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Journal articles on the topic 'Passion'

Author: Grafiati

Published: 4 June 2021

Last updated: 28 September 2024

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1

Dugandzic, Matthew. "The Passio Corporalis and the Passio Animalis in Aquinas." European Journal for the Study of Thomas Aquinas 38, no. 1 (June 1, 2020): 1–14. http://dx.doi.org/10.2478/ejsta-2020-0001.

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AbstractContemporary discussions of Aquinas’ understanding of the passions often mention the passio corporalis and the passio animalis, but no recent scholarship has paid close attention to what these terms mean, largely because many scholars wrongly assume that ‘passio animalis’ simply means the same thing as ‘passio animae’. However, this paper argues that ‘passio corporalis’ and ‘passio animalis’ are specialized terms that Aquinas uses in order to explain the ways in which Christ experienced suffering on earth. Furthermore, understanding these terms properly bears important implications for understanding the development of Aquinas’ thought on the passion of pain.

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2

Bénézech, Michel. "La passion, les passions, mes passions." Annales Médico-psychologiques, revue psychiatrique 179, no. 3 (March 2021): 227–28. http://dx.doi.org/10.1016/j.amp.2021.01.009.

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3

Medňanský, Karol. "4. Passion in the Work of Johann Sebastian Bach." Review of Artistic Education 11, no. 1 (March 1, 2016): 30–41. http://dx.doi.org/10.1515/rae-2016-0004.

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Abstract Passions are exceptionally important in the works of Johann Sebastian Bach. His passion compositions are based particularly on Luther’s reformation, chiefly on developmental tendency which is based on the works of Johann Walter, Hans Leo Hassler and Michael Praetorius. The most significant forerunner of J. S. Bach was Heinrich Schütz. J. S. Bach’s textual aspect is aimed at the model of passion oratorio the main representative of which was a librettist Heinrich Brockes who worked in Hamburg. The interesting fact is that before the arrival of J. S. Bach, in 1723, there was no long tradition of passions in Leipzig. They were performed there in 1721 for the first time. J. S. Bach is demonstrably the author of the two passions: St Matthew Passion BWV 244 and St John Passion BWV 245. The authorship of Johann Sebastian Bach in St. Lukas Passion BWV 246 is strongly called into question and from St Mark Passion BWV 24 only the text was preserved.

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4

Sudjadi, Achmad, and Devani Laksmi Indyastuti. "The impact of harmonious and obsessive passion on entrepreneurial self-efficacy and curiosity: The evidence from housewives in Banyumas regency." Jurnal Manajemen dan Pemasaran Jasa 16, no. 2 (December 7, 2023): 225–36. http://dx.doi.org/10.25105/jmpj.v16i2.17161.

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There has been a limited amount of research conducted on the specific outcomes associated with harmonious and obsessive passion. Therefore, this study aims to fill the gap by examining the effects of harmonious and obsessive passions on entrepreneurial self-efficacy and curiosity. Distinctions between the impacts of harmonious and obsessive passions are established, setting it apart from previous studies. The results show that harmonious passion positively impacts entrepreneurial self-efficacy, whereas obsessive passion lacks such an effect. However, both types of passion positively influence entrepreneurial curiosity. The sample consists of 236 housewives from Banyumas Regency, selected through convenience sampling. Moreover, this study suggests that harmonious passion yields more beneficial outcomes than obsessive passion. Practical applications of the results include fostering entrepreneurial self-efficacy in housewives by enhancing harmonious passion through internalization processes. These processes can be facilitated through entrepreneurial-focused interventions, such as training programs, educational modules, and participation in entrepreneurial events.

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5

Keener, Craig. "Body, Mind, and Passions in Romans: Paul’s Alternative View within His Philosophical and Religious Context." Biblical Annals 12, no. 2 (April 28, 2022): 255–77. http://dx.doi.org/10.31743/biban.13476.

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Most ancient thinkers believed that passions corrupted rational thinking, and that reason should control passions; Jewish apologists, however, often chided Gentiles for being ruled by passion, and sometimes offered Jewish law as a way to achieve genuine mastery over passion. Using language familiar to his contemporaries, Paul argues that human passions have corrupted reason’s ability to control them, and even right knowledge of God’s law cannot deliver one from this enslavement. For Paul, however, Christ by the Spirit liberates from bondage to passion, enabling a relationship with and life pleasing to God.

