, sociological and political elements. To define the football industry today, it is necessary to know the history of football. The foundations of the modern football school were laid by the British and systematically formed in the second half of the 19th century. The structure of primitive football dates back to 2000s BC. The first form of football is considered as ‘'a game played with a round object''. People used the foot organ in the rules of play in the Roman period and called it '' Harpastum ''. ‘The game remained popular for 700-800 years, but, although the Romans took it to Britain with them, the use of feet was so small as to scarcely be of consequence' (Klacsanzky, 2018). The primitive footballers started the historical process by hitting a round ball with a foot in a rectangular area. They also came together on special occasions to turn football into a social ritual.

Eine Analyse des Textes der Oberammergau Passionsspiele 2000, in denen der Text erstmals grundlegend revidiert wurde.

For decades, the Oberammergau Passion Play has been notorious for its anti-Jewish stance. In the year 2000, the work was revised thoroughly. Its new text is a remarkable example of the excellent progress that has been made in the recent Christian-Jewish dialogue in Germany, and also of its current limitations.

Il Corso di Laurea in Filosofia in collaborazione con la Società Filosofica Romana organizzano un workshop di due giorni, per 16 ore complessive, dedicato agli studenti liceali dell'ultimo anno interessati ad approfondire lo studio della filosofia. Il workshop intende promuovere lo sviluppo delle capacità espressive e conoscitive e consolidare le pratiche linguistiche necessarie al raggiungimento degli obiettivi formativi dello studio della filosofia. Nel workshop i docenti del Corso di Laurea in Filosofia illustreranno alcune parole chiave del pensiero filosofico, e stimoleranno la discussione con gli studenti. Ogni sessione durerà un'ora e trenta minuti e sarà così ripartita: 30 minuti per ogni parola chiave illustrata, per una durata complessiva di un'ora, e 30 minuti dedicati al dibattito. Le due giornate si terranno presso l'Aula 18 in Via Ostiense 234 (Fermata della Metro B -MARCONI). Il workshop è gratuito e la frequenza a tutte le sessioni obbligatoria. Ogni scuola potrà iscrivere fino a 5 studenti, inviando il modulo allegato all'indirizzo [email protected] Gli studenti riceveranno un attestato di partecipazione valido per il credito formativo. Coloro che sono interessati a intraprendere lo studio della filosofia presso l'Università degli Studi di Roma Tre avranno l'opportunità di svolgere il test di ingresso nei giorni successivi alla partecipazione del workshop, che si terrà venerdì 22 Febbraio 2019 dalle ore 15.30 alle ore 17.00. Chi supererà il test non dovrà ripeterlo nel mese di Settembre.

This thesis examines how organisations can use passion to produce excellence. In order to put forth valid recommendations the thesis first suggests organisational theories and contemporary theories on passion to acknowledge a broader and more encompassing idea of what passion in the workplace is. In the thesis it is suggested to leave behind the instrumental discourse on employee passion, and leave behind the idea that passion is solely comprised by positive emotions of benefit to the organisations. Instead, a discourse of passion as an energy encapsulating both negative and positive emotions is suggested. It is also suggested that the passion of an employee has no immediate connection to the workplace, but is rather hinged upon a love for a specific craft – a love understood in the philosophical term of being the feeling of unity with the loved object.
With this discourse the thesis precedes to suggest three major themes that enable organisations to include organisational outputs into the passions of the employees. Firstly, it is suggested that organisations induce a profound sense of love between the employees and the organisational outputs. Secondly, it is suggested that organisations help employees develop in order to create a feeling of getting closer to complete mastery, and hence unity, with their craft. Thirdly, the thesis suggests organisations to nurse a culture, which has large notions of trust and acceptance of nerdery (as defined later) and emotional engagement, as this would make the organisation be the place where immersion into the craft is culturally acceptable and not abnormal. With these ideas, the employees are expected to engage into persistent deliberate practise, which in turn would create organisational excellence.

