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Switch to: References
Citations of:
The Phenomenology of Shared Emotions—Reassessing Gerda Walther
In Sebastian Luft & Ruth Hagengruber (eds.), Women Phenomenologists on Social Ontology: We-Experiences, Communal Life, and Joint Action. Cham: Springer Verlag. pp. 85-104 (2018)
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The internet provides us with a multitude of ways of interacting with one another. In discussions about how technological innovations impact and shape our interpersonal interactions, there is a tendency to assume that encountering people online is essentially different to encountering people offline. Yet, individuals report feeling a sense of togetherness with one another online that echoes offline descriptions. I consider how we can understand people’s experiences of being together with others online, at least in certain instances, as arising out (...) |
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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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The contemporary debate on collective intentionality in analytic philosophy has lasted several decades, but questions concerning the nature of ‘we’ and the relation between the individual and the community are obviously far older. We can find a particularly rich discussion in early phenomenology. Indeed, while starting out with an interest in the individual mind, phenomenologists began their exploration of dyadic forms of interpersonal relations shortly before the start of World War I and were already deeply engaged in extensive analyses of (...) |
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The main aim of this paper is to contribute to the development of the distributed emotion framework and to conceptualize collective emotions within that framework. According to the presented account, dynamics of mutual affecting and being affected might couple individuals such that macro-level self-organization of a distributed cognitive system emerges. The paper suggests calling a distributed self-organizing system consisting of several emoters a “collective.” The emergence of a collective with a distributed affective process enables the involved individuals to enact emotions (...) |
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In this article, our focus is on the topic of engagement and possibility of empathy with future generations. We acknowledge that empathy for future generations is practically unattainable in its strictest sense due to the lack of access to their potential mental states and the absence of direct interaction. Additionally, we will draw upon the arguments presented by Goldie and Slaby to address concerns regarding the potential paternalization that may arise in empathic relations towards future generations. However, despite these limitations, (...) |
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Traumatic experiences do not merely impact on the individual’s body and psyche, they alter the way we experience others, our interpersonal relationships, and how we make sense of the world. In my dissertation, I integrate work in phenomenology, psychopathology, philosophy of mind, philosophy of psychiatry, and trauma studies, and draw on trauma testimonies ob- tained in an online questionnaire. I engage analytically with the question of what constitutes a trauma, whether psychological trauma is necessarily pathological, and what the causal and (...) |
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To be more than a meta-ethical stance, moral phenomenology must provide an account of moral norms. This paper unites two sorts of phenomenological considerations. The first considers the teleological character of intentional experiences as ordered toward "truthfulness" in all the spheres of reason and toward a notion of self-responsibility for our beliefs, attitudes, and actions as the flourishing of rational agents. The second considers the phenomenological tradition's identification of empathy as the experience in which we encounter others as conscious agents (...) |
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According to Gerda Walther, a community arises only if positive feelings, which she calls inner unification, eliminate hostilities among people. There are two objections to this claim, which one can develop from Aron Gurwitsch’s critical examination of Walther’s account. The present paper aims to respond to those objections and, through this, to clarify her account of community. To this end, the author deals with Walther’s brief remark on a “pathological” form of community and her accounts of inner unification. Considering those (...) |
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What could a political phenomenology look like? Recent attempts to address this question under the rubric “critical phenomenology” have centered primarily around important issues such as the lived experience of marginalization and oppression or the ways in which power asymmetries or structural biases are internalized, habitualized, and embodied. In this paper, I will take a different route and test the impact of Husserl’s account of the state against the background of key classical and contemporary political theories. I aim to show (...) |
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The tendency for people to remember less as members of a group than they would be capable of were they to remember alone is a phenomenon known as collaborative inhibition. The article offers a phenomenological account of this highly counterintuitive effect of group remembering. It argues that the mutual failure to live up to one’s potential does not warrant the standard, strongly negative views about the role of others in recall. Rather, the phenomenon may imply that sharedness itself becomes constitutive (...) |
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