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  1. Ambivalence for Cognitivists: A Lesson from Chrysippus?Bill Wringe - 2017 - Thought: A Journal of Philosophy 6 (1):147-156.
    Ambivalence—where we experience two conflicting emotional responses to the same object, person or state of affairs—is sometimes thought to pose a problem for cognitive theories of emotion. Drawing on the ideas of the Stoic Chrysippus, I argue that a cognitivist can account for ambivalence without retreating from the view that emotions involve fully-fledged evaluative judgments. It is central to the account I offer that emotions involve two kinds of judgment: one about the object of emotion, and one about the subject's (...)
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  • Direct Social Perception.Joel Krueger - 2018 - In Albert Newen, Leon De Bruin & Shaun Gallagher (eds.), The Oxford Handbook of 4E Cognition. Oxford: Oxford University Press.
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  • Emotion, Meaning, and Appraisal Theory.Michael McEachrane - 2009 - Theory and Psychology 19 (1):33-53.
    According to psychological emotion theories referred to as appraisal theory, emotions are caused by appraisals (evaluative judgments). Borrowing a term from Jan Smedslund, it is the contention of this article that psychological appraisal theory is “pseudoempirical” (i.e., misleadingly or incorrectly empirical). In the article I outline what makes some scientific psychology “pseudoempirical,” distinguish my view on this from Jan Smedslund’s, and then go on to show why paying heed to the ordinary meanings of emotion terms is relevant to psychology, and (...)
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  • Taking the Perceptual Analogy Seriously.Michael Milona - 2016 - Ethical Theory and Moral Practice 19 (4):897-915.
    This paper offers a qualified defense of a historically popular view that I call sentimental perceptualism. At a first pass, sentimental perceptualism says that emotions play a role in grounding evaluative knowledge analogous to the role perceptions play in grounding empirical knowledge. Recently, András Szigeti and Michael Brady have independently developed an important set of objections to this theory. The objections have a common structure: they begin by conceding that emotions have some important epistemic role to play, but then go (...)
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  • Cognitive And Heideggerian Approaches To The Question: What Is The Object Of Objectless Fear?Kevin Sludds - 2011 - European Journal of Analytic Philosophy 7 (1):49-60.
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  • Emotion, Cognition and Artificial Intelligence.Jason Megill - 2014 - Minds and Machines 24 (2):189-199.
    Some have claimed that since machines lack emotional “qualia”, or conscious experiences of emotion, machine intelligence will fall short of human intelligence. I examine this objection, ultimately finding it unpersuasive. I first discuss recent work on emotion that suggests that emotion plays various roles in cognition. I then raise the following question: are phenomenal experiences of emotion an essential or necessary component of the performance of these cognitive abilities? I then sharpen the question by distinguishing between four possible positions one (...)
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  • Analogies, Moral Intuitions, and the Expertise Defence.Regina A. Rini - 2014 - Review of Philosophy and Psychology 5 (2):169-181.
    The evidential value of moral intuitions has been challenged by psychological work showing that the intuitions of ordinary people are affected by distorting factors. One reply to this challenge, the expertise defence, claims that training in philosophical thinking confers enhanced reliability on the intuitions of professional philosophers. This defence is often expressed through analogy: since we do not allow doubts about folk judgments in domains like mathematics or physics to undermine the plausibility of judgments by experts in these domains, we (...)
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  • Emotion and the new epistemic challenge from cognitive penetrability.Jona Vance - 2014 - Philosophical Studies 169 (2):257-283.
    Experiences—visual, emotional, or otherwise—play a role in providing us with justification to believe claims about the world. Some accounts of how experiences provide justification emphasize the role of the experiences’ distinctive phenomenology, i.e. ‘what it is like’ to have the experience. Other accounts emphasize the justificatory role to the experiences’ etiology. A number of authors have used cases of cognitively penetrated visual experience to raise an epistemic challenge for theories of perceptual justification that emphasize the justificatory role of phenomenology rather (...)
