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Hieronymus Bosch's The Seven Deadly Sins and the Four Last Things The Holy Spirit and the Seven Deadly Sins. Folio from Walters manuscript W. 171 (15th century) Part of a series onCatholic philosophy Aquinas, Scotus, and Ockham Ethics Cardinal virtues Just price Just war Principle of Double Effect Probabilism Natural law Personalism Social teaching Liberation Theology Christian Humanism Virtue ethics Metaphysics Conceptualism Realism Moderate realism Nominalism Quiddity (essence / nature) Haecceity Quinque Viae Predestination Theological determinism Compatibilism Divine Attributes Schools Augustinianism Victorines Llullism Cartesianism Christian Neoplatonism Friends of God Molinism Ressourcement Occamism Scholasticism Second scholasticism Neo Scotism Thomism Analytic Salamanca Philosophers Ancient Ambrose Athanasius Augustine Benedict Boethius Clement Cyprian Cyril Gregory (of Nazianzus) Gregory (of Nyssa) Irenaeus Jerome Cassian Chrysostom Climacus John of Damascus Justin Maximus Dionysius Origen Paul Tertullian Medieval Abelard Albert Anselm Aquinas Bacon Bede Berengar Bernard Bonaventure Buridan Catherine Eckhart Eriugena Giles Gregory I Gundissalinus Hildegard Hugh Isidore Llull Lombard Martin Nicholas Ockham Oresme Paschasius Roscellinus Scotus Symeon Thierry Modern Arnauld Ávila Azpilcueta Bellarmine Bonald Bossuet Brentano Botero Cajetan Chateaubriand Cortés Descartes Erasmus Fénelon Gracián Kołłątaj Krasicki La Mennais Liguori Maistre Malebranche Mariana Meinong Mercado Molina More Newman Pascal Rosmini Sales Soto Suárez Vico Vitoria Caramuel Contemporary Adler Anscombe Balthasar Barron Benedict XVI Blondel Chesterton Congar Copleston Finnis Garrigou-Lagrange Geach Gilson Girard Gutiérrez Dávila Guardini Haldane Hildebrand John Paul II Lonergan Lubac MacIntyre Marcel Marion Maritain McLuhan Mounier Pieper Rahner Stein Taylor Catholicism portal Philosophy portalvte The seven deadly sins, also known as the capital vices or cardinal sins, is a grouping and classification of vices within Christian, particularly Catholic, teachings. [1] According to the standard list, they are pride, greed, wrath, envy, lust, gluttony and sloth, which are contrary to the seven heavenly virtues. This classification originated with Tertullian and continued with Evagrius Ponticus. [2] The seven deadly sins are discussed in treatises and depicted in paintings and sculpture decorations on Catholic churches as well as older textbooks. [1] History[edit] Greco-Roman antecedents[edit] Roman writers such as Horace extolled virtues, and they listed and warned against vices. His first epistles say that "to flee vice is the beginning of virtue and to have got rid of folly is the beginning of wisdom. "[3] An allegorical image depicting the human heart subject to the seven deadly sins, each represented by an animal (clockwise: toad = avarice; snake = envy; lion = wrath; snail = sloth; pig = gluttony; goat = lust; peacock = pride). Origin of the currently recognized seven deadly sins[edit] These "evil thoughts" can be categorized as follows:[4] physical (thoughts produced by the nutritive, sexual, and acquisitive appetites) emotional (thoughts produced by depressive, irascible, or dismissive moods) mental (thoughts produced by jealous/envious, boastful, or hubristic states of mind) The fourth-century monk Evagrius Ponticus reduced the nine logismoi to eight, as follows:[5][6] Γαστριμαργία (gastrimargia) gluttony Πορνεία (porneia) prostitution, fornication Φιλαργυρία (philargyria) greed Λύπη (lypē) sadness, rendered in the Philokalia as envy, sadness at another's good fortune Ὀργή (orgē) wrath Ἀκηδία (akēdia) acedia, rendered in the Philokalia as dejection Κενοδοξία (kenodoxia) boasting Ὑπερηφανία (hyperēphania) pride, sometimes rendered as self-overestimation, arrogance, or grandiosity[7] Evagrius's list was translated into the Latin of Western Christianity in many writings of John Cassian,[8][9] thus becoming part of the Western tradition's spiritual pietas or Catholic devotions as follows:[4] Gula (gluttony) Luxuria/Fornicatio (lust, fornication) Avaritia (greed) Tristitia (sorrow/despair/despondency) Ira (wrath) Acedia (sloth) Vanagloria (vain, glory) Superbia (pride, hubris) In AD 590, Pope Gregory I revised the list to form a more common list. [10] Gregory combined tristitia with acedia and vanagloria with superbia, adding envy, which is invidia in Latin.

