Current discussions of hermeneutical injustice, I argue, poorly characterise the cognitive state of victims by failing to account for the communicative success that victims have when they describe their experience to other similarly situated persons. I argue that victims, especially when they suffer moral wrongs that are yet unnamed, are able (1) to grasp certain salient aspects of the wrong they experience and (2) to cultivate the ability to identify instances of the wrong in virtue of moral (...) class='Hi'>emotions. By moral emotions I mean emotions like indignation that reflect an agent’s ethical commitments and bear on her ethical assessments. Further, I argue that victims can impart their partial understanding of the wrong they suffer to others who are not similarly situated by eliciting moral emotions such as pity that are tied to broad notions of justice and fairness. (shrink)

The study aims at determining the role and significance of such moral emotions as nobility, gratitude, admiration for the socially significant behavior of a person in society. That involves identifying a close relationship between those emotions and personality’s social behavior and that they can be one of the main incentives for socially significant behavior – theoretical basis. The importance of ethical emotions with positive valence when making decisions with their implementation in society determines the research’s theoretical (...) and methodological basis. Those are studied in the cognitive dimension of human social activity, considering their subjective experience and objectification. The authors determined that ethical emotions with positive valence, pleasant emotions stimulate a person to experience them again and behave socially desirable as such behavior allows reliving those emotions and self-actualizing. Emotions with a positive valence are most desirable for a person and are the essential behavior incentives in society. A person can act actively to achieve them, to experience them repeatedly, which is the basis of motivation for socially desirable and meaningful behavior. From exclusively subjective experiences, those emotions move into objectification, i.e., those motivated to act in conditions of a definite or indefinite social continuum. In due time, these socially crucial actions acquire normative content, sometimes even a form, since they serve as a model for others. Moral emotions with positive valence, empathy, rule-making, high culture, and responsibility to oneself and others form a good way of a person’s self-realization through positive social behavior. Furthermore, moral emotions with positive valence are the most important incentive for such behavior. (shrink)

Creepiness and the emotion of the creeps have been overlooked in the moral philosophy and moral psychology literatures. We argue that the creeps is a morally significant emotion in its own right, and not simply a type of fear, disgust, or anger (though it shares features with those emotions). Reflecting on cases, we defend a novel account of the creeps as felt in response to creepy people. According to our moral insensitivity account, the creeps is fitting (...) just when its object is agential activity that is insensitive to basic moral considerations. When, only when, and insofar as someone is disposed to such insensitivity, they are a creep. Such insensitivity, especially in extreme forms, raises doubts about creeps’ moral agency. We distinguish multiple types of insensitivity, respond to concerns that feeling the creeps is itself objectionable, and conclude with a discussion of epistemic issues relating to the creeps. (shrink)

Emotions are said to be moral, as opposed to non- moral, in virtue of their objects. They are also said to be moral, for example morally good, as opposed to immoral, for example morally bad or evil, in virtue of their objects, nature, motives, functions or effects. The definition and content of moral matters are even more contested and contestable than the nature of emotions and of other affective phenomena. At the very least we (...) should distinguish moral norms, moral obligations, moral right and wrong, moral values and moral virtues. And different accounts of morals and of morality understand norms, values and virtues and their interrelations in different ways. For example, such accounts disagree about the relation between moral and non- moral oughts, the relation between moral and non- moral values, and the relation between moral and intellectual virtues ; and about the moral weight to be attached to self-regarding attitudes and behaviour and other-regarding attitudes and behaviour. Thus we may expect the range of putative moral emotions to display a bewildering variety. (shrink)

The main purpose of this work is to examine John Rawls’ views on guilt and shame, as well as briefly review the relationship between his theory of moral development and the problem of stability. First of all, in order to fully reveal the subject, it is important to outline the central views on moral emotions developed in Ethics. So, in the first part of the work, four families of moral emotions developed by Jonathan Haidt and (...) the principal differences between shame and guilt will be studied. The second part will examine John Rawls’ theory of the development of the moral sense of guilt, as well as his reflections on shame. In the final part of the work, Rawls’ theory of the moral development of individuals and the prerequisites for acquiring a sense of justice in conjunction with the problem of stability will be studied in main terms. (shrink)

