Results for 'Slaves of the Passions'

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  1. Précis of Slaves of the Passions[REVIEW]Mark Schroeder - 2012 - Philosophical Studies 157 (3):431-434.
    Précis of Slaves of the Passions Content Type Journal Article DOI 10.1007/s11098-010-9658-1 Authors Mark Schroeder, University of Southern California, Los Angeles, CA USA Journal Philosophical Studies Online ISSN 1573-0883 Print ISSN 0031-8116.
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  2. Slaves of the passions? On Schroeder's new humeanism. [REVIEW]Alex Gregory - 2009 - Ratio 22 (2):250-257.
    Critical notice of Mark Schroeder's Slaves of the Passions.
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  3. The Passions and Self-esteem in Mary Astell's Early Feminist Prose.Kathleen Ann Ahearn - unknown
    This dissertation examines the influence of Cambridge Platonism and materialist philosophy on Mary Astell's early feminism. More specifically, I argue that Astell co-opts Descartes's theory of regulating the passions in his final publication, The Passions of the Soul, to articulate a comprehensive, Enlightenment and body friendly theory of feminine self-esteem that renders her feminism modern. My analysis of Astell's theory of feminine self-esteem follows both textual and contextual cues, thus allowing for a reorientation of her early feminism vis-a-vis (...)
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  4. In Defence of Proportionalism.Daan Evers - 2014 - European Journal of Philosophy 22 (2):313-320.
    In his book Slaves of the Passions, Mark Schroeder defends a Humean theory of reasons. Humeanism is the view that you have a reason to X only if X‐ing promotes at least one of your desires. But Schroeder rejects a natural companion theory of the weight of reasons, which he calls proportionalism. According to it, the weight of a reason is proportionate to the strength of the desire that grounds it and the extent to which the act promotes (...)
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  5. Creation of the world and man. Synthesis of Dogmatic Theology.Bugiulescu Marin - 2015 - ICOANA CREDINȚEI. REVISTA INTERNATIONALA DE CERCETARE ȘTIINȚIFICA INTERDISCIPLINARA, 1 (2):12-22.
    This articles presents the creation of the world and of man, and especially the relation between God and His creation. In the act of creation, God Shows His love for man. The man is the companion of God and the continuer of creation.This article presents the creation of man and alienation from God by sin and has the following themes: The image of God and man's relationship with God, Man's ikeness to God. Man was created as being different from the (...)
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  6. Humean agent-neutral reasons?Daan Evers - 2009 - Philosophical Explorations 12 (1):55 – 67.
    In his recent book Slaves of the Passions , Mark Schroeder defends a Humean account of practical reasons ( hypotheticalism ). He argues that it is compatible with 'genuinely agent-neutral reasons'. These are reasons that any agent whatsoever has. According to Schroeder, they may well include moral reasons. Furthermore, he proposes a novel account of a reason's weight, which is supposed to vindicate the claim that agent-neutral reasons ( if they exist), would be weighty irrespective of anyone's desires. (...)
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  7. Facerea lumii și a omului. Sinteză de Teologie Dogmatică (Creation of the world and man. Synthesis of Dogmatic Theology).PhD Bugiulescu Marin - 2015 - ICOANA CREDINȚEI. REVISTA INTERNATIONALA DE CERCETARE ȘTIINȚIFICA INTERDISCIPLINARA 1 (2):12-23.
    This articles presents the creation of the world and of man, and especially the relation between God and His creation. In the act of creation, God Shows His love for man. The man is the companion of God and the continuer of creation.This article presents the creation of man and alienation from God by sin and has the following themes: The image of God and man's relationship with God, Man's ikeness to God. Man was created as being different from the (...)
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  8. Slaves of the defunct: the epistemic intractability of the Hayek–Keynes debate.Scott Scheall - 2015 - Journal of Economic Methodology (2):1-20.
    The present essay addresses the epistemic difficulties involved in achieving consensus with respect to the Hayek–Keynes debate. It is argued that the empirical implications of the relevant theories are such that, regardless of what is observed, both theories can be interpreted as true, or at least, as not falsified. The essay explicates the respects in which the empirical evidence underdetermines the choice between the relevant theories. In particular, it is argued both that there are convenient responses that protect each theory (...)