That hardly matters, since the film moves with such kinetic energy that you'll be hanging on for dear life". [94] Roger Ebert compares the film to Mad Max, calling it "very gory, very gruesome, but entertaining in its own demented way. "[95] Kim Newman of Empire commends the film's "scintillating animated visuals, with not one – not one – computer-assisted shot in sight". [96] Helen McCarthy in 500 Essential Anime Movies claims that the anime "remains fresh and exciting, easily holding its own against the products of two decades of massive technical advancement". [97] Meanwhile, in February 2004, Dan Persons of Cinefantastique listed the film as one of the "10 Essential Animations", simply referring to the film as "the film that changed everything. "[98] Awards[edit] In 1992, Akira won the Silver Scream Award at the Amsterdam Fantastic Film Festival. [99] Akira was one of the four nominees for the 2007 American Anime Awards' "Best Anime Feature" award, but it lost to Final Fantasy VII: Advent Children. Music[edit] AKIRA: Original Soundtrack (Symphonic Suite AKIRA)Soundtrack album by Geinō Yamashirogumi (芸能山城組)Released1988Recorded1988GenreAnime, film, gamelan, nohLength69:36LabelVictor Music Industries, Demon Records/JVC Records, Milan RecordsProducerShōji YamashiroGeinō Yamashirogumi (芸能山城組) chronology Ecophony Rinne
(1986) AKIRA: Original Soundtrack (Symphonic Suite AKIRA)
(1988) Ecophony Gaia
(1990) AKIRA: Original Soundtrack (Symphonic Suite AKIRA) was recorded by Geinoh Yamashirogumi (芸能山城組). [100] The music was composed and conducted by musical director Shōji Yamashiro (pseudonym of Tsutomu Ōhashi), and performed by the collective Geinoh Yamashirogumi. [100] The soundtrack draws heavily from traditional Indonesian gamelan music, in addition to elements of Japanese noh music. [101] It features music which was additionally re-recorded for release.

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Sendō left with his group after thanking the Scamaras Brothers for everything. When Ippo heard the brothers tell Sendō goodbye in Spanish, Ippo was confused. Ippo learned common Spanish sayings from Milo before leaving after thanking him. On the plane to Japan, Ippo thanked Mexico as he feels that he has learned a lot. Ippo returns to Japan. When he got back to Japan, he gave Kumi, Takamura, Aoki, Kimura, Itagaki, Taihei, Kintarō, Kamogawa and Yagi masks. During his visit to the Kamogawa gym, when Kimura took off his Kappa mask, everyone, including Ippo laughed as Kimura already has a Kappa hairstyle, which made Ippo feel at home. That night, Ippo went to see Kamogawa and Yagi at the gym's office. When Kamogawa asked Ippo if his trip to Mexico was of any use, Ippo answered that he sees why Mexico is the kingdom of the lighter weight classes and that Sendō was amazing, knowing that he will be able to figure something out against Ricardo. Ippo mentioned to Kamogawa that on the way home to Japan, he fought Ricardo a hundred times in his head, and, after the 95th time, he decided that if he took him to a close range punching match, there was some hope as Ricardo would have an opening for him to push through. Kamogawa asked Ippo about a 101st time, but Ippo noted that if one thinks hard about it, even in a match where everyone thinks it is impossible to win, if they have one hint, they can open a path, adding that the opponent is human, so as long as one keeps moving their body and head, nothing is impossible. Retrieved June 29, 2020. ^ Fobian, Peter (June 15, 2017). "The Fickle Warmth of Flames: An exploration of Farnese in "Berserk", Part Two". Crunchyroll. Archived from the original on June 17, 2017. Retrieved June 29, 2020.