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  • Neosentimentalism and the valence of attitudes.Katie McShane - 2013 - Philosophical Studies 164 (3):747-765.
    Neosentimentalist accounts of value need an explanation of which of the sentiments they discuss are pro-attitudes, which attitudes are con-attitudes, and why. I argue that this project has long been neglected in the philosophical literature, even by those who make extensive use of the distinction between pro- and con-attitudes. Using the attitudes of awe and respect as exemplars, I argue that it is not at all clear what if anything makes these attitudes pro-attitudes. I conclude that neither our intuitive sense (...)
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  • A Capability Approach to Justice as a Virtue.Jay Drydyk - 2012 - Ethical Theory and Moral Practice 15 (1):23-38.
    In The Idea of Justice , Amartya Sen argues for an approach to justice that is comparative and realization-based rather than transcendental and institutional. While Sen’s arguments for such an approach may not be as convincing as he thought, there are additional arguments for it, and one is that it provides a unique and valuable platform on which an account of justice as a virtue of social and political actors (including institutions and social movements) can be built. Hence new dimensions (...)
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  • Disgust Sensitivity Predicts Intuitive Disapproval of Gays.Yoel Inbar, David A. Pizarro, Joshua Knobe & Paul Bloom - 2009 - Emotion 9 (3): 435– 43.
    Two studies demonstrate that a dispositional proneness to disgust (“disgust sensitivity”) is associated with intuitive disapproval of gay people. Study 1 was based on previous research showing that people are more likely to describe a behavior as intentional when they see it as morally wrong (see Knobe, 2006, for a review). As predicted, the more disgust sensitive participants were, the more likely they were to describe an agent whose behavior had the side effect of causing gay men to kiss in (...)
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  • The Rationality of Grief.Carolyn Price - 2010 - Inquiry: An Interdisciplinary Journal of Philosophy 53 (1):20-40.
    Donald Gustafson has argued that grief centres on a combination of belief and desire:The belief that the subject has suffered an irreparable loss.The desire that this should not be the case.And yet, as Gustafson points out, if the belief is true, the desire cannot be satisfied. Gustafson takes this to show that grief inevitably implies an irrational conflict between belief and desire.I offer a partial defence of grief against Gustafson's charge of irrationality. My defence rests on two elements. First, I (...)
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  • Emotion, the bodily, and the cognitive.Rick Anthony Furtak - 2010 - Philosophical Explorations 13 (1):51 – 64.
    In both psychology and philosophy, cognitive theories of emotion have met with increasing opposition in recent years. However, this apparent controversy is not so much a gridlock between antithetical stances as a critical debate in which each side is being forced to qualify its position in order to accommodate the other side of the story. Here, I attempt to sort out some of the disagreements between cognitivism and its rivals, adjudicating some disputes while showing that others are merely superficial. Looking (...)
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  • Philosophical Anthropology and the Interpersonal Theory of the Affect of Shame.Matthew Stewart Rukgaber - 2018 - Journal of Phenomenological Psychology 49 (1):83-112.
    This article argues that shame is fundamentally interpersonal. It is opposed to the leading interpretation of shame in the field of moral psychology, which is the cognitivist, morally rationally, autonomous view of shame as a negative judgment about the self. That view of shame abandons the social and interpersonal essence of shame. I will advance the idea, as developed by the tradition of philosophical anthropology and, in particular, in the works of Helmuth Plessner, Erwin Straus, F. J. J. Buytendijk, and (...)
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  • The Provocation of an Epistemological Shift in Teacher Education through Philosophy with Children.Joanna Haynes & Karin Murris - 2011 - Journal of Philosophy of Education 45 (2):285-303.
    Experience indicates that the questioning and democratic nature of the community of enquiry can be demanding and unsettling for teachers, present.