Philosophers and psychologists often claim that moral agency is connected with the ability to feel, understand, and deploy moral emotions. In this chapter, I investigate the nature of these emotions and their connection with moral agency. First, I examine the degree to which these emotional capacities are innate and/or ‘basic’ in a philosophically important sense. I examine three senses in which an emotion might be basic: developmental, compositional, and phylogenetic. After considering the evidence for basic (...) emotion, I conclude that emotions are not basic in a philosophically important sense. Emotions, I argue, are best understood as socially constructed concepts. I then investigate whether these emotions are necessary for moral agency. In order to do this I examine the philosophical and psychological literature on psychopathy and autism (two conditions defined in terms of empathic and emotional deficits). Persons with psychopathy appear incapable of distinguishing moral from non-moral norms. Additionally, while persons with autism often struggle to develop their empathic capacities, they are capable of understanding and deploying moral emotions like guilt and shame. I conclude that, in line with the conceptual act theories of emotion, that only contagion-based empathy is necessary for the acquisition of moral concepts. (shrink)

Grief is often described as characterized by a particular emotional response to another person’s death. While this is true of paradigm cases, we argue that a broader notion of grief allows accommodating forms of this emotional experience that deviate from the paradigmatic case. The bulk of the paper explores such a nonparadigmatic form of grief, anticipatory-vicarious grief, which is typically triggered by pondering the inevitability of our own death. We argue that AV-grief is a particular moral emotion that serves (...) a unique function and is indissolubly linked to the practical identities of human agents. An agent’s AV-grief is about the harm that occurs to individuals whose practical identities depend on the agent. (shrink)

The present study aims to examine the relationship between the cortical midline structures (CMS), which have been regarded to be associated with selfhood, and moral decision making processes at the neural level. Traditional moral psychological studies have suggested the role of moral self as the moderator of moral cognition, so activity of moral self would present at the neural level. The present study examined the interaction between the CMS and other moral-related regions by conducting (...) psycho-physiological interaction analysis of functional images acquired while 16 subjects were solving moral dilemmas. Furthermore, we performed Granger causality analysis to demonstrate the direction of influences between activities in the regions in moral decision-making. We first demonstrate there are significant positive interactions between two central CMS seed regions—i.e., the medial prefrontal cortex (MPFC) and posterior cingulate cortex (PCC)—and brain regions associated with moral functioning including the cerebellum, brainstem, midbrain, dorsolateral prefrontal cortex, orbitofrontal cortex and anterior insula (AI); on the other hand, the posterior insula (PI) showed significant negative interaction with the seed regions. Second, several significant Granger causality was found from CMS to insula regions particularly under the moral-personal condition. Furthermore, significant dominant influence from the AI to PI was reported. Moral psychological implications of these findings are discussed. The present study demonstrated the significant interaction and influence between the CMS and morality-related regions while subject were solving moral dilemmas. Given that, activity in the CMS is significantly involved in human moral functioning. (shrink)

Many authors have argued that emotions serve an epistemic role in our moral practice. Some argue that this epistemic connection is so strong that creatures who do not share our affective nature will be unable to grasp our moral concepts. I argue that even if this sort of incommensurability does result from the role of affect in morality, incommensurability does not in itself entail relativism. In any case, there is no reason to suppose that one must share (...) our emotions and concerns to be able to apply our moral concept successfully. Finally, I briefly investigate whether the moral realist can seek aid and comfort from Davidsonian arguments to the effect that incommensurability in ethics is in principle impossible, and decide that these arguments are not successful. I conclude that the epistemic role our emotions play in moral discourse does not relativize morality. (shrink)

One solution to the problem of moral knowledge is to claim that we can acquire it a posteriori through moral experience. But what is a moral experience? When we examine the most compelling putative cases, we find features which, I argue, are best explained by the hypothesis that moral experiences are emotions. To preempt an objection, I argue that putative cases of emotionless moral experience can be explained away. Finally, I allay the worry that (...) emotions are an unsuitable basis for moral knowledge. I conclude that those who believe in moral experience should hold that it consists of emotion. (shrink)

In this paper, my aim is to bring together contemporary psychological literature on emotion regulation and the classical sentimentalism of David Hume and Adam Smith to arrive at a plausible account of empathy's role in explaining patterns of moral judgment. Along the way, I criticize related arguments by Michael Slote, Jesse Prinz, and others.