Objectives: To examine the relationship between passion (i.e., love for an activity that is valued for which
and a great deal of time is invested) for exercise and exercise dependence symptoms.
Design: A cross-sectional correlational survey design was utilised.
Method: A total of 480 participants (n = 275 females, n = 205 males; Mage = 18.58, SD = 1.66) completed the Leisure Time Exercise Questionnaire (Godin, Jobin, & Bouillon, 1986), the Passion Scale (Vallerand et al., 2003), and the Exercise Dependence Scale-Revised (Hausenblas, Symons-Downs, & Nigg, 2004). Path analysis using structural equation modelling was used to assess the relationships between passion and exercise dependence.
Results: Path analysis using structural equation modelling via AMOS 20.0 (Arbuckle, 2011) revealed that harmonious passion (i.e., being in control of the activity and deciding when and when not to engage in it) was positively related to the exercise dependence dimensions of time and tolerance. On the other hand, obsessive passion (i.e., an internal compulsion to engage in the activity even when not appropriate to do so) was positively related to all seven exercise dependence dimensions: time, tolerance, withdrawal, continuance, intention effects, lack of control, and reduction in other activities (CFI = .91, RMSEA = .05,
SRMR = .06).
Conclusion: An empirical relationship has been established to support the proposed theoretical link between passion (harmonious and obsessive) for exercise and exercise dependence dimensions.

Background: Multifaceted professionals are individuals engaged in a professional career and possess numerous exceptional skills and abilities. They employ various means in developing their talents whilst balancing it with their professional career. Method: A phenomenological research design was applied to discern the lived experiences of multifaceted OFW professionals relative to the central question, "How do multifaceted professionals cultivate their talents despite having their profession and possessing two or more innate abilities?" Findings: The study reveals that professionals become multifaceted as they discover and nurture their talents foundation. Findings have also indicated that through time management, proper talent utilization and prioritization strategies, the individuals are able to sustain the cultivation of their talents concurrently with their professional career. It is established that the methods to cultivate these talents are through consistent practice, technology utilization, and mentorship. Conclusion: Sustaining multiple talent is already hard but balancing these talents with one's professional career makes it even more challenging. Despite this, the multifaceted professionals proved that with passion, prioritization and right utilization of strategies, nothing can cease them from pursuing their talents and become multifaceted. Recommendation: This paper recommends to have an in-depth study of the lived experiences of multifaceted individuals according to gender and age group for comparison. Future researches can focus on another talent domains and blue-collar job workers instead of professionals.

Passion and Religion in Peter Shaffer's Equus Peter Shaffer explores themes of passion, worship, and religion in his play, Equus. Within the text, readers observe a psychiatrist, Dysart, who attempts to help and reform a disturbed teenager, Alan Strang, after he has violently blinded six racehorses. Dysart has dealt with many troubling cases within his career. However, the unique nature of Alan's situation brings Dysart into an existential crisis wherein Dysart begins as the therapist and symbolically ends up the patient. Alan worships his god, Equus, and thus calls Dysart's own beliefs into question as each session he spends speaking with Alan causes Dysart to question further what drives him in life. Alan demonstrates a passion and excitement that Dysart ultimately lacks; though he is established within his career and has helped many children throughout various psychological traumas, Dysart envies the way that Alan worships openly despite the way that others perceive his religion. Dysart begins to feel that curing Alan will ultimately strip the boy of his passion and enthusiasm and, in doing so, go against the human need to live for something other than just oneself. Shaffer suggests in Equus that people demonstrate an intrinsic need to feel passionate about something, and that attempting to control what people can or cannot believe in leads to an existence that is banal at worst and "average" at best (Shaffer 18). The most critical point Shaffer demonstrates within Equus is that religion can be anything. Though unconventional, Alan finds his passion in his god, Equus, and worships him in the same way that others worship in their religions. The play quickly reveals, however, that Alan's connection with Equus is one that transcends the physical and extends into every aspect of

本稿の目的は、ブータ祭祀とよばれる南インドの神霊祭祀と大規模開発、ならびに 反開発運動の検討を通して、人間と非人間のかかわりと、そこにおいて顕れるエイジェ ンシーと受苦/受動性(passiones )の問題を考察することである。身体化(embodiment) や身体性をテーマとする先行研究は、近年の社会科学において身体は単なる客体では なく、それ自身が行為者=エイジェントであると主張している。また、こうした観点 から、社会運動における身体のエイジェンシーの可能性に注目が集まっている。だが、 これらの研究において、「身体のエイジェンシー」が実のところ何を意味するのかは曖 昧なままである。他方、人間と非人間の関係をテーマとする諸研究は、具体的で身体 的な相互行為を通して、人間が非人間のエイジェンシーの受け手となる過程を明らか にしてきた。身体のエイジェンシーに着眼することは、行為の「真の主体」として身 体を措定することではなく、自律的主体とは異なるかたちでの行為者のあり方を想像 することを促す。すなわち、より脆く可傷性に満ち、他者との関係性を通してのみ世 界とかかわるような行為者のあり方である。本稿では、神霊との身体的な交渉を通し て、開発プロジェクトによって危機に晒されている農民とプロジェクトの推進者らが 神霊の「感覚的リアリティ (sensory reality)」[Pinney 2001]を共有し、互いに対立しな がらも神霊のエイジェンシーの受け手として、暫定的な「パッションの共同体」を創 りだしていることを示す。