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  9. How Do You Like Me Now?Gerald Hull - manuscript
    These reflections are an attempt to get to the heart of the "reason is the slave of the passions" debate. The whole point of deliberation is to arrive at a choice. What factors persons find to be choice-relevant is a purely empirical matter. This has significant consequences for the views of Hume, Williams, Nagel, Parfit and Korsgaard regarding practical reason.
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  10. Mark Schroeder’s Hypotheticalism: agent-neutrality, moral epistemology, and methodology. [REVIEW]Tristram McPherson - 2012 - Philosophical Studies 157 (3):445-453.
    Symposium contribution on Mark Schroeder's Slaves of the Passions. Argues that Schroeder's account of agent-neutral reasons cannot be made to work, that the limited scope of his distinctive proposal in the epistemology of reasons undermines its plausibility, and that Schroeder faces an uncomfortable tension between the initial motivation for his view and the details of the view he develops.
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  11. Kant on Moral Freedom and Moral Slavery.David Forman - 2012 - Kantian Review 17 (1):1-32.
    Kant’s account of the freedom gained through virtue builds on the Socratic tradition. On the Socratic view, when morality is our end, nothing can hinder us from attaining satisfaction: we are self-sufficient and free since moral goodness is (as Kant says) “created by us, hence is in our power.” But when our end is the fulfillment of sensible desires, our satisfaction requires luck as well as the cooperation of others. For Kant, this means that happiness requires that we get other (...)
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  12. Never Let the Passions Be Your Guide: Descartes and the Role of the Passions.Shoshana Brassfield - 2012 - British Journal for the History of Philosophy 20 (3):459-477.
    Commentators commonly assume that Descartes regards it as a function of the passions to inform us or teach us which things are beneficial and which are harmful. As a result, they tend to infer that Descartes regards the passions as an appropriate guide to what is beneficial or harmful. In this paper I argue that this conception of the role of the passions in Descartes is mistaken. First, in spite of a number of texts appearing to show (...)
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  13. Incarnating the Impassible God: A Scotistic Transcendental Account of the Passions of the Soul.Liran Shia Gordon - 2019 - Heythrop Journal 62 (2):1081-1098.
    The problem of divine impassibility, i.e., of whether the divine nature in Christ could suffer, stands at the center of a debate regarding the nature of God and his relation to us. Whereas philosophical reasoning regarding the divine nature maintains that the divine is immutable and perfect in every respect, theological needs generated an ever-growing demand for a passionate God truly able to participate in the suffering of his creatures. Correlating with the different approaches of Thomas Aquinas and John Duns (...)
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  14. (1 other version)The Passions of Christ in the Moral Theology of Thomas Aquinas: An Integrative Account.Stewart Clem - 2017 - New Blackfriars 98 (1074).
    In recent scholarship, moral theologians and readers of Thomas Aquinas have shown increasing sensitivity to the role of the passions in the moral life. Yet these accounts have paid inadequate attention to Thomas's writings on Christ's passions as a source of moral reflection. As I argue in this essay, Thomas's writings on Christ's human affectivity should not be limited to the concerns of Christology; rather, they should be integrated into a fuller account of the human passions. One (...)
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  15. Review of Art and Form: From Roger Fry to Global Modernism by Sam Rose. [REVIEW]Michalle Gal - 2020 - Estetica European Journal of Aesthetics 57:183-188.
    In view of the current progress of what has been named the ‘visual turn’ or the ‘pictorial turn’,1 it is exciting to witness Sam Rose’s return to early aesthetic formalist-modernism, which was so passionate about the medium, its appearance, and visuality. Rose’s project shares a recent inclination to think anew the advent of aesthetic modernism.2 It is founded on the presumption that visual art ought to be – and actually has always been – theoretically subsumed under one meta-project. This meta-project (...)
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  16.  70
    The Passion of Truth: What made the Truth Prevail?Pemson Pereira - manuscript
    This article explores the allegorical narrative of Truth's birth, crucifixion, and resurrection as depicted in a poetic passage. It emphasizes the timeless struggle between truth and falsehood, highlighting how truth, though often suppressed, has the inherent resilience to resurface amidst adversity. The narrative underscores the importance of individual and collective action in challenging prevailing narratives, confronting ignorance, and fostering a society rooted in honesty, justice, and enlightenment. It calls upon readers to embrace the role of champions of truth, advocating for (...)