Anger is central to moral and legal decision-making. Angry individuals reason differently than people in a temperate state. Aristotle and the ancient Greeks understood anger’s practical role in forensic argument and moral judgment—an intuition modern psychologists have largely confirmed. Psychological experiments show that people primed to anger will draw different inferences than people in a tranquil state of mind from the same factual circumstances. As Aristotle understood, our ability to reach conclusions about a set of facts is influenced (...) by emotional processes such as anger. This article analyzes competing views of anger in contemporary moral philosophy. It uses cross-cutting psychological, biological, sociological, anthropological, historical and philosophical arguments about the experience and expression of anger to critically assess leading philosophical accounts of the role of anger in moral and judicial decision making. (shrink)

It has long been claimed that moral judgements are dominated by reason. In recent years, however, the tide has turned. Many psychologists and philosophers now hold the view that there is a close empirical association between moral judgements and emotions. In particular, they claim that emotions (1) co-occur with moral judgements, (2) causally influence moral judgements, (3) are causally sufficient for moral judgements, and (4) are causally necessary for moral judgements. At first (...) sight these hypotheses seem well-supported. In this paper I show, however, that appearances are deceiving. If one considers the relevant scientific studies in detail, one finds that in many interpretations the above hypotheses are either not supported or even contradicted by the available evidence. This conclusion is significant both for our understanding of moral judgements qua empirical phenomena and for normative ethics and metaethics. (shrink)

This paper argues that an emotion is a state of affectively perceiving its intentional object as falling under a "thick affective concept" A, a concept that combines cognitive and affective aspects in a way that cannot be pulled apart. For example, in a state of pity an object is seen as pitiful, where to see something as pitiful is to be in a state that is both cognitive and affective. One way of expressing an emotion is to assert that the (...) intentional object of the emotion falls under the thick affective concept distinctive of the emotion. I argue that the most basic kind of moral judgment is is this category. It has the form "That is A" (pitiful, contemptible, rude, etc.). Such judgments combine the features of cognitivism and motivational judgment internalism, an advantage that explains why we find moral weakness problematic in spite of its ubiquity. I then outline a process I call "thinning" the judgment, which explains how moral strength, weakness, and apathy arise. I argue that this process is necessary for moral reasoning and communication, in spite of its disadvantage in disengaging the agent's motivating emotion from the judgment. (shrink)

Jesse Prinz's The Emotional Construction of Morals is an ambitious and intriguing contribution to the debate about the nature and role of emotion within moral psychology. I review Prinz's recent claims surrounding the nature of emotional concepts as ?embodied representations of concern? and survey his later arguments meant to establish a form of cultural relativism. Although I suggest that other theories of emotional representation (i.e. prototype views) would better serve Prinz's aims, the underlying meta-ethical relativism that results is well (...) defended and represents a significant advance for constructivist Sentimentalists. (shrink)

This chapter discusses contemporary scientific research on the role of reason and emotion in moral judgment. The literature suggests that moral judgment is influenced by both reasoning and emotion separately, but there is also emerging evidence of the interaction between the two. While there are clear implications for the rationalism-sentimentalism debate, we conclude that important questions remain open about how central emotion is to moral judgment. We also suggest ways in which moral philosophy is not only (...) guided by empirical research but continues to guide it. (shrink)

This chapter offers an overview of four key debates about the roles of emotion in morality. First, many believe that emotions are an important psychological mechanism for explaining altruistic behavior and moral conscience in humans. Second, there is considerable debate about the causal role of affective reactions in moral judgment. Third, some philosophers have argued that emotions have a constitutive role in moral thought and even moral facts. Finally, philosophers disagree about whether affective influence (...) undermines the justification of moral beliefs or, in suitable circumstances, guides us toward moral truth. (shrink)