Çeviren: Murat Erşen

Bu yaşamdaki tüm iyilikler ve kötülükler yalnızca tutkulara bağlıdır. Dahası ruhun ayrıca kendi hazları olabilir. Ama bedenle ortak olan hazlarına gelince, bunlar tamamıyla tutkulara bağlıdır; öyle ki bunların en fazla heyecanlandırdığı insanlar bu hayatın zevklerini en çok tadabilenlerdir. Tutkularını iyi kullanmayı bilmedikleri ve talihleri de ters gittiği zaman, en büyük acılarla karşılaştıkları da doğrudur. Ama bilgelik de asıl itibarıyla bu hususta faydalıdır, tutkulara hâkim olmayı ve onları maharetle kullanmayı öyle bir öğretir ki, neden oldukları kötülükler gayet katlanılabilir hale gelir ve hatta hepsinden sevinç payı bile çıkarılabilir.

Descartes'ın ölümünden kısa süre önce, 1649'da kaleme aldığı Ruhun Tutkuları, filozofun tasvir ettiği felsefe ağacının dallarına uzanan bir ahlak incelemesidir. Ancak tutkuları mutluluk ve özgürlük için bir engel olarak gören Stoacı geleneğe karşı tutkuları rehabilite eden Descartes'ın yaklaşımı bir ahlakçı tavrı değil modern anlamda söylersek, bir nörofizyoloğun tutumudur. Böylece adeta filozofun vasiyet eseri olan bu çalışmanın ana konusu, ruh ve beden arasındaki biyolojik birliğin oluşturduğu failin insani özelliği, sonra da ahlaki bir bireydir ve Descartes gerçek anlamda bir etik sunmaktan ziyade yönteminin son meyvesi olarak bir "pathos" projesi tasarlar.
(Tanıtım Bülteninden)

Sayfa Sayısı: 176
Baskı Yılı: 2016
Dili: Türkçe
Yayınevi: Say Yayınları
Sayfa Sayısı : 176
İlk Baskı Yılı : 2014

This is a personal reflection on Søren Kierkegaard's Truth is Subjectivity. In it, the writer of this paper agrees with Kierkegaard's analysis of the relation of man to God in which man is objectively uncertain of whether God exists or not, the only thing that allows man to conceive God is through his subjective inwardness and leap of faith.

This book hopes to explain the reasons behind the creation of violent ideologies as alternative modes of governance given perceived injustice. Emotion and sentimental attachment form an important part of developing one’s politics and preferences. Politics and thus shaped by an emotional reaction to an existing structure of knowledge which then constructs human behavior. In this sense, politics is far from objective, rational process of the mind. The purpose of any political ideology, whether Democracy, Fascism (and its varieties), or Communism, is to escape human suffering by combining ideas, emotion, and people to produce fundamental societal change. Ideologies must possess these three variables to attain the necessary power to succeed as a political force. Power gives the ideology the structural ability to transform society, trapping the once free individual into the ideology. The theory also explains democracy’s success and the failure of Communism and the Fascism.