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  17. Controlling the passions: passion, memory, and the moral physiology of self in seventeenth-century neurophilosophy.John Sutton - 1998 - In Stephen Gaukroger (ed.), The Soft Underbelly of Reason: The Passions in the Seventeenth Century. New York: Routledge. pp. 115-146.
    Some natural philosophers in the 17th century believed that they could control their own innards, specifically the animal spirits coursing incessantly through brain and nerves, in order to discipline or harness passion, cognition and action under rational guidance. This chapter addresses the mechanisms thought necessary after Eden for controlling the physiology of passion. The tragedy of human embedding in the body, with its cognitive and moral limitations, was paired with a sense of our confinement in sequential time. I use two (...)
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  18. The passions of punishment.Nathan Hanna - 2009 - Pacific Philosophical Quarterly 90 (2):232-250.
    I criticize an increasingly popular set of arguments for the justifiability of punishment. Some philosophers try to justify punishment by appealing to what Peter Strawson calls the reactive attitudes – emotions like resentment, indignation, remorse and guilt. These arguments fail. The view that these emotions commit us to punishment rests on unsophisticated views of punishment and of these emotions and their associated behaviors. I offer more sophisticated accounts of punishment, of these emotions and of their associated behaviors that are consistent (...)
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  19.  44
    Exploring the Roots of the Slave Mentality: Phallicism, Genocidal Violence, Homoeroticism and Rape in the Jewish Holocaust and American Police-State.Miron Clay-Gilmore - forthcoming - Spectrum: A Journal on Black Men.
    Filling a gap in knowledge in gender theory, genocidal, and Holocaust studies, this paper operationalizes the concept of phallicism as an analytic explanation of the simultaneous killing and sexual victimization of racialized men in western, capitalist, patriarchal societies. The theory of phallicism posits that racialization lays the basis for a sexualization process wherein racialized males are caricaturized as both salacious savages (who can be raped by the men or women of the dominant racial group) and bestial/wanton creatures deserving of immediate (...)
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  20. The Passions and Disinterest: From Kantian Free Play to Creative Determination by Power, via Schiller and Nietzsche.Eli I. Lichtenstein - 2019 - Ergo: An Open Access Journal of Philosophy 6:249-279.
    I argue that Nietzsche’s criticism of the Kantian theory of disinterested pleasure in beauty reflects his own commitment to claims that closely resemble certain Kantian aesthetic principles, specifically as reinterpreted by Schiller. I show that Schiller takes the experience of beauty to be disinterested both (1) insofar as it involves impassioned ‘play’ rather than desire-driven ‘work’, and (2) insofar as it involves rational-sensuous (‘aesthetic’) play rather than mere physical play. In figures like Nietzsche, Schiller’s generic notion of play—which is itself (...)
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  21. "All in Their Nature Good": Descartes on the Passions of the Soul.Marie Jayasekera - 2020 - Journal of the History of Philosophy 58 (1):71-92.
    Descartes claims that the passions of the soul are “all in their nature good” even though they exaggerate the value of their objects, have the potential to deceive us, and often mislead us. What, then, can he mean by this? In this paper, I argue that these effects of the passions are only problematic when we incorrectly take their goodness to consist in their informing us of harms and benefits to the mind-body composite. Instead, the passions are (...)
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  22. The role of joyful passions in Spinoza’s theory of relations.Simon B. Duffy - 2011 - In Dimitris Vardoulakis (ed.), Spinoza Now. Minneapolis: University of Minnesota Press.
    The theme of the conflict between the different interpretations of Spinoza’s philosophy in French scholarship, introduced by Christopher Norris in this volume and expanded on by Alain Badiou, is also central to the argument presented in this chapter. Indeed, this chapter will be preoccupied with distinguishing the interpretations of Spinoza by two of the figures introduced by Badiou. The interpretation of Spinoza offered by Gilles Deleuze in Expressionism in Philosophy provides an account of the dynamic changes or transformations of the (...)
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  23. Clean people, unclean people: the essentialisation of 'slaves' among the southern Betsileo of Madagascar.Denis Regnier - 2015 - Social Anthropology 23 (2):152-168.
    In this article I argue that among the southern Betsileo slave descendants are essentialised by free descendants. After explaining how this striking case of psychological essentialism manifests in the local context, I provide experimental evidence for it and discuss the results of three cognitive tasks that I ran in the field. I then suggest that slaves were not essentialised in the pre-colonial era and contend that the essentialist construal only became entrenched in the aftermath of the 1896 abolition of (...)
