A vast range of our everyday experiences seem to involve an immediate consciousness of value. We hear the rudeness of someone making offensive comments. In seeing someone risking her life to save another, we recognize her bravery. When we witness a person shouting at an innocent child, we feel the unfairness of this action. If, in learning of a close friend’s success, envy arises in us, we experience our own emotional response as wrong. How are these values apprehended? The three (...) most common answers provided by contemporary philosophy explain the consciousness of value in terms of judgment, emotion, or perception. An alternative view endorsed mainly by authors inspired by the phenomenological tradition argues that values are apprehended by an intentional feeling. In this model, it is by virtue of a feeling that objects are presented as being in different degrees and nuances fair or unfair, boring or funny, good or bad. This paper offers an account of this model of feeling and its basic features, and defends it over alternative models. To this end, the paper discusses different versions of the model circulating in current research which until now have developed in parallel rather than in mutual exchange. The paper also applies the proposed account to the moral domain and examines how a feeling of values is presupposed by several moral experiences. (shrink)

In this article, I focus on possibly impaired self-determination in addiction. After some methodological reflections, I introduce a phenomenological description of the experience of being self-determined. I argue that being self-determined implies effectivity of agency regarding three different behavioural domains. Such self-referential agency shall be called ‘self-effectivity’ in this article. In a second step, I will use this phenomenological description to understand the impairments of self-determination in addiction. While addiction does not necessarily imply a basic lack of control over one’s (...) life, this can well be the case during certain periods of time or in special situations. Addiction is herein described as an embodied custom—highly effective with respect to changing one’s lived experience—which is learned and developed while becoming addicted. Such a repeatedly performed custom, called a ‘psychotropic technique’, implies deep changes in one’s personal identity and alters an agent’s ‘self-effectivity’. In the closing section, I discuss the possible implications of a phenomenological approach to personal responsibility. (shrink)

In this paper phenomenological descriptions of the experiential structures of suicidality and of self-determined behaviour are given; an understanding of the possible scopes and forms of lived self-determination in suicidal mental life is offered. Two possible limits of lived self-determination are described: suicide is always experienced as minimally self-determined, because it is the last active and effective behaviour, even in blackest despair; suicide can never be experienced as fully self-determined, even if valued as the authentic thing to do, because no (...) retrospective re-evaluation from some future vantage is possible. The phenomenological descriptions of the possible scope of lived self-determination in suicidality, presented in this paper, should prove to be extremely helpful in three different fields of interest: (a) ethical debates regarding the pros and cons of autonomous or heteronomous suicide; (b) clinical day-to-day practice with respect to treating suicidal people; (c) people who suffered a suicidal crisis, attempted suicide or lost loved ones through suicides. (155 words). (shrink)

In this paper, I develop a phenomenological description of lived autonomy and describe possible alterations of lived autonomy associated with chronic depression as they relate to specific psychopathological symptoms. I will distinguish between two types of lived autonomy, a pre-reflective type and a reflective type, which differ with respect to the explicitness of the action that is willed into existence; and I will relate these types to the classical distinction between freedom of intentional action and freedom of the will. I (...) will then describe how a chronically depressed person habitually discloses her experiential workspace with an impaired scope of perceivable action-properties, and pre-reflectively values many of these perceived action-properties as demanding or devalues these properties as well as her own abilities and drive to perform the respective actions. These alterations, typically experienced in a passive manner, imply an impairment of both types of lived autonomy. Drawing on first-hand accounts, I will then argue that small islands of lived autonomy, even of the reflective type, are possible if the afflicted identifies with at least some of her ‘depressive disabilities’. Lastly, I will compare this manner of life-conduct with the constellation of includence, as described by Tellenbach, and discuss the limitations of this study. (shrink)

Peter Goldie has argued for the view that the intentionality of emotions is inseparable from their phenomenology, but certain criticisms have revealed his argument as problematic. I will argue that it is possible to address these problems, at least in the case of the emotion of fear, thereby vindicating IPE, by appeal to a Husserlian version of the perceptual account of emotions, centered on the idea that the contents of perceptual experiences are fulfillment conditions. Fulfillment means the achievement of a (...) kind of immediate, or “full”, experience of an object or some of its aspects. In the case of visual perception, suppose you are looking at an apple. If you turn it around, you will find yourself in full view of its back side, which was previously anticipated “emptily”, fulfilling or disappointing some of your anticipations in regard to it. On the Husserlian view, the success or failure of a visual perceptual experience consists in such fulfillments and disappointments. If we can provide an account of the intentionality of emotions along similar lines, it will necessarily involve the phenomenal contrast between fullness and emptiness, enabling us to support IPE. (shrink)