This paper explores the details of Malebranche‘s philosophy of mind, paying particular attention to the mind-body relationship and the roles of the imagination and the passions. I demonstrate that Malebranche has available an alternative to his deontological ethical system: the alternative I expose is based around his account of the embodied aspects of the mind and the sensations experienced in perception. I briefly argue that Hume, a philosopher already indebted to Malebranche for much inspiration, read Malebranche in the positive way (...) that I here describe him. Malebranche should therefore be acknowledged as a serious influence on Enlightenment philosophy of sensibility. (shrink)

Despite the fact that common sense taxes emotions with irrationality, philosophers have, by and large, celebrated their functionality. They are credited with motivating, steadying, shaping or harmonizing our dispositions to act, and with policing norms of social behaviour. It's time to restore emotion's bad rep. To this end, I shall argue that we should expect that some of the “norms” enforced by emotions will be unevenly distributed among the members of our species, and may be dysfunctional at the (...) individual, social, moral, or even species levels. I”ll adduce three considerations in support of that pessimistic view: The fallacy of adaptive fixation, the moral randomness of group selection, and the lack of fit between “natural norms” set up by evolution and those moral and social norms we would like philosophy to justify. (shrink)

Psychopathy has been theorized as a disorder of emotion, which impairs moral judgments. However, these theories are increasingly being abandoned as empirical studies show that psychopaths seem to make proper moral judgments. In this contribution, these findings are reassessed, and it is argued that prevalent emotion‐theories of psychopathy appear to operate with the unjustified assumption that psychopaths have no emotions, which leads to the hypothesis that psychopaths are completely unable to make moral judgments. An alternative and (...) novel explanation is proposed, theorizing psychopathy as a degree‐specific emotional deficiency, which causes degree‐specific differences in moral judgments. (shrink)

Jesse Prinz (2006, 2007) claimed that emotions are necessary and sufficient for moral judgments. First of all, I clarify what this claim amounts to. The view that he labels emotionism will then be critically assessed. Prinz marshals empirical findings to defend a series of increasingly strong theses about how emotions are essential for moral judgments. I argue that the empirical support upon which his arguments are based is not only insufficient, but it even suggests otherwise, if (...) properly interpreted. My criticism is then extended to his sentimentalist theory, that accounts for how emotions are integrated into moral judgments. The central problem is that Prinz’s view fails to capture the rational aspect of moral evaluation. I make this failure explicit and defend that some version or other of neosentimentalism is a more promising route. (shrink)

Introduction: A general trend in the psychological literature suggests that guilt contributes to morality more than shame does. Unlike shame-prone individuals, guilt-prone individuals internalize the causality of negative events, attribute responsibility in the first person, and engage in responsible behavior. However, it is not known how guilt- and shame-proneness interact with the attribution of responsibility to others. -/- Methods: In two Web-based experiments, participants reported their attributions of moral culpability (i.e., responsibility, causality, punishment and decision-making) about morally ambiguous acts (...) of killing in different conditions. In Study 1 the vignettes were presented in the 1st person, while in Study 2 in the 3rd person. To test proneness to guilt and shame, we utilized the GASP scale, which differentiates between the affective and behavioral components of each emotion. Statistical analyses were performed in Matlab and R. -/- Results: We found that guilt- and shame-proneness were associated with the severity of attributions in both the first and the third person, but the effect was strong only in the guilt case (both subtypes) and shame-affect case, and not in the shame-behavior case. We call this the Moralizing Effect. -/- Discussion: We wonder whether our finding that guilt-prone people tend to attribute a higher degree of culpability to others is really consistent with the view that guilt motivates people to choose the “moral paths in life”. This echoes views about the harmful aspects of guilt, which have been expressed historically in philosophy, for example, by Friedrich Nietzsche. (shrink)