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  24. On the Epistemic Role of Our Passional Nature.Frederick D. Aquino & Logan Paul Gage - 2020 - Newman Studies Journal 17 (2):41-58.
    In this article, we argue that John Henry Newman was right to think that our passional nature can play a legitimate epistemic role. First, we unpack the standard objection to Newman’s understanding of the relationship between our passional nature and the evidential basis of faith. Second, we argue that the standard objection to Newman operates with a narrow definition of evidence. After challenging this notion, we then offer a broader and more humane understanding of evidence. Third, we survey recent scholarship (...)
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  25. “Hate’s Body: Danger and the Flesh in Descartes’ Passions of the Soul.”.Hasana Sharp - 2011 - History of Philosophy Quarterly 28.4 (4):355.
    I begin this paper with a survey of the textual evidence for a new Cartesian subject, a post-Cartesian Cartesian individual, for whom the life of the body, its passions, and its relationships are central. In the second section, I consider his remarks on hatred, which complicate his view embodied life. Even if Descartes’s study of the passions in his treatise as well as his correspondence calls for a more nuanced understanding of the Cartesian person, we will find in (...)
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  26. Mary Astell on the Social Nature of the Cartesian Passions.Maks Sipowicz - 2022 - Studia Z Historii Filozofii 12 (3):37-59.
    Scholars have long recognised that Mary Astell builds her feminist critique of society on a foundation of Cartesian views about human nature and the passions. At the same time, the full extent of the influence of Descartes’ view of embodiment on the solution Astell proposes in her Serious Proposal to the Ladies is only beginning to come to light. In this paper, I contribute to this ongoing project by arguing that Astell builds on Descartes’ ideas by addressing a blind (...)
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  27.  13
    Lacanian Sword Over Humean Reason Enslavement.Morteza Shahram - manuscript
    There is external reason if every action is by necessity susceptible to charitable interpretation, and the supreme charity (only asymptotically achievable) is guaranteed to excavate an external element arisen from one's desire. The desire whose object perpetually evades disclosure is the target of supreme charity. This only requires one's reason for action face the tribunal of interpretation (evaluation) not individually but as a corporate body. Though Individualistically reasons are the slaves of passions, holistically they are rebellious.
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  28. Os Sofrimentos da Alma: As Paixões sob a Perspectiva do Estoicismo ( The sufferings of the Soul: The passions under the Stoicism perspective ).Diogo Luz - 2019 - Princípios: Revista de Filosofia (Ufrn) 26 (49):109-132.
    Resumo: Neste artigo exploramos a concepção estoica de πάθος, suas causas e consequências. Inicialmente abordamos o modo como as paixões se encaixam na ética estoica, uma vez que elas se mostram como impedimentos para aquele que quer viver melhor. Logo depois, analisamos os debates realizados no seio da escola, os acréscimos e os aperfeiçoamentos teóricos. Por fim, mostramos a distinção entre πάθη, προπάθειαι e εὐπαθεῖαι, pois isso propicia uma melhor compreensão da dimensão emocional da psicologia da Stoa, servindo principalmente para (...)
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  29. Passions: Kant's psychology of self-deception.Anna Wehofsits - 2020 - Inquiry: An Interdisciplinary Journal of Philosophy 66 (6):1184-1208.
    Kant's radical criticism of the passions has a central but largely overlooked moral-psychological component: for Kant, the passions promote a kind of self-deception he calls ‘rationalizing’. In analysing the connection between passion and rationalizing self-deception, I identify and reconstruct two essential traits of Kant's conception of the passions. I argue (1) that rationalizing self-deception, according to Kant, contributes massively to the emergence and consolidation of passions. It aims to resolve a psychological conflict between passion and moral (...)
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  30. Public Opinion and Political Passions in the Work of Germaine de Staël.Eveline Groot - 2021 - Ethics, Politics and Society 4:126-152.
    In this paper, I investigate the role of public opinion and De Staël’s liberal principles in relation to her psychological image of human nature. De Staël regarded the French Revolution as a new stage of human progress, in which the French people, for the first time, gained a political voice. From her position as a liberal republican, De Staël argues for political progress in the form of civil equality and liberty confirmed by law and political representation, for which public opinion (...)
