Results for 'emotion regulation'

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  1. Empathy, Emotion Regulation, and Moral Judgment.Antti Kauppinen - 2014 - In Heidi Lene Maibom (ed.), Empathy and Morality. New York, NY: Oup Usa.
    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.
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  2. Anger, Affective Injustice, and Emotion Regulation.Alfred Archer & Georgina Mills - 2019 - Philosophical Topics 47 (2):75-94.
    Victims of oppression are often called to let go of their anger in order to facilitate better discussion to bring about the end of their oppression. According to Amia Srinivasan, this constitutes an affective injustice. In this paper, we use research on emotion regulation to shed light on the nature of affective injustice. By drawing on the literature on emotion regulation, we illustrate specifically what kind of work is put upon people who are experiencing affective injustice (...)
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  3. Engineering affect: emotion regulation, the internet, and the techno-social niche.Joel Krueger & Lucy Osler - 2019 - Philosophical Topics 47 (2):205-231.
    Philosophical work exploring the relation between cognition and the Internet is now an active area of research. Some adopt an externalist framework, arguing that the Internet should be seen as environmental scaffolding that drives and shapes cognition. However, despite growing interest in this topic, little attention has been paid to how the Internet influences our affective life — our moods, emotions, and our ability to regulate these and other feeling states. We argue that the Internet scaffolds not only cognition but (...)
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  4. Gendered Failures in Extrinsic Emotional Regulation; Or, Why Telling a Woman to “Relax” or a Young Boy to “Stop Crying Like a Girl” Is Not a Good Idea.Myisha Cherry - 2019 - Philosophical Topics 47 (2):95-111.
    I argue that gendered stereotypes, gendered emotions and attitudes, and display rules can influence extrinsic regulation stages, making failure points likely to occur in gendered-context and for reasons that the emotion regulation literature has not given adequate attention to. As a result, I argue for ‘feminist emotional intelligence’ as a way to help escape these failures. Feminist emotional intelligence, on my view, is a nonideal ability-based approach that equips a person to effectively reason about emotions through an (...)
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  5. Emotion regulation in psychopathy.Helen Casey, Robert D. Rogers, Tom Burns & Jenny Yiend - 2013 - Biological Psychology 92:541–548.
    Emotion processing is known to be impaired in psychopathy, but less is known about the cognitive mechanisms that drive this. Our study examined experiencing and suppression of emotion processing in psychopathy. Participants, violent offenders with varying levels of psychopathy, viewed positive and negative images under conditions of passive viewing, experiencing and suppressing. Higher scoring psychopathics were more cardiovascularly responsive when processing negative information than positive, possibly reflecting an anomalously rewarding aspect of processing normally unpleasant material. When required to (...)
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  6. An emotion regulation account of the paradox of fiction.Matthieu Koroma - manuscript
    The paradox of fiction tackles how we can be considered as rational while having emotions towards fictional and thus non-existing events. I aim to show that the different philosophical positions on this issue can be reconciled within the emotion regulation framework. This approach refines the concept of emotion, defining it as a sequence of distinct regulated processes. I argue that the philosophical solutions that have been proposed to solve the paradox can be framed as different regulation (...)
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  7. Background Emotions, Proximity and Distributed Emotion Regulation.Somogy Varga & Joel Krueger - 2013 - Review of Philosophy and Psychology 4 (2):271-292.
    In this paper, we draw on developmental findings to provide a nuanced understanding of background emotions, particularly those in depression. We demonstrate how they reflect our basic proximity (feeling of interpersonal connectedness) to others and defend both a phenomenological and a functional claim. First, we substantiate a conjecture by Fonagy & Target (International Journal of Psychoanalysis 88(4):917–937, 2007) that an important phenomenological aspect of depression is the experiential recreation of the infantile loss of proximity to significant others. Second, we argue (...)
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  8. Emotional regulation and depression: A potential mediator between heart and mind.Angelo Compare, Cristina Zarbo, Edo Shonin, William Van Gordon & Chiara Marconi - 2014 - Cardiovascular Psychiatry and Neurology 2014:ID 324374, 10 pages.
