Results for 'Envy'

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Bibliography: Envy in Normative Ethics
  1. Envy and Its Discontents.Timothy Perrine & Kevin Timpe - 2013 - In Timpe Kevin & Boyd Craig (eds.), Virtues and Their Vices. Oxford: Oxford University Press. pp. 225-244.
    Envy is, roughly, the disposition to desire that another lose a perceived good so that one can, by comparison, feel better about one’s self. The divisiveness of envy follows not just from one’s willing against the good of the other, but also from the other vices that spring from it. It is for this second reason that envy is a capital vice. This chapter begins by arguing for a definition of envy similar to that given by (...)
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  2. The Things We Envy: Fitting Envy and Human Goodness.Sara Protasi - 2023 - In Chris Howard & Rach Cosker-Rowland (eds.), Fittingness. OUP.
    I argue that fitting envy plays a special role in safeguarding our happiness and flourishing. After presenting my theory of envy and its fittingness conditions, I contrast Kant’s view that envy is always unfitting with D’Arms and Jacobson’s defense of fitting envy as an evolutionarily-shaped response to a deep and wide human concern, that is, relative positioning. However, D’Arms and Jacobson don’t go far enough. First, I expand on their analysis of positional goodness, distinguishing between an (...)
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  3. Envy's Non-Innocent Victims.Iskra Fileva - 2019 - Journal of Philosophy of Emotion 1 (1):1-22.
    Envy has often been seen as a vice and the envied as its victims. I suggest that this plausible view has an important limitation: the envied sometimes actively try to provoke envy. They may, thus, be non-innocent victims. Having argued for this thesis, I draw some practical implications.
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  4. Envy and Inequality: A Marxist Buddhist Solution?Sara Protasi - forthcoming - Australasian Philosophical Review.
    In this paper I argue that Marxist Buddhism may provide a novel approach to envy in society. It has been argued that envy arises in response to socio-political inequality, which is considered a problem given the social and moral harms associated with envy. Thus, achieving equality is expected to solve the problem of envy. However, anecdotal and empirical evidence suggests that is not the case, and that, in particular, societies inspired by Marxist ideals are not (...)-free—if anything, the opposite seems true. Buddhism has traditionally condemned envy. It shares with Marxism the idea that individual wellbeing can be obtained, paradoxically, only through lessening emphasis on individuality—Marxism by means of economic collectivism, Buddhism by means of a spiritual transformation. Both aim at shrinking the self and are keenly aware of how quickly an emphasis on one’s own desires leads to greed and exploitation of others. However, Marxist ideals have failed to yield successful large-scale flourishing communities, while Buddhism is a religion practiced by millions of people but has not advanced a politically progressive agenda in particular. Marxist Buddhism—argue—may perhaps bring together the best of the respective traditions to solve the problem of envy. However, I end by cautioning against such a radical reshaping of our psychological makeup, especially given the evidence that shows that there are morally and prudentially good types of envy, and sketch the profile of a Buddhist-friendly type of envy as an alternative to total eradication. (shrink)
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  5. Self-Envy (or Envy Actually).Lucy Osler - 2024 - Apa Studies on Feminism and Philosophy 23 (2).
    When I started reading Sara Protasi’s book, The Philosophy of Envy, I was excited to learn more about an emotion I thought I rarely experienced. In the opening pages, I found myself nodding along as Protasi quotes her mother saying: “I never feel envy, but I often feel jealousy!” (6). But envy, it turns out, is sneaky, often masking itself in the guise of other emotions, hiding just below the surface. What this meticulously argued book unveils is (...)
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  6. Malicious Moral Envy.Vanessa Carbonell - 2022 - In Sara Protasi (ed.), The Moral Psychology of Envy. Rowman & Littlefield Publishers. pp. 129-146.
    Malicious moral envy is an aversive reaction to a rival’s moral properties or accomplishments, accompanied by a tendency to level-down the target by morally tarnishing or sabotaging them. In this essay I give an account of malicious moral envy, showing how it is a sub-type of envy more generally. I describe Donald Trump’s behaviors toward Barack Obama and Anthony Fauci as a case study of malicious moral envy. I argue that malicious moral envy is puzzling, (...)