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6

Bossu, Annelies, Koen De Temmerman, and Danny Praet. "The Saint as an Astute Heroine." Mnemosyne 69, no. 3 (May 7, 2016): 433–52. http://dx.doi.org/10.1163/1568525x-12341838.

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This article provides a detailed analysis of character construction in the fifth century passio Caeciliae (Bibliotheca Hagiographica Latina 1495 – 1495a – 1496). Our analysis sets out to challenge the general assumption that character construction in the late antique passions can correctly be described in terms of stereotypes. The passio Caeciliae appeals to and inverts reader expectations based upon traditional patterns in erotic narrative. We also argue that it individuates the different characters (Caecilia and her fellow martyrs) by documenting one specific area of their representation, namely rhetorical ability. In this thematic area, Caecilia is set apart from her husband Valerianus: unlike him, she displays elaborate rhetorical aptitude which allows her to obtain the dominant position in the marriage and to achieve her aims. But the art of rhetoric is also a skill that can be learned as is shown by the character of Valerianus whose rhetorical approach changes in the course of the passion. Our analysis suggests that this passion from a literary point of view constitutes a more interesting text than is generally assumed.

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7

Schulte-Holthaus, Stefan, and Andreas Kuckertz. "Passion, performance and concordance in rock “n” roll entrepreneurship." International Journal of Entrepreneurial Behavior & Research 26, no. 6 (July 30, 2020): 1335–55. http://dx.doi.org/10.1108/ijebr-02-2020-0067.

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PurposeNon-entrepreneurial passions may be the beginning of an extensive entrepreneurial journey. However, current passion theories cannot fully capture the essence of such passions and their effects. The purpose of this study is to explore and explain the real-life composition of passion and performance.Design/methodology/approachThe investigation was conducted with comparative causal mapping (CCM) on a qualitative sample of people we designate rock “n” roll entrepreneurs (i.e. individuals driven by a passion for music and who are successful both artistically and economically). Aggregated causal maps of passion elicited through semi-structured interviews were analyzed and contrasted with performance indicators.FindingsPassion is revealed to be an individual phenomenon, one composed of central and peripheral concepts that include—contrary to prior theories—personality traits and life contexts. Furthermore, the results suggest that the concordance of concepts determines the scope, degree and performance of passion.Research limitations/implicationsThis study complements prevailing passion theories in psychology and entrepreneurship. As a context-bound study, the generalizability of the results is limited to its context, which, however, paves a clear way for future research.Practical implicationsCreative economy entrepreneurs and educators can use the mechanism of concordance to consciously reflect passion-driven tensions between artistic, social and entrepreneurial demands and to translate passion into behavioral effectiveness.Originality/valueThis study is the first to use a CCM approach to investigate passion. Findings highlight the potential to research entrepreneurial phenomena at the intersection of emotion, cognition and action.

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8

Mudło-Głagolska, Karolina, and Paweł Larionow. "Multiple Passions and Psychosomatic Health." Psych 5, no. 4 (October 2, 2023): 1046–56. http://dx.doi.org/10.3390/psych5040070.

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People are often passionate about different activities in their lives. This study examined the role of multiple passions in psychosomatic health (i.e., subjective vitality and somatic symptoms) using variable-centered and person-centered approaches. Our sample consisted of 267 Polish adults, who filled out the measures on harmonious passion (HP), obsessive passion (OP), subjective vitality as a trait, and somatic symptoms in four categories (exhaustion, gastrointestinal, musculoskeletal, and cardiovascular complaints). In general, HP showed protective properties against individual somatic complaints, whereas OP was associated with higher levels of somatic symptoms, chiefly cardiovascular complaints. We highlighted that, unlike the first passion, the second passion can explain the differences in well-being and ill-being. Our study indicated the moderate health-promoting effects of HP, and the moderate-to-strong adverse effects of OP on somatic health. Having multiple passions of obsessive nature may be harmful for somatic health. In order to be healthy, prevention of the development of multiple passions with high obsessive levels seems to be a priority. Potential psychosomatic pathways were discussed.

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9

Gadzhikurbanov, Aslan. "CULTURAL STEREOTYPES IN THE ETHICS OF THE STOICS AND SPINOZA." Herald of Culturology, no. 1 (2022): 32–47. http://dx.doi.org/10.31249/hoc/2022.01.02.