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  • Emotion.Peter Goldie - 2007 - Philosophy Compass 2 (6):928–938.
    After many years of neglect, philosophers are increasingly turning their attention to the emotions, and recently we have seen a number of different accounts of emotion. In this article, we will first consider what facts an account of emotion needs to accommodate if it is going to be acceptable. Having done that, we will then consider some of the leading accounts and see how they fare in accommodating the facts. Two things in particular will emerge. First, an adequate account of (...)
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  • Violent computer games, empathy, and cosmopolitanism.Mark Coeckelbergh - 2007 - Ethics and Information Technology 9 (3):219-231.
    Many philosophical and public discussions of the ethical aspects of violent computer games typically centre on the relation between playing violent videogames and its supposed direct consequences on violent behaviour. But such an approach rests on a controversial empirical claim, is often one-sided in the range of moral theories used, and remains on a general level with its focus on content alone. In response to these problems, I pick up Matt McCormick’s thesis that potential harm from playing computer games is (...)
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  • Utilitarianism in media ethics and its discontents.Clifford G. Christians - 2007 - Journal of Mass Media Ethics 22 (2-3):113 – 131.
    Utilitarianism has dominated media ethics for a century. For Mill, individual autonomy and neutrality are the foundations of his On Liberty and System of Logic, as well as his Utilitarianism. These concepts fit naturally with media ethics theory and professional practice in a democratic society. However, the weaknesses in utilitarianism articulated by Ross and others direct us at this stage to a dialogic ethics of duty instead. Habermas's discourse ethics, feminist ethics, and communitarian ethics are examples of duty ethics rooted (...)
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  • Don't blame the 'bio' — blame the 'ethics': Varieties of (bio) ethics and the challenge of pluralism. [REVIEW]Max Charlesworth - 2005 - Journal of Bioethical Inquiry 2 (1):10-17.
    We tend to think that the difficulties in bioethics spring from the novel and alarming issues that arise due to discoveries in the new biosciences and biotechnologies. But many of the crucial difficulties in bioethics arise from the assumptions we make about ethics. This paper offers a brief overview of bioethics, and relates ethical ‘principlism’ to ‘ethical fundamentalism’. It then reviews some alternative approaches that have emerged during the second phase of bioethics, and argues for a neo-Aristotelian approach. Misconceptions about (...)
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  • Emotions in the Wild: The Situated Perspective on Emotion.Paul Edmund Griffiths & Andrea Scarantino - 2008 - In Murat Aydede & P. Robbins (eds.), The Cambridge Handbook of Situated Cognition. Cambridge: Cambridge University Press.
    This chapter describes a perspective on emotion, according to which emotions are: 1. Designed to function in a social context: an emotion is often an act of relationship reconfiguration brought about by delivering a social signal; 2. Forms of skillful engagement with the world which need not be mediated by conceptual thought; 3. Scaffolded by the environment, both synchronically in the unfolding of a particular emotional performance and diachronically, in the acquisition of an emotional repertoire; 4. Dynamically coupled to an (...)
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  • Introduction: Empathy, Fiction, and Imagination.Susanne Schmetkamp & Íngrid Vendrell Ferran - 2019 - Topoi 39 (4):743-749.
    In contemporary discourses, it has become common sense to acknowledge that humans and some species of animals, from their very inception, are embedded in social and intersubjective contexts. As social beings, we live, interact, communicate, and cooperate with others for a range of different reasons: sometimes we do so for strategic and instrumental reasons, while at other times it is purely for its own sake. Moreover, in one way or another, we encounter others not only as rational but also as (...)
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  • God is not a person.Simon Hewitt - 2019 - International Journal for Philosophy of Religion 85 (3):281-296.
    This paper transforms a development of an argument against pantheism into an objection to the usual account of God within contemporary analytic philosophy. A standard criticism of pantheism has it that pantheists cannot offer a satisfactory account of God as personal. My paper will develop this criticism along two lines: first, that personhood requires contentful mental states, which in turn necessitate the membership of a linguistic community, and second that personhood requires limitation within a wider context constitutive of the ’setting’ (...)
