Magni Formica Laboris

1. "Malebranche...reiterates the Augustinian view that, before Adam and Eve were expelled from the Garden of Eden, their passions were forceful enough to protect them from harm but not so strong as to distract them from the one true good, namely God. It is part of humanity's punishment for original sin that our passions are now much stronger and more compelling than they were, so that any attempt to lead a good life is an unremitting struggle, and the task of overcoming or counteracting our affects is a central aspect of any good life." (James 203) 2. In the modern period: "writers indebted to Stoicism viewed the passions as erroneous judgments, and argued that reason ought in principle to transcend them completely. People who progressively overcome their passions by cultivating a rational and correct understanding of the world are gradually released from the emotional ups and downs of a passionate life, and come to experience a state of... ataraxia " (205) 3. T

Locke provided an implicit criticism of Hobbes’s rejection of incorporeal substance when he noted that our idea of corporeal substance is no clearer than our idea of spiritual substance, since we take both ideas to signify the unknown “substratum” that we suppose to underlie spiritual or corporeal qualities or operations. Locke concluded that we can no more infer to the nonexistence of spirit from the lack of a clear idea of an immaterial substratum than we can infer to the nonexistence of matter from the lack of a clear idea of a material substratum. — Schamltz, The science of mind. Cambridge Companion to EMP, p. 147.