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Starting from antiquity, European ethics formed some stable stereotypes in describing the collisions of the rational and sensory components of moral life, where value priorities were given to the rational principles of a person's moral life, which were opposed by the sensory-emotional, affective sphere of mental life. In this regard, aspecial signifi-canceacquiresa cultural stereotype associated with the interpretation of the concept of nature. His assessment is based on the opposition of the concepts natural / artificial, spontaneous / rational, involuntary / intentional. One of the most important resources of the European cultural tradition is the history of philosophical ideas, many of which have acquired a paradigmatic status and have become common European cultural values. It will be about the interpretation of the nature of passions in ancient Stoicism and the philosophical system of Spinoza. The phenomenon of passion is considered in the following aspects: passion as a disease of the soul, passion as excessive striving, passions as special physical states of mental substance, passion as a false judgment, passion as a phenomenon of metaphysical discrimination.

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10

BORISSOVA, SYLVIA. "ON CREATIVITY AND THE MOST BEAUTIFUL PASSION." Annals of the University of Bucharest, Philosophy Series 71, no. 2/2022 (January 10, 2023): 41–55. http://dx.doi.org/10.62229/aubpslxxi/2_22/3.

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The article aims to pay aesthetic and axiological tribute to Charles Fourier’s conception of the so-called attraction passionelle – the basic drive of social development, and, in particular, of the composite passion, “the most beautiful of the twelve passions, the one which enhances the value of all the others”. The exposition will consecutively focus on Herbert Marcuse’s note in Eros and Civilization on the transformation of labor into pleasure as the central idea of Fourier’s socialist utopia; on Fourier’s insisting that only the composite passions, not the simple, are human trait; and, respectively, on analyzing beyond Fourier and Marcuse the role and significance of the composite passion – or, the “pure human passion”, as the base of creativity in contemporary culture of post-/trans-/alter-human art, science and technology. Last but not least, the exposition will pay attention to how this “pure human passion” as the core of creativity could be related to the emotional intelligence – artificial intelligence (EI vs. AI) opposition in contemporary age.

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11

Wells, Dominic. "IN THE FOOTSTEPS OF BACH'S ST. MATTHEW PASSION: THE PASSION SETTINGS OF DAVID LANG AND JAMES MACMILLAN." Tempo 67, no. 264 (April 2013): 40–51. http://dx.doi.org/10.1017/s0040298213000065.

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AbstractIn 2007, two high-profile musical responses to the Christian Passion narrative were written: the little match girl passion, by American composer David Lang, and Scottish composer James MacMillan's St John Passion. A devout Catholic, MacMillan's faith has influenced almost every work he has written to date, and a passion setting therefore seemed inevitable. Lang, on the other hand, has Jewish roots, and is relatively secular in his choice of extra-musical themes in his works: even when using sacred texts, he usually sets them in a secular context. Unsurprisingly, MacMillan's and Lang's contrasting approaches towards the Christian Passion resulted in fundamentally different works, yet both composers cite Bach as a key inspiration in their settings. This study examines the extent to which the influence of Bach's St Matthew Passion, in particular, is present in this pair of 21st-century passions, with regard to both their music and their theology.

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12

Ocoleanu, Picu. "Vita passibilis, imperturbatio (apatheia), vita passiva: The Passive Condition of Man in the Theological Thought of Maximus the Confessor." Diakrisis Yearbook of Theology and Philosophy 6 (November 30, 2023): 67–77. http://dx.doi.org/10.24193/diakrisis.2023.4.

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Maximus the Confessor distinguishes three stages in the spiritual becoming of man: vita passibilis i.e. the way of life in that man is living under the reign of the bodily passions, apatheia as state of liberation from the reign of the lower passions, and vita passiva as modus vivendi in which the human makes the personal experience of the revelation and the presence of God. Thereby being man means according to Maximus suffering under the rule of someone - divine or demonic - or something. The human condition is especially passive. Even contemplation (theōria) becomes in this approach a kind of passion: the passive experience of the presence of God. Although there is an old tradition in the classical Greek culture concerning the equivalency mathein-pathein (from Aeschylus to Aristotle and until Neo-Platonist thinkers like Proclus) which is received in the Christian tradition first of all by Denys the Areopagite, Maximus the Confessor is one of the first Christian theologians who tries to reconstruct the classical conception concerning the typology of the human ways of life (vita activa-vita contemplativa) as being based on passion: passion of lower impulses, passion of the demonic temptations and sins, but also passion of the overwhelming divine presence. Man can only lead a passionate life as slave of the lower passions (pathēmata) and as such of the devil or as slave of God in the Holy Spirit.