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  • Fittingness.Christopher Howard - 2018 - Philosophy Compass 13 (11):e12542.
    The normative notion of fittingness figures saliently in the work of a number of ethical theorists writing in the late nineteenth and mid-twentieth centuries and has in recent years regained prominence, occupying an important place in the theoretical tool kits of a range of contemporary writers. Yet the notion remains strikingly undertheorized. This article offers a (partial) remedy. I proceed by canvassing a number of attempts to analyze the fittingness relation in other terms, arguing that none is fully adequate. In (...)
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  • The Ethics of Narrative Art: philosophy in schools, compassion and learning from stories.Laura D’Olimpio & Andrew Peterson - 2018 - Journal of Philosophy in Schools 5 (1):92-110.
    Following neo-Aristotelians Alasdair MacIntyre and Martha Nussbaum, we claim that humans are story-telling animals who learn from the stories of diverse others. Moral agents use rational emotions, such as compassion which is our focus here, to imaginatively reconstruct others’ thoughts, feelings and goals. In turn, this imaginative reconstruction plays a crucial role in deliberating and discerning how to act. A body of literature has developed in support of the role narrative artworks (i.e. novels and films) can play in allowing us (...)
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  • Rūpesčio Etikos ir Sentimentalizmo Santykis.Renata Bikauskaitė - 2014 - Problemos 85:57-66.
    Šiame straipsnyje analizuojama ryškėjanti tendencija sutapatinanti rūpesčio etiką su sentimentalizmu. Lyginant šios tendencijos atstovo Michaelo Slote’o ir vienos iš rūpesčio etikos kūrėjų Nel Noddings filosofiją, analizuojamas rūpesčio etikos ir sentimentalizmo santykis, pastarojo galimybės adekvačiai konceptualizuoti rūpesčio / rūpinimosi specifiką. Teigiama, kad sentimentalizmo konceptualinis žodynas, grindžiamas empatijos sąvoka, užgožia reliacinį rūpesčio etikos pobūdį. Straipsnyje empatijos sąvokai priešpriešinama dėmesio sąvoka, kurią nemaža dalis rūpesčio etikos atstovų pasitelkia apibrėžti moralinį rūpestį / rūpinimąsi. Analizuojant Simone Weil ir Iris Murdoch filosofiją, atskleidžiama dėmesio sąvokos reikšmė (...)
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  • Alterity, Otherness and Journalism: From Phenomenology to Narration of Modes of Existence.Camila Freitas & Marcia Benetti - 2017 - Brazilian Journalism Research 13 (02):10-29.
    In a theoretical reflection, the aim of this paper is primarily to discuss alterity in journalism. We believe that journalism plays a fundamental role in the construction of knowledge on similarities and differences between human beings, stressing social diversity as one of its purposes. We associate the concept of otherness, understood as a singular mode of existence of the “other”, with the purpose of journalism and with actions of empathy, sympathy and compassion. Based on a phenomenological perspective, we discuss the (...)
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  • Anger and the virtues: a critical study in virtue individuation.Ryan West - 2016 - Canadian Journal of Philosophy 46 (6):877-897.
    Aristotle and others suggest that a single virtue – ‘good temper’ – pertains specifically to anger. I argue that if good temper is a single virtue, it is constituted by aspects of a combination of other virtues. I present three categories of anger-relevant virtues – those that dispose one to anger; those that delay, mitigate, and qualify anger; and those required for effortful anger control – and show how virtues in each category make distinct contributions to good temper. In addition (...)
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  • The importance of values in evidence-based medicine.Michael P. Kelly, Iona Heath, Jeremy Howick & Trisha Greenhalgh - 2015 - BMC Medical Ethics 16 (1):69.
