Drawing on insights found in both philosophy and psychology, this paper offers an analysis of hate and distinguishes between its main types. I argue that hate is a sentiment, i.e., a form to regard the other as evil which on certain occasions can be acutely felt. On the basis of this definition, I develop a typology which, unlike the main typologies in philosophy and psychology, does not explain hate in terms of patterns of other affective states. By examining the developmental (...) history and intentional structure of hate, I obtain two variables: the replaceability/irreplaceability of the target and the determinacy/indeterminacy of the focus of concern. The combination of these variables generates the four-types model of hate, according to which hate comes in the following kinds: normative, ideological, retributive, and malicious. (shrink)

In the past few years, social and cultural theorists have pointed to the dynamic and performative character of forms of disparagement such as public shaming, humiliation, invective or hate speech. In this paper, I endorse a different route and focus on the distinctive affective and dialectical nature of what might be called the ‘politics of disparagement’. I will do so by elaborating on the affective intentionality of hatred, which can be seen as an affective attitude that paradigmatically encapsulates the dialectical (...) antagonism at play in the politics of disparagement. I argue that the affective intentionality of hatred is distinctive in three interrelated ways: First, it has an overgeneralising, indeterminate affective focus, which typically leads to a certain collectivisation of its target. Secondly, short of a determinate affective focus, haters derive the indeed extreme affective powers of the attitude not in reaction to any specific features or actions of the targets or from some phenomenological properties of the attitude but, rather, from the sheer commitment to the attitude itself. Finally, in sharing this commitment to hate with others, hatred involves a certain negative dialectics and becomes entrenched as a shared habitus. Ultimately, I suggest that we can only counteract the politics of disparagement if we understand how a shared commitment to disparagement and hatred establishes its own normative logic, which not only concerns their victims but also, dialectically, sanctions their enactors. (shrink)

In the face of longstanding philosophical debates on the nature of hatred and an ever-growing interest in the underlying social-psychological function of group-directed or genocidal hatred, the peculiar affective intentionality of hatred is still very little understood. By drawing on resources from classical phenomenology, recent social-scientific research and analytic philosophy of emotions, I shall argue that the affective intentionality of hatred is distinctive in three interrelated ways: it has an overgeneralizing, indeterminate affective focus, which typically leads to a form of (...) collectivization of the target; short of a determinate affective focus, haters derive the indeed extreme affective powers of the attitude not in reaction to any specific features or actions of the targets or from some phenomenological properties of the attitude but, rather, from the commitment to the attitude itself; finally, in sharing this commitment to hate with others, hatred involves a certain negative social dialectics, robustly reinforces itself and becomes entrenched as a shared habitus. (shrink)

In the face of longstanding philosophical debates on the nature of hatred and an ever-growing interest in the underlying social-psychological function of group-directed or genocidal hatred, the peculiar affective intentionality of hatred is still very little understood. By drawing on resources from classical phenomenology, recent social-scientific research and analytic philosophy of emotions, I shall argue that the affective intentionality of hatred is distinctive in three interrelated ways: it has an overgeneralizing, indeterminate affective focus, which typically leads to a form of (...) collectivization of the target; short of a determinate affective focus, haters derive the indeed extreme affective powers of the attitude not in reaction to any specific features or actions of the targets or from some phenomenological properties of the attitude but, rather, from the commitment to the attitude itself; finally, in sharing this commitment to hate with others, hatred involves a certain negative social dialectics, robustly reinforces itself and becomes entrenched as a shared habitus. (shrink)

What exactly is wrong with hating others? However deep-seated the intuition, when it comes to spelling out the reasons for why hatred is inappropriate, the literature is rather meager and confusing. In this paper, I attempt to be more precise by distinguishing two senses in which hatred is inappropriate, a moral and a non-moral one. First, I critically discuss the central current proposals defending the possibility of morally appropriate hatred in the face of serious wrongs or evil perpetrators and show (...) that they are all based on a problematic assumption, which I call the?reality of evil agents assumption?. I then turn to the issue of non-moral emotional appropriateness and sketch a novel, focus-based account of fittingness. Next, I outline the distinctive affective intentionality of hatred, suggesting that hatred, unlike most other antagonistic emotions, has an overgeneralizing and indeterminate affective focus. Against this background, I argue that hatred cannot be fitting. Due to the indeterminacy of its focus, hatred fails to pick out those evaluative features of the intentional object that would really matter to the emoters. I close with some tentative remarks on the possibility of appropriate hatred towards corporate or group agents. (shrink)