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13

Radcliffe, Elizabeth S. "Ruly and Unruly Passions: Early Modern Perspectives." Royal Institute of Philosophy Supplement 85 (July 2019): 21–38. http://dx.doi.org/10.1017/s1358246118000668.

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AbstractA survey of theories on the passions and action in seventeenth- and eighteenth-century Britain and western Europe reveals that few, if any, of the major writers held the view that reason in any of its functions executes action without a passion. Even rationalists, like Cambridge Platonist Ralph Cudworth and English clergyman Samuel Clarke, recognized the necessity of passion to action. On the other hand, many of these intellectuals also agreed with French philosophers Jean-François Senault, René Descartes, and Nicolas Malebranche that, for passions to be useful or to become virtues, they must be governed by reason. Without the moderation of reason, passions will be unruly, distort our notions of good, and disrupt our rational volitions. In response to these popular early modern perspectives, Enlightenment thinker David Hume offered a now-famous argument that reason without passion cannot motivate, drawing the further conclusion that reason cannot govern the passions, either. Given that no one in Hume's era seemed to defend the claim that reason alone can motivate action, what was Hume's intention?

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14

Junaedi, Difan. "Obsessive and Harmonious Passion by Vallerand in The Fabelman (2022)." LITERA KULTURA : Journal of Literary and Cultural Studies 12, no. 1 (June 27, 2024): 29–38. http://dx.doi.org/10.26740/lk.v12i1.60231.

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This study aims to explore the transformation from obsessive to harmonious passion in the character of Sammy Fabelman in the film The Fabelmans (2022) using Vallerand's Dualistic Model of Passion (DMP). The primary objective is to understand Sammy's process of shifting from an obsessive and potentially detrimental passion to a harmonious and fulfilling one. A qualitative film analysis is conducted to identify critical moments and factors contributing to Sammy's transformation. The research findings indicate that Sammy transitions from compulsive and rigid involvement in his filmmaking activities to a more flexible, integrated engagement, positively impacting his psychological well-being. This study emphasizes the relevance and application of the DMP model in literary analysis and provides insights into the dynamics influencing changes in individual passion. The results are expected to contribute to understanding character development in literature and film and encourage further research to explore characters' passions comprehensively, bridging the gap between psychology and literature.Keywords: Passion, Dualistic Model of Passion, Obsessive, Harmonious, social-contextual

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15

Streltsov, Alexey. "Impassible Passion in Psychology of Plotinus." ΣΧΟΛΗ. Ancient Philosophy and the Classical Tradition 13, no. 1 (2019): 226–34. http://dx.doi.org/10.25205/1995-4328-2019-13-1-226-234.

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The article purports to demonstrate that the seemingly paradoxical concept of «impassible passion» in Enn. III 6 1 sheds light on Plotinus’ understanding of the character of impassibility of the soul in its union with the body. Appropriation of the passions of the ensouled body by the soul does not lead to its mutability and passibility, although it is indeed the lower part of the soul that is the cause of passions. Thus, the soul is engulfed by the passions without being really affected by them (at least in the way the ensouled body is). The practical implication of such dichotomy of impassible passion lies in necessity in ascetic lifestyle to ensure self-realization of its own impassibility on behalf of the soul, resulting in the move upwards.

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Auerbach, Erich, and Martin Elsky. "" Passio as Passion" [Passio als Leidenschaft"]." Criticism 43, no. 3 (2001): 288–308. http://dx.doi.org/10.1353/crt.2001.0022.

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17

Eyzaguirre, Samuel Fernandez. "'Passio Caritatis' according to Origen In Ezechielem Homiliae VI in the light of DT 1,31." Vigiliae Christianae 60, no. 2 (2006): 135–47. http://dx.doi.org/10.1163/157007206777346873.

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AbstractThe idea of divine impassibility, which was firmly established in philosophical traditions, was also sustained by early Christian thinkers. Biblical references to God's passions were regarded as anthropomorphic expressions, which had to be interpreted in a metaphorical sense.Origen adheres to this type of interpretation, but in his sermons on Ezekiel he deals explicitly with God's caritatis passio, so that he appears to bring about un undeniable contradiction between divine impassibility and divine passibility. Origen solves this problem by arguing that the 'passion of charity' or 'philanthropy' must belong to the pre-existent Logos. In fact, it is the very reason for incarnation.