    Evidence-based medicine has always required integration of patient values with ‘best’ clinical evidence. It is widely recognized that scientific practices and discoveries, including those of EBM, are value-laden. But to date, the science of EBM has focused primarily on methods for reducing bias in the evidence, while the role of values in the different aspects of the EBM process has been almost completely ignored.
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  • Social robots, fiction, and sentimentality.Raffaele Rodogno - 2016 - Ethics and Information Technology 18 (4):257-268.
    I examine the nature of human-robot pet relations that appear to involve genuine affective responses on behalf of humans towards entities, such as robot pets, that, on the face of it, do not seem to be deserving of these responses. Such relations have often been thought to involve a certain degree of sentimentality, the morality of which has in turn been the object of critical attention. In this paper, I dispel the claim that sentimentality is involved in this type of (...)
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  • Emotions without objects.Daniel Shargel - 2015 - Biology and Philosophy 30 (6):831-844.
    It is widely assumed that emotions have particular intentional objects. This assumption is consistent with the way that we talk: when we attribute states of anger, we often attribute anger at someone, or at something. It is also consistent with leading theories of emotion among philosophers and psychologists, according to which emotions are like judgments or appraisals. However, there is evidence from the social psychology literature suggesting that this assumption is actually false. I will begin by presenting a criterion for (...)
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  • An Emotional-Freedom Defense of Schadenfreude.Earl Spurgin - 2015 - Ethical Theory and Moral Practice 18 (4):767-784.
    Schadenfreude is the emotion we experience when we obtain pleasure from others’ misfortunes. Typically, we are not proud of it and admit experiencing it only sheepishly or apologetically. Philosophers typically view it, and the disposition to experience it, as moral failings. Two recent defenders of Schadenfreude, however, argue that it is morally permissible because it stems from judgments about the just deserts of those who suffer misfortunes. I also defend Schadenfreude, but on different grounds that overcome two deficiencies of those (...)
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  • Reply to the papers.Martha C. Nussbaum - 2014 - Phenomenology and the Cognitive Sciences 13 (4):659-670.
    I am extremely grateful to Rick Furtak and Alison McQueen for their valuable and challenging comments. My book is long and complicated, and it can hardly have been easy to internalize its details, both philosophical and political. The two authors have a very accurate grasp of my views, and I am delighted by that. I actually do not need to spend my time correcting misstatements of what I say. Both authors offer really interesting challenges to my views, about which it’s (...)
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  • Emotion and Value.Cain Todd - 2014 - Philosophy Compass 9 (10):702-712.
    The nature of the general connection between emotion and value, and of the various connections between specific emotions and values, lies at the heart of philosophical discussion of the emotions. It is also central to some accounts of the nature of value itself, of value in general but also of the specific values studied within particular philosophical domains. These issues all form the subject matter of this article, and they in turn are all connected by two main questions: (i) How (...)
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  • The myth and the meaning of science as a vocation.Adam J. Liska - 2005 - Ultimate Reality and Meaning 28 (2):149-164.
    Many natural scientists of the past and the present have imagined that they pursued their activity according to its own inherent rules in a realm distinctly separate from the business world, or at least in a realm where business tended to interfere with science from time to time, but was not ultimately an essential component, ‘because one thought that in science one possessed and loved something unselfish, harmless, self-sufficient, and truly innocent, in which man’s evil impulses had no part whatever’, (...)
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  • Do compassion and other emotions make us more intelligent?Anastasia Scrutton - 2012 - Think 11 (30):47 - 57.
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  • (1 other version)On Cognitive and Moral Enhancement: A Reply to Savulescu and Persson.J. Adam Carter & Emma C. Gordon - 2014 - Bioethics 28 (1):153-161.
