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Contemptus mundi
''Contemptus mundi'', the "contempt of the world" and worldly concerns, is a theme in the intellectual life of both Classical Antiquity and of Christianity,〔(Contemptus mundi )〕 both in its mystical vein and its ambivalence towards secular life, that figures largely in the Western world's history of ideas. In inculcating a turn of mind that would lead to a state of serenity untrammeled by distracting material appetites and feverish emotional connections, which the Greek philosophers called ''ataraxia'', it drew upon the assumptions of Stoicism and a neoplatonism that was distrustful of deceptive and spurious appearances. In the familiar rhetorical polarity in Hellenic philosophy between the active and the contemplative life, which Christians, who expressly rejected "the World, the Flesh and the Devil",〔The phrase is late (the ''Book of Common Prayer'' but the triad draws on "For all that is in the world, the lust of the flesh, and the lust of the eyes, and the pride of life, is not of the Father, but is of the world." (KJV)〕 might exemplify as the way of Martha and the way of Mary, ''contemptus mundi'' assumed that only the contemplative life was of lasting value and the world an empty shell, a vanity.
==In classical antiquity==
In the classical canon, Cicero's ''Tusculanae Disputationes'', essays on achieving Stoic stability of emotions, with rhetorical subjects such as "Contempt of death", was taken up definitively by Boethius in his ''Consolations of Philosophy'', during the troubled closing phase of Late Antiquity. The Latin tradition of dispraise of the public world adapted by Christian moralists, focused especially on the fickleness of Fortune, and the evils exposed in the Latin satire became a mainstay of Christian penitential literature.
抄文引用元・出典: フリー百科事典『 ウィキペディア（Wikipedia）』
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