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  7. Varieties of Envy.Sara Protasi - 2016 - Philosophical Psychology 29 (4):535-549.
    In this paper I present a novel taxonomy of envy, according to which there are four kinds of envy: emulative, inert, aggressive and spiteful envy. An inquiry into the varieties of envy is valuable not only to understand it as a psychological phenomenon, but also to shed light on the nature of its alleged viciousness. The first section introduces the intuition that there is more than one kind of envy, together with the anecdotal and linguistic (...)
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  8. Envy as a Civic Emotion.Sara Protasi - 2022 - In Thom Brooks (ed.), Political Emotions: Towards a Decent Public Sphere. Basingstoke: Palgrave Macmillan.
    In A Theory of Justice, John Rawls discusses “the problem of envy”, namely the worry that the well-ordered society could be destabilized by envy. Martha Nussbaum has proposed, in Political Emotions: Why Love Matters for Justice, that love, in particular what she calls civic friendship, is the solution to this problem. Nussbaum’s suggestion is in accordance with the long-standing notion that love and envy are incompatible opposites, and that the virtue of love is an antidote to the (...)
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  9. Envy in Logic-Based Therapy.Ivan Guajardo - 2022 - International Journal of Philosophical Practice 8 (1):138-154.
    Contemporary research offers a more compelling account on the complex emotion of envy than the traditional view of envy as simply something bad. This essay explains how Logic-Based Therapy can use this account to coach individuals struggling with negative species of envy. Given that jealousy and envy are often equated, the essay differentiates the two; explains the conditions that make the four species of envy possible; identifies cardinal fallacies associated with negative species of envy; (...)
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  10. Framing the Role of Envy in Transitional Justice.Emanuela Ceva & Sara Protasi - 2023 - Passion: Journal of the European Philosophical Society for the Study of Emotion 1 (1):68-84.
    This article offers a conceptual framework for discussing the role of envy within processes of transitional justice. Transitional justice importantly includes the transformation of intergroup dynamics of interaction in the aftermath of societal conflicts and upheavals. Such transformation aims to realise “interactive” justice in transitional justice by reshaping belief and value systems, and by moulding emotional responses between the involved parties. A nuanced understanding of the emotions at play in intergroup antagonistic dynamics of interaction is thus essential to transitional (...)
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  11. Invideo et Amo: on Envying the Beloved.Sara Protasi - 2017 - Philosophia 45 (4):1765-1784.
    Can we love and envy the same person at the same time? There is an overwhelming, cross-cultural and cross-disciplinary, consensus that love and envy are deeply incompatible. In this paper, I challenge this consensus, and focus in particular on the normative thesis that true love should be void of envy proper. I first propose an indirect argument. Because love and envy thrive in the same psychological conditions, it is not unlikely to feel envy toward the (...)
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  12. Envy and Self-worth.Timothy Perrine - 2011 - American Catholic Philosophical Quarterly 85 (3):433-446.
    In the Summa Theologiae, Aquinas offers an adept account of the vice of envy. Despite the virtues of his account, he nevertheless fails to provide an adequatedefinition of the vice. Instead, he offers two different definitions each of which fails to identify what is common to all cases of envy. Here I supplement Aquinas’saccount by providing what I take to be common to all cases of envy. I argue that what is common is a “perception of inferiority”—when (...)
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  13. The Aptness of Envy.Jordan David Thomas Walters - 2023 - American Journal of Political Science 1 (1):1-11.
    Are demands for equality motivated by envy? Nietzsche, Freud, Hayek, and Nozick all thought so. Call this the Envy Objection. For egalitarians, the Envy Objection is meant to sting. Many egalitarians have tried to evade the Envy Objection.. But should egalitarians be worried about envy? In this paper, I argue that egalitarians should stop worrying and learn to love envy. I argue that the persistent unwillingness to embrace the Envy Objection is rooted in (...)
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  14. The Viciousness of Envy.Timothy Perrine - 2023 - Philosophia 51 (4):2171-2194.