In The Stubborn System of Moral Responsibility (2015), Bruce Waller sets out to explain why the belief in individual moral responsibility is so strong. He begins by pointing out that there is a strange disconnect between the strength of philosophical arguments in support of moral responsibility and the strength of philosophical belief in moral responsibility. While the many arguments in favor of moral responsibility are inventive, subtle, and fascinating, Waller points out that even the most (...) ardent supporters of moral responsibility acknowledge that the arguments in its favor are far from conclusive; and some of the least confident concerning the arguments for moral responsibility—such as Van Inwagen—are most confident of the truth of moral responsibility. Thus, argues Waller, whatever the verdict on the strength of philosophical arguments for moral responsibility, it is clear that belief in moral responsibility—whether among philosophers or the folk—is based on something other than philosophical reasons. -/- He goes on to argue that there are several sources for the strong belief in moral responsibility, but the following four are particularly influential: First, moral responsibility is based in a powerful “strike back” emotion that we share with other animals. Second, there is a deep-rooted “belief in a just world”—a belief that, according to Waller, most philosophers reject when they consciously consider it, but which has a deep nonconscious influence on what we regard as just treatment and which provides subtle (but mistaken) support for belief in moral responsibility. Third, there is a pervasive moral responsibility system—extending over criminal justice as well as “common sense”—that makes the truth of moral responsibility seem obvious, and makes challenges to moral responsibility seem incoherent. Finally, there is the enormous confidence we have in the power of reason, which mistakenly leads us to believe that our conscious, rational, and critically reflective selves are constantly guiding our behavior in accordance with our deep values. -/- In these comments, I would like to discuss the many points of agreement I have with Waller, providing along the way additional fuel for his skeptical fire (i.e., his moral responsibility skepticism and his skeptical analysis of the source of our strong belief in moral responsibility). I will also discuss, however, my one main point of disagreement—i.e., his desire to preserve the conception of free will. Waller believes free will can “flourish” in the absence of moral responsibility (see Ch.8), while I maintain they that the variety of free will that is of central philosophical and practical importance is the sort required for moral responsibility in a particular but pervasive sense. This sense of moral responsibility is set apart by the notion of basic desert and is purely backward-looking and non-consequentialist (see Pereboom 2001, 2014; Caruso and Morris, forthcoming). Understood this way, the sort of free will at issue in the historical debate is a kind of power or ability an agent must possess in order to justify certain kinds of desert-based judgments, attitudes, or treatments in response to decisions or actions that the agent performed or failed to perform. (shrink)

Current research on morality is divided into rationalist and intuitionist theories. This study shows that when individuals make rational choices, they are inevitably guided by the moral foundation of intuitionism. Especially to pursue self-interest, individuals must agree with others in society. They must keep their opinions constant to agree with others. To maintain a constant opinion, the individual assigns an opinion that can improve the utility of the other person and place both of them in the same situation. The (...) actions taken by an individual must be altruistic to enhance the utility of the other person . The individual’s opinion is subsequently guided by the golden rule of morality, “Treat others as you would like to be treated,” which facilitates moral foundations. (shrink)

Defenders of moral perception have famously argued that seeing value is relevantly similar to seeing color. Some critics think, however, that the analogy between color-seeing and value-seeing breaks down in several crucial respects. Defenders of moral perception, these critics say, have not succeeded in providing examples of non-moral perception that are relevantly analogous to cases of moral perception. Therefore, it can be doubted whether there is such a thing as moral perception at all. I argue (...) that, although the analogy between color perception and moral perception does indeed break down in several crucial respects, that conclusion does not weaken the case of defenders of moral perception, because better analogies are available. If defenders of moral perception seek to draw support from an analogy, then seeing emotion will protect them better against criticisms than will seeing color. (shrink)

The Emotions chapter (XXV) in James' Principles of Psychology traverses the entire range of experienced emotions from the “coarser” and more instinctual to the “subtler” emotions intimately involved in cognitive, moral, and aesthetic aspects of life. But Principles limits himself to an account of emotional consciousness and so there are few direct discussions in the text of Principles about what later came to be called moral psychology, and fewer about anything resembling philosophical ethics. Still, James’ (...) short section on the subtler emotions, when read in connection with his later philosophical writings, still provides insight on James’ views about how human emotion colors our moral psychology and agency. The paper tries to articulate how James' somatic account of emotion adds significantly to contemporary discussions at the borders of moral psychology and philosophy: discussions over the foreground/background distinction, emotional temperament, emotional learning, moral imagination, and selfhood and narrativity. The final section focuses on the neo-Jamesian character of "new sentimentalist" moral psychologists. Among the substantial connections I discuss between James and 1) between Jonathan Haidt’s “social intuitionism” and 2) Jesse Prinz’s "emotionism" are the critiques that they each share of the pretensions of hard universalist ethical theories. (shrink)

