The present study is a theoretical discussion concerning some of the important processes that characterize human perception, which is understood as a fundamental structure of consciousness. The aim is to acquire new insights for a better comprehension of the human experience in the world and the way individual subjects become familiar with their environment. To accomplish this task, the experience of listening to music is analysed due to the widespread acceptance of music as an important aspect of human life. With (...) reference to a various research studies and hypothesis focused on the way listeners understand music, principles of perceptual organization which allow immediate awareness of music are investigated. Particular attention is given to studies in the field of music perception and cognition. Through an analysis of the main mental processes involved, the goal is to describe several relevant aspects of how listeners understand music at the perceptual level and constitute musical meanings in a subjective manner. This constitution results in a listener’s ability to become immediately aware of their auditory experience as having a specific meaning – that of being, first of all, a musical experience. Focusing on everyday experience and exposure to music, expectation and anticipation are presented as fundamental principles that contribute to the knowledge of the auditory environment and the meaning which acoustic events acquire for a subject. An in-depth analysis of their specific features will show the different influence expectation and anticipation have on a listener’s basic perceptual comprehension of music and in the constitution of musical meanings that are subjectively characterized. Within the framework of a theoretical investigation into human processes of musical knowledge acquisition, the additional objective is to create a dialogue between empirical research results in the field of music cognition and phenomenological descriptions of the structures of human consciousness. In particular, through clarification of the specific terminology that characterizes these two fields of research, the intent is to go beyond the historical gap which has existed between them. This combination of perspectives may increase our understanding of the way human beings know the world and learn how to react to the events which they encounter. (shrink)

In this chapter, we first introduce the idea that emotions are evaluations. Next, we explore two approaches attempting to account for this idea in terms of attitudes that are alleged to become emotional when taking evaluative contents. According to the first approach, emotions are evaluative judgments. According to the second, emotions are perceptual experiences of evaluative properties. We explain why this theory remains unsatisfactory insofar as it shares with the evaluative judgement theory the idea that emotions are evaluations in virtue (...) of their contents. We then outline an alternative � the attitudinal theory of emotions. It parts with current theorizing about the emotions in elucidating the fact that emotions are evaluations not in terms of what they represent, but in terms of the attitude subjects take towards what they represent. We explore what sorts of attitudes emotions are and claim that they are felt bodily attitudes. (shrink)

Recent philosophical work on responsibility for emotion has tended to focus on what responsibility we can have for our own emotions. Folk psychology suggests we can also be responsible for others’ emotions, and they for ours, and that this can be reason for praise or blame. However, many branches of applied psychology, and some schools of philosophy, deny there can be interpersonal responsibility for emotion. I shall be arguing here against this view, and for an account on which we can, (...) albeit in varying degrees and on some rather diverse grounds, be responsible for each others’ emotions. (shrink)

Existentialism is compatible with a broadly biological vision of who we are. This thesis is grounded in an analysis of “concrete” or “individual” possibility, which differs from standard conceptions of possibility in that it allows for possibilities to come into being or disappear through time. Concrete possibilities are introduced both in individual life and by major transitions in evolution. In particular, the advent of ultrasociality and of language has enabled human goals to be formulated in partial independence from the vestigial (...) “goal” of biological replication. The existentialist stance is validated by the necessity of choice grounded in emotion, in a way that does not require a commitment to a Kantian Will. (shrink)

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 (...) at evidence from neuroscience and social psychology, as well as thought experiments and theoretical arguments, I conclude that it is necessary to acknowledge both that emotions have intentional content and that they involve somatic agitation. I also point out some of the more promising directions for future research in this area. (shrink)

Emotional intelligence (EI) has been put forward as a distinctive kind of intelligence and, by popularizers such as Daniel Goleman, as an indicator of moral and life skills. Critics, however, have been concerned EI-testing measures conformity or the ability to manipulate own or others' emotions, and relies on a problematic assumption that there are definitive, universal “right” answers when it comes to feelings. Such worries have also been raised about the original concept developed by Peter Salovey and John D. Mayer; (...) that version is the focus here. While it improves on the largely unreflective reliance on particular belief- and value-systems in Goleman's account, however, it does not entirely succeed in being context- and value-neutral. A useful way forward is to apply Ronald de Sousa's notion that emotions are shaped by ideology: this in turn affects attempts to measure any putative “intelligence” with respect to them. Once the ideological dimension is bracketed, a clearer picture of both the usefulness and the limitations of the EI-concept can emerge—and also a better sense of its possible contributions to value theory and moral psychology. The ideological dimension itself may also be unavoidable; squarely facing this possibility is preferable to ignoring it. (shrink)