    Across time and cultures, envy is widely regarded as a vice. This paper provides a theory of viciousness that explains why envy is a vice. First, it sketches an account of the trait of envy, utilizing some of the social psychology literature on social comparisons. Second, it considers some theories of vices—including Neo-Aristotelian, Kant’s, and Driver’s consequentialism—and briefly argues that they are not adequate in general or with regard to envy. Lastly it articulates a theory of (...)
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  15. In Defense of Moderate Envy.Bernd Lahno - 2000 - Analyse & Kritik 22 (1):98-113.
    In contrast to Axelrod’s advice “don’t be envious” it is argued that the emotion of envy may enhance cooperation. TIT FOR TAT does exhibit a certain degree of envy. But, it does so in inconsistent ways. Two variants of TIT FOR TAT are introduced and their strategic properties are analyzed. Both generate the very same actual play as TIT FOR TAT in a computer tournament without noise. However, if noise is introduced they display some greater degree of stability. (...)
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  16. Fear and Envy: Sexual Difference and the Economies of Feminist Critique in Psychoanalytic Discourse.José Brunner - 1997 - Science in Context 10 (1):129-170.
    The ArgumentThis essay examines Freud's construction of a mythical moment during early childhood, in which differences between male and female sexual identities are said to originate. It focuses on the way in which Freud divides fear and envy between the sexes, allocating the emotion of fear to men, and that of envy to women. On the one hand, the problems of this construction are pointed out, but on the other hand, it is shown that even a much-maligned myth (...)
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  17. “I could have been you”: Existential Envy and the Self.Íngrid Vendrell-Ferran - 2022 - In Sara Protasi (ed.), The Moral Psychology of Envy. Rowman & Littlefield Publishers. pp. 77-92.
    This paper explores “existential envy” as a kind of envy in which the subject targets the rival’s entire being rather than one of her possessions, achievements or talents. It argues that existential envy is characterized by a weakening of the distinction between good and rival and by a strong focus on the envious self. In existential envy, the subject becomes aware that another person is closer to her ideal self than she is, such that the rival (...)
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  18. The Moral Value of Envy.Krista K. Thomason - 2015 - Southern Journal of Philosophy 53 (1):36-53.
    It is common to think that we would be morally better people if we never felt envy. Recently, some philosophers have rejected this conclusion by arguing that envy can often be directed toward unfairness or inequality. As such, they conclude that we should not suppress our feelings of envy. I argue, however, that these defenses only show that envy is sometimes morally permissible. In order to show that we would not be better off without envy, (...)
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  19. How Competitive Can Virtuous Envy Be?Rosalind Chaplin - 2024 - Apa Studies 23 (2):30-33.
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  20. ‘I'm not envious, I'm just jealous!’: On the Difference Between Envy and Jealousy.Sara Protasi - 2017 - Journal of the American Philosophical Association 3 (3):316-333.
    I argue for the view that envy and jealousy are distinct emotions, whose crucial difference is that envy involves a perception of lack while jealousy involves a perception of loss. I start by noting the common practice of using ‘envy’ and ‘jealousy’ almost interchangeably, and I contrast it with the empirical evidence that shows that envy and jealousy are distinct, albeit similar and often co-occurring, emotions. I then argue in favor of a specific way of understanding (...)
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  21. A Glimpse of Envy and its Intentional Structure.Michael Kelly - 2010 - New Yearbook for Phenomenology and Phenomenological Philosophy 10 (1):283-302.
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  22. Happy Self-Surrender and Unhappy Self-Assertion: A Comparison between Admiration and Emulative Envy.Sara Protasi - 2019 - In Alfred Archer & André Grahle (eds.), The Moral Psychology of Admiration. Rowman & Littlefield International. pp. 45-60.
    In this chapter, I argue that a certain kind of envy is not only morally permissible, but also, sometimes, more fitting and productive than admiration. Envy and admiration are part of our emotional palette, our toolbox of evolutionary adaptations, and they play complementary roles. I start by introducing my original taxonomy of envy, which allows me to present emulative envy, a species of envy sometimes confused with admiration. After reviewing how the two emotions differ from (...)