One desideratum for contemporary theories of emotion both in philosophy and affective science is an explanation of the relation between emotions and objects that illicit them. According to one research tradition in emotion theory, the Evaluative Tradition, the explanation is simple: emotions just are evaluative judgments about their objects. Growing research in affective science supports this claim suggesting that emotions constitute (or contribute to) evaluative judgments such as moral judgments about right and wrong. By contrast, recent (...) scholarship in two historical emotion theories, Augustinian and Thomistic, emphasize their sharp distinction between cognitive judgments and affectivity or between reason and emotion. For these historical models, reason, not emotion, is responsible for moral judgment. Are the evaluative and historical models at irreconcilable odds? Should we discard old models that fail to satisfy intuitions about the intricate role of emotions in moral judgment? This paper compares these research programs and suggests a roadmap for collaboration. (shrink)

Much of the philosophical attention directed to pride focuses on the normative puzzle of determining how pride can be both a central vice and a central virtue. But there is another puzzle, a descriptive puzzle, of determining how the emotion of pride and the character trait of pride relate to each other. A solution is offered to the descriptive puzzle that builds upon the accounts of Hume and Gabriele Taylor, but avoids the pitfalls of those accounts. In particular, the emotion (...) and the trait correspond to two employments of personal ideals: personal ideals as standards of self-assessment and personal ideals as practical guides in one’s deliberation and related activities. This account, in turn, provides a framework for solving the normative puzzle. (shrink)

B eginning with the problem of integrating diverse disciplinary perspectives on moral cognition, we argue that the various disciplines have an interest in developing a common conceptual framework for moral cognition research. We discuss issues arising in the other chapters in this volume that might serve as focal points for future investigation and as the basis for the eventual development of such a framework. These include the role of theory in binding together diverse phenomena and the role of (...) philosophy in the construction of moral theory. We discuss the problem of distinguishing descriptive and normative issues and the importance of systematic normative analysis for empirical research. We argue that theories of cognitive architecture should play an important role as a backdrop for investigation into specific aspects of moral cognition, and we consider some of the taxonomic issues that will arise for moral cognition research, including types of moral agents, forms of moral cognition, and the nature of morality itself. Finally, we discuss some key issues in moral development, including the importance of.. (shrink)

In the current chapter, I examined the relationship between the cerebellum, emotion, and morality with evidence from large-scale neuroimaging data analysis. Although the aforementioned relationship has not been well studied in neuroscience, recent studies have shown that the cerebellum is closely associated with emotional and social processes at the neural level. Also, debates in the field of moral philosophy, psychology, and neuroscience have supported the importance of emotion in moral functioning. Thus, I explored the potentially important but less-studies (...) topic with NeuroSynth, a tool for large-scale brain image analysis, while addressing issues associated with reverse inference. The result from analysis demonstrated that brain regions in the cerebellum, the right Crus I and Crus II in particular, were specifically associated with morality in general. I discussed the potential implications of the finding based on clinical and functional neuroimaging studies of the cerebellum, emotional functioning, and neural networks for diverse psychological processes. (shrink)

I argue that our best science supports the rationalist idea that, independent of reasoning, emotions aren’t integral to moral judgment. There’s ample evidence that ordinary moral cognition often involves conscious and unconscious reasoning about an action’s outcomes and the agent’s role in bringing them about. Emotions can aid in moral reasoning by, for example, drawing one’s attention to such information. However, there is no compelling evidence for the decidedly sentimentalist claim that mere feelings are causally (...) necessary or sufficient for making a moral judgment or for treating norms as distinctively moral. I conclude that, even if moral cognition is largely driven by automatic intuitions, these shouldn’t be mistaken for emotions or their non-cognitive components. Non-cognitive elements in our psychology may be required for normal moral development and motivation but not necessarily for mature moral judgment. (shrink)

Could animals behave morally if they can’t mindread? Does morality require mindreading capacities? Moral psychologists believe mindreading is contingently involved in moral judgements. Moral philosophers argue that moral behaviour necessarily requires the possession of mindreading capacities. In this paper, I argue that, while the former may be right, the latter are mistaken. Using the example of empathy, I show that animals with no mindreading capacities could behave on the basis of emotions that possess an identifiable (...) moral content. Therefore, at least one type of moral motivation does not require mindreading. This means that, a priori, non-mindreading animals can be moral. (shrink)