    In a series of recent works, Julian Savulescu and Ingmar Persson insist that, given the ease by which irreversible destruction is achievable by a morally wicked minority, (i) strictly cognitive bio-enhancement is currently too risky, while (ii) moral bio-enhancement is plausibly morally mandatory (and urgently so). This article aims to show that the proposal Savulescu and Persson advance relies on several problematic assumptions about the separability of cognitive and moral enhancement as distinct aims. Specifically, we propose that the underpinnings of (...)
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  • Emotions Are Not Mere Judgments. [REVIEW]Aaron Ben-ze'ev - 2004 - Philosophy and Phenomenological Research 68 (2):450-457.
    The search for the essence of emotions is a common feature of various views of emotions—many of which attempt to reduce emotions to one central component. Three major views that seek to define emotions via a basic component are: that emotions are essentially a cognitive-evaluative state; that emotions are feelings; that emotions are desires. I believe that all these reductions are inadequate. I focus here on as expressed in Nussbaum’s recent view of emotions. I begin, however, by briefly discussing and.
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  • Emotion and ethics: An inter-(en) active approach. [REVIEW]Giovanna Colombetti & Steve Torrance - 2009 - Phenomenology and the Cognitive Sciences 8 (4):505-526.
    In this paper, we start exploring the affective and ethical dimension of what De Jaegher and Di Paolo (Phenomenology and the Cognitive Sciences, 6:485–507, 2007 ) have called ‘participatory sense-making’. In the first part, we distinguish various ways in which we are, and feel, affectively inter-connected in interpersonal encounters. In the second part, we discuss the ethical character of this affective inter-connectedness, as well as the implications that taking an ‘inter-(en)active approach’ has for ethical theory itself.
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  • Moral Emotions, Awareness, and Spiritual Freedom in the Thought of Zhu Xi.Kai Marchal - 2013 - Asian Philosophy 23 (3):199-220.
    It is well known that the Neo-Confucian thinker Zhu Xi particularly emphasizes the role of emotions in human life. This paper shows that the four ‘moral emotions’ are central to Zhu's thinking, insofar as only their genuine actualization enables the individual to achieve spiritual freedom. Moreover, I discuss the crucial notions of ‘awareness’/‘perception’ and ‘knowledge’/‘wisdom’, in order to reveal the complex dynamic that moral emotions are said to create in the moral agent. I also analyse two important passages from the (...)
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  • Cognitive self-management requires the phenomenal registration of intrinsic state properties.Frederic Peters - 2020 - Philosophical Studies 177 (4):1113-1135.
    Cognition is not, and could not possibly be, entirely representational in character. There is also a phenomenal form of cognitive expression that registers the intrinsic properties of mental states themselves. Arguments against the reality of this intrinsic phenomenal dimension to mental experience have focused either on its supposed impossibility, or secondly, the non-appearance of any such qualities to introspection. This paper argues to the contrary, that the registration of cognitive state properties does take place independently of representational content; and necessarily (...)
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  • Empathy, Emotional Sharing and Feelings in Stein’s Early Work.Íngrid Vendrell Ferran - 2015 - Human Studies 38 (4):481-502.
    This paper is devoted to the study of the emotions in Edith Stein’s early work On the Problem of Empathy. After presenting her work embedded in the tradition of the early phenomenology of the emotions, I shall elaborate the four dimensions of the emotional experience according to this authoress, the link between emotions and values and the phenomenon of the living body. I argue that Stein’s account on empathy remains incomplete as long as we ignore the complex phenomenology of emotions (...)
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  • Good Parents, Better Babies : An Argument about Reproductive Technologies, Enhancement and Ethics.Erik Malmqvist - unknown
    This study is a contribution to the bioethical debate about new and possibly emerging reproductive technologies. Its point of departure is the intuition, which many people seem to share, that using such technologies to select non-disease traits – like sex and emotional stability - in yet unborn children is morally problematic, at least more so than using the technologies to avoid giving birth to children with severe genetic diseases, or attempting to shape the non-disease traits of already existing children by (...)