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  23. The Politics of Envy: Outlaw Emotions in Capitalist Societies.Alfred Archer, Alan Thomas & Bart Engelen - 2022 - In Sara Protasi (ed.), The Moral Psychology of Envy. Rowman & Littlefield Publishers.
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  24. Envy and Ressentiment, a Difference in Kind: A Critique and Renewal of Scheler's Phenomenological Account - See more at: http://www.bloomsbury.com/us/early-phenomenology-9781474276047/#sthash.jLOTi3Tn.dpuf.Michael R. Kelly - 2016 - In Michael R. Kelly & Brian Harding (eds.), Early Phenomenology: Metaphysics, Ethics, and the Philosophy of Religion. London: Bloomsbury.
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  25. “You and me, same!”: Political Envy in Do The Right Thing.Logan Canada-Johnson & Sara Protasi - forthcoming - Film and Philosophy.
    In this paper we argue that political envy is central to unraveling the racial dynamics in Spike Lee's Do The Right Thing. Building upon Sara Protasi’s taxonomy of envy and, in particular, from her analysis of some DTRT scenes, we conduct a more thorough interrogation of how political emotions, most notably envy, shape race relations in the film. We start by summarizing Protasi’s account of envy and then review two alternative accounts of political emotions. After elucidating (...)
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  26. Narrative Fiction as Philosophical Exploration: A Case Study on Self-Envy and Akrasia.Ingrid Vendrell Ferran - 2019 - In Falk Bornmüller, Johannes Franzen & Mathis Lessau (eds.), Literature as Thought Experiment?: Perspectives From Philosophy and Literary Studies. Paderborn, Deutschland: Wilhelm Fink.
    This paper explores one of Unamuno's most challeng-ing short stories: Artemio, heuatontimoroumenos (1918). In this text, Unamuno deals with an experience for which he coins the expression ›self-envy‹. Is ›self-envy‹ conceptually sound? Or is it an unsuitable phrase for an emotional state that has nothing to do with envy? The paper proceeds in three steps in order to answer these questions. After presenting Unamuno’s Artemio, heuatontimoroumenos (section 1), the following section considers the notion of self-envy, which (...)
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  27. Hostile Affective States and Their Self-Deceptive Styles: Envy and Hate.Íngrid Vendrell-Ferran - 2023 - In Alba Montes Sánchez & Alessandro Salice (eds.), Emotional Self-Knowledge. New York, NY: Routledge.
    This paper explores how individuals experiencing hostile affective states such as envy, jealousy, hate, contempt, and Ressentiment tend to deceive themselves about their own mental states. More precisely, it examines how the feeling of being diminished in worth experienced by the subject of these hostile affective states motivates a series of self-deceptive maneuvers that generate a fictitious upliftment of the subject’s sense of self. After introducing the topic (section 1), the paper explores the main arguments that explain why several (...)
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  28. Warding off the Evil Eye: Peer Envy in Rawls’s Just Society.James S. Pearson - 2024 - Archiv für Geschichte der Philosophie 106 (2):350-369.
    This article critically analyzes Rawls’s attitude toward envy. In A Theory of Justice, Rawls is predominantly concerned with the threat that class envy poses to political stability. Yet he also briefly discusses the kind of envy that individuals experience toward their social peers, which he calls particular envy, and which I refer to as peer envy. He quickly concludes, however, that particular envy would not present a serious risk to the stability of his just (...)
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  29. Let the donkeys be donkeys: in defense of inspiring envy.Maria Silvia Vaccarezza & Ariele Niccoli - 2022 - In Sara Protasi (ed.), The Moral Psychology of Envy. Rowman & Littlefield Publishers. pp. 111-127.
    Once upon a time, Aesop says, there was a donkey who wanted to be a pet dog. The pet dog was given many treats by the master and the household servants, and the donkey was envious of him. Hence, the donkey began emulating the pet dog. What happened next? The story ends up with the donkey beaten senseless, chased off to the stables, exhausted and barely alive. Who is to blame for the poor donkey’s unfortunate fate? Well, there could be (...)