    A narrative review of the major evidence concerning the relationship between emotional regulation and depression was conducted. The literature demonstrates a mediating role of emotional regulation in the development of depression and physical illness. Literature suggests in fact that the employment of adaptive emotional regulation strategies (e.g., reappraisal) causes a reduction of stress-elicited emotions leading to physical disorders. Conversely, dysfunctional emotional regulation strategies and, in particular, rumination and emotion suppression appear to be influential in the (...)
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  9. Collaborative Irrationality, Akrasia, and Groupthink: Social Disruptions of Emotion Regulation.Thomas Szanto - 2016 - Frontiers in Psychology 7:1-17.
    The present paper proposes an integrative account of social forms of practical irrationality and corresponding disruptions of individual and group-level emotion regulation. I will especially focus on disruptions in emotion regulation by means of collaborative agential and doxastic akrasia. I begin by distinguishing mutual, communal and collaborative forms of akrasia. Such a taxonomy seems all the more needed as, rather surprisingly, in the face of huge philosophical interest in analysing the possibility, structure and mechanisms of individual (...)
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  10. Learning from Failure: Shame and Emotion Regulation in Virtue as Skill.Matt Stichter - 2020 - Ethical Theory and Moral Practice 23 (2):341-354.
    On an account of virtue as skill, virtues are acquired in the ways that skills are acquired. In this paper I focus on one implication of that account that is deserving of greater attention, which is that becoming more skillful requires learning from one’s failures, but that turns out to be especially challenging when dealing with moral failures. In skill acquisition, skills are improved by deliberate practice, where you strive to correct past mistakes and learn how to overcome your current (...)
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  11. A Case for Virtue: Aristotle’s Psychology and Contemporary Accounts of Emotion Regulation.Paul Carron - 2014 - Images of Europe. Past, Present, Future: ISSEI 2014 - Conference Proceedings.
    This essay argues that recent evidence in neurobiology and psychology supports Aristotle’s foundational psychology and account of self-control and demonstrates that his account of virtue is still relevant for understanding human agency. There is deep correlation between the psychological foundation of virtue that Aristotle describes in The Nicomachean Ethics (NE)—namely his distinction between the rational and nonrational parts of the soul, the way that they interact, and their respective roles in self-controlled action—and dual-process models of moral judgment. Furthermore, Aristotle’s conception (...)
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  12. Virtue Habituation and the Skill of Emotion Regulation.Paul E. Carron - 2021 - In Tom P. S. Angier & Lisa Ann Raphals (eds.), Skill in Ancient Ethics: The Legacy of China, Greece and Rome. New York: Bloomsbury Academic. pp. pp. 115-140.
    In Nicomachean Ethics 2.1, Aristotle draws a now familiar analogy between aretai ('virtues') and technai ('skills'). The apparent basis of this comparison is that both virtue and skill are developed through practice and repetition, specifically by the learner performing the same kinds of actions as the expert: in other words, we become virtuous by performing virtuous actions. Aristotle’s claim that “like states arise from like activities” has led some philosophers to challenge the virtue-skill analogy. In particular, Aristotle’s skill analogy is (...)
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  13. The affective 'we': Self-regulation and shared emotions.Joel Krueger - 2015 - In Thomas Szanto & Dermot Moran (eds.), Phenomenology of Sociality: Discovering the ‘We’. New York: Routledge. pp. 263-277.
    What does it mean to say that an emotion can be shared? I consider this question, focusing on the relation between the phenomenology of emotion experience and self-regulation. I explore the idea that a numerically single emotion can be given to more than one subject. I term this a “collective emotion”. First, I consider different forms of emotion regulation. I distinguish between embodied forms of self-regulation, which use subject-centered features of our embodiment, (...)
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  14. Not So Blue to be Sad: Affective Affordances and Expressive Properties in Affective Regulation.Marta Caravà & Marta Benenti - 2024 - Topoi:1-12.