It is often argued that the ability to imagine what others think and feel is central to moral functioning. In this paper, I consider to what extent this is true. I argue that neither the ability to think of others as having representational mental states, nor the ability to imagine being in their position, is necessary for moral understanding or moral motivation. I go on to argue that the area in which thinking about others’ thoughts and feelings appears to play (...) the largest role is that of supererogatory actions. Being able to get on well with others seems to be importantly predicated on our ability to think about their thoughts and feelings and being able to take up their perspective. However, when it comes to grosser moral norms and restrictions, such as harm norms, there is little reason to think that thinking about others’ thoughts and feelings plays a central role in understanding such norms or being motivated by them. (shrink)

Philosophers and psychologists sometimes categorize emotions like surprise and curiosity as specifically epistemic. Is there some reasonably unified and interesting class of emotions here? If so, what unifies it? This paper proposes and defends an evaluative account of epistemic emotions: What it is to be an epistemic emotion is to have fittingness conditions that distinctively involve some epistemic evaluation. We argue that this view has significant advantages over alternative proposals and is a promising way to identify a limited and interesting (...) class of emotions. (shrink)

It is often assumed that the best explanation of why we should be moral must involve a substantive account of what there is reason to do and how this is related to what morality requires and recommends. In this paper I argue to the contrary that the best explanation of why we should be moral is neutral about the content of morality, and does not invoke an independent substantive account of what there is practical reason to do. I contend that (...) an act’s deontic status as recommended or required by morality is best understood as its being fitting for us to feel obligated to perform it, which essentially involves motivation to perform it. I argue, moreover, that our having reason to do something is a matter of its being fitting for us to be motivated to do it. Since an act’s being favored by morality conceptually entails the fittingness of our being motivated to perform it, and the fittingness of this motivation conceptually entails that there is reason to perform it, it is actually a conceptual truth that there are reasons to do what morality requires and recommends, whatever that turns out to be. I contend, finally, that this kind of account best explains why, although moral considerations are not always overriding, we necessarily have conclusive reasons to do what morality requires. I argue that an act counts as morally required only if the reasons to feel obligated to perform it are conclusive, which entails that it is unfitting to fail to be most strongly motivated to perform it. This, together with my account of the connection between fitting motives and practical reasons, entails that whatever considerations are weighty enough to make the act morally required are conclusive reasons to perform it. I believe that this conceptual account of reasons to be moral is important, because it removes the explanation of why we should be moral as a desideratum on normative ethical theories, which may significantly decrease the attractions of some and increase the attractions of others. (shrink)

Moral philosophers have defended anger as an important part of our moral lives. In spite of these defenses, skeptics have nonetheless argued that it would be better all things considered to get over anger to the extent that we can. They will often point to moral exemplars like Martin Luther King, Jr. or Gandhi to show both (a) that we can successfully overcome our feelings of anger and (b) that we would be morally better off doing so. In this chapter, (...) I argue against this aspiration. Those who advocate for such an aspiration fail to recognize that getting over anger would require us to radically reshape our moral psychology. I argue that feelings of anger are more central to our moral emotional lives than skeptics realize and that they cannot be removed without altering other valuable moral commitments. (shrink)

Una de las premisas centrales del modelo cognitivista de explicación de las emociones consiste en afirmar que toda emoción es un juicio, afirmación que conduce a lo que denominaré el problema de la restrictividad, es decir, al hecho de que dicho modelo parece impedirnos atribuir emociones a entidades que carecen (temporal o estructuralmente) de la capacidad de juzgar. El objetivo del artículo consistirá en relevar las estrategias a las que recurren los dos autores que han defendido el modelo cognitivista de (...) forma más radical y sostenida (Robert Solomon y Martha Nussbaum) al momento de hacer frente al problema de la restrictividad. Argumentaré, fundamentalmente, que dichas estrategias conducen al modelo cognitivista a un dilema del cual sólo puede salir al precio de perder su especificidad como modelo de explicación de las emociones. (shrink)

Emotions have long been of interest to philosophers and have deep historical roots going back to the Ancients. They have also become one of the most exciting areas of current research in philosophy, the cognitive sciences, and beyond. -/- This book explains the philosophy of the emotions, structuring the investigation around seven fundamental questions: What are emotions? Are emotions natural kinds? Do animals have emotions? Are emotions epistemically valuable? Are emotions the foundation for value and morality? Are emotions the basis (...) for responsibility? Do emotions make us better people? -/- In the course of exploring these questions, the book also discusses cutting-edge empirical research on emotion, feminist approaches to emotions and their value, and methodological questions on how to theorize about the emotions. The book also contains in-depth discussions of specific emotions like compassion, disgust, anxiety, and curiosity. It also highlights emerging trends in emotion research. (shrink)

