The Enduring Connection: Unpacking Sin and Desire in Western Thought

From the earliest philosophical inquiries to the profound theological treatises, the intricate connection between sin and desire has stood as a cornerstone of Western thought, particularly within the vast intellectual landscape of the Great Books of the Western World. This article explores how philosophers and theologians have grappled with the nature of human longing, examining how our innate appetites can lead us towards moral transgression, and highlighting the pivotal role of the will in mediating this complex relationship. Ultimately, we will see that sin is not merely the presence of desire, but often its misdirection or unchecked dominion over reason.

Defining the Core Concepts: Desire, Sin, and the Will

To properly understand their connection, we must first clarify what these fundamental terms signify in the philosophical tradition:

  • Desire: At its most basic, desire is an inclination, an appetite, or a longing for something perceived as good, pleasurable, or beneficial. It can be physical (hunger, thirst), emotional (love, anger), or intellectual (desire for knowledge). Philosophers often distinguish between natural desires, which are necessary for life, and acquired desires, which are shaped by culture and experience.
  • Sin: In a broad philosophical and theological sense, sin is an act, thought, or omission that transgresses divine or moral law. It represents a turning away from what is good, right, or rational, often leading to harm to oneself or others. It implies culpability and a violation of an established order.
  • Will: The will is the faculty of the mind that enables conscious choice and intentional action. It is the capacity to decide, to assent or dissent, to pursue or avoid. In the context of sin and desire, the will acts as the crucial intermediary, determining whether a desire is indulged, resisted, or redirected.

Ancient Insights: Plato and Aristotle on the Nature of Desire

Long before the Christian theological framework, Greek philosophers meticulously dissected the human soul and the role of desire.

Plato's Tripartite Soul and Disordered Appetites

In works like The Republic, Plato famously describes the soul as having three parts:

  • The Appetitive Part (Epithymia): The seat of basic bodily desires and urges (food, drink, sex).
  • The Spirited Part (Thymos): The seat of emotions, courage, and ambition.
  • The Rational Part (Logistikon): The seat of reason, wisdom, and judgment.

For Plato, sin (or injustice) arises when the lower, appetitive part of the soul dominates the rational part. When desires for pleasure, wealth, or power are unchecked by reason, the soul falls out of harmony, leading to immoral actions. The connection here is direct: disordered desire is the root of an unvirtuous life.

Aristotle's Virtue Ethics and the Mean

Aristotle, in his Nicomachean Ethics, offers a more nuanced perspective. He does not see desires as inherently bad. In fact, he argues that virtues are often found in the "mean" between excess and deficiency of certain passions or desires. For example, courage is the mean between rashness (excessive desire for glory) and cowardice (excessive desire to avoid pain).

Aristotle emphasizes the importance of prohairesis, or deliberate choice, which is closely linked to the will. Moral virtue, for Aristotle, involves cultivating habits whereby one desires the right things, in the right way, at the right time. Sin (or vice) occurs when the will consistently chooses to indulge desires inappropriately, either in excess or deficiency, against the dictates of practical reason. The connection is established through the rational guidance of desire by the will.

Theological Perspectives: Augustine and Aquinas on Sin, Desire, and the Will

The advent of Christian theology, particularly through the works of St. Augustine and St. Thomas Aquinas, deepened the exploration of this connection, introducing concepts like original sin and concupiscence.

St. Augustine: Concupiscence and the Fallen Will

Augustine, notably in his Confessions and City of God, profoundly shaped Western understanding of sin. For Augustine, human nature is fallen due to original sin, which results in concupiscence – a powerful, disordered desire that pulls the individual away from God and towards worldly pleasures. This concupiscence is not itself a sin, but it is the inclination to sin.

The will, though free, is weakened by concupiscence. It struggles to choose the good, often succumbing to the allure of lesser goods that promise immediate gratification. The connection between sin and desire is thus profoundly personal and internal:

  • Sin is a willful turning away from God.
  • This turning is often prompted by disordered desire (concupiscence).
  • The will's assent to this disordered desire is what constitutes the sin.

