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Updated: June 16, 2025
For the same disposition of bodily elements, which in the former instance was momentarily present in the case of an access of shame, might be a result of a man's natural temperament, so as to produce the corresponding colouring also as a natural characteristic. All conditions, therefore, of this kind, if caused by certain permanent and lasting affections, are called affective qualities.
Those who are weighed down by it feel all its distressing consequences and are miserable because they cannot possess the many things which they ardently desire. Third, affective, united with effective poverty, which is recommended in the Gospels, and which may happen to be our lot, either from birth or from some reverse of fortune.
He rejects the usual sense of the term in which it is taken to express a certain degree of elaboration of the affective aspect of the mind, and adopts a much wider definition in which the conative, affective, and cognitive aspects are all represented.
It is an hypothesis that nothing justifies. We may admit that this evanescent consciousness, affective in nature, felt rather than perceived, is due to a lack of synthesis, of relations among the internal states, which remain isolated, unable to unite into a whole. Here some postulate two currents of consciousness existing at the same time in one person without reciprocal connection.
Every fixed emotion should realize itself in an idea or image that gives it body and systematizes it, without which it remains diffuse; and all affective states can take on this permanent form which makes a unified principle of them.
Humility is that conviction of our own inferiority and destitution which makes the truly humble man regard himself as always an unprofitable servant. Christian poverty is of three kinds. First, that which is affective, but not effective. This can be practised in the midst of wealth, as in the case of Abraham, David, St.
We require grace of him who obliges, dignity of the person obliged: the first, to set aside an advantage which he has over the other, and which might wound, ought to give to his actions, though his decision may have been disinterested, the character of an affective movement, that thus, from the part which he allows inclination to take, he may have the appearance of being the one who gains the most: the second, not to compromise by the dependence in which he put himself the honor of humanity, of which liberty is the saintly palladium, ought to raise what is only a pure movement of instinct to the height of an act of the will, and in this manner, at the moment when he receives a favor, return in a certain sense another favor.
By his independent force he may prevent the laws of nature from exercising any constraint over his will, but he can absolutely change nothing of the laws themselves. Thus we can only have agreement between the law of reason and the affective phenomena, under the condition of putting both in discord with the exigencies of instinct.
But the fact is that this feeling, instead of being a consequence of this conception, is the cause of it. Our philosophy that is, our mode of understanding or not understanding the world and life springs from our feeling towards life itself. And life, like everything affective, has roots in subconsciousness, perhaps in unconsciousness.
Isador N. Coriat's book, "The Repression of Emotions" deals with the subject from psychoanalytic. point of view. I have said but little on other emotions, on admiration, surprise and awe. This group of affective states is of great importance. Surprise may be either agreeable or disagreeable and is our reaction to the unexpected.
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