The idea that emotional experience is capable of lending immediate prima facie epistemic justification to evaluative belief has been amassing significant philosophical support in recent years. The proposal that it is my anger, say, that justifies my belief that I’ve been wronged putatively provides us with an intuitive and naturalised explanation as to how we receive immediate and defeasible justification for our evaluative beliefs. With many notable advocates in the literature, this justificatory thesis of emotion is fast becoming a central (...) facet in how we conceive of the emotions’ epistemic role with respect to our everyday lives. Interestingly, however, despite the fact that the justificatory thesis is fundamentally an epistemological proposal, comparatively little of the philosophical literature has been dedicated to exploring the epistemological avenues through which emotions might be capable of delivering such an epistemic yield. Accordingly, the central purpose of this thesis is to provide a novel and thorough analysis of how emotional experience might be capable of playing this justificatory role. Here, I present and evaluate three broad models of emotional justification: emotional dogmatism, emotional reliabilism, and agent-based views. Emotional dogmatist views, I argue, fail in virtue of being vulnerable to over-generalisation worries and problematic commitments to the contents of emotional awareness. Emotional reliabilism, while possessing the resources to avoid some objections, is vulnerable to worrisome clairvoyance-style challenges which establish the insufficiency of emotional reliability for epistemic justification. Finally, having learned our lessons from the shortcomings of these views, I argue that an agent-based theory grounded in the development of learned emotional competences provides the most plausible account of how emotional experience can epistemically justify evaluative belief. This discussion, I believe, will both illuminate contemporary discussions of the justificatory thesis of emotion found in the literature, and provide novel insight into the epistemic capacities of the emotions. (shrink)

In the past 60 years or so, the philosophical subject of artistic expression has generally been handled as an inquiry into the artistic expression of emotion. In my view this has led to a distortion of the relevant territory, to the artistic expression of feeling’s too often being overlooked. I explicate the emotion-feeling distinction in modern terms, and urge that the expression of feeling is too central to be waived off as outside the proper philosophical subject of artistic expression. Restricting (...) the discussion to the art of painting, I sketch a partial psychological model for the exrtistic expression of feelipression of feeling. Although the feeling-emotion contrast is seldom made clear in their writings, I stress that many, or even most of the eminent pre-1960’s voices in aesthetics and art criticism—Croce, Dewey, Langer, Bosanquet, Berenson and others—would more or less agree that feeling is no less important for expression than emotion, and indeed can be interpreted as anticipating many points that I set forth. (shrink)

This paper responds to recent developments in the field of sensory augmentation by analysing several technological devices that augment the sensory apparatus using the tactile sense. First, I will define the term sensory augmentation, as the use of technological modification to enhance the sensory apparatus, and elaborate on the preconditions for successful tactile sensory augmentation. These are the adaptability of the brain to unfamiliar sensory input and the specific qualities of the skin lending themselves to be used for the perception (...) of additional sensory information. Two devices, Moon Ribas’ Seismic Sense and David Eagleman’s vest, will then be discussed as potential facilitators of aesthetic experiences in virtue of the tactile sensory augmentation that these devices allow. I will connect the experiences afforded by these devices to the Kantian categories of the mathematical and the dynamical sublime, and to existing accounts of tactile sublimity. Essentially, the objects these devices make sensible, earthquakes for the Seismic Sense and digital information for the vest, produce pleasurable feelings of potential danger, awe, and respect. The subsequent acclimation to this new way of sensing and the aim to comprehend its sensed object are then discussed as possible objections to the interpretation of these experiences as sublime, and as aesthetic in general. To exemplify these issues and concretise my thesis of tactile sensory augmentation as a trigger of the sublime, I will outline an experiment to use the vest as an aid for faster decision making on the stock market. (shrink)

The move from respecting science to scientism, i.e., the idealization of science and scientific method, is simple: We go from acknowledging the sciences as fruitful human activities to oversimplifying the ways they work, and accepting a fuzzy belief that Science and Scientific Method, will give us a direct pathway to the true making of the world, all included. The idealization of science is partly the reason why we feel we need to impose the so-called scientific terminologies and methodologies to all (...) aspects of our lives, education too. Under this rationale, educational policies today prioritize science, not only in curriculum design, but also as a method for educational practice. One might expect that, under the scientistic rationale, science education would thrive. Contrariwise, I will argue that scientism disallows science education to give an accurate image of the sciences. More importantly, I suggest that scientism prevents one of science education’s most crucial goals: help students think. Many of my arguments will borrow the findings and insights of science education research. In the last part of this paper, I will turn to some of the most influential science education research proposals and comment on their limits. If I am right, and science education today does not satisfy our most important reasons for teaching science, perhaps we should change not just our teaching strategies, but also our scientistic rationale. But that may be a difficult task. (shrink)