In a recent paper, Thomas Szanto develops an account of hatred, according to which the target of this attitude, paradigmatically, is a representative of a group or a class. On this account, hatred overgeneralises its target, has a blurred affective focus, is co-constituted by an outgroup/ingroup distinction, and is accompanied by a commitment for the subject to stick to the hostile attitude. While this description captures an important form of hatred, this paper claims that it does not do justice to (...) the paradigmatic cases of this attitude. The paper puts forward a “singularist” view of hatred, the core idea of which is that, in its simpler form, hatred is to aversively target the other qua this individual person, where the adverb “aversively” expresses the subject’s desire for the target to be annihilated. The conclusion develops some general considerations on the distinction between paradigmatic and marginal instances of an attitude by highlighting its importance for the study of affective phenomena. (shrink)

This paper aims to show a possible path to address the introduction of intimate digital technologies through a phenomenological and postphenomenological perspective in relation to Japanese and Chinese contexts. Digital technologies are becoming intimate, and, in Japan and China, there are already many advanced digital technologies that provide digital companions for love relationships. Phenomenology has extensive research on how love relationships and intimacy shape the subjects. At the same time, postphenomenology provides a sound framework on how technologies shape the values (...) and meanings we have. Thus, this paper introduces two digital technologies in Japan and China (_Love Plus_ and _XiaoIce_ chatbot), and it analyses according to the elements proposed by phenomenology and postphenomenology. In conclusion, this paper shows how digital companions like _Love Plus_ and _XiaoIce_ chatbot change who we are and the values and meanings we have according to the phenomenological and postphenomenological framework. These entities might not be human, but they shape who we are as human beings and the meanings and value we give to love. (shrink)

This essay explores the phenomenological features of the passional response to evil that Aquinas calls ‘hatred of sin’ in Summa Thelogiae II-II Q34 A3 and I-II Q23 A1, among other places. Social justice concerns and philosophical objections, however, challenge the notion that one can feel hatred toward an agent’s vice or sin without it being the agent who is hated. I argue that a careful, contextual reading of these texts shows that Aquinas cannot be read as commending ‘hate’ in any (...) form. The texts under consideration offer no comfort to those who appeal to hatred of sin or vice to legitimate sentiments or actions that can be reasonably taken to express hatred of persons. (shrink)

This paper examines the dynamic of belittlement and self-affirmation that is characteristic of hate. It argues that in hate we respond to a belittlement of our feeling of self-worth with an extreme form of self-affirmation which consists in regarding the other as evil and as deserving of being annihilated. Analyzing the origins and causes of hate, I develop a taxonomy of its main forms and distinguish between retributive, normative, malicious, and ideological hate. I show that all forms of hate aim (...) at increasing our feeling of self-worth. This common aim, however, is not always achieved: while retributive and normative hate can lead to an enhancement of one’s feeling of self-worth, in malicious and ideological hate such enhancement remains illusory and subject to self-deception. Finally, I argue that hate can never be morally justified. (shrink)

Digital technologies are pervasively used, and they are becoming part of our everyday actions by being designed to be connected to every aspect of our private life like emotions. However, it is not very clear how they are going to change who we are through their tight intertwinement. Especially in relation to emotions, it is not clear at all what happens when they become digitalized and visualized through these digital devices. Usually, the research focusses on the effect on the privacy (...) of the intrusion of digital devices in our lives as if this process of digitalization leaves the meanings human beings give to their emotions untouched. This article does not focus on the privacy related to the personal information captured by the devices, but it aims to open an analysis of the effects of this digitalization on the emotions in order to highlight the fact the introduction of these digital technologies change what emotions are. (shrink)