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18

Al-Adamat, Omar Atallah, and Mohammed Soleiman Bani Khaled. "Academic Passion and its Relationship with Achievement Motivation among Students of Faculty of Educational Sciences at the Al al-Bayt University." Dirasat: Educational Sciences 49, no. 4 (December 14, 2022): 170–83. http://dx.doi.org/10.35516/edu.v49i4.3332.

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Objective: The present study aims to identify students’ levels of academic passion and achievement motivation considering the variables of gender, academic specialization and academic level in order to reveal the predictive power of academic passion in relation to achievement motivation. The study sample consisted of (350) male and female students chosen by availability. Method: The study used the descriptive correlational method in the research, as two scales were used, academic passion scale, and achievement motivation through revealing the predictive ability of academic passion and motivation for achievement among students of the Faculty of Educational Sciences at Al-Bayt University. Results: The study's findings demonstrated that the study group had a high level of harmonious passion. Despite a moderate amount of compulsive passion, considerable levels of achievement motivation were present. There were statistically significant gender-based differences favoring females in the level of harmonious passion, no differences resulting from academic specialty, and statistically significant academic level differences favoring third- and fourth-year students. Regarding the level of compulsive passion, the results showed no statistically significant differences by gender but did show differences related to academic specialization favoring special education specialization and differences related to academic level favoring first-year students. Moreover, the study results showed that compulsive and harmonious passions collectively explained 52.3% of the achievement motivation variance. Within this figure, compulsive passion explained 50.3% of the variance, while harmonious passion explained 1.9%. Conclusions: Based on the results, it is recommended to maintain the level of harmonious passion and achievement motivation among university students.

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19

Goldman, Harvey. "The Passion, and Passions, of Max Weber." Contemporary Sociology: A Journal of Reviews 39, no. 1 (January 2010): 10–12. http://dx.doi.org/10.1177/0094306109356657b.

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20

Starowieyski, Marek. "Elementy autobiograficzne w trzech męczeństwach afrykańskich z III wieku." Vox Patrum 57 (June 15, 2012): 575–85. http://dx.doi.org/10.31743/vp.4153.

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Three African Passions from III century contains the characteristic element: autobiographical parts, which we do not find in other passions of ancient period. There are Martyrdom of Saints Perpetua and Felicity (203 c.), Martyrdom of Montanus, Lucius and their companions (259 c.) and Martyrdom of Marianus and Jacob. This all three Passions are authentic and principally autonomic of themselves, but two latest patterns of popular in Africa Passion of Perpetua and Felicity in some of elements. The autobiographical elements relates to description of the Passion as well as visions, which were experienced in prison. That latest mentioned element does not have to be understood as a influence of Montanism over this works – both this elements are given in different form and included in different way at the same work. The artistic level of descriptions is also different from the most beautiful pieces of Passion of Perpetua and Felicity to rather simple followed pieces of the work. Martyrs were really involved writing in prison and handed-down descriptions of themselves martyrdom to build future generations and give them shinning examples.

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21

Phillips, William R. "Pursuing Personal Passion:." Family Medicine 50, no. 1 (January 8, 2018): 41–46. http://dx.doi.org/10.22454/fammed.2018.952474.

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abstract: New researchers often face difficulty finding and focusing research questions. I describe a new tool for research mentoring, the Pursuing Personal Passion (P3) interview, and a systematic approach to help learners organize their curiosity and develop researchable questions aligned with their personal and professional priorities. The learner-centered P3 research interview parallels the patient-centered clinical interview. This paper reviews experience with 27 research mentees over the years 2009 to 2016, using the P3 approach to identify their initial research topics, classify their underlying passions and track the evolution into their final research questions. These researchers usually identified one of three personal passions that provided lenses to focus their research: problem, person, or process. Initial research topics focused on: problem (24%, 6), person (48%, 12) and process (28%, 7). Final research questions evolved into: problem (20%, 5), person (32%, 8) and process (48%, 12). Identification of the underlying passion can lead researchers who start with one general topic to develop it into very different research questions. Using this P3 approach, mentors can help new researchers focus their interests into researchable questions, successful studies, and organized programs of scholarship.

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Załuski, Wojciech. "Passion and Responsibility: The Puzzle of Asymmetry." Anali Pravnog fakulteta u Beogradu 71, no. 4 (December 20, 2023): 657–67. http://dx.doi.org/10.51204/anali_pfbu_23401a.