Theories of emotional justification investigate the conditions under which emotions are epistemically justified or unjustified. I make three contributions to this research program. First, I show that we can generalize some familiar epistemological concepts and distinctions to emotional experiences. Second, I use these concepts and distinctions to display the limits of the ‘simple view’ of emotional justification. On this approach, the justification of emotions stems only from the contents of the mental states they are based on, also known as their (...) cognitive bases. The simple view faces the ‘gap problem’: If cognitive bases and emotions (re)present their objects and properties in different ways, then cognitive bases are not sufficient to justify emotions. Third, I offer a novel solution to the gap problem based on emotional dispositions. This solution (1) draws a line between the justification of basic and non-basic emotions, (2) preserves a broadly cognitivist view of emotions, (3) avoids a form of value skepticism that threatens inferentialist views of emotional justification, and (4) sheds new light on the structure of our epistemic access to evaluative properties. (shrink)

In this paper, I consider emotional reactions in response to political facts, and I investigate how they may provide relevant knowledge about those facts. I assess the value of such knowledge, both from an epistemic and a political perspective. Concerning the epistemic part, I argue that, although emotions are not in themselves sufficient to ground evaluative knowledge about political facts, they can do so within a network of further coherent epistemic attitudes about those facts. With regards to the political part, (...) I argue that the contribution of emotions to evaluative knowledge about political facts, is indeed politically valuable. To develop my argument, I show first that an evaluative kind of knowledge is relevant for reaching a sophisticated level of political cognition, and second that emotions contribute distinctively to this kind of knowledge. I conclude that, when emotional experiences towards political events are coupled with an adequate factual knowledge about those events, they can ground a distinctive evaluative knowledge about those events, and such knowledge is relevant both from an epistemic and a political perspective. (shrink)

Violence turns hope and expectation into guilt and shame. This publication discusses the outcome of a philosophical and artistic investigation into complex patterns of behaviour. Negative connotations and positive aspects of guilt and shame are connected convincingly to the artistic process which is used by the artist to produce new work. As a consequence, a different light is shed on the concepts of guilt and shame. The author shows in an intriguing way how adapting an artistic attitude can help us (...) think in a more peaceful and independent manner. Over Schuld en Schaamte (On Guilt and Shame) thus offers a new surprising insight how violence can be transformed into hope and more rewarding practices. (shrink)

Sentimentalist theories in ethics treat evaluative judgments as somehow dependent on human emotional capacities. While the precise nature of this dependence varies, the general idea is that evaluative concepts are to be understood by way of more basic emotional reactions. Part of the task of distinguishing between the concepts that sentimentalism proposes to explicate, then, is to identify a suitably wide range of associated emotions. In this paper, we attempt to deal with an important obstacle to such views, which arises (...) from the dominant tradition in the philosophy of emotion. We will be attempting to steer a middle course between the traditional view and some recent, empirically-minded criticism. (shrink)

We are prone to think that the emotions someone undergoes are somehow revelatory of the sort of person she is, and philosophers working in the field have frequently insisted upon the existence of an intimate relation between a subject and her emotions. But how intimate is the relation between emotions and the self? I first explain why interesting claims about this relation must locate it at the level of emotional intentionality. Given that emotions have a complex intentional structure – they (...) are about an object and evaluate it – this means that the relation between emotions and the self may take different shapes. My discussion focuses on three different claims about this relation. According to the first claim, all emotions are about the subject who undergoes them. The second claim appeals to a more moderate form of reflexivity and affirms that emotions always feature a representation of other psychological states of the subject. The third understands the relation between emotions and the self in e... (shrink)

Until recently, philosophers and psychologists conceived of emotions as brain- and body-bound affairs. But researchers have started to challenge this internalist and individualist orthodoxy. A rapidly growing body of work suggests that some emotions incorporate external resources and thus extend beyond the neurophysiological confines of organisms; some even argue that emotions can be socially extended and shared by multiple agents. Call this the extended emotions thesis. In this article, we consider different ways of understanding ExE in philosophy, psychology, and the (...) cognitive sciences. First, we outline the background of the debate and discuss different argumentative strategies for ExE. In particular, we distinguish ExE from cognate but more moderate claims about the embodied and situated nature of cognition and emotion. We then dwell upon two dimensions of ExE: emotions extended by material culture and by the social factors. We conclude by defending ExE against some objections and point to desiderata for future research. (shrink)

Aristotelian virtue ethics invests emotions and feelings with much moral significance. However, the moral and other conflicts that inevitably beset human life often give rise to states of emotional division and ambivalence with problematic implications for any understanding of virtue as complete psychic unity of character and conduct. For one thing, any admission that the virtuous are prey to conflicting passions and desires may seem to threaten the crucial virtue ethical distinction between the virtuous and the continent. One recent attempt (...) to sustain this distinction -- considered in this paper -- maintains that the contrary-to-virtue emotions and desires of the virtuous (by contrast with those of the continent) must relinquish their motive power as reasons for action. Following some attention to the psychological status of feelings and emotions -- in particular their complex relations with cognition and reason -- this paper rejects this solution in favour of a more constructive view of emotional conflict. (shrink)