""In his « little Treatise in English» on Human nature (1640), and, later, in Leviathan (1647 – 1650), Thomas Hobbes examines and redefines the passions. Basing his argument upon the concept of motion, he conceives them as thoughts: passions are nothing but perceptions, which transit through the brain, and then move towards the heart. There they cause various sensations of pleasure or pain, by helping or hindering « vital motion ».
Anger, Hobbes claims, is a break-through in front of a sudden opposition, not the response to an outrage, as the Ancients had erroneously claimed. « Courage, in a large signification, is the absence of fear in the presence of any evil whatsoever; but in a stricter and more common meaning, it is contempt of wounds and death, when they oppose a man in the way to his end. Anger (or sudden courage) is nothing but the appetite or desire of overcoming present opposition. It hath been commonly defined to be grief proceeding from an opinion of contempt; which is confuted by the often experience we have of being moved to anger by things inanimate and without sense, and consequently incapable of contemning us. » (Leviathan, I, 6, 1-2.  Cf. Human Nature, VII, 1-2).
The definition of 'orge', as the grief for an undeserved slight, joined to the wish to retaliate, comes from Aristotle’s 'Rhetoric', a text Hobbes not only knew, but also translated. Anger was, for Aristotle, the political passion par excellence. It is because we are insulted that we revolt, and that our revolt is justified. It is in anger that we commit tyrannicide. Be it a tumultuous explosion or a long lasting grudge, ire is by definition the reasoned answer of a social actor, who suffers in his body as well as in the social image that he has  created for herself, and on behalf of justice: one does not recognize this person for that which he wishes to be considered. The gender mark is intended, given the heroic context. This criticism might appear to be just a minor detail, confined to Hobbes’ typology of the passions.  But since the new description of anger disconnects the emotion from any justification (thus from justice), refuting Aristotle was crucial for the consistency of Hobbes’ theory of the state. Leviathan must have zero tolerance for any form of social violence, from sedition (his sickness) to civil war (his death). Therefore the celebration of the noble killing of a king (conveniently labeled “tyrant”), has no place in modern politics. Those who come to treat a sovereign as an obstacle in their way understand nothing of the nature of the state, which is artificial and vulnerable, always threatened by a return to the state of nature.
    Furthermore, to object to Aristotle on anger was consistent with Hobbes’ profound weariness with classical political theory. One of the most insidious causes of the dangerous misunderstanding of the state, Hobbes argues, was ideological. People learned to cultivate dissent and glamorize discontent from subversive, poisonous political theories: those of the Ancients. « From the reading, I say, of such books, men have undertaken to kill their Kings, because the Greek and Latin writers, in their books and discourses of Policy, make it lawful and laudable, for any man so to do ; provided, before he do it, he call him tyrant. For they say not regicide, that is, killing a king, but tyrannicide, that is, killing of a tyrant is lawful » ('De Corpore Politico', XXVII,  10).  No learning of a language, Hobbes dryly comments, has ever been paid with so much blood, as that of Greek and Latin (Ibidem, 150).
In the transition from a theory of man as a political animal, naturally inclined to sociability (Aristotle), to a vision of human nature, made up of movement and competition, Hobbes rethought the anthropological underpinnings of politics. This required the simplification of the passions, and the rejection of that interlacing of rights, habits and body, which framed the complexity of the emotions in the classical past. The demystification of anger was critical.
 

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NARRATOR: [Narrator has wired mic at his stand.] Welcome to the Church of Our Lady of the Miraculous Medal. The cast kindly requests that all cell phones be turned off or placed on silent so that those around you may enjoy the presentation. During the presentation, please do not enter or exit through the center aisle. Thank you for attending tonight and we hope you enjoy our unique presentation of the Passion of Our Lord. Unlike other depictions, this account is an incarnation of the moments leading up to the crucifixion, focusing less on the historical account and more on the emotional reaction of those who witnessed the world-changing event. Each cast character wrote their soliloquies. Let us pray: In the name of the Father, the Son, and the Holy Spirit. Almighty God, may we take from this portrayal of the Passion of Christ, a deep and abiding love for Jesus and a clearer understanding of all He did to save us from our sins. May our lives be transformed and be dedicated to helping others live better lives by our example of faith, hope and love. Let all our actions reflect a people redeemed by the Love of Our Father who gave His only Son as our Savior. Let us never forget what we take away in our hearts and let us never become complacent. Send your Spirit to inspire us to always ask, each and every day, for an increase in Faith, for an overwhelming love for Your Son and a quickening of our belief as we pray, " I do believe, help

Le programme 2015-2016 de français-philosophie des concours des Grandes Écoles scientifiques porte sur Le monde des passions dans les trois œuvres suivantes :
• La Cousine Bette, de Balzac
• La dissertation sur les passions, de Hume
• Andromaque, de Racine

L’épreuve de dissertation en français-philosophie est indispensable à la réussite aux concours et peut vous permettre d’obtenir les points qui feront la différence au classement.

Pour vous entraîner, cet ouvrage vous propose 30 sujets de dissertations. Chaque sujet comporte :
• une analyse du sujet ;
• les pièges à éviter ;
• la correction entièrement rédigée.

L’ouvrage est complété par une fiche sur la méthodologie de la dissertation, une présentation des trois auteurs et des citations utiles.

Table des matières

Passions et raison, passions et illusion
1) « Un homme passionné voit toutes les perfections de ce qu’il aime » (Stendhal)
2) Y a-t-il une guerre entre passion et raison ?
3) « La raison est, et elle ne peut qu’être, l’esclave des passions ; elle ne peut prétendre à d’autre rôle qu’à les servir et à leur obéir » (David Hume)
4) La passion nous aide-t-elle à mieux sentir ?
5) Y a-t-il une rationalité de la passion ?
6) Les passions rendent-elle aveugle ?