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To what extent – if at all – acting in passion diminishes the agent’s responsibility for his/her deed? Some new aspects of this classical problem have been discovered by experimental psychologists (Pizarro, Uhlmann, Salovey) whose research has revealed a puzzling asymmetry in assigning responsibility for morally bad and morally good actions, performed under the influence of emotions (people tend to regard the blameworthiness of an immoral act as being diminished by the fact that it was performed in passion, but do not regard passion as influencing the praiseworthiness of a moral act). The article discusses the puzzle’s explanation proposed by the authors of the experiment (based on the concept of “metadesires”) and offers an alternative explanation, drawing on the distinction between passio antecedens and passio consequens, proposed by Thomas Aquinas. The paper also provides some reflections on the normative aspects of the problem of acting under the influence of emotions.

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Hill, Thomas D. "The Passio Andreae and The Dream of the Rood." Anglo-Saxon England 38 (December 2009): 1–10. http://dx.doi.org/10.1017/s0263675109990068.

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AbstractFor nearly a century now, scholars have raised the question of the influence of the apocryphal Passio Andreae on The Dream of the Rood, but this suggestion has been discussed in terms of broad similarities. One striking specific parallel concerns the history of the Cross. In the accounts of the passion of Jesus in the gospels, Jesus is forced to bear the Cross from Jerusalem to Golgotha. In The Dream of the Rood, however, Jesus goes willingly to the place where the Cross (which has been used before) has already been set up. This account of the sequence of the passion corresponds exactly to the passion of Andrew in which Andrew goes willingly and of his own volition to a Cross which has been used as a gallows before. This correspondence, together with other points of similarity, suggest that The Dream of the Rood poet used some form of the Passio Andreae as a model for his narrative.

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Ransom, Emily A. "Passions and the Passion: Robert Southwell's Mary Magdalene." Studies in Philology 121, no. 1 (January 2024): 100–134. http://dx.doi.org/10.1353/sip.2024.a919344.

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Abstract: While still a fugitive at large, the Jesuit poet Robert Southwell published his best-selling prose masterpiece, Mary Magdalens Funerall Teares , which deftly combines the English literary vogue of complaint with Ignatian meditation in an eloquent grand style. While scholarship has mostly treated this work as a meditation for recusant Catholics separated from Christ's body in the Eucharist, as Mary was separated from Christ on Easter morning, this article argues that its widespread popularity and literary influence was a strategic success in large part owing to its bold and timely approach to human passions directed to its Protestant readers. In an era in which England's "finest wits are now given to write passionat discourses," Southwell suggested an alternative both to Neostoic curbing of passion and even to Augustinian moderation, presenting the Magdalen as a figure of godly vehemence in whom reason itself is ruled by a love in which "the excesse cannot be faultie."

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Khan, Nafid, and Muhammad Saqib Khan. "ROLE OF ENTREPRENEURIAL PASSION IN LINKING ENTREPRENEURIAL EDUCATION AND ENTREPRENEURIAL INTENTIONS." JUNE 2023 02, no. 01 (June 1, 2023): 44–56. http://dx.doi.org/10.53664/jssd/02-01-2023-04-44-56.

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This study aims to explore the influence of entrepreneurial passion in linking entrepreneurial education and intentions in the higher education institutions (HEIs) as entrepreneurial passion is positive intense spirits that entrepreneurs experience toward their work to ensure creativity and innovation. Literature revealed that entrepreneurial education plays a crucial role in promoting entrepreneurial intentions in HEIs among the students. Still, the link between entrepreneurial intentions and education is stronger for students who have higher entrepreneurial passions. Present study used mixed-method approach by obtaining data from surveys in HEIs. The results indicated that students who have higher entrepreneurial passions are more possible to have higher entrepreneurial intentions. Students who have taken more entrepreneurial courses report higher levels of entrepreneurial intentions, suggesting that entrepreneurial education play crucial role in promoting entrepreneurial intentions among students. The HEIs should, design courses and programs that promote entrepreneurial passion, by providing theoretical knowledge and practical skills. This may help to create a culture of entrepreneurship in HEIs but also help to promote the development of successful entrepreneurs in the future.

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Zanoni, Thomas A., and John Vanderplank. "Passion Flowers and Passion Fruit." Brittonia 44, no. 2 (April 1992): 212. http://dx.doi.org/10.2307/2806835.

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Escobar, Linda K., and John Vanderplank. "Passion Flowers and Passion Fruit." Systematic Botany 17, no. 2 (April 1992): 340. http://dx.doi.org/10.2307/2419528.

