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In philosophy and religion ''the passions'' are the instinctive, emotional, primitive drives in a human being (including, for example, lust, anger, aggression and jealousy) which a human being must restrain, channel, develop and sublimate in order to be possessed of wisdom. Passions in religion and philosophy have a different connotation from the popular concept of passion which is generally seen as a positive emotion. The philosophical notion of passion, in contrast, is identified with innate or biologically driven emotional states regarded in ancient philosophies and the great religions as being the basis for deadly sins and seen as leading to various social and spiritual ills such as unstable relationships, broken marriages, lack of social integration, psychological disorders and other problems. In the philosophical tradition of the west passion is often placed in opposition to reason. Reason is advocated in the control of passion, something seen as desirable and necessary for the development of a mature, civilized human being. This is achieved by the cultivation of virtue. Four virtues in particular have long been seen as of especial value in this regard. The majority of philosophies and religions advocate at the very least tempering the passions to keep them within acceptable bounds. However most of the great religions recommend both the restraint and the transformation of the passions to the point where they no longer arise. This is true of Christianity (a religion strongly influenced by both Stoicism and Cynicism), Jainism, Buddhism, Islam and Hinduism. The institution of the monastery within various religions is a means by which human beings may temporarily or permanently seclude themselves from circumstances exacerbating the arising of passion and provide a supportive environment for doing spiritual work. Contemporary philosopher Roberto Mangabeira Unger has developed a view of the passions that disassociates them from human nature, and instead gives them a formless life that serve in our noninstrumental dealings with each other. Rather than the guiding force behind our relations with the world, they organize and are organized around the need and danger that is at the heart of our relations with each other. In this way, Unger rejects the traditional view of the passions as something counter to reason and which are associated with certain expressions, rather he sees them at the service of reason and their expression formed within certain contexts. ==Background== The subject of the passions has long been a consideration in Western philosophy. According to European philosopher Michel Meyer they have aroused harsh judgments as the representation of a force of excess and lawlessness in humanity that produces troubling, confusing paradoxes. Meyers sees philosophers has having treated the passions as a given expression of human nature, leaving the question of whether the passions "torture people because it blinds them, or, on the contrary, does it permit them to apprehend who and what we really are?"〔Michel Meyer, ''Philosophy and the Passions'', a translation of ''Le Philosophe et les passions'' *(Livre de poche), Penn State Press, 2000. Preface, introduction and translation by Robert F. Barsky, (website )〕 抄文引用元・出典: フリー百科事典『 ウィキペディア（Wikipedia）』 ■ウィキペディアで「Passions (philosophy)」の詳細全文を読む スポンサード リンク
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