Diversité des passions
7) Passion et passions.
8) Peut-on distinguer de bonnes et de mauvaises passions ?
9) L’amour est-il une bonne passion ?
10) Il n’y a qu’un pas de l’amour à la haine.
11) Toutes les passions sont-elles équivalentes ?
12) Les passions sont-elles contagieuses ?

Les passions, un risque pour notre liberté ?
13) « Il n’y a point d’âme si faible qu’elle ne puisse, étant bien conduite, acquérir un pouvoir absolu sur ses passions » (René Descartes)
14) Peut-on dominer ses passions ?
15) La passion assujettit-elle l’âme au corps ?
16) Les passions sont-elles destructrices ?
17) Faut-il renoncer à ses passions ?
18) Les passions sont-elles une excuse ?

Passions, action, connaissance
19) Les passions nous aident-elles à agir ?
20) Peut-on cultiver ses passions ?
21) « Un peu de passion augmente l’esprit, beaucoup l’éteint. » (Stendhal)
22) « Rien de grand ne s’est accompli sans passion » (Georg Wilhelm Hegel)
23) L’âme du passionné est « comme une passoire percée, parce qu’il ne peut rien contrôler, ni rien retenir » (Platon)
24) « L’amour vient à bout de tout » (Ovide)

La moralité / l’amoralité des passions
25) « Il n’y a pas de passion vicieuse » (Charles Fourier)
26) « Si on veut vivre comme il faut, on doit laisser aller ses propres passions, si grandes soient-elles, et ne pas les réprimer. » (Platon)
27) « La guerre est la fin de toutes les passions » (Alain)
28) Y a-t-il des passions morales ?
29) « Toute vraie passion ne songe qu’à elle » (Stendhal)
30) Les passions permettent-elles de faire le bien ?

The paper proposes a synthesis of the semiotic research on "passions", developed within the French branch of semiotics known as the Paris School, founded by Algirdas Julien Greimas during the late Seventies of Twentieth century. At first, the research represents a further development of the semiotics of narrativity, the main theoretical trait of this approach, which deepens the relationship between action and passion and the importance of modal devices. Then, emerge broader insights like the role attributed to the lexicon of natural languages in the segmentation of affectivity, and therefore on the cultural dimension of the latter. On the other hand, there is the general reformulation of the generative trajectory of meaning, in order to be able to account for the continuous phenomena characteristic of emotional life and of the forms of its semiotic expression. Invited paper. 0. Introduzione Come si nominano e si rappresentano le emozioni, i sentimenti, gli affetti, le passioni? Come si esprimono e viceversa si comprendono? Che significato attribuiscono loro le diverse lingue e culture nei diversi momenti storici? Quali sono gli strumenti che abbiamo a disposizione per descriverli e restituirne concettualmente la specificità? E ancora: come sono rappresentabili semioticamente le radici dell'affettività? Qual è il "senso" passionale e come, facendosi carico di queste questioni, va modificato l'edificio teorico complessivo? Sono passati più di 40 anni da quando nella semiotica strutturale si è iniziato a riflettere su questi temi, il che certamente ha comportato una svolta radicale nel paradigma, che è stato rivisitato e arricchito in funzione di una maggiore elaborazione teorica e capacità descrittiva nei confronti di fenomeni caratterizzati da un forte dinamismo interno 1. In questo scritto mi propongo di offrire uno sguardo d'insieme sui principali tratti all'origine di questi cambiamenti.

Notwithstanding the general accepted understanding that Rousseau is the master of modern education reflecting the progress by enlightenment this this articles suggests that Rousseau’s Emile is – as most of Rousseau’s other writings are, too – testimony to a brilliant and passionate writer expressing thoughts about his concern how to deal with passions – passion being one of the most disputed concepts in late seventeenth and in eighteenth century. The reading of Emile has therefore take into account polemic as a literary trope in Rousseau’s style of writing.

In attempting to set a Passion story to music, one of a composer's primary considerations must be drama. Theological importance aside, the tale of Jesus' betrayal, conviction, and crucifixion is chock full of high dramatic intrigue, complete with a traitorous friend, angry mobs, a court scene, and a gruesome murder. Music, with its strongly felt and readily malleable rhetorical potential, has long proved to be an ideal vehicle for mobilizing and heightening drama, and indeed music has been used since at least the 8 th century to deliver the gospel texts during the Holy Week services. By the time Johann Sebastian Bach began writing Passion settings during his tenure in Leipzig, then, he was preceded by a long and illustrious history of works that depicted Jesus' suffering with varying degrees of potency. When it comes to dramatic integrity, though, few pieces-and few since-could surpass in either intensity or complexity Bach's St.