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  31. Plato’s Metaphysical Development before Middle Period Dialogues.Mohammad Bagher Ghomi - manuscript
    Regarding the relation of Plato’s early and middle period dialogues, scholars have been divided to two opposing groups: unitarists and developmentalists. While developmentalists try to prove that there are some noticeable and even fundamental differences between Plato’s early and middle period dialogues, the unitarists assert that there is no essential difference in there. The main goal of this article is to suggest that some of Plato’s ontological as well as epistemological principles change, both radically and fundamentally, between the early and (...)
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  32. Against Posthumanism: Posthumanism as the World Vision of House-Slaves.Arran Gare - 2021 - Borderless Philosophy 4:1-56.
    One of the most influential recent developments in supposedly radical philosophy is ‘posthumanism’. This can be seen as the successor to ‘deconstructive postmodernism’. In each case, the claim of its proponents has been that cultures are oppressive by virtue of their elitism, and this elitism, fostered by the humanities, is being challenged. In each case, however, these philosophical ideas have served ruling elites by crippling opposition to their efforts to impose markets, concentrate wealth and power and treat everyone and everything (...)
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  33. The Pleasure of Fear; The Scarecrow as an Extremely Immoral, Vicious and Pro-Passion Character According to Stoicism.Francisco Miguel Ortiz-Delgado - 2023 - In Martin Justin & Marco Favaro (eds.), Batman´s Villains and Villainesses: Multidisciplinary Perspectives on Arkham´s Souls. Lanham: Lexington. pp. 277-290.
    Study of Batman´s villain Scarecrow through the lens of ancient Stoicism, particularly according to the Stoic theory of passions.
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  34. The simple duality: Humean passions.Hsueh Qu - 2012 - Canadian Journal of Philosophy 42 (S1):98-116.
    Hume views the passions as having both intentionality and qualitative character, which, in light of his Separability Principle, seemingly contradicts their simplicity. I reject the dominant solution to this puzzle of claiming that intentionality is an extrinsic property of the passions, arguing that a number of Hume’s claims regarding the intentionality of the passions (pride and humility in particular) provide reasons for thinking an intrinsic account of the intentionality of the passions to be required. Instead, I (...)
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  35. Humors, Passions, and Consciousness in Descartes’s Physiology: The Reconsideration through the Correspondence with Elisabeth.Jil Muller - 2023 - In Andrea Strazzoni & Marco Sgarbi (eds.), Reading Descartes. Consciousness, Body, and Reasoning. Florence: Firenze University Press. pp. 59-80.
    By pushing Descartes to more clearly explain the union of body and soul beyond the functioning of a ‘strong’ passion, namely sadness, Elisabeth wants Descartes to review his idea of the passions, and his understanding of the ‘theory of the four humors’. This chapter aims at showing that Descartes turns away from Galen’s theory of the humors, which he globally adopts in the 1633 Treatise of Man. With the shift in his conceptualization of the humors between this Treatise and (...)
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  36. The Feeling of Religious Longing and Passionate Rationality.Ruth Rebecca Tietjen - 2014 - European Journal for Philosophy of Religion 6 (3):131--152.
    What is the feeling of religious longing and how, if at all, can religious longing justify religious beliefs? Starting with an analogy between religious longing and basic physical needs and an analogy between religious longing and musical longing, I argue that the feeling of religious longing is characterized by four features: its generality, its indeterminate transcendent object which by its nature is not capable of empirical verification or falsification, its mode of being infinitely interested in passion and its ambiguity with (...)
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  37. Hume and the Guise of the Bad.Francesco Orsi - 2020 - Journal of Scottish Philosophy 18 (1):39-56.
    In Treatise 2.3.4 Hume provides an explanation of why ‘we naturally desire what is forbid, and take a pleasure in performing actions, merely because they are unlawful’. Hume’s explanation of this phenomenon has barely received any attention so far. But a detailed analysis bears fruit for both Humean scholarship and contemporary moral psychology. After putting the passage in its context, I explain why desiring and taking pleasure in performing certain actions merely because they are unlawful poses a challenge to Hume’s (...)
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  38. Aneu Orexeōs Nous: Virtue, Passions, and the Rule of Law in Aristotelian Politics.Gregory B. Sadler - 2012 - Studia Neoaristotelica 9 (2):107-133.