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  30. Mathematicians against the myth of genius: beyond the envy interpretation.Terence Rajivan Edward - manuscript
    This paper examines Timothy Gowers’ attempt to counter a mythology of genius in mathematics: that to be a mathematician one has to be a mathematical genius. Someone might take such attacks on the myth of genius as expressions of envy, but I propose that there is another reason for cautioning against placing a high value on genius, by turning to research in the humanities.
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  31. (1 other version)An Interdisciplinary Perspective on the Value of Envy.Jens Lange & Sara Protasi - 2021 - Review of Philosophy and Psychology:1-20.
    The public and scholars alike largely consider envy to be reprehensible. This judgment of the value of envy commonly results either from a limited understanding of the nature of envy or from a limited understanding of how to determine the value of phenomena. Overcoming this state requires an interdisciplinary collaboration of psychologists and philosophers. That is, broad empirical evidence regarding the nature of envy generated in psychological studies must inform judgments about the value of envy (...)
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  32. The Object and Affects of Envy and Emulation.Michael R. Kelly - 2015 - Journal for Cultural and Religious Theory 14 (2):386-401.
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  33. Phenomenological Distinctions: Two Types of Envy and their Difference from Covetousness.Michael R. Kelly - 2016 - In J. Aaron Simmons & J. Edward Hackett (eds.), Phenomenology for the Twenty-first Century. [United States]: Palgrave-Macmillan.
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  34. "You're Just Jealous!": On Envious Blame.Neal Tognazzini - 2022 - In Sara Protasi (ed.), The Moral Psychology of Envy. Rowman & Littlefield Publishers. pp. 147-162.
    One common reaction to criticism is to try to deflect it by calling into question the motivations of the person doing the criticizing. For example, if I feel like you are blaming me for something that you yourself are guilty of having done in the past, I might respond with the retort, "Who are you to blame me for this?", where this retort is meant to serve not as an excuse but rather as a challenge to the standing of the (...)
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  35. Trashing and Tribalism in the Gender Wars.Holly Lawford-Smith - 2022 - In Noell Birondo (ed.), The Moral Psychology of Hate. Lanham and London: Rowman & Littlefield. pp. 207-233.
    In 1976, Jo Freeman wrote an article for Ms. Magazine, entitled ‘Trashing: The Dark Side of Sisterhood’. It provoked an outpouring of letters from women relating their own experiences of trashing during the course of the second wave feminist movement—more letters than Ms. had received about any previous article. Since then, the technology has improved but the climate among feminists has not; trashing is now conducted on social media platforms like Twitter and Facebook, in front of ever-larger audiences and with (...)
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  36. Exploring Self and Emotion: Unamuno´s Narrative Fiction as Thought Experiment.Ingrid Vendrell Ferran - 2019 - In Garry L. Hagberg (ed.), Narrative and Self-Understanding. Palgrave.
    In this paper, I explore Unamuno’s narrative fictions as thought experiments about self and emotion. I begin by developing a notion of thought experiment consequent with his understanding of philosophy as a form of literature. Next, I focus on the philosophy of the emotions implicit in his major essay Del Sentimiento trágico de la vida. The third section offers a case study in the form of envy in the novel Abel Sánchez. The final section addresses different forms of knowledge (...)
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  37. Jalousie.Frédéric Minner - 2018 - Encyclopédie Philosophique.
    On conçoit souvent la jalousie comme une émotion ayant pour objet les relations de proximité (amour, amitié, fratrie, etc.). Elle a généralement mauvaise presse et est typiquement envisagée comme une émotion moralement condamnable, voire comme un vice. Or, la jalousie ne porte pas uniquement sur les relations de proximité : elle peut également porter sur divers biens (prestige, richesses, biens matériels, privilèges, etc.). Par ailleurs, certains auteurs soutiennent que des cas de jalousie pourraient être moralement justifiés, voire que la jalousie (...)