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Mesmin, Claude. "Passion et fin de passion." Diplômées 274, no. 1 (2020): 245–58. http://dx.doi.org/10.3406/femdi.2020.10277.

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Howells, Christina. "Mortal Subjects: Passions of the Soul in Sartre, Derrida and Nancy." Paragraph 32, no. 2 (July 2009): 154–67. http://dx.doi.org/10.3366/e0264833409000509.

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This essay represents an initial attempt to understand the interrelationship of mortality and subjectivity, passion and death, as they are explored in the works of Sartre, Derrida and Jean-Luc Nancy. From the very first discussions of the passions by Greek philosophers such as Aristotle, passion has held a liminal position: manifested in both body and soul, it transgresses the boundaries of psyche and soma and is especially difficult to categorize. It is not possible to work on passion without exploring the mind/body relationship; and the question of human mortality is the paradigmatic locus where this relationship is most intensely exposed. In this essay, I examine these questions through a few selected texts, and in particular Nancy's Corpus and ‘L'Intrus’.

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Bogdanova, Olga V. "About new perception of A. S. Pushkin`s poem “Poltava”." Vestnik slavianskikh kul’tur [Bulletin of Slavic Cultures] 60 (2021): 139–49. http://dx.doi.org/10.37816/2073-9567-2021-60-139-149.

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The paper provides a new interpretation of A. S. Pushkin’s poem “Poltava” offering a broader view of its idea. Whereas, according to critics, the Battle of Poltava is only “an episode from the love story of Mazepa” and is “asymmetrically” located in the poem (V. G. Belinsky), the paper shows that Pushkin’s poem is distinguished by a harmonious and thoughtful composition, associated not only with the image of events of the victorious Battle of Poltava, but also with memories of Poltava (Poltava region), linked by Pushkin with the addressee of the poem’s dedication — M. N. Raevskaya-Volkonskaya. The poem is formed by a three-part structure, each stage of which is connected with one of the passions that capture the characters and are subordinate to Pushkin’s special hierarchy. If the first part embodies the passion of love (images of Mary and Mazepa), the second explicates the passion of revenge (Kochubey and Mazepa) and then the third — the highest, according to Pushkin — the passion of serving the Fatherland, the desire to give it all the heart (Peter, Karl, Mazepa). Three stages of compositional construction embody axiological difference of the protagonist passion and, as a result, reflect stadiality of maturing of a central idea of the poem. Its final meaning is to depict not so much the victory of Peter’s army at Poltava, as the struggle of human passions (love, revenge, Motherland) and their commensurability with the grandiosity of historical events involving the main characters.

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Bynum, C. W. "The Passion of Perpetua and Felicity / Perpetua's Passions: Multidisciplinary Approaches to the "Passio Perpetuae et Felicitatis,"." Common Knowledge 20, no. 1 (December 6, 2013): 134–35. http://dx.doi.org/10.1215/0961754x-2374898.

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Maso, Stefano. "Seneca e la passione come esperienza fisica." Elenchos 39, no. 2 (November 30, 2018): 377–401. http://dx.doi.org/10.1515/elen-2018-0021.

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Abstract If the ancient Stoics conceived passion as a judgment or the consequence of a judgment referring to external reality, it is correct to define their conception of the psyche as ‘monistic’; it is very different if we consider that passion is due to another faculty independent of reason. In this second case, a scenario opens up in which a realistic and ‘reified’ conception of passion emerges. With reference to this, in the Letter 113 Seneca discusses the paradoxical thesis of the ancient Stoic scholars according to whom “the soul is an animal”, just as virtues and passions are. Through a series of close logical arguments, he shows the absurdities that can be reached in this way. By comparing this letter with the De ira we can define the position of Seneca as a type of practical/operational imaginary dualism: the development of an original coherent form of monism. Not to give in to passion (for example to anger or libido) will not be just or not so much a psychological exercise of reason and will, but certainly a physical experience of resistance.

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Charland, Louis C. "René Descartes on Émotion." Emotions: History, Culture, Society 5, no. 2 (December 23, 2021): 209–33. http://dx.doi.org/10.1163/2208522x-02010128.

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Abstract The primary aim of this discussion is to present a detailed case study of Descartes’s use of émotion in Les passions de l’ame and in his early writings leading up to that work. A secondary aim is to argue that that while Descartes was innovative in suggesting that émotion might be a better keyword for the affective sciences than passion, he did not consistently follow his own advice. His innovation therefore failed in that regard, even though it did inspire later thinkers to explore the distinction between ‘passion’ and ‘emotion’ in their own manner.