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  • What Can a Farm Animal Biography Accomplish? The Case of Portrait of a Burger as a Young Calf.Ariel Tsovel - 2005 - Society and Animals 13 (3):245-262.
    Agricultural reports and guides, nonhuman animal welfare studies, and animal rights reports attempt to document and convey the condition of nonhuman animals in agriculture. These disciplines tend to resist a prolonged and methodically versatile examination of individual animals. In his pioneer work, Lovenheim , The author produced such a biographical documentation of calves in the dairy and meat industries. He provided an exceptionally prolonged and detailed tracing of their lives as individuals, establishing an emotional attachment in both documenter and reader. (...)
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  • Fictions and Feelings: On the Place of Literature in the Study of Emotion.Patrick Colm Hogan - 2010 - Emotion Review 2 (2):184-195.
    Explanatory accounts of emotion require, among other things, theoretically tractable representations of emotional experience. Common methods for producing such representations have well-known drawbacks, such as observer interference or lack of ecological validity. Literature offers a valuable supplement. It provides detailed instructions for simulating emotions; when successful, it induces empathic emotions. It too involves distortions, through emotion-intensifying idealization and ideological biases. But these also relate to emotion study. There are three levels at which literature bears on emotion research: (1) the individual (...)
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  • Principles or imagination? Two approaches to global justice.Mark Coeckelbergh - 2007 - Journal of Global Ethics 3 (2):203 – 221.
    What does it mean to introduce the notion of imagination in the discussion about global justice? What is gained by studying the role of imagination in thinking about global justice? Does a focus on imagination imply that we must replace existing influential principle-centred approaches such as that of John Rawls and his critics? We can distinguish between two approaches to global justice. One approach is Rawlsian and Kantian in inspiration. Discussions within this tradition typically focus on the question whether Rawls's (...)
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  • Exploring emotions and the economy: new contributions from sociological theory. [REVIEW]Mabel Berezin - 2009 - Theory and Society 38 (4):335-346.
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  • (1 other version)Feeling without thinking: Lessons from the ancients on emotion and virtue-acquisition.Amy Coplan - 2010 - Metaphilosophy 41 (1-2):132-151.
    By briefly sketching some important ancient accounts of the connections between psychology and moral education, I hope to illuminate the significance of the contemporary debate on the nature of emotion and to reveal its stakes. I begin the essay with a brief discussion of intellectualism in Socrates and the Stoics, and Plato's and Posidonius's respective attacks against it. Next, I examine the two current leading philosophical accounts of emotion: the cognitive theory and the noncognitive theory. I maintain that the noncognitive (...)
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  • Standing up for an affective account of emotion.Demian Whiting - 2006 - Philosophical Explorations 9 (3):261-276.
    This paper constitutes a defence of an affective account of emotion. I begin by outlining the case for thinking that emotions are just feelings. I also suggest that emotional feelings are not reducible to other kinds of feelings, but rather form a distinct class of feeling state. I then consider a number of common objections that have been raised against affective accounts of emotion, including: (1) the objection that emotion cannot always consist only of feeling because some emotions - for (...)
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  • Competence in chronic mental illness: the relevance of practical wisdom.Guy A. M. Widdershoven, Andrea Ruissen, Anton J. L. M. van Balkom & Gerben Meynen - 2017 - Journal of Medical Ethics 43 (6):374-378.
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  • No Need to Get Emotional? Emotions and Heuristics.András Szigeti - 2013 - Ethical Theory and Moral Practice 16 (4):845-862.
    Many believe that values are crucially dependent on emotions. This paper focuses on epistemic aspects of the putative link between emotions and value by asking two related questions. First, how exactly are emotions supposed to latch onto or track values? And second, how well suited are emotions to detecting or learning about values? To answer the first question, the paper develops the heuristics-model of emotions. This approach models emotions as sui generis heuristics of value. The empirical plausibility of the heuristics-model (...)
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