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  38. Rawls on Inequality, Social Segregation and Democracy.Mark Navin - 2013 - In Ann E. Cudd & Sally J. Scholz (eds.), Philosophical Perspectives on Democracy in the 21st Century. Cham: Springer. pp. 133-145.
    Latent in John Rawls’s discussion of envy, resentment and voluntary social segregation is a plausible (partial) explanation of two striking features of contemporary American life: (1) widespread complacency about inequality and (2) decreased political participation, especially by the least advantaged members of society.
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  39. The Authoritative Normativity of Fitting Attitudes.Rach Cosker-Rowland - 2022 - Oxford Studies in Metaethics 17:108-137.
    Some standards, such as moral and prudential standards, provide genuinely or authoritatively normative reasons for action. Other standards, such as the norms of masculinity and the mafia’s code of omerta, provide reasons but do not provide genuinely normative reasons for action. This paper first explains that there is a similar distinction amongst attitudinal standards: some attitudes (belief, desire) have standards that seem to give rise to genuine normativity; others (boredom, envy) do not. This paper gives a value-based account of (...)
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  40. Finding the Good in Grief: What Augustine Knew but Meursault Couldn't.Michael Cholbi - 2017 - Journal of the American Philosophical Association 3 (1):91-105.
    Meursault, the protagonist of Camus' The Stranger, is unable to grieve, a fact that ultimately leads to his condemnation and execution. Given the emotional distresses involved in grief, should we envy Camus or pity him? I defend the latter conclusion. As St. Augustine seemed to dimly recognize, the pains of grief are integral to the process of bereavement, a process that both motivates and provides a distinctive opportunity to attain the good of self-knowledge.
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  41. Neid als Mangel an gelingendem Selbstsein.Ulrich Diehl - 2010 - In B. Harress (ed.), neid. Darstellung un Deutung in den Wissenschaften und Künsten.
    Neidische Gedanken, neidische Gefühle, neidische Menschen sind im alltäglichen Leben gegenwärtig. Kaum vergeht ein Tag, an dem man nicht mit dem Phänomen des Neides konfrontiert wäre. Bei sich selbst mag man ihn schon gar nicht, denn der Neid ist ein schmerzliches und unschönes Gefühl. Obwohl der Neid ein alltägliches Phänomen ist, bleibt er im Alltag ein weitgehend tabuisiertes Thema: Über den Neid spricht man entweder gar nicht oder nur selten. Falls man doch über den Neid spricht, dann zumeist über den (...)
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  42. Neidüberwindung als Problem der philosophischen Lebenskunst.Ulrich Diehl - 2010 - In B. Harress (ed.), neid. Darstellung un Deutung in den Wissenschaften und Künsten.
    Der Neid wirft als Thema der philosophischen und psychologischen Reflexion eine ganze Reihe von Fragen auf, die theoretischer Natur sind. Dazu gehören die Frage nach der Analyse des alltagspsychologischen Neidbegriffes, die damit verbundene Frage nach der Abgrenzung des psychologischen Phänomens des Neides im Verhältnis zu verwandten Emotionen, wie z.B. Eifersucht, Habgier, Ehrgeiz, Wetteifer, Geiz, etc., die Frage nach dem Wesen des Neides als einem reflexartigen und unkontrollierbaren Affekt, als einer dauerhaften und unbewussten Stimmung, als einem momentanen, intentionalen und bewussten Gefühl, (...)
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  43. In Defence of Luck Egalitarianism.Carl Knight - 2005 - Res Publica 11 (1):55-73.
    This paper considers issues raised by Elizabeth Anderson’s recent critique of the position she terms ‘luck egalitarianism’. It is maintained that luck egalitarianism, once clarified and elaborated in certain regards, remains the strongest egalitarian stance. Anderson’s arguments that luck egalitarians abandon both the negligent and prudent dependent caretakers fails to account for the moderate positions open to luck egalitarians and overemphasizes their commitment to unregulated market choices. The claim that luck egalitarianism insults citizens by redistributing on the grounds of paternalistic (...)
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  44. Clear Cases.William Conklin - 1981 - University of Toronto Law Journal 31:231-248.
