From the earliest philosophical inquiries to the profound theological treatises, the vexing question of sin has consistently found its roots in the labyrinthine corridors of human desire. Across the vast intellectual landscape of the Great Books of the Western World, desire has been posited not merely as a precursor to transgression, but often as its fundamental cause, intricately linked to the choices of the will. This article delves into the rich tradition of Western thought, exploring how thinkers have grappled with the powerful, often unruly, force of desire and its perilous journey towards sinful action.

Defining the Terms: Desire, Sin, and Their Interplay

To navigate this complex philosophical terrain, we must first establish a working understanding of our core concepts:

  • What is Desire?
    In philosophical discourse, desire (from the Latin desiderare, to long for) is generally understood as an inclination, an appetite, or a longing for something perceived as good or pleasurable. It is a fundamental aspect of human experience, driving us towards goals, sustenance, and connection. However, it is also the wellspring of our baser instincts and temptations.
  • What is Sin?
    While often carrying theological connotations, sin in a broader philosophical context refers to an act, thought, or omission that violates a moral or divine law, or a principle of reason. It represents a deviation from the good, the right, or the virtuous path, often involving a failure of the will to align with higher principles.

The interplay between these two is central: desire, in itself, is often neutral, but when it becomes disordered, excessive, or directed towards an inappropriate object, it lays the groundwork for sin. The will then becomes the crucial arbiter, either assenting to or resisting the pull of desire.

Philosophical Currents on Desire and Sin: Insights from the Great Books

The notion of desire as a cause of sin is not a monolithic concept but rather a theme explored and nuanced by various intellectual giants.

  • Plato's Chariot: The Appetitive Soul
    In Plato's Phaedrus, the soul is famously likened to a charioteer (reason) guiding two winged horses: one noble (spirit/thumos) and one unruly (appetite/epithumia). The appetitive horse represents our base desires for food, sex, and material possessions. When the charioteer loses control, allowing the unruly horse to dictate direction, the soul is led astray. Here, desire, unchecked by reason, becomes the cause of moral misstep and a departure from the good.

  • Aristotle's Akrasia: Knowing Better, Doing Worse
    Aristotle, in his Nicomachean Ethics, grapples with akrasia, or incontinence. This is the state where an individual knows what is right but, due to overwhelming desire or passion, acts contrary to that knowledge. While not explicitly using the term "sin," Aristotle's akratic person demonstrates how powerful desire can overcome rational judgment, leading to morally reprehensible actions. The will is present, but weakened by the force of appetite.

  • Augustine's Concupiscence: The Disordered Will
    Perhaps no thinker more forcefully links desire to sin than Saint Augustine of Hippo. In works like Confessions and City of God, Augustine introduces the concept of concupiscence – a disordered desire or lust that infects humanity after the Fall. For Augustine, original sin fundamentally corrupted the human will, making it prone to succumb to these disordered desires. Here, desire is not just a temptation but a deep-seated inclination that causes the will to choose evil over good, leading directly to sin. The will, though free, is weakened and often chooses wrongly under the sway of illicit desire.

    (Image: A classical painting depicting a figure, perhaps a philosopher or a contemplative saint, gazing at a tempting object or scene (e.g., a goblet, a rich meal, or a beautiful form), with an internal struggle evident in their posture and expression. The background might feature allegorical elements of reason (e.g., an open book, a balanced scale) contrasting with symbols of earthly pleasure or temptation (e.g., lush fruits, flowing wine). The lighting could be dramatic, highlighting the internal conflict.)

  • Aquinas and the Subordination of Passion to Reason
    Thomas Aquinas, synthesizing Aristotelian philosophy with Christian theology in his Summa Theologica, also acknowledges the powerful role of desire (or passions) in human action. He distinguishes between natural passions (like hunger or love) and disordered passions. While passions can move the will, they do not determine it. Sin occurs when the will freely chooses to follow a disordered passion, allowing it to usurp the rightful dominion of reason. Thus, desire acts as a cause by presenting an object to the will, which then, through a faulty judgment or a weak resolve, assents to the pursuit of that object in a way contrary to right reason or divine law.

The Crucial Role of the Will: From Impulse to Act

It is vital to understand that for many of these thinkers, desire alone does not constitute sin. Rather, sin emerges when the will assents to a disordered desire.

Consider this progression:

  1. Inception of Desire: A natural or an illicit longing arises (e.g., for food, wealth, power, another's spouse).
  2. Presentation to Reason: The desire is presented to the rational faculty for consideration.
  3. The Will's Deliberation: The will engages in deliberation, weighing the desire against moral principles, duties, and long-term good.
  4. Assent or Resistance:
    • Assent: If the will chooses to pursue the disordered desire, consciously or unconsciously overriding reason and moral law, then sin occurs. Here, desire becomes the proximate cause of the sinful act.
    • Resistance: If the will, guided by reason or virtue, resists the desire, no sin is committed, even if the desire persists.

The will, therefore, acts as the gatekeeper. While desire can be a powerful instigator, it is the will's decision to open the gate that permits sin to enter.

Understanding Desire as a Cause: Proximate and Primary

When we speak of desire as a cause of sin, it's important to distinguish the nature of that causality:

  • Proximate Cause: Desire often serves as the immediate or direct impetus for a sinful act. It's the "want" that leads to the "do." For instance, the desire for revenge is the proximate cause of an act of violence.
  • Primary/Root Cause (especially in Augustine): For Augustine, concupiscence (disordered desire) is a deeper, more pervasive cause, stemming from the fallen nature of humanity. It predisposes the will towards sin, making it harder to choose the good. This is a more fundamental, almost ontological, cause of our propensity to sin.

In both instances, desire is not merely a background condition but an active force that sets the stage for, and often directly instigates, moral transgression.

Not All Desire is Sinful: A Necessary Distinction

It is crucial to note that neither the Great Books nor this analysis asserts that all desire is inherently sinful. Natural desires – for sustenance, companionship, knowledge, or beauty – are fundamental to human flourishing and are often seen as good when properly ordered and guided by reason. Sin arises when:

  • Desire is Disordered: Directed towards an inappropriate object (e.g., coveting another's property).
  • Desire is Excessive: A natural desire becomes immoderate or addictive, overwhelming reason (e.g., gluttony, lust).
  • Desire Conflicts with a Higher Good: The pursuit of a lesser good (driven by desire) prevents the attainment of a greater moral or spiritual good.

Conclusion: The Enduring Shadow of Desire

The journey through the Great Books of the Western World reveals a consistent and profound understanding of desire as a central cause of sin. From Plato's unruly horse to Augustine's concupiscence, and Aristotle's akrasia to Aquinas's analysis of passions, the message is clear: while desire is an intrinsic part of the human condition, its unchecked or misdirected force, when assented to by a yielding will, can lead to profound moral failings. Understanding this intricate relationship is not merely an academic exercise; it offers enduring insights into the perpetual human struggle for virtue and the constant vigilance required to align our inner longings with the dictates of reason and the pursuit of the good.

Video by: The School of Life

💡 Want different videos? Search YouTube for: "Augustine on Concupiscence and Free Will"

Video by: The School of Life

💡 Want different videos? Search YouTube for: "Plato's Theory of the Soul and Desire"

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