This paper introduces "Moral Mirrorism," a novel theory that intertwines objective truth with emotional attitudes in moral assertions. By critically analyzing moral cognitivism, expressivism, and hybrid theories, as well as naturalistic and non-naturalistic moral realism, the paper seeks to reconcile the conflicting aspects of these perspectives. Moral Mirrorism emphasizes that objective truth and emotional attitudes interactively shape moral assertions, offering a comprehensive framework for understanding moral language. Furthermore, the theory proposes practical applications in (...) policy-making, moral education, and international relations, aiming to enhance consensus-building and moral decision-making. Although cultural diversity and subjectivity present challenges, Moral Mirrorism holds significant potential for further development in moral philosophy. (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)

A critical review of Robert C. Roberts' "Emotions: An Essay in Aid of Moral Psychology", Cambridge, Cambridge University Press, 2003.

I draw on neurobiological evidence to defend the rationalist thesis that moral judgments are essentially dependent on reasoning, not emotions (conceived as distinct from inference). The neuroscience reveals that moral cognition arises from domain-general capacities in the brain for inferring, in particular, the consequences of an agent’s action, the agent’s intent, and the rules or norms relevant to the context. Although these capacities entangle inference and affect, blurring the reason/emotion dichotomy doesn’t preferentially support sentimentalism. The argument requires (...) careful consideration of the empirical evidence (from neuroimaging to psychopathology) and philosophical analysis of the commitments of rationalism versus sentimentalism in ethics. (shrink)

Psychopaths appear to be ‘creatures apart’ – grandiose, shameless, callous and versatile in their violence. I discuss biological underpinnings to their pale affect, their selective inability to discern fear and sadness in others and a predatory orienting towards images that make most startle and look away. However, just because something is biologically underpinned does not mean that it is innate. I show that while there may be some genetic determination of fearlessness and callous-unemotionality, these and other features of the personality (...) may arise from developmental failures in the interpersonal reception of their emotions, needs and their sense of self. One is unlikely to be able to own inner experiences if shamed for having them, or if, having them, one does not know how to regulate and soothe. So psychopaths may learn to attend away and suppress them. Rather than a fully inherited difficulty, they may have become unable to reflect on inner states, so meta-emotions and self-reflective emotions like guilt and shame do not fully arise. They retain enough sensitivity to know their difference, and hide. I suggest that psychopaths are characterised by a nested sense of self, arising from the surprising effect of shame on these seemingly shameless characters. They do not have an integrated sense of self across context or across time or in relation to a generalised social other. With a nested sense of self, diminished intensity and scope of affective experience (in both directly experienced and vicarious forms) they lack textured access to a personal, owned and integrated past. Thus they lack the kind of access to the past required for a motivationally compelling planning of the future. They lack the emotional investment in the future that enables us to overcome the motivation to act opportunistically and myopically. These individuals live strangely in time. They have a fugitive sense of self and live nimbly among many pasts. They present an elegant and coherent mask to the person they are addressing in the moment and generate possible futures without conviction. (shrink)

One way of understanding Kant’s views about moral emotions is the cultivation view. On this view, emotions play a role in Kantian morality provided they are properly cultivated. I evince a sceptical position about the cultivation view. First, I show that the textual evidence in support of cultivation is ambiguous. I then provide an account of emotions in Kant’s theory that explains both his positive and negative views about them. Emotions capture our attention such that (...) they both disrupt the mind’s composure and serve as a surrogate for reason. As such, Kant cannot recommend that we cultivate our emotions. (shrink)

Shame is most frequently defined as the emotion we feel when we fail to live up to standards, norms, or ideals. I argue that this definition is flawed because it cannot explain some of the most paradigmatic features of shame. Agents often respond to shame with violence, but if shame is the painful feeling of failing to live up to an ideal, this response is unintelligible. I offer a new account of shame that can explain the link between shame and (...) violence. On my view, shame arises out of a tension between our identity and our self-conception: those things about which we feel shame are part of our identities, but they are not part of our self-conception. I conclude by arguing that this account of shame is a valuable moral emotion. (shrink)

