concupiscible

con·cu·pis·ci·ble

 (kŏn-kyo͞o′pĭ-sə-bəl)
adj.
Driven by or filled with strong sexual desire; concupiscent.

concupiscible

(kənˈkjuːpɪsəbəl)
adj
characterized or driven by sexual desire

con•cu•pis•ci•ble

(kɒnˈkyu pɪ sə bəl, kɒŋ-)

adj.
having or impelled by lustful desire.
[1490–1500; < Middle French < Late Latin concupīscibil(is)= Latin concupīsc(ere) (see concupiscence) + -ibilis -ible]
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References in periodicals archive ?
Those of the concupiscible lead, those of the irascible follow.
appetite, with clearly stated concupiscible passions (for the goods of
The adulterer would not have given his consent had he not deemed this pleasure beneficial to his concupiscible appetite.
Prudence orders our practical reason; justice orders the will or our intellectual appetite; temperance and fortitude perfect the passions, which are divided into the concupiscible or desiring power and the irascible or struggling power.(36) The four virtues are cardinal because they sufficiently order all those areas of our lives that are engaged in moral acting.(37) Moreover as principals they provide the basics for all right order in human action.
In order to move to the good, therefore, the poet presents feigned images of vice and virtue that secure appropriate concupiscible and irascible reactions." (13) As poets tune characters to virtues and vices, the plot concludes by awarding the good and punishing the evil.
"[J]ustice cannot be in the irascible or concupiscible as its subject, but only in the will." (101)
There must also be an education of the emotional and the concupiscible. Thomas criticizes Socrates for underestimating the importance of the passional element, but he accepts without qualification his position that the will would never knowingly tend to evil.
En el esquema empleado por Maximo, la oracion constituye el habito por el que el intelecto se hace capaz de dedicarse a Dios, como el amor y la continencia otorgan esa misma capacidad a las potencias irascible y concupiscible, respectivamente; la ensenanza constituye un eco de Char 2,5, donde Maximo afirma que la vida practica libra el alma de la incontinencia y del odio, vicios opuestos a la continencia y el amor.
85, 3), Thomas Aquinas states that the wounds are "weakness, ignorance, malice and concupiscence." (15) By original sin, according to Aquinas, reason is made ignorant, the will grows malicious, the irascible appetite is weakened, and the concupiscible appetite yields to concupiscence.
There necessarily follows a discussion of the concupiscible and irascible appetites, the Aristotelian doctrine of the mean, and finally an extended treatment on friendship.