From ancient philosophical dialogues to the towering theological treatises of the medieval period, a profound connection has been consistently observed between human desire and the concept of sin. This article delves into how philosophers and theologians across the Western tradition have grappled with the origins of moral transgression, often tracing it back to the powerful, sometimes unruly, currents of human desire and the choices of our will. We will explore how desire, though a fundamental aspect of human experience, can, when misdirected or unchecked, lead to actions deemed sinful, examining the insights gleaned from the Great Books of the Western World.

Understanding the Core Concepts: Desire, Sin, and Will

Before we can fully appreciate their intricate relationship, let's define our terms from a philosophical perspective:

  • Desire: In its broadest sense, desire is a fundamental human drive, an inclination or longing for something. It can manifest as physical appetites (hunger, thirst), emotional longings (love, belonging), or intellectual pursuits (knowledge, truth). Philosophically, it's often seen as a motor for action, moving us towards perceived goods.
  • Sin: Traditionally understood, sin is a transgression against divine law, moral principle, or rational order. It represents a failure to live up to an ideal, a falling short, or an act that harms oneself or others. In many traditions, it implies a voluntary act of wrongdoing.
  • Will: The will is the faculty of the mind that chooses, decides, and acts. It is often seen as the bridge between desire and action, possessing the capacity to assent to or resist various desires. The freedom of the will is crucial to understanding moral responsibility for sin.

The Philosophical Roots: Desire as a Double-Edged Sword

The connection between our internal longings and our moral failings is not a new discovery; it's a theme woven deep into the fabric of Western thought, particularly evident in the Great Books.

Ancient Greek Perspectives: The Soul's Struggle

Plato, in his Republic, famously describes the soul as having three parts: the rational, the spirited, and the appetitive. The appetitive part, driven by base desires for food, drink, and sensual pleasure, needs to be governed by reason. When the appetites overpower reason, the individual falls into vice. For Plato, a disordered soul, one where desire holds sway over reason, is inherently unjust and prone to actions that would be considered sinful.

Aristotle, in his Nicomachean Ethics, similarly explores the role of appetites and passions. While not inherently bad, these desires must be guided by reason to achieve virtue. Lack of temperance, for instance, is a vice arising from an excessive indulgence in bodily pleasures—a failure to properly manage desire. Here, the connection isn't that desire is sin, but that unchecked or misdirected desire leads to vicious, and thus sinful, behavior.

Christian Theology: Original Sin and Concupiscence

The Christian tradition, profoundly influenced by figures like St. Augustine of Hippo, offers a robust framework for understanding the connection between desire and sin. Augustine, particularly in his Confessions and City of God, posits that humanity inherits "original sin," which includes a state of concupiscence—a disordered desire or inclination towards evil.

  • Original Sin: Not merely an act, but a state of being, inherited from Adam, which weakens the human will and predisposes it to sin.
  • Concupiscence: This is the specific manifestation of disordered desire. It is not sin itself, but a persistent inclination to sin, a rebellion of the lower appetites against reason and God's law. Even when the will tries to do good, concupiscence pulls it towards selfish gratification.

For Augustine, the will is central. While desire (concupiscence) is a powerful force, it is the will's assent to that desire that constitutes sin. The will, weakened by original sin, finds it harder to choose the good and resist the allure of disordered desires.

Image: A detailed illustration depicting the classical allegory of the Chariot from Plato's Phaedrus. A charioteer (representing Reason) struggles to control two winged horses: one noble and striving upwards (Spirit), and one unruly and pulling downwards (Appetite/Desire), symbolizing the internal conflict within the human soul between rational control and base desires.

Medieval Scholasticism: The Will's Assent to Inordinate Desire

St. Thomas Aquinas, drawing heavily on Aristotle and Augustine in his Summa Theologica, further refines the understanding. He distinguishes between different types of desire or appetite:

  • Natural Appetites: Basic inclinations necessary for life (e.g., hunger, thirst). These are morally neutral.
  • Sensitive Appetites: Passions like love, hate, joy, sadness, hope, fear. These are also morally neutral in themselves but become good or bad depending on whether they are guided by reason.
  • Rational Appetite (Will): The will itself, which desires intellectual goods and the ultimate good (God).

For Aquinas, sin is fundamentally a "turning away from God" (aversion a Deo) and a "turning towards a created good" (conversio ad creaturam) in an inordinate manner. This "turning towards a created good" is precisely where desire comes in. It's not the desire for the good itself (e.g., money, pleasure) that is sinful, but the inordinate desire for it—a desire that places a created good above God or moral reason. The will plays the decisive role, as it is the faculty that freely chooses to assent to this inordinate desire, thereby committing sin.

The Dynamic Interplay: How Desire Becomes Sin

The trajectory from initial desire to committed sin can be summarized as a process involving these stages:

  1. Emergence of Desire: A longing arises, often for something good in itself (e.g., wealth, pleasure, recognition).
  2. Inordinate Inclination: The desire becomes excessive, misdirected, or begins to compete with higher moral goods or duties. This is where concupiscence or disordered desire manifests.
  3. The Will's Deliberation: Reason presents the potential consequences and moral implications of acting on the desire. The will is faced with a choice.
  4. Assent of the Will: The will freely chooses to embrace the inordinate desire and act upon it, despite rational or moral objections. This is the point at which sin occurs.
  5. The Act of Sin: The chosen desire is carried out in action or intention.

This dynamic illustrates that desire itself is not inherently sinful, but rather the will's decision to pursue a desire in a way that transgresses moral or divine law.

The Ongoing Struggle and Self-Mastery

The connection between sin and desire highlights a perpetual struggle within the human condition. The Great Books offer not just diagnosis but also pathways to resolution:

  • Self-Knowledge: Understanding one's own desires and their potential for good or ill.
  • Rational Guidance: Submitting desire to the scrutiny and governance of reason.
  • Cultivation of Virtue: Developing habits that strengthen the will to choose the good and temper inordinate desires.
  • Spiritual Discipline: For many traditions, seeking divine assistance to overcome the weaknesses of the will and redirect desire towards higher ends.

The philosophical and theological exploration of desire, will, and sin is a testament to humanity's enduring quest for self-understanding and moral excellence. By recognizing the intricate connection between what we long for and what we do, we gain deeper insight into the challenges and possibilities of human freedom and responsibility.

YouTube: "Plato's Republic: The Tripartite Soul Explained"
YouTube: "St. Augustine: The Problem of Evil and Free Will"

Video by: The School of Life

💡 Want different videos? Search YouTube for: "The Connection Between Sin and Desire philosophy"

Share this post