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Political Emotions: Aristotle and the Symphony of Reason and Emotion

Dissertation, Northern Illinois University (2003)

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  1. An Apologia for Anger With Reference to Early China and Ancient Greece.Alba Cercas Curry - 2022 - Dissertation, University of California, Riverside
    Anger, far from being only a personal emotion, often signals a breakdown in existing societal structures like the justice system. This does not mean we should uncritically submit to our angry impulses, but it does mean that anger can reveal larger issues in the world worthy of attention. If we banish anger from the socio-political landscape, we risk losing its insights. To defend that claim, I turn to a range of sources from ancient China and Greece—philosophy, poetry, drama, and political (...)
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  • (1 other version)In hate we trust: The collectivization and habitualization of hatred.Thomas Szanto - 2018 - Phenomenology and the Cognitive Sciences:1-28.
    In the face of longstanding philosophical debates on the nature of hatred and an ever-growing interest in the underlying social-psychological function of group-directed or genocidal hatred, the peculiar affective intentionality of hatred is still very little understood. By drawing on resources from classical phenomenology, recent social-scientific research and analytic philosophy of emotions, I shall argue that the affective intentionality of hatred is distinctive in three interrelated ways: it has an overgeneralizing, indeterminate affective focus, which typically leads to a form of (...)
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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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  • (1 other version)In hate we trust: The collectivization and habitualization of hatred.Thomas Szanto - 2020 - Phenomenology and the Cognitive Sciences 19 (3):453-480.
    In the face of longstanding philosophical debates on the nature of hatred and an ever-growing interest in the underlying social-psychological function of group-directed or genocidal hatred, the peculiar affective intentionality of hatred is still very little understood. By drawing on resources from classical phenomenology, recent social-scientific research and analytic philosophy of emotions, I shall argue that the affective intentionality of hatred is distinctive in three interrelated ways: it has an overgeneralizing, indeterminate affective focus, which typically leads to a form of (...)
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  • Aristotle in Africa-Towards a Comparative Africanist reading of the South African Truth and Reconciliation Commission.Wim van Binsbergen - 2002 - Quest - and African Journal of Philosophy 16 (1-2):238-272.
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  • Friendship and Hospitality: Some Conceptual Preliminaries.Nicholas Onuf - 2009 - Journal of International Political Theory 5 (1):1-21.
    The series friends, rivals, enemies is a seemingly ‘natural’ classification for the relations of states, while the parallel series kin, neighbors, strangers functions as an informal classification system for social relations in general. That we may owe foreigners the hospitality due to strangers has become a matter of discussion among normative theorists, thanks to Kant's Perpetual Peace. Thus the conjunction of friendship and hospitality calls for a conceptual assessment. This assessment uses Aristotle's treatment of friendship (and Derrida's treatment of Aristotle's (...)
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  • Aeschynē in Aristotle's Conception of Human Nature.Melissa Marie Coakley - unknown
    This dissertation provides a thorough examination of the role of aeschynē (as distinct from aidōs) in Aristotle’s conception of human nature by illuminating the political and ethical implications of shame and shamelessness and the effect of these implications in his treatises. It is crucial, both to one’s own personhood and eudaimonia as well as to the existence of a just and balanced state, that aeschynē be understood and respected because of the self-evaluating ability that it maintains. The aim of this (...)
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  • Aristotle's psychology, emotion's rationality, and cognition of being: A critical note on Ogren's position.Greg Sadler - 2007 - Minerva - An Internet Journal of Philosophy 11 (1):30-53.
    Ogren advances a hermeneutic interpretation of Aristotle that brings to light several important and overlooked points about Aristotle, emotion, and cognition. In my article, I argue that his interpretation is on certain points correct, particularly in stressing that the distinctively human, irrational, emotional and desiring part of the soul is rational to a certain extent, and through its own forms of cognition, revelatory of being. His interpretation errs, however, by construing the fully rational part of the soul in a fundamentally (...)
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