(Image: A classical allegorical painting depicting a human figure standing at a crossroads, with one path leading towards a sunlit, ordered landscape and the other towards a shadowy, alluring, yet chaotic scene. The figure's expression is one of internal conflict, symbolizing the struggle of the will between rational choice and tempting desires.)

St. Thomas Aquinas: Passions, Reason, and Moral Choice

Aquinas, building upon Aristotle and integrating Christian doctrine, meticulously detailed the relationship between passions (desires), reason, and the will in his Summa Theologica. He viewed passions as natural movements of the sensitive appetite, neither inherently good nor bad.

The connection to sin arises when:

  1. Reason errs: The intellect incorrectly judges an object of desire as truly good, when it is not, or when it is a lesser good pursued in a disordered manner.
  2. The Will chooses: The will then chooses to pursue this object, often swayed by an intense passion or an erroneous judgment.

Aquinas argues that sin is fundamentally a voluntary act. Even if a strong desire makes it difficult to choose the good, the will still retains its freedom to consent or resist. If the will consents to a desire that reason judges to be contrary to divine or natural law, then sin occurs.

The Interplay: How Desire Becomes Sinful

It is crucial to reiterate that the mere presence of desire is not sin. Desire is a fundamental aspect of human experience, driving us towards growth, love, and fulfillment. The point of connection where desire becomes sinful can be understood in several ways:

  • Disordered Object: When desire is directed towards something inherently illicit or harmful (e.g., desiring to steal, to harm another).
  • Excess or Deficiency: When a natural desire is pursued to an extreme or neglected entirely, contrary to reason (e.g., gluttony, sloth, excessive anger).
  • Overriding Reason: When a desire becomes so intense that it clouds judgment and compels the will to act against what one knows to be right or rational.
  • Lack of Control: When the will fails to exercise its proper role in governing and moderating desires, allowing them to dictate actions.

The Indispensable Role of the Will

Across these philosophical traditions, the will emerges as the linchpin in the connection between sin and desire. It is the faculty that confers moral responsibility. Without a choice, there can be no sin.

Key Aspects of the Will's Role:

  • Consent: The will can consent to a desire, allowing it to move from inclination to intention and then to action.
  • Resistance: The will can resist a desire, choosing to act contrary to its pull, guided by reason or moral law.
  • Redirection: The will can, through cultivation and discipline, redirect desires towards virtuous ends.
  • Freedom: The freedom of the will is paramount. Even when influenced by strong desires, the capacity to choose otherwise remains, making individuals accountable for their moral choices.

Conclusion: The Enduring Nexus

The connection between sin and desire is not one of simple identity, but rather a complex interplay mediated by the will. From Plato's emphasis on rational control over appetites, through Aristotle's concept of virtuous choice, to Augustine's profound insights into concupiscence and Aquinas's detailed analysis of passions and voluntary action, the Great Books of the Western World consistently reveal that sin often originates from a disordered desire to which the will assents. Understanding this dynamic is not merely an academic exercise; it offers a profound lens through which to examine human nature, moral responsibility, and the perennial struggle for self-mastery.

Philosophers on Sin and Desire: A Summary

Philosopher Key Concept Connection to Sin Role of the Will
Plato Tripartite Soul (Appetitive, Spirited, Rational) Disordered appetites dominating reason. Rational part should govern appetites.
Aristotle Virtue as the Mean, Deliberate Choice Excess or deficiency of desire leading to vice. Prohairesis (choice) directs desires towards virtue.
St. Augustine Concupiscence, Original Sin Weakened will succumbing to disordered desires. The will's assent to concupiscence constitutes sin.
St. Aquinas Passions, Reason, Voluntary Action Will choosing lesser goods or acting on erroneous judgment/uncontrolled passion. The will's freedom to consent or resist passions.

YouTube Video Suggestions:

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: "Aristotle Nicomachean Ethics Desire and Virtue"

Share this post