I suggest that emotions are not the primary affective attitude towards music. If we are to explain music’s expressiveness according to the Resemblance Theory, that theory should be extended to include feelings. Because of the lack of intentionality in music and the dearth of universal emotional gestures to explain the subtlety of music’s expressive power, explaining this expressiveness by making recourse to music’s relationships with emotions is bound to face challenges. I will argue that, even though the movements in music (...) associated with musical expressiveness might not necessarily be associated with emotions, they might very well be associated with certain feelings of the movement itself. (shrink)

While the importance of social emotions is widely recognized, the question whether all emotions are social and what this would mean for the category ‘social emotions’ is yet to be addressed systematically. Emotion theorists and researchers so far have proposed different candidates for social emotions. These include non-basic emotions, self-conscious emotions, higher-cognitive emotions, and defining social emotions via their social functions. This paper looks at these different candidates for social emotions and briefly discusses their issues. Discussing the candidates and their (...) issues motivates embracing a pluralistic approach to social emotions. In a further step, the paper will look at approaches exploring how social factors impact emotions in general. This serves as a basis for explaining what it would mean to propose that all emotions are social. After reviewing different candidates for social emotions and looking at the impact of social factors on emotions in general, the paper will propose that a pluralistic understanding of social emotions is needed to embrace the different ways in which social emotions may function. Embracing a pluralistic understanding of social emotions does not mean, however, that all emotions are social emotions. (shrink)

This text addresses a problem that is not sufficiently dealt with in most of the recent literature on emotion and feeling. The problem is a general underestimation of the extent to which affective intentionality is essentially bodily. Affective intentionality is the sui generis type of world-directedness that most affective states – most clearly the emotions – display. Many theorists of emotion overlook the extent to which intentional feelings are essentially bodily feelings. The important but quite often overlooked fact is that (...) the bodily feelings in question are not the regularly treated, non-intentional bodily sensations (known from Jamesian accounts of emotion), but rather crucial carriers of world-directed intentionality. Consequently, most theories of human emotions and feelings recently advocated are deficient in terms of phenomenological adequacy. This text tries to make up for this deficit and develops a catalogue of five central features of intentional bodily feelings. In addition, Jesse Prinz’s embodied appraisal theory is criticized as an exemplary case of the misconstrual of the bodily nature of affective experience in naturalistic philosophy of mind. (shrink)

The usual reading of Descartes' “anthropological” perspective classifies it as a radical dualism with a distinction between two substances, mind and body, which experience major interaction difficulties. Through a contextualization of Descartes' physiological and psychological thought as well as through a less fragmented reading of his work, we intend to review this traditional interpretation, thereby showing its distorted character. When we pay attention to passion, a new Descartes’ image as a sort of phenomenal monism appears, which is markedly different from (...) the legendary image typically associated with him, even today. (shrink)

We elaborate and defend the claim that human affective states are, among other things, self-disclosing. We will show why affective intentionality has to be considered in order to understand human self-consciousness. One specific class of affective states, so-called existential feelings, although often neglected in philosophical treatments of emotions, will prove central. These feelings importantly pre-structure affective and other intentional relations to the world. Our main thesis is that existential feelings are an important manifestation of self-consciousness and figure prominently in human (...) self-understanding. We offer an ordering of four levels of existential feelings and also give considerations in favour of the essential bodily nature of these feelings. (shrink)

In the scientific study of the emotions the goal is to find natural kinds. That is, to find categories about which interesting scientific generalizations and predictions can be formed. Core affect is dimensional approach to the emotions which claims that emotions emerge from the more basic psychological processes of valence and arousal. Lisa Feldman Barrett has recently argued that the discrete emotion approach has failed to find natural kinds and thus should be dismissed as a failed paradigm. She offers core (...) affect as an alternative theory that will better capture natural kinds in emotionally salient phenomena. In this thesis I evaluate Barrett’s claim on the basis of a philosophically robust understanding of natural kinds and a careful assessment of the empirical evidence. I argue that while core affect is not a natural kind, subsets of core affect space may be natural kinds. (shrink)

In contemporary virtue epistemology, responsibilist intellectual virtues in the tradition of Aristotle's moral theory are acquired character traits involving a motivational component and a success component. The motivational component is an emotion that regulates inquiry but which would ordinarily, and problematically, carry bias. In order to monitor the patterns of fallibility in emotions, reflection can correct beyond perceptual errors or logical fallacies. Emotions which survive reflection are less partial and hold more epistemic valance than egotistical emotions. Since the framework of (...) virtue epistemology might be at a loss for monitoring emotions reflectively, given the fact emotions operate rapidly and tend to bypass cognitive functions, a theory of non-cognitive, egoless emotions, such as the Sanskrit aesthetic theory of rasa is a useful paradigm for epistemic value. Aestheticized emotions have a place in emotion-evaluation. In particular, Abhinavagupta's realistic analysis of the aestheticized emotion of pathos in the Abhinavabhāratī, shows that, “aestheticized tragedy,” unlike ordinary compassion or pity, is an immersive but moving higher-order affective response that involves evaluating the transitions from one unreflective emotion to the next. The cognitive fallout for related virtues, such as compassion, is that karuṇa affords insight into the process of transformation. Subsequently, it is possible to articulate a new kind of intellectual virtue, one that regulates observation, anticipates attunement with sentient beings, and adds insight to the evaluative structure of pathos. (shrink)

Este texto tem como objetivo apresentar a principal motivação filosófica para se defender uma teoria causal da memória, que é explicar como pode um evento que se deu no passado estar relacionado a uma experiência mnêmica que se dá no presente. Para tanto, iniciaremos apresentando a noção de memória de maneira informal e geral, para depois apresentar elementos mais detalhados. Finalizamos apresentando uma teoria causal da memória que se beneficia da noção de veritação (truthmaking).