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AZAIZES, ALEXANDROS. "TRETMAN STRASTI U DEKARTOVOJ FILOZOFIJI MORALA." Arhe 20, no. 40 (April 3, 2024): 193–219. http://dx.doi.org/10.19090/arhe.2023.40.193-219.

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Τhe article will examine the remedies proposed by René Descartes (1596-1650), in order to deal with unpleasant passions and their excesses, as highlighted in his last work, The Passions of the Soul (1649). In this work, Descartes attempts to reach the core of emotion and, with the help of physiology, to analyse it rationally. The aim of the French philosopher is deeply moral. The demand for a practical philosophy had occupied him since the Sixth Part of his emblematic Discourse on the Method (1637). In The Passions of the Soul this demand is satisfied. Our analysis shows that Descartes' ethics is one of action. Life requires decisions, regardless of their end result. With free will as the cornerstone of his ethical structure, Descartes will set up an educational system for regulating the passions. In dealing with this problem, Descartes opted for a «strategy of generosity». Generosity, the most important notion of Cartesian ethics and the primary remedy that Descartes suggests for useless desires, is a passion and turns into a virtue when passion becomes a habit.

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Rait, Charles. "Passion." Neonatal Network 40, no. 1 (January 1, 2021): 3–5. http://dx.doi.org/10.1891/0730-0832/11-t-724.

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Mozetic, Brane. "Passion." Harrington Gay Men's Fiction Quarterly 2, no. 2 (March 2000): 58–75. http://dx.doi.org/10.1300/j152v02n02_06.

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Lee, Marilyn. "Passion." Journal of Lesbian Studies 8, no. 3-4 (October 6, 2004): 33. http://dx.doi.org/10.1300/j155v08n03_07.

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Hopper, Debbie. "Passion." Appalachian Heritage 23, no. 1 (1995): 52–59. http://dx.doi.org/10.1353/aph.1995.0067.

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Littlewood, Cedric. "Passion." Classical Review 49, no. 1 (April 1999): 92–93. http://dx.doi.org/10.1093/cr/49.1.92.

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Rosenfeld, Richard M. "Passion." Otolaryngology–Head and Neck Surgery 143, no. 6 (December 2010): 737–38. http://dx.doi.org/10.1016/j.otohns.2010.10.001.

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McCormick, Douglas. "Passion." Nature Biotechnology 7, no. 11 (November 1989): 1101. http://dx.doi.org/10.1038/nbt1189-1101.

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Rhodes, Suzanne Underwood. "Passion." Spiritus: A Journal of Christian Spirituality 16, no. 2 (2016): 270. http://dx.doi.org/10.1353/scs.2016.0031.

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Martin, Randolph P. "Passion." Journal of the American Society of Echocardiography 17, no. 6 (June 2004): A17—A18. http://dx.doi.org/10.1016/j.echo.2004.05.002.

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Lazarus, JoAnn. "Passion." Journal of Emergency Nursing 39, no. 3 (May 2013): 215. http://dx.doi.org/10.1016/j.jen.2013.04.001.

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Brobbey, Alixa. "Passion." Dialogue: A Journal of Mormon Thought 56, no. 2 (July 1, 2023): 133. http://dx.doi.org/10.5406/15549399.56.2.16.

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Moore, Andrea. "Passion as History, History as Passion." BACH: Journal of the Riemenschneider Bach Institute 52, no. 2 (2021): 125–58. http://dx.doi.org/10.1353/bach.2021.0019.

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Moore. "Passion as History, History as Passion." Bach 52, no. 2 (2021): 125. http://dx.doi.org/10.22513/bach.52.2.0125.

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Zizek, Slavoj. "Passion du réel, passion du semblant." Savoirs et clinique 3, no. 2 (2003): 39. http://dx.doi.org/10.3917/sc.003.0039.

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Misangyi Watts, Margit. "Passion for Learning, Passion for Life." New Directions for Teaching and Learning 2003, no. 94 (2003): 61–68. http://dx.doi.org/10.1002/tl.100.

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Lucas, Kristen, Sharon A. Kerrick, Jenna Haugen, and Cole J. Crider. "Communicating Entrepreneurial Passion: Personal Passion vs. Perceived Passion in Venture Pitches." IEEE Transactions on Professional Communication 59, no. 4 (December 2016): 363–78. http://dx.doi.org/10.1109/tpc.2016.2607818.

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