    In our everyday interaction with the environment, we often perceive objects and spaces as opportunities to feel, maintain, enhance, and change our affective states and processes. The concept of affective affordance was coined to accommodate this aspect of ordinary perception and the many ways in which we rely on the material environment to regulate our emo- tions. One natural way to think of affective affordances in emotion regulation is to interpret them as tools for regulating felt affective states. (...)
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  15. Musical Manipulations and the Emotionally Extended Mind.Joel Krueger - 2014 - Empirical Musicology Review 9 (3-4):208-212.
    I respond to Kersten’s criticism in his article “Music and Cognitive Extension” of my approach to the musically extended emotional mind in Krueger (2014). I specify how we manipulate—and in so doing, integrate with—music when, as active listeners, we become part of a musically extended cognitive system. I also indicate how Kersten’s account might be enriched by paying closer attention to the way that music functions as an environmental artifact for emotion regulation.
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  16. How does self-regulation of emotions impact employee work engagement: The mediating role of social resources.Dave Bouckenooghe - 2014 - Journal of Management and Organization 20 (4):508-525.
    Drawing upon the Conservation of Resources Theory, we investigated the hitherto unexplored role of ‘social resources’ (i.e., trust in supervisor and social interaction) in mediating the relationship between ‘self-regulation of emotions’ (i.e., a personal resource) and work engagement. The data were collected from 296 IT professionals at four well-established IT firms in Ukraine. As we hypothesized, self-regulation of emotions positively affected work engagement, yet this effect partially disappeared when controlling for the role of social resources. Together, these findings (...)
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  17. Inappropriate emotions, marginalization, and feeling better.Charlie Kurth - 2022 - Synthese 200 (2):1-22.
    A growing body of work argues that we should reform problematic emotions like anxiety, anger, and shame: doing this will allow us to better harness the contributions that these emotions can make to our agency and wellbeing. But feminist philosophers worry that prescriptions to correct these inappropriate emotions will only further marginalize women, minorities, and other members of subordinated groups. While much in these debates turns on empirical questions about how we can change problematic emotion norms for the better, (...)
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  18. Socratic Meditation and Emotional Self-Regulation: Human Dignity in a Technological Age.Anne-Marie Schultz & Paul E. Carron - 2013 - Journal of Interdisciplinary Studies 25 (1-2):137-160.
    This essay proposes that Socrates practiced various spiritual exercises, including meditation, and that this Socratic practice of meditation was habitual, aimed at cultivating emotional self-control and existential preparedness. Contemporary research in neurobiology supports the view that intentional mental actions, including meditation, have a profound impact on brain activity, neuroplasticity, and help engender emotional self-control. This impact on brain activity is confirmed via technological developments, a prime example of how technology benefits humanity. Socrates attains the balanced emotional self-control that Alcibiades describes (...)
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  19. Evaluating emotions in medical practice: a critical examination of ‘clinical detachment’ and emotional attunement in orthopaedic surgery.Helene Scott-Fordsmand - 2022 - Medicine, Health Care and Philosophy 25 (3):413-428.
    In this article I propose to reframe debates about ideals of emotion in medicine, abandoning the current binary setup of this debate as one between ‘clinical detachment’ and empathy. Inspired by observations from my own field work and drawing on Sky Gross’ anthropological work on rituals of practice as well as Henri Lefebvre’s notion of rhythm, I propose that the normative drive of clinical practice can be better understood through the notion of attunement. In this framework individual types of (...)
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  20. Anxiety, normative uncertainty, and social regulation.Charlie Kurth - 2016 - Biology and Philosophy 31 (1):1-21.
    Emotion plays an important role in securing social stability. But while emotions like fear, anger, and guilt have received much attention in this context, little work has been done to understand the role that anxiety plays. That’s unfortunate. I argue that a particular form of anxiety—what I call ‘practical anxiety’—plays an important, but as of yet unrecognized, role in norm-based social regulation. More specifically, it provides a valuable form of metacognition, one that contributes to social stability by helping (...)