In this paper the question of autonomy in delusional disorders is investigated using a phenomenological approach. I refer to the distinction between freedom of intentional action, and freedom of the will, and develop phenomenological descriptions of lived autonomy, taking into account the distinction between a pre-reflective and a reflective type. Drawing on a case report, I deliver finely-grained phenomenological descriptions of lived autonomy and experienced self-determination when acting on delusions. This analysis seeks to demonstrate that a person with delusions can (...) be described as responsible for her behaviour on a ‘framed’ level (level of freedom of intentional action), even though she is not autonomous on a higher (‘framing’) level (level of freedom of the will), if, and only if, the goods of agency for herself and others are respected. In these cases the person with delusions is very nearly comparable to people in love, who are also not free to choose their convictions, and who could also be rightly held responsible for the behaviour flowing from their convictions. (shrink)

Despite recent interest in his work, little has been written about Løgstrup’s relation to phenomenology—what he thinks phenomenology is, how it informs his approach to ethics, and what he believes it can accomplish. Here I hope to stimulate further discussion of these matters. In this, consideration of Levinas’s understanding of phenomenology will be useful. While sharing many of Løgstrup’s concerns, Levinas insists on a distinction between phenomenological ontology and “metaphysics,” one that Løgstrup tends to blur in support of his argument (...) that “absolute nihilism is an impossibility.” After showing why this distinction matters, I will argue that Løgstrup’s goal is better achieved if we embrace Heidegger’s transcendental version of phenomenology rather than follow Løgstrup or Levinas, despite much that remains phenomenologically valuable in both. (shrink)

Phenomenological descriptions of depressed mental life offer a profound understanding of depression from the first-person perspective. In this paper, such descriptions are developed by drawing on the work by Ludwig Binswanger and on the autobiographical report of depression by Piet C. Kuiper . I will argue that Binswanger’s central claim in his phenomenological description of the depressed state of mind fails due to crucial misunderstandings of Edmund Husserl’s phenomenology. Nonetheless, by drawing on Kuiper’s first-hand account, I will develop a phenomenological (...) description of depressed mental life, highlighting the altered manner of pre-reflective valuing in depression and introducing the concept of a ‘depressive habituality.’ This term refers to the acquisition of a new set of habitualisations, especially on the foundational levels of automatic mental life. It offers explanations for the fact that it is not easy to recover from depression and that people may more easily become depressed again. (shrink)

Happiness is an increasingly prominent topic of interest across academia. However, relatively little attention has been paid to how it is created, especially not in a multidimensional sense. By ‘created’ we do not mean its influencing factors, for which there is extensive research, but how it actually forms in the person. The work that has been done in this arena tends to focus on physiological dynamics, which are certainly part of the puzzle. But they are not the whole picture, with (...) psychological, phenomenological, and socio cultural processes also playing their part. As a result, this paper offers a multidimensional overview of scholarship on the ‘architecture’ of happiness, providing a stimulus for further work into this important topic. (shrink)

Clarifying the essential experiential structures at work in our everyday moral engagements promises both (1) to provide a perspicacious self-understanding, and (2) to significantly contribute to theoretical and practical matters of moral philosophy. Since the phenomenological enterprise is concerned with revealing the a priori structures of experience in general, it is then well positioned to discern the essential structures of moral experience specifically. Phenomenology can therefore significantly contribute to matters pertaining to moral philosophy. In this paper I would like to (...) contribute to the relatively small yet burgeoning field of phenomenological ethics. I endea­vour to do so by first identifying and consolidating the basic level of sense-bestowal, and then outlining the a priori structures of volition in order to demonstrate how such phenomenologically discerned structures are required for moral experience. Specifically, in section one I locate moral experience as at the level of meaning that is phenomenologically identified as the life-world, and then vindicate the life-world by illustrating how it is immune to naturalistic rationalisation. By thus both securing the level of meaning that is of concern and importantly delimiting the scope of our analysis, I proceed in section two to relate the volitional analyses of Aristotle, Husserl, and Heidegger. This relation is achieved thanks to a conceptual point of con­tinuity: ‘prohairesis’. By examining the function of this concept (as an intentional structure) and its phenomenological continuity, the ground is then prepared for further phenomenological analyses of the virtues. (shrink)