The Confucian understanding of emotions and their ethical importance confirms and exemplifies the contemporary Western renewed understanding of the nature of emotions. By virtue of a systematic conceptual analysis of Confucian ethics, one can see that, according to Confucians, the ethical significance of emotions, lies in that an ethical life is also emotional and virtues are inclinational. And a further exploration shows that the reason for the ethical significance is both that emotions are heavenly-endowed and that there exists a union (...) of emotions and reason in Confucian ethics. This will constitute a challenge to the so-called mainstream ethical theories which have been popularly engaged in seeking justifications for abstract moral rules. (shrink)

In this paper, I argue that the debate on the accessibility of religious reasons, as it exists within the public reason literature, has insufficiently identified what it is that makes a religious reason for political action accessible. I thus explore a new route of analysis, one that takes seriously how religious reasons can be accessed via emotion. Emotions, I claim, are not only a source of justification for believers, but they allow non-religious citizens to feel the force of religious reasons (...) more than they otherwise would. (shrink)

Aristotle names two emotions that prepare a learner for virtue, which become less critical in the virtuous person. The first is emulation, which incites a learner to imitate the excellences of another. The second is shame. Shame is a means by which someone learns the actions she ought not perform and is motivated to not perform them. This article has two objectives. It examines the role these emotions play in virtue development, as emotional ‘training wheels’ for virtue, and explores how (...) these emotions appear differently in virtuous agent. Next it proposes two additional virtue developmental aids—empathy and guilt. Empathy inclines us to perform good actions, but there are reasons to question how well it supports virtue long-term. Guilt likewise motivates good actions but is an unsuitable motivation for virtue. (shrink)

Here is something puzzling. Still Lifes can be expressive. Expression involves movement. Hence, (some) Still Lifes move. This seems odd. I consider a novel explanation to this ‘static-dynamic’ puzzle from Mitchell Green (2007). Green defends an analysis of artistic expressivity that is heavily indebted to work on intermodal perception. He says visual stimuli, like colours and shapes, can elicit experienced resemblances to sounds, smells and feelings. This enables viewers to know how an emotion feels by looking at the picture. The (...) hypothesis is intriguing, but I show that his suggestion that we empathize with the pictorial content is implausible and that this exposes a flaw in the way his argument moves from experiential mappings to experiential-affective mappings. Consequently, I register some reservations about the way Green supposes we detect these cross-modal qualities. (shrink)

Cognitively-oriented theories have dominated the recent history of the study of emotion. However, critics of this perspective suggest the role of the body in the experience of emotion is largely ignored by cognitive theorists. As an alternative to the cognitive perspective, critics are increasingly pointing to William James’ theory, which emphasized somatic aspects of emotions. This emerging emphasis on the embodiment of emotions is shared by those in the field of AI attempting to model human emotions. Behavior-based agents in AI (...) are attempts to model the role the body might play in the experiencing of emotions. Progress in creating such behavior-based models that function in their environments has been slow, suggesting some potential problems with Jamesian alternatives to cognitive perspectives of emotions. Heidegger’s and Merleau-Ponty’s conceptions of embodiment are suggested as alternatives to James’ and as means for addressing the shortcomings of the cognitive perspective. (shrink)

This essay explores the epistemological significance of the kinds of beliefs that grow out of traumatic experiences, such as the rape survivor's belief that she is never safe. On current theories of justification, beliefs like this one are generally dismissed due to either insufficient evidence or insufficient propositional content. Here, Freedman distinguishes two discrete sides of the aftermath of psychic trauma, the shattered self and the shattered worldview. This move enables us to see these beliefs as beliefs; in other words, (...) as having cognitive content. Freedman argues that what we then need is a theory of justification that allows us to handpick reliable sources of information on sexual violence, and give credibility where deemed appropriate. She advances a mix of reliabilism and coherentism that privileges feminism. On this account, the evidence for the class of beliefs in question will depend on an act of sexual violence (or testimony, or statistics) to the extent that the act is a reliable indication of the prevalence of sexual violence against women. (shrink)

This chapter proposes that the question “What is love?” be given an ontological treatment. Rather than asking whether love can be identified with a familiar mental phenomenon (desire, emotion, etc.), it suggests that we should first ask what kind of phenomenon love is, where a kind should here be understood as the most general category to which a given phenomenon belongs, an inquiry that is largely missing from contemporary discussions about love. After motivating this project, the chapter discusses and rejects (...) a view according to which love is a certain kind of pattern or process, and then argues that love should be conceived of as a certain kind of state, namely a dispositional state. (shrink)

