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  1. Emotions and Morality: The View from Classical Antiquity.David Konstan - 2015 - Topoi 34 (2):401-407.
    This paper shows the close relationship between morality and emotions, as emotions were defined and understood by classical Greek and Roman philosophers. Particular attention is paid to the nature of anger, and also to the distinction between full-fledged emotions, which depend on rational judgments and which, accordingly, only human beings are capable of experiencing, and what the Stoics called “pre-emotions,” which were common to human beings and other animals.
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  • Basic Emotions or Ur-Emotions?Nico H. Frijda & W. Gerrod Parrott - 2011 - Emotion Review 3 (4):406-415.
    This article sets out to replace the concept of basic emotions with the notion of “ur-emotions,” the functionally central underlying processes of action readiness, which are not emotions at all. We propose that what is basic and universal in emotions are not multicomponential syndromes, but states of action readiness, themselves variants of motive states to relate or not relate with the world and with oneself. Unlike emotions, ur-emotions can be held to be universal and biologically based.
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  • (1 other version)Sincerity Is in the Eye of the Beholder: Using Eye Tracking to Understand How Victims Interpret an Offender’s Apology in a Simulation of Victim–Offender Mediation.Florian Bonensteffen, Sven Zebel & Ellen Giebels - 2020 - Frontiers in Psychology 11.
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  • Ur-Emotions: The Common Feature of Animal Emotions and Socially Constructed Emotions.W. Gerrod Parrott - 2012 - Emotion Review 4 (3):247-248.
    Comparison of human and animal emotions reveals a fuzzy yet discernible boundary. Their undeniable similarities are more aptly described as ur-emotions than as basic emotions. This article describes how the concept of ur-emotion can be useful to animal researchers as well as to social constructionists by making sense of emotional variation both across species and across cultures.
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