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An attempt to answer four unsettled questions about the Stoic definition of passions. (I am no longer working on this paper, but have incorporated some of its thoughts into subsequent work.). |
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As is widely known, the last 25 years have seen an acceleration in the development of theories of emotion. Perhaps less well-known is that the last three years have seen an extended defense of a predominant, though not universally accepted, framework for the understanding of emotion in philosophy and psychology. The central claim of this framework is that emotions are a form of evaluative response to their intentional objects, centrally involving cognition or something akin to cognition, in which the evaluation (...) |
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I argue that natural realism is the best approach to explaining some emotional actions, and thus is the best candidate to explain the relevant emotions. I take natural realism to be the view that these emotions are motivational states which must be identified by using (not necessarily exclusively) naturalistic discourse which, if not wholly lacking intentional terms, at least does not require reference to belief and desire. The kinds of emotional actions I consider are ones which continue beyond the satisfaction (...) |
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For Seneca, the firmness of the Wise is shown in his ability to remain calm against attacks, as he explains in his treatise of that name. Attacks can come in the form of injustice, iniuria, and disparagement, contumelia; Seneca proves that neither of them affects the wise man. Contumelia is linked to contemptus in definition and conceptualization so that the remarks on how to deal with disparagement contain clues as to what contemptus means for Seneca. The article argues that Seneca (...) |
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Aunque las emociones se encuentran en el núcleo de quienes somos, su naturaleza y estructura continúa siendo hoy en día un amplio campo de investigación para diferentes disciplinas científicas. No obstante, como muchos otros temas de investigación actual, las emociones tienen unos antecedentes, una historia que conviene tener presente para ubicar los conceptos, los debates y las diversas aproximaciones teóricas en el marco cultural y las tradiciones de pensamiento que les dieron origen. En este artículo, realizaremos un breve recorrido por (...) |
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As technology becomes more sophisticated, it becomes increasingly important to understand how we should ethically use technology. One question within this area of study is whether we should treat certain types of technology, like artificial intelligence, with more respect. If we do owe these machines some sort of moral status, another question is what level of moral status they have. In order to answer these questions, I argue that machines can be considered as minds under the view of machine functionalism. (...) |
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Aristotle has famously made the claim that having the right emotion at the right time is an essential part of moral virtue. Why might this be the case? I consider five possible relations between emotion and virtue and argue that an adequate answer to this question involves the epistemic status of emotion, that is, whether the perceptual awareness and hence the understanding of the object of emotion is like or unlike the perceptual awareness of an unemotional awareness of the same (...) |
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RESUMEN: En este artículo se presenta la evaluación eudaimonista como una articulación entre el agente y los objetos del mundo. Sostendremos que, gracias a esta noción, la teoría de las emociones de Nussbaum es adecuada para dar cuenta de la función adaptativa de las emociones, por lo que las teorías no cognitivas no resultarían superiores en este aspecto. Esta noción serviría, asimismo, para no dejar de lado los aspectos cognitivos de la emoción. Veremos cómo las ideas de Nussbaum se basan (...) |
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