The philosophy of emotions has long been dominated by the view called «cognitivism». According to it, emotions are characterized not by mere physical impulses but by a cognitive evaluation of their object. However, despite their success, cognitive theories have to deal with various objections and are divided on how to answer to them. In this essay I want to defend the form of cognitivism claimed by Martha Nussbaum from the most common criticisms. After a brief summary of her account, I (...) confront some of the objections that have been raised against it. In Section 2 I deal with the classic problem of emotions in infants and animals, which lack linguistic abilities. Later, I confront the potential problem represented by cases in which one’s emotion and reasoned judgment seem to differ: in paragraph 3 I consider irrational phobias and fears, to show how they can be accounted for in terms of judgments and thoughts, and not only of perceptions; in paragraph 4 I deal with the objection that «judgementalist» theories violate the «principle of charity», for they ascribe an excessive irrationality to people. I argue that experimental evidence suggest that it is not implausible to assume that people have contradictory beliefs under conditions of uncertainty, and that perceptual theories of emotion fail to account for some fundamental aspects of these phenomena. Finally, in paragraph 5, I deal with the objection according to which a cognitive-evaluative theory cannot explain the sense of passivity that we commonly experience in emotions. (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)

According to what I will refer to as judgmentalist approaches to the fear of death, the fear of death conforms to the structure implied by judgmentalist theories of emotion. JFD holds that fears of death are constituted in part by evaluative judgments or beliefs about one’s own death. Although many philosophers endorse JFD, there is good reason to believe that it may be problematic. For, there is a troubling objection to judgmentalist theories of emotion; if judgmentalism is false, then so (...) too is JFD. In brief, the worry with judgmentalist theories is this: it is sometimes the case that one has an emotion, but holds a belief that is in tension with the emotion. For example, I sometimes fear flying despite the fact that I believe flying is not dangerous. Emotions of this sort are often referred to as recalcitrant emotions, and they are widely thought to pose a serious challenge to judgmentalist theories. In this paper, I consider an objection to JFD based on the existence of recalcitrant bouts of the fear of death. I include in this discussion an Epicurean-inspired solution to the problem of emotional recalcitrance. Although I argue this solution may be ultimately unsuccessful, I believe it is still worth considering. For, in most discussions of the problem of emotional recalcitrance, philosophers abandon judgmentalism in favour of some other theory of emotion. The Epicurean-inspired solution I discuss in this paper, however, may allow one to retain one’s commitment to judgmentalism. (shrink)

Although cognitively oriented theories of emotion are now dominant in the psychological study of emotion, there remain issues upon which these theories do not agree. Central among these are questions regarding the minimal cognitive processes necessary to have an emotion. A potentially productive approach to such questions is the study of the relation of cognitive development and the development of emotions in infants. Such an approach was featured in ancient philosophical and psychological treatises, some of which formed the very foundations (...) of later cognitive theories. However, the recent literature has been nearly indifferent to just these foundations. Ancient commentators, especially Aristotle and the Stoic and Epicurean philosophers, understood emotions as fundamentally sociomoral constructs. Owing to a lack of socialisation and moral understanding, infants are not fully capable of experiencing emotions as they are typically understood. Contemporary work in the area of emotion, including that of Michael Lewis, as well as work in other emotion-related areas, is shown to address only inadequately the sociomoral components of emotion and thus to address only inadequately the emotion-cognition relationship. (shrink)

From some perspectives, it seems obvious that emotions and feelings must be both reasonable and morally significant: from others, it may seem as obvious that they cannot be. This paper seeks to advance discussion of ethical implications of the currently contested issue of the relationship of reason to feeling and emotion via reflection upon various examples of affectively charged moral dilemma. This discussion also proceeds by way of critical consideration of recent empirical enquiry into these issues in the literature of (...) so-called emotional intelligence. In this regard, despite ambiguities in their accounts of the relationship of reason to emotion, advocates of emotional intelligence generally incline to therapeutic conceptions of emotional health which are not inconsistent with currently fashionable cognitivist accounts of feeling and emotion. All the same, it is arguable that therapeutic or other strategies which overplay the possibility of cognitive or other resolution of emotional conflict are prey to certain difficulties. First, they underemphasise those passive but identity-constitutive aspects of affect which are not obviously rationally accountable. Secondly, they insufficiently recognise the extent to which emotional conflicts can be significantly implicated in moral diversity. In view of either or both of these points, they may fail to appreciate the moral inappropriateness of attempts to resolve certain forms of emotional conflict or tension. (shrink)

