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Painful Art and the Limits of Well-Being

In Jerrold Levinson (ed.), Suffering Art Gladly: The Paradox of Negative Emotions in Art. Palgrave/ Macmillan (2013)

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  1. Epistemic Marginalisation and the Seductive Power of Art.Mihaela Mihai - 2018 - Contemporary Political Theory 17 (4):395-416.
    Many voices and stories have been systematically silenced in interpersonal conversations, political deliberations and historical narratives. Recalcitrant and interrelated patterns of epistemic, political, cultural and economic marginalisation exclude individuals as knowers, citizens, agents. Two questions lie at the centre of this article, which focuses on the epistemically – but also politically, culturally and economically – dominant: How can we sabotage the dominant’s investment in their own ignorance of unjust silencing? How can they be seduced to become acute perceivers of others’ (...)
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  • Moved by Sad Music: Pleasure and Emotion in Sad Music Listening Experiences.Matthew Dunaway - unknown
    In this thesis, I consider the dialectic surrounding the Puzzle of Musical Tragedy i.e. why do people listen to sad music that makes them sad? I agree with Sizer that the best solutions to this puzzle construe the listening experience itself as pleasant. However, against Sizer, I argue that the feelings music induces are best construed as emotions, not moods. Since sad music can promote the perception of a sad person, I argue that music can be an unconscious object of (...)
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  • Love and Death: The Problem of Resilience.Aaron Smuts - forthcoming - In Michael Cholbi (ed.), Immortality and the Philosophy of Death. Rowman & Littlefield.
    The strongly resilient are able to quickly get over the loss of their beloved. This is not an entirely attractive capacity. In this paper, I argue that it is appropriate to be distressed about the fact that we might, quickly or slowly, get over the death of our loved ones. Moller argues that the principal problem with resilience is that it puts us in a defective epistemological position, one where we are no longer able to appreciate the significance of what (...)
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