Click Sign in through your institution.Shibboleth / Open Athens technology is used to provide single sign-on between your institution’s website and Oxford Academic. This authentication occurs automatically, and it is not possible to sign out of an IP authenticated account.Ĭhoose this option to get remote access when outside your institution. Typically, access is provided across an institutional network to a range of IP addresses. If you are a member of an institution with an active account, you may be able to access content in one of the following ways: Get help with access Institutional accessĪccess to content on Oxford Academic is often provided through institutional subscriptions and purchases. In this way, a passion such as love or gratitude can become the “highest of virtues.” Morality does not eliminate passivity but rather integrates the activity of virtue into it.
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Virtue is provoked by a passion or passivity, but involves the good use of our free will (generosity). The will must be understood both as an active faculty and as passive volitions that come to me and move me. While will, imagination and understanding seem eminently active, they can also take on passive dimensions, namely when perceptions come to us as passions stirred in us through the movements of various spirits. In The Passions of the Soul and the correspondence with Elizabeth, Chanut, and Christina, Descartes responds to their reading of his work as a doctrine of morality and tries to clarify the precise function of the passivity of thought.
Descartes’ clarification of my body has required the horizon of passivity, which reveals the limits of previous metaphysical thought and opens a new way to think the passions.
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