Emotions have long been of interest to philosophers and have deep historical roots going back to the Ancients. They have also become one of the most exciting areas of current research in philosophy, the cognitive sciences, and beyond. -/- This book explains the philosophy of the emotions, structuring the investigation around seven fundamental questions: What are emotions? Are emotions natural kinds? Do animals have emotions? Are emotions epistemically valuable? Are emotions the foundation for value and morality? Are emotions the basis (...) for responsibility? Do emotions make us better people? -/- In the course of exploring these questions, the book also discusses cutting-edge empirical research on emotion, feminist approaches to emotions and their value, and methodological questions on how to theorize about the emotions. The book also contains in-depth discussions of specific emotions like compassion, disgust, anxiety, and curiosity. It also highlights emerging trends in emotion research. (shrink)

Recent work in contemporary compatibilist theory displays considerable sophistication and subtlety when compared with the earlier theories of classical compatibilism. Two distinct lines of thought have proved especially influential and illuminating. The first developed around the general hypothesis that moral sentiments or reactive attitudes are fundamental for understanding the nature and conditions of moral responsibility. The other important development is found in recent compatibilist accounts of rational self-control or reason responsiveness. Strictly speaking, these two lines of thought have developed independent (...) of each other. However, in the past decade or so they have been fused together in several prominent statements of compatibilist theory. I will refer to theories that combine these two elements in this way as RS theories. RS theories face a number of familiar difficulties that relate to each of their two components. Beyond this, they also face a distinct set of problems concerning how these two main components relate or should be integrated. My concerns in this paper focus primarily on this set of problems. According to one version of RS compatibilism, the role of moral sentiments is limited to explaining what is required for holding an agent responsible. In contrast with this, the role of reason responsiveness is to explain what moral capacities are required for an agent to be responsible, one who is a legitimate or fair target of our moral sentiments. More specifically, according to this view, moral sense is not required for rational selfcontrol or reason responsiveness. There is, therefore, no requirement that the responsible agent has some capacity to feel moral sentiment. Contrary to this view, I argue that a responsible agent must be capable of holding herself and others responsible. Failing this, an agent’s powers of rational self-control will be both limited and impaired. In so far as holding responsible requires moral sense, it follows that being responsible also requires moral sense. (shrink)

Externalism is the view that facts about one's history or past in the external world that bear on the acquisition of one's responsibility-grounding psychological elements are pertinent to whether one's actions are free and, hence, pertinent to whether one can be morally responsible for them. Internalism is the thesis that the conditions of moral responsibility can be specified independently of facts about how the person acquired her responsibility-grounding psychological elements. In this paper we defend a position that navigates between externalism (...) and internalism: moral responsibility does not require that one have a past but it does require that one not have certain kinds of past. (shrink)

It has been argued that all compatibilist accounts of free action and moral responsibility succumb to the manipulation problem: evil neurologists or their like may manipulate an agent, in the absence of the agent's awareness of being so manipulated, so that when the agent performs an action, requirements of the compatibilist contender at issue are satisfied. But intuitively, the agent is not responsible for the action. We propose that the manipulation problem be construed as a problem of deviance. In troubling (...) cases of manipulation, psychological elements such as desires and beliefs, among other things, are acquired via causal routes that are deviant relative to causal routes deemed normal or baseline. We develop and defend rudiments of a baseline that is acceptable independently of whether one has compatibilist or incompatibilist leanings. (shrink)

Psychopathy involves impaired capacity for prudential and moral reasoning due to impaired capacity for empathy, remorse, and sensitivity to fear-inducing stimuli. Brain abnormalities and genetic polymorphisms associated with these traits appear to justify the claim that psychopaths cannot be morally responsible for their behavior. Yet psychopaths are capable of instrumental reasoning in achieving their goals, which suggests that they have some capacity to respond to moral reasons against performing harmful acts and refrain from performing them. The cognitive and affective impairment (...) of the psychopath justifies mitigated responsibility, but not excuse. (shrink)

I argue that emotional sensitivity (or insensitivity) has a marked negative influence on ethical perception. Diminished capacities of ethical perception, in turn, mitigate what we are morally responsible for while lack of such capacities may altogether eradicate responsibility. Impairment in ethical perception affects responsibility by affecting either recognition of or reactivity to moral reasons. It follows that emotional insensitivity (together with its attendant impairment in ethical perception) bears saliently on moral responsibility. Since one distinguishing mark of the psychopath is emotional (...) insensitivity, emotional insensitivity and the resulting impairment in moral perception either excuses the psychopath from moral culpability or moderates the degree to which he is culpable. (shrink)

An overarching aim of education is the promotion of children's personal well-being. Liberal educationalists also support the promotion of children's personal autonomy as a central educational aim. On some views, such as John White's, these two goals—furthering well-being and cultivating autonomy—can come apart. Our primary aim in this paper is to argue for a species of a stronger view: assuming preferentism as our axiology, we suggest that there is an essential association between the autonomy of our springs of action, such (...) as desires and beliefs, on the one hand, and personal well-being, on the other. If we are right about this link, then we have at our disposal a partial (non-instrumental) validation of the liberal ideal of autonomy. (shrink)

This paper defends P.F. Strawson's controversial ‘reversal move’, the view that the reactive attitudes determine what it means to be responsible. Many are critical of this account, arguing that it leads to the result that if we were to start to hold very young children responsible, they would be responsible. I argue that it is possible to read Strawson as providing a grammatical analysis of our moral responsibility language‐game by drawing two parallels between Strawson and Wittgenstein. This interpretation shows that (...) the formulation of the problem associated with the ‘reversal move’ rests on a grammatical mistake. (shrink)

abstract An appeal to children's authenticity is widespread in major debates in the philosophy of education. However, no evident uniform conception of authenticity informs the dialectic. We begin with examples that confirm this multiplicity. We then uncover a common strand that unifies these seemingly differing conceptions: authenticity is exemplified by motivational elements, such as the agent's desires, when these elements are, in a manner to be explicated, ‘truly the agent's own’. It is this view of authenticity that is the mainstay (...) of a predicament in the philosophy of education: if education entails intentional instilment of certain motivational elements in the child but such intentional moulding, in the absence of the agent's consent, is generally incompatible with authenticity, how is an authentic education possible? We respond by developing a relational account of authenticity that denies that motivational elements are authentic in their own right; they are authentic only relative to ensuring certain ends. (shrink)

Many argue that psychopaths suffer from a stable pattern of neurobiological dysfunctions that should be taken into account in sentencing and treatment decisions. These arguments are compelling only if the neuroimaging data are consistent. It is possible that such consistency is created by reviewers who ignore contradictory findings. To evaluate this, we examined how accurately forensic literature reported neuroimaging findings on psychopaths in a theoretically central structure – the amygdala. We found that forensic commentators consistently under-reported null-findings, creating a misleading (...) impression of the data’s consistency. We discuss this misrepresentation from the perspectives of spin and neurohype, and examine their causes and consequences. (shrink)