Medical professionals seem to interpret their uses of humor very differently from those outside the medical profession. Nurses and physicians argue that humor is necessary for them to do their jobs well. Many (potential) patients are horrified that they could one day be the butt of their physician’s jokes. The purpose of this paper is to encourage the respectful use of humor in clinical prac-tice, so as to support its importance in medical practice, while simultaneously protecting against its potential abuse. (...) I begin by examining two extremes of supporting or chastising the use of medical humor. I look at these views through the lenses of popular theories of humor to help explain their theoretical bases. In this second section, I explain the emotional aspect of humor as an embodied and embedded transformation of the world. This clarifies the role that humor plays in our daily lives, as well as why the ethical or unethical nature of its use is dependent on context. Third, I address the potential problems in the relationship between humor and clinical sympathy, and how this further affects the relationship between medical professionals and their patients. I conclude by arguing that humor can conflict with clinical sympathy, but this need not be the case. If medical professionals actively engage with clinical sympathy and focus on using humor in a way that is respectful towards their patients, then humor can continue to be a positive force in their lives while still providing the best care for their patients. (shrink)

In recent years, Julien Deonna and Fabrice Teroni have proposed to understand emotions as embodied evaluative attitudes we take towards objects that figure in nonevaluative representational states. Although their account nicely explains some of the key features that emotions are widely taken to have, it runs into a version of what I call the problem of integration. In the case of the attitudinal view, the integration problem takes the form of explaining how, from the point of view of the subject, (...) the bodily responses that make up the attitude part of the emotion and the representational states that provide the particular object of the emotion come to form an intentionally structured unitary experience, that is, one in which the bodily responses are intentionally directed towards the object. I argue that what explains this integration is the way in which the experience of bodily responses and the experience of the representational states interact. This, I propose, produces what I call an experience of convergence. I also suggest that understanding emotional experience in this way not only solves the problem of the integration but also provides a more solid ground for the claim that emotionsquaembodied attitudes are evaluative. (shrink)

The passing of Nelson Mandela and other figures of contemporary importance may prompt the interesting question of how we might or should understand the psychological, social and moral function of lamentation in human life. This paper aims to show that such responses are not just of emotional and interpersonal significance, but also of serious moral import. To this end, the paper proceeds via exploration of conceptually and morally suggestive correspondences or resonances between the logical grammar of lamentation—which, to be sure, (...) has received almost no latter day analytical attention—and that of gratitude or thankfulness in which there has been an enormous explosion of academic interest in recent years. The paper argues that there is no less case for a moral virtue of lamentation, than for a virtue of gratitude. (shrink)

Many of the psychological studies carried out within virtual environments are motivated by the idea that virtual research findings are generalizable to the non-virtual world. This idea is vulnerable to the paradox of fiction, which questions whether it is possible to express genuine emotion toward a character (or event) known to be fictitious. As many of these virtual studies are designed to elicit, broadly speaking, emotional responses through interactions with fictional characters (avatars) or objects/places, the issue raised by the paradox (...) seems particularly apt. This paper assesses the extent to which the paradox of fiction constitutes a legitimate challenge to psychological research within virtual environments, and argues that any alleged conflict is in fact a product of an overly simplistic view of emotions which a more complete understanding resolves. Moreover, through a more detailed analysis of why the paradox cannot be sustained, one finds justification for the claim that emotions elicited through interactions with virtual (fictitious) objects/events are valid. However, their generalizability to the non-virtual world must still be treated with caution. (shrink)

Over the past four decades, the paradox of fiction has sparked considerable debate among philosophers. Unfortunately, the most promising solution to this puzzle, thought theory, currently earns its plausibility by way of intuition rather than evidence. I aim to address this by updating thought theory in light of recent empirical findings on affect. I will draw upon a wide range of scientific research—on the cognitive mechanisms driving emotion, the role of affect in counterfactual mind wandering and prospection, and the evolutionary (...) function of affect—to substantiate the claim that fictions can give rise to both real and rational emotional states. (shrink)

Es ya un tópico, aquél que establece una relación entre la obra de Montaigne y la de Descartes, bien como adversarios, bien como precedente el uno del otro o como alternativas por relación al concepto de sujeto, que no llegaron a formular plenamente con sus características actuales. Sin embargo, al hilo del estudio del papel del cuerpo en ambos pensadores trataremos de mostrar, primero, su cercanía contextual y, luego, sus filiaciones conceptuales. Ambos autores están mucho más cerca de lo que (...) suele creerse y las deudas intelectuales de Descartes con Montaigne se resumen, además, en una noción de individuo realmente existente y una concepción de la “vida” como alternativa a la filosofía tradicional, que pueden ser de gran interés para el pensamiento actual. There is a cliché that establishes a relationship between the works of Montaigne and the writings of Descartes, either as adversaries, either as a precedent one of the other or as alternatives in relation to a concept that they did not fully draw up with its contemporary characteristics, that is, the subject. However, in connection with the study of the role of the body in both thinkers we will try to show first its contextual closeness and then its conceptual affiliations. Both authors are much closer to what we usually believe and the intellectual debts of Descartes to Montaigne are also summarized in a notion of an existing individual and a conception of “life” as an alternative to traditional philosophy, which can be of great interest for current thinkers. (shrink)