Normal interpersonal treatment is often based on the existence of the rational nature of both the agent and the target of the treatment, and their relationship is reciprocal and mutual. However, when the rational person confronts the irrational person, such as the mentally retarded or vegetative person, the reciprocal relationship cannot be maintained because the targeted person loses his or her rational capacity. But this inequality does not deprive the object of action of the right to be treated rationally, because (...) people treat the irrationally disabled not according to the principle of reason but according to the principle of emotion - specifically, the principle of love. The principle of love often disregards the specific conditions of the object of treatment and still treats them reasonably. Thus, the emotional principle has a broader application in interpersonal treatment. (shrink)

Shun Kwong-loi argues that the distinction between first- and third-person points of view does not play as explanatory a role in our moral psychology as has been supposed by contemporary philosophical discussions. He draws insightfully from the Confucian tradition to better elucidate our everyday experiences of moral emotions, arguing that it offers an alternative and more faithful perspective on our experiences of anger and compassion. However, unlike the distinction between first- and third-person points of view, Shun’s descriptions (...) of anger and compassion leave unarticulated what would be necessary to differentiate these responses from non-moral responses. Here, I make a friendly suggestion on how this explanatory gap might be filled, providing complementary grounding for Shun’s observations by way of K. C. Bhattacharyya’s phenomenological analysis of feeling. It fills the gap by means of a gradation in the possible depth of emotional responses found in the a priori structure of a feeling experience for any subject. The payoff of such a comparison between Shun’s explication of Confucian moral psychology and Bhattacharyya’s explication of rasa theory is not only a possible phenomenological grounding for the former but also a potential way to articulate a missing ethics in Bhattacharyya’s thought. (shrink)

Moral experience comes in many flavors. Some philosophers have argued that there is nothing common to the many forms moral experience can take. In this paper, I argue that close attention to the phenomenology of certain key emotions, combined with a clear distinction between essentially and accidentally moral experiences, suggests that there is a group of (essentially) moral emotions which in fact exhibit significant unity.

In this article, we discuss a number of challenges with the empirical study of emotion and its relation to moral judgment. We examine a case study involving the moral foreign-language effect, according to which people show an increased utilitarian response tendency in moral dilemmas when using their non-native language. One important proposed explanation for this effect is that using one’s non-native language reduces emotional arousal, and that reduced emotion is responsible for this tendency. We offer reasons to (...) think that there is insufficient evidence for accepting this explanation at present. We argue that there are three themes that constrain our current ability to draw firm empirical conclusions: 1) the frequent use of proxies or partial measures for emotions, 2) the lack of a predictive and generalizable theory of emotion and specific emotion-types, and 3) the obscurity of a baseline level of neutrality with respect to participant emotion. These lessons apply not only to research on the moral foreign-language effect, but to empirical research in moral psychology more generally. (shrink)

New scientific advances have created previously unheard of possibilities for enhancing combatants' performance. Future war fighters may be smarter, stronger, and braver than ever before. If these technologies are safe, is there any reason to reject their use? In this article, I argue that the use of enhancements is constrained by the importance of maintaining the moral responsibility of military personnel. This is crucial for two reasons: the military's ethical commitments require military personnel to be morally responsible agents, and (...) moral responsibility is necessary for integrity and the moral emotions of guilt and remorse, both of which are important for moral growth and psychological well-being. Enhancements that undermined combatants' moral responsibility would therefore undermine the military's moral standing and would harm combatants' well-being. A genuine commitment to maintaining the military's ethical standards and the well-being of combatants therefore requires a careful analysis of performance-enhancing technologies before they are implemented. (shrink)

According to the quasi-perceptualist account of philosophical intuitions, they are intellectual appearances that are psychologically and epistemically analogous to perceptual appearances. Moral intuitions share the key characteristics of other intuitions, but can also have a distinctive phenomenology and motivational role. This paper develops the Humean claim that the shared and distinctive features of substantive moral intuitions are best explained by their being constituted by moral emotions. This is supported by an independently plausible non-Humean, quasi-perceptualist theory of (...) emotion, according to which the phenomenal feel of emotions is crucial for their intentional content. (shrink)