    Passages in Aristotle’s Politics Book 3 are cited in discussions of the “rule of law”, most particularly sections in 1287a where the famous characterization of law as “mind without desire” occurs and in 1286a where Aristotle raises and explores the question whether it is better to be ruled by the best man or the best laws. My paper aims, by exegetically culling out Aristotle’s position in the Politics, Nicomachean Ethics and Rhetoric, to argue that his view on the rule of (...)
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  39. Passionate Speech: On the Uses and Abuses of Anger in Public Debate.Alessandra Tanesini - 2021 - Royal Institute of Philosophy Supplement 89:153-176.
    Anger dominates debates in the public sphere. In this article I argue that there are diverse forms of anger that merit different responses. My focus is especially on two types of anger that I label respectively arrogant and resistant. The first is the characteristic defensive response of those who unwarrantedly arrogate special privileges for themselves. The second is often a source of insight and a form of moral address. I detail some discursive manifestations of these two types of anger. I (...)
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  40. The Promise of Manumission: Appropriations and Responses to the Notion of Emancipation in the Caribbean and South America in the First Half of the Nineteenth Century.Miguel Gualdrón Ramírez - 2024 - In Kris F. Sealey & Benjamin P. Davis (eds.), Creolizing Critical Theory: New Voices in Caribbean Philosophy. Lanham: Rowman & Littlefield. pp. 61-81.
    In this text, I consider two examples in the history of emancipation and manumission of enslaved, Black populations in the Caribbean and South America in order to theorize a colonial mode of conceiving of freedom at play in the first half of the nineteenth century. This mode is marked by the figure of the promise, enacting a notion of freedom as a constantly deferred, external compensation. Indeed, instead of an immediate decision deeming the practice of enslavement and trade of human (...)
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  41. The Retributive Emotions: Passions and Pains of Punishment.Jules Holroyd - 2010 - Philosophical Papers 39 (3):343-371.
    It is not usually morally permissible to desire the suffering of another person, or to act so as to satisfy this desire; that is, to act with the aim of bringing about suffering. If the retributive emotions, and the retributive responses of which they are a part, are morally permitted or even required, we will need to see what is distinctive about them. One line of argument in this paper is for the conclusion that a retributive desire for the suffering (...)
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  42. Hume on Calm Passions, Moral Sentiments, and the "Common Point of View".James Chamberlain - 2022 - Hume Studies 47 (1):79-101.
    I argue for a thorough reinterpretation of Hume’s “common point of view” thesis, at least within his moral Enquiry. Hume is typically understood to argue that we correct for sympathetically produced variations in our moral sentiments, by undertaking an imaginative exercise. I argue that Hume cannot consistently claim this, because he argues that we automatically experience the same degree of the same moral sentiment towards all tokens of any one type of character trait. I then argue that, in his Enquiry (...)
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  43.  18
    A review of The Killing of a Sacred Deer, by Yorgos Lanthimos, 2017 From Ancient Greek justice to Christian unconditional love: creative liberation from the chain of fate. [REVIEW]Patrizia Salvatore - 2023 - Heliopolis Culture Civiltà Politica Issn 2281-3489 Anno Xxi Numero 1 – 2023 (1):111-115.
    Lanthimos’ film, The Killing of a Sacred Deer, though widely unpopular, can be seen as a profound interpretation of the question of our freedom to choose and how unconditional love leads us to self-responsibility. The film is rich with symbolism which echoes Iphigenia with subtle Christian references, such as the use of Schubert’s Jesus Christus and Bach’s St. John Passion. Perhaps the film has been poorly received also because of the actors’ striking performances which, without seeing the meaning of the (...)
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  44. Portrait of René Girard as a Post-Hegelian: Masters, Slaves, and Monstrous Doubles.Andreas Wilmes - 2017 - Philosophical Journal of Conflict and Violence 1 (1):57-85.
    This paper will analyze the evolution and the key aspects of René Girard’s critique of the Hegelian “struggle for recognition” and the master-slave dialectic. Through a discussion of Girard’s views on Identity, Difference, Violence, Desire and Negativity, the study will aim to highlight the philosophical uniqueness of the mimetic theory in respect to French Hegelianism and postHegelianism.
