In "Upheavals of Thought", Martha Nussbaum offers a theory of the emotions. She argues that emotions are best conceived as thoughts, and she argues that emotion-thoughts can make valuable contributions to the moral life. She develops extensive accounts of compassion and erotic love as thoughts that are of great moral import. This paper seeks to elucidate what it means, for Nussbaum, to say that emotions are forms of thought. It raises critical questions about her conception of the structure of emotion, (...) and about her conception of compassion, in particular. Finally, the paper seeks to show how analyzing the structure, as well as the moral value, of the emotions ultimately requires entering the realm of religious ethics. (shrink)

This essay analyzes the theoretical foundations of collective interest in the sufferings of strangers. Concern with the suffering of others, accompanied by the urge to help, is compassion. This study develops the social and historical conditions under which public compassion emerges. Two broad interpretations of these developments are suggested. The democratization perspective suggests that with the lessening of profoundly categorical and corporate social distinctions, compassion becomes more extensive. A second perspective is linked to the emergence of market society. By defining (...) a universal field of others with whom contracts and exchanges can be made, market perspectives extend the sphere of moral concern as well: however unintentionally. Public compassion is part of the language of modernity. This gives compassion the possibility to be also part of a newly emerging ‘Second Modernity’. (shrink)

Humanity and the very notion of the human subject are under threat from postmodernist thinking which has declared not only the 'Death of God' but also the 'Death of Man'. This book is a revindication of the concept of humanity, rejecting contemporary social theory that seeks to diminish human properties and powers. Archer argues that being human depends on an interaction with the real world in which practice takes primacy over language in the emergence of human self-consciousness, thought, emotionality and (...) personal identity - all of which are prior to, and more basic than, our acquisition of a social identity. This original and provocative new book from leading social theorist Margaret S. Archer builds on the themes explored in her previous books Culture and Agency (CUP 1988) and Realist Social Theory (CUP 1995). It will be required reading for academics and students of social theory, cultural theory, political theory, philosophy and theology. (shrink)

Peter Goldie opens the path to a deeper understanding of our emotional lives through a lucid philosophical exploration of this surprisingly neglected topic. Drawing on philosophy, literature and science, Goldie considers the roles of culture and evolution in the development of our emotional capabilities. He examines the links between emotion, mood, and character, and places the emotions in the context of consciousness, thought, feeling, and imagination. He explains how it is that we are able to make sense of our own (...) and other people's emotions, and how we can explain the very human things which emotions lead us to do. He argues that it is only from the personal point of view that thoughts, reasons, feelings, and actions come into view. This fascinating book gives an accessible but penetrating exploration of an important but mysterious subject. Any reader interested in emotion and its role in understanding our lives will find much to think about here. (shrink)

In this urbane and witty book, Ronald de Sousa disputes the widespread notion that reason and emotion are natural antagonists.

Brown makes elegant use of sociological theory and of insights from language philosophy, literary criticism, and rhetoric to articulate a new theory of the human sciences, using the powerful metaphor of society as text.

The term flow refers to a particular type of experience characterized by feelings of fusion with an on-going activity, effortlessness and fluidity. This article concerns the results of an empirical investigation and phenomenological analysis of this type of experience. The analysis yields a distinction between three phenomenological structures, identified as arising in different combinations within concrete experiences of flow. These results are discussed in relation to the theories of Alfred Schutz and Erving Goffman regarding the organization of experience in everyday (...) life, and in relation to the theory of Otto Friedrich Bollnow regarding moods in everyday life. The results of the analysis are also discussed in relation to different uses of the flow concept in a variety of contexts found in recent theoretical contributions. These differences of usage and approach are explained in the light of the results of the phenomenological analysis, which distinguishes qualitatively different varients within the phenomenon termed flow experience. In conclusion, the need to adopt a broader concept of experience in sociological analysis is emphasized, as well as the need for further empirical studies of the contextual frames of different variants of flow experiences. (shrink)

The term flow refers to a particular type of experience experience characterized by feelings of fusion with an on-going activity, effortlessness, and fluidity. This article concerns the results of an empirical investigation and phenomenological analysis of this type of experience. The analysis yields a distinction between three phenomenological structures, identified as arising in different combinations within concrete experiences of flow. These results are discussed in relation to the theories of Alfred Schutz and Erving Goffman regarding the organization of experience in (...) everyday life, and in relation to the theory of Otto Friedrich Bollnow regarding moods in everyday life. The results of the analysis are also discussed in relation to different uses of the flow concept in a variety of contexts found in recent theoretical contributions. These differences of usage and approach are explained in the light of the results of the phenomenological analysis, which distinguishes qualitatively different variants within the phenomenon termed flow experience. In conclusion, I emphasize the need to adopt a broader concept of experience in sociological analysis, as well as the need for further empirical studies of the contextual frames of different variants of flow experiences. (shrink)