This dissertation contributes to the philosophy of empathy and biomedical ethics by drawing on phenomenological approaches to empathy, intersubjectivity, and affectivity in order to contest the primacy of the intersubjective aspect of empathy at the cost of its affective aspect. Both aspects need to be explained in order for empathy to be accurately understood in philosophical works, as well as practically useful for patient care in biomedical ethics. In the first chapter, I examine the current state of clinical empathy in (...) medicine including professional opinions about empathy, the dominant definition being employed, and the problems that arise from this definition. By trying to define empathy in a way that is useful to the current presuppositions in medicine, clinical empathy aligns with simulation theory, which has three problems: the discrepancy between the way empathy is defined and the way it is explained, the lack of diversity that this theory of empathy allows in our understanding of others, and the lack of affective understanding and affective engagement involved in the patient-physician interaction. These three problems are used to derive three questions that are important for any theory of empathy: (1) What is the phenomenon being explained? (2) What is the intersubjective context of empathy? (3) What is the affective dimension of empathy? The best theory of clinical empathy can be formulated by answering these three questions as they relate to phenomenological theories, which are more attuned to overcoming presuppositions. Chapters two and three each examine a different phenomenological approach to empathy from opposite extremes in their theories of intersubjectivity. Husserl and Stein begin from an isolated, transcendental subject that needs empathy to bridge the gap between itself and others, while Scheler begins from a primary intersubjectivity in which self and other are undifferentiated, making empathy a largely unnecessary skill. Despite their strongly opposed positions, and the acknowledgement that their theories of intersubjectivity necessitate their theories of empathy, I argue that both fail to understand the affective dimension of empathy. Husserl and Stein leave no room in empathy for it to be an affect, while Scheler prioritizes affects that reunite subjects, but leaves empathy itself as a non-affective skill. Chapter four explains Gallagher’s interaction theory as a more moderate approach to the relation between empathy and intersubjectivity. He draws on the insights of the other two theories, but conceives of empathy as a multi-leveled phenomenon that allows for an understanding of others. While this theory does aid in addressing the intersubjective context of empathy in a way that best solves the first two problems with clinical empathy, interaction theory still fails to fully address the affectivity of empathy, maintaining empathy as a largely cognitive ability. Gallagher does acknowledge the affective core of empathy, but he does not explain the way in which it is affective. In response to this problem, I explain Anya Daly’s application of Merleau-Ponty’s theory of reversibility to affectivity as a possible solution to the problematic gap in Gallagher’s theory. Chapter five focuses on theories of clinical empathy in order to address the neglected affective aspects of empathy, and respond to the problem of detached concern. The problems caused by detached concern are explained, as well as why the theories discussed in the middle chapters are still unable to solve them. This is done in two parts. In the first part, I explain the basis of this issue in the cognitive/feeling divide, as explained in the philosophy of emotion. Then, I give a brief overview of the phenomenology of affectivity to be used as a guide to the affectivity of empathy. In the second part, I examine three theories of clinical empathy that attempt to solve the problem of detached concern, noting their strengths and weaknesses based on their similarities to phenomenological approaches to empathy and affectivity. (shrink)

I argue in a non-reductive sense for a plausible epistemic principle, which can (1) theoretically and instrumentally unify or systematize all fallacies, and (2) provide a justification for using such a principle for characterizing an erroneous argument as a fallacy. This plausible epistemic principle involves the idea of an error in the method of justification, which results in a failure to provide relevant evidence to satisfy certain standards of adequate proof. Thus, all fallacies are systematically disguised failures to provide substantive (...) proof: a failure in the attempt to persuade rationally, as opposed to emotionally or rhetorically. I argue that the epistemic idea of begging the question is essential to this idea of a fallacy as an inadequate proof. (shrink)

The aim of this article is to explore in a systematic way the rationality of emotions elicited when we engage with works of fiction. I first lay out the approach to the emotions on which my discussion is premised. Next, I concentrate on two facets of emotional rationality—the first pertains to the relation between emotions and the mental states on which they are based, the second to the relation between emotions and the judgements and behaviour they elicit. These observations about (...) emotional rationality are then applied to emotions elicited by works of fiction. After having distinguished several families of emotions, I concentrate on what I call blob-emotions and emotions-for. I argue that, given their nature as direct responses to a restricted range of stimuli, blob-emotions are not irrational. As regards emotions-for fictional entities, I emphasize that a subject’s rationality shows in the way her emotions-for respond to evidence. On this basis, I discard an influential reason to think that emotions-for fictional entities are irrational. Finally, I offer an argument to conclude that they are typically correct and rational. (shrink)