 According to Augustine’s influential doctrine of sin, the original fall was followed by shame, which Adam and Eve felt when they found themselves being moved by the movements of the lower soul and the body, the functions of which they as rational beings should control. Original disobedience of the higher part of the soul founded the functional mode of the inherited original sin in the sense of penal disobedience of the lower part, the relative autonomy of which continuously reminds humans of their shameful condition of not being what they should be and demands continuous control (Augustine, De civitate Dei, XIV.23). Augustine held that spontaneous emotional agitations are emotions even though they do not involve an assent to the emotional evaluation or its behavioral suggestion. In his view, the Stoics did not refer to these representations as emotions because of their sinful pride, which prevented them from realizing the weakness of the fallen soul in themselves (De civitate Dei IX.4). Augustine thought that the occurrence of evil thoughts and desires is not directly under voluntary control. The temptations are therefore not accountable as sins (culpa) before one can in principle expel them from the soul. If this is not immediately done, they can be regarded as being freely consented to (as all sins are) (De sermone Domini in monte, 12.34–35). Augustine’s doctrine of sin was later developed into a detailed theory of the modes of assent as the degrees of venial and mortal sin. As distinct from Augustine, sinfully oriented first movements were increasingly regarded as venial sins even before a free choice. This was also the view of Aquinas. See Knuuttila 2004: 178–192.