    Theorists of the legal process in common law countries have, in recent years, been preoccupied with hard cases. A hard case occurs where a legal rule or legal rules cannot determine a uniquely correct result when applied to given facts. This paper examines what theorists and law practitioners alike have believed to be a very different kind of case: the clear case. Practising lawyers assure us that clear cases occupy a large percentage of their case load. Professional law teachers design (...)
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  45. Against fairness.Stephen T. Asma - 2013 - Chicago: University of Chicago Press.
    From the school yard to the workplace, there’s no charge more damning than “you’re being unfair!” Born out of democracy and raised in open markets, fairness has become our de facto modern creed. The very symbol of American ethics—Lady Justice—wears a blindfold as she weighs the law on her impartial scale. In our zealous pursuit of fairness, we have banished our urges to like one person more than another, one thing over another, hiding them away as dirty secrets of our (...)
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  46. Periagoge. Teoria della singolarità e filosofia come esercizio di trasformazione (II ed.).Guido Cusinato - 2017 - Verona, Italy: QuiEdit.
    Botticelli and Tizian depict the Annunciation in two very different ways. Botticelli portrays a kneeling angel in an act of guiding from below, while Tizian represents an angel imposing himself from above with an authoritarian forefinger. Botticelli's painting suggests an intention of orientation that is not authoritarian yet able to bring about a transformation (Umbildung). It also suggests that an individual's transformation cannot be achieved in a closed solipsistic dimension, but requires a disclosure from otherness. My theory is that at (...)
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  47. (1 other version)Generosity as Freedom in Spinoza's Ethics.Hasana Sharp - 2019 - In Jack Stetter & Charles Ramond (eds.), Spinoza in Twenty-First-Century American and French Philosophy: Metaphysics, Philosophy of Mind, Moral and Political Philosophy. London: Bloomsbury Academic. pp. 277-288.
    Generosity is not best understood as an alliance of forces, necessary for mortal beings with limited time and skills. Sociability as generosity exceeds the realm of need and follows directly from our strength of character [fortitudo] because it expresses a positive power to overcome anti-social passions, such as hatred, envy, and the desire for revenge. Spinoza asserts that generous souls resist and overwhelm hostile forces and debilitating affects with wisdom, foresight, and love. The sociability yielded by generosity, then, is (...)
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  48. Antecedents of attitude and their impact on behavioral intention in the staycation context.Yating Zhang, Huawen Shen, Jiajia Xu & Stella Fang Qian - 2022 - Frontiers in Psychology 13:996788.
    The year 2020 and 2021 have been decimated by the pandemic, leading to outbound vacations largely scrapped. Staycation, a typical domestic journal, has then been adopted by those who are tired of self-isolation for so long. This study aims to explore and assess the drivers exerting impact on attitude of tourists toward staycation and the interrelationship among the research constructs is also examined. A quantitative analysis is employed for evaluating the roles of reduced risk perception, benign envy, and perceived (...)
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  49. Nietzsche’s polychrome exemplarism.Mark Alfano - 2018 - Ethics and Politics 2:45-64.
    In this paper, I develop an account of Nietzschean exemplarism. Drawing on my previous work, I argue that an agent’s instincts and other drives constitute her psychological type. In this framework, a drive counts as a virtue to the extent that it is well-calibrated with the rest of the agent’s psychic economy and meets with sentiments of approbation from the agent’s community. Different virtues are fitting for different types, and different types elicit different discrete emotions in people with fine-tuned affective (...)
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  50. Emotions and Sentiments: Two Distinct Forms of Affective Intentionality.Íngrid Vendrell Ferran - 2022 - Phenomenology and Mind 23:20-34.
    How to distinguish emotions such as envy, disgust, and shame from sentiments such as love, hate, and adoration? While the standard approach argues that emotions and sentiments differ in terms of their temporal structures (e.g., Ben-ze’ev, 2000; Deonna & Teroni, 2012; Frijda et al., 1991), this paper sketches an alternative approach according to which each of these states exhibits a distinctive intentional structure. More precisely, this paper argues that emotions and sentiments exhibit distinct forms of affective intentionality. The paper (...)
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