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  45. Affective Disorders of the State: A Spinozan Diagnosis and Cure.Ericka L. Tucker - 2013 - Journal of East-West Thought 3 (2):97-120.
    The problems of contemporary states are in large part “affective disorders”; they are failures of states to properly understand and coordinate the emotions of the individuals within and in some instances outside the state. By excluding, imprisoning, and marginalizing members of their societies, states create internal enemies who ultimately enervate their own power and the possibility of peace and freedom within the state. Spinoza’s political theory, based on the notion that the best forms of state are those that coordinate the (...)
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  46. Two Passions in Plato’s Symposium: Diotima’s To Kalon as a Reorientation of Imperialistic Erōs.Mateo Duque - 2019 - In Heather L. Reid & Tony Leyh (eds.), Looking at Beauty to Kalon in Western Greece: Selected Essays from the 2018 Symposium on the Heritage of Western Greece. Parnassos Press-Fonte Aretusa. pp. 95-110.
    In this essay, I propose a reading of two contrasting passions, two kinds of erōs, in the "Symposium." On the one hand, there is the imperialistic desire for conquering and possessing that Alcibiades represents; and on the other hand, there is the productive love of immortal wisdom that Diotima represents. It’s not just what Alcibiades says in the Symposium, but also what he symbolizes. Alcibiades gives a speech in honor of Socrates and of his unrequited love for him, but (...)
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  47. Hume's Dispositional Account of the Self.Hsueh Qu - 2017 - Australasian Journal of Philosophy 95 (4):644-657.
    This paper will argue that Hume's notion of the self in Book 2 of the Treatise seems subject to two constraints. First, it should be a succession of perceptions. Second, it should be durable in virtue of the roles that it plays with regard to pride and humility, as well as to normativity. However, I argue that these two constraints are in tension, since our perceptions are too transient to play these roles. I argue that this notion of self should (...)
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  48. Ibn Ḥazm on Heteronomous Imperatives and Modality. A Landmark in the History of the Logical Analysis of Norms.Shahid Rahman, Farid Zidani & Walter Young - 2022 - London: College Publications, ISBN 978-1-84890-358-6, pp. 97-114., 2021.: In C. Barés-Gómez, F. J. Salguero and F. Soler (Ed.), Lógica Conocimiento y Abduccción. Homenaje a Angel Nepomuceno..
    The passionate and staunch defence of logic of the controversial thinker Ibn Ḥazm, Abū Muḥammad ʿAlī b. Aḥmad b. Saʿīd of Córdoba (384-456/994-1064), had lasting consequences in the Islamic world. Indeed, his book Facilitating the Understanding of the Rules of Logic and Introduction Thereto, with Common Expressions and Juristic Examples (Kitāb al-Taqrīb li-ḥadd al-manṭiq wa-l-mudkhal ilayhi bi-l-alfāẓ al-ʿāmmiyya wa-l-amthila al-fiqhiyya), composed in 1025-1029, was well known and discussed during and after his time; and it paved the way for the studies (...)
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  49. DESCARTES ON THE DISPOSITION OF THE BLOOD AND THE SUBSTANTIAL UNION OF MIND AND BODY.John Harfouch - 2014 - Studia Philosophica 58 (3):109-124.
    ABSTRACT. This essay addresses the interpretation of Descartes’ understanding of the mind-body relationship as a substantial union in light of a statement he makes in the Passions de l’âme regarding the role of the blood and vital heat. Here, it seems Descartes cites these corporeal properties as the essential dispositions responsible for accommodating the soul into the human fetus. I argue that this statement should be read in the context of certain medical texts with which Descartes was familiar, namely (...)
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  50. The Active Powers of the Human Mind.Ruth Boeker - 2023 - In Aaron Garrett & James A. Harris (eds.), Scottish Philosophy in the Eighteenth Century, Volume II: Method, Metaphysics, Mind, Language. Oxford: Oxford University Press. pp. 255–292.
    This essay traces the development of the philosophical debates concerning active powers and human agency in eighteenth-century Scotland. I examine how and why Scottish philosophers such as Francis Hutcheson, George Turnbull, David Hume, and Henry Home, Lord Kames, depart from John Locke’s and other traditional conceptions of the will and how Thomas Reid and Dugald Stewart reinstate Locke’s distinction between volition and desire. Moreover, I examine what role desires, passions, and motives play in the writings of these and other (...)
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