This paper discusses the question about the nature of values and how we experience them from the point of view of moral phenomenology. Two senses of this term are distinguished: a historical sense and a methodological one. The paper analyses first the experience of values by focussing on affective acts such as feelings, emotions, desires and volitions. Two different versions of the thesis, their arguments, and counter arguments are then examined: Dispositionalism and Realism. Both can be found in the tradition (...) of the Brentano school including that taken up by his pupils from the Graz school, in phenomenology, and in current Metaethics. Finally I argue that value dispositionalism is a better option to understand the experience of value. (shrink)

This paper identifies the duty to care for the public interest in the commonly valued ecological goods of the Gulf as one of the basic essential features of the moral significance of the federal policies that govern the Deepwater Horizon Oil Spill. I argue that the Clean Water Act and the Oil Protection Act implicitly provide for a communitarian interpretation of the public and ecological goods of this event that warrants a virtue ethical account of normativity that is ultimately expressed (...) in the duty to care, a duty that is one of the central moral principles that underlies the punitive damages doctrine. (shrink)

Terry Horgan and Mark Timmons’ work implies four criteria that moral phenomenology must be capable of meeting if it is to be a viable field of study that can make a worthwhile contribution to moral philosophy. It must be (a) about a unifed subject matter as well as being, (b) wide, (c) independent, and (d) robust. Contrary to some scepticism about the possibility or usefulness of this field, I suggest that these criteria can be met by elucidating the very foundations (...) of moral experience or what I call a moral ontology of the human person. I attempt to partially outline such an ontology by engaging with Robert Sokolowski's phenomenology of the human person from a moral perspective. My analysis of Sokolowski's thought leads me to five core ideas of a moral ontology of the human person: well-being, virtue, freedom, responsibility, and phronesis. Though I do not by any means boast a complete moral ontology of the human person, I go on to demonstrate how the account I have presented, or something like it, can go a long way to helping moral phenomenology meet the criteria it requires to be a viable and worthwhile pursuit. (shrink)

This paper responds to the question of whether judgements generated by judges using ChatGPT can be directly adopted. It posits that it is unjust for judges to rely on and directly adopt ChatGPT-generated judgements based on virtue jurisprudence theory. This paper innovatively applies case-based empirical analysis and is the first to use virtue jurisprudence approach to analyse the question and support its argument. The first section reveals the use of generative AI-based tools in judicial practice and the existence of erroneous (...) judgements generated by ChatGPT through empirical research. The second section contends that generative AI, while mimicking virtuous behaviour, cannot produce justified beliefs according to virtue jurisprudence theory. Moreover, using AI as a decision-making entity could undermine the protection of human rights and interests. The paper concludes by suggesting normative and technical approaches for how judges should use generative AI-based tools to develop their virtues. (shrink)

This thesis introduces certain aspects in the thought of Dallas Willard and Edmund Husserl as a new way forward in the internalism externalism debate. Husserl’s detailed analysis of cognition has application to epistemology and addresses in great depth an area which in the current discussion is often tertiary and shallow at best. It is argued that in both internalist and externalist camps there is a common assumption about cognition which Husserl argues forcibly against. This assumption is that thought, or cognition, (...) is essentially linguistic. Whatever else thinking may be, when we do it we do it in or with language. This assumption about thought means that whatever justification may be it is linguistic. This thesis holds that the rejecting of this assumption is critical to advancing the discussion past the current stalemate. (shrink)

When it comes to the metaethical task of explaining and making sense of what it is that we are doing while doing ethics, the subject of moral objectivity occupies an important and special place within that task. Thus, it is often agreed that being able to explain and justify the objective features of common moral practice is one of if not the most important task for any metaethical theory to undertake. In this dissertation, I tackle the issue of ethical objectivity (...) on behalf of metaethical constructivism. To be more precise, my aim is to make plausible, strengthen, and defend the constructivist original contribution to contemporary metaethics by developing a novel constructivist account on the objectivity of ethics. While the account that I develop herein presents a novel and independent approach to the subject of moral objectivity on behalf of constructivism, it also places itself between the two other positions within the constructivist camp that openly strive to secure ethical objectivity – namely Kantianism on the one hand, and the more recently developed Humean objectivist view on the other. It is for the latter reason that I call my own view the hybrid view. (shrink)

The neurobiology of affection is becoming established as a new sub-discipline that focuses on the study and understanding of human emotional experience. It is a scientific discipline that has emerged from neurosciences, on the basis that we can now only advance towards a global understanding of human emotions and of their alterations by widening the horizons and methods available to study the emotional life. Here, we present the current contrast between the phenomenological and the neuroscientific analysis of emotions. We propose (...) that it is necessary to maintain an interdisciplinary dialogue between these two approaches and we think that this complementation will be especially beneficial for the field of clinical neuroscience and anthropology. (shrink)