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  21. From tech to tact: emotion dysregulation in online communication during the COVID-19 pandemic.Mark M. James - 2023 - Phenomenology and the Cognitive Sciences (5):1-32.
    Recent theorizing argues that online communication technologies provide powerful, although precarious, means of emotional regulation. We develop this understanding further. Drawing on subjective reports collected during periods of imposed social restrictions under COVID-19, we focus on how this precarity is a source of emo-tional dysregulation. We make our case by organizing responses into five distinct but intersecting dimensions wherein the precarity of this regulation is most relevant: infrastructure, functional use, mindful design (individual and social), and digital tact. Analyzing (...)
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  22. Emotion and consciousness.Naotsugu Tsuchiya & Ralph Adolphs - 2007 - Trends in Cognitive Sciences 11 (4):158-167.
    Consciousness and emotion feature prominently in our personal lives, yet remain enigmatic. Recent advances prompt further distinctions that should provide more experimental traction: we argue that emotion consists of an emotion state (functional aspects, including emo- tional response) as well as feelings (the conscious experience of the emotion), and that consciousness consists of level (e.g. coma, vegetative state and wake- fulness) and content (what it is we are conscious of). Not only is consciousness important to aspects (...)
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  23. Emotional AI as affective artifacts: A philosophical exploration.Manh-Tung Ho & Manh-Toan Ho - manuscript
    In recent years, with the advances in machine learning and neuroscience, the abundances of sensors and emotion data, computer engineers have started to endow machines with ability to detect, classify, and interact with human emotions. Emotional artificial intelligence (AI), also known as a more technical term in affective computing, is increasingly more prevalent in our daily life as it is embedded in many applications in our mobile devices as well as in physical spaces. Critically, emotional AI systems have not (...)
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  24. Les Émotions dans l'internalisation et l'émergence des normes sociales.Frédéric Minner - 2019 - SociologieS 1.
    Cet article s’intéresse aux émotions dans l’internalisation et l’émergence des normes sociales. Nous y montrons comment les normes sociales ont un impact sur les émotions et comment les émotions ont un impact sur les normes sociales. Pour le faire, trois approches complémentaires mais souvent traitées indépendamment les unes des autres dans la littérature scientifique sont discutées. La première a trait à la façon dont les normes sociales (les normes émotionnelles) régulent les émotions. Cette régulation se comprend comme l’internalisation de la (...)
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  25. Emotional Labor.Sfetcu Nicolae - manuscript
    Emotional labor can be defined as a form of emotional regulation in which employees have to display certain emotions as part of their work and promote organizational goals. Such organizational control of emotions can lead to suppression of feelings through emotional dissonance, altered relational perceptions, changed communication patterns, and other negative and counterproductive personal and work effects including stress, demotivation and exhaustion. Emotional labor involves managing feelings and emotions to meet the demands of a job. DOI: 10.13140/RG.2.2.13203.30248.
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  26. Loopy regulations: The motivational profile of affective phenomenology.Luca Barlassina & Max Khan Hayward - 2019 - Philosophical Topics 47 (2):233-261.
    Affective experiences such as pains, pleasures, and emotions have affective phenomenology: they feel pleasant. This type of phenomenology has a loopy regulatory profile: it often motivates us to act a certain way, and these actions typically end up regulating our affective experiences back. For example, the pleasure you get by tasting your morning coffee motivates you to drink more of it, and this in turn results in you obtaining another pleasant gustatory experience. In this article, we argue that reflexive imperativism (...)
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  27. Emotion and Ethics in Virtual Reality.Alex Fisher - forthcoming - Australasian Journal of Philosophy.
    It is controversial whether virtual reality should be considered fictional or real. Virtual fictionalists claim that objects and events within virtual reality are merely fictional: they are imagined and do not exist. Virtual realists argue that virtual objects and events really exist. This metaphysical debate might appear important for some of the practical questions that arise regarding how to morally evaluate and legally regulate virtual reality. For instance, one advantage claimed of virtual realism is that only by taking virtual objects (...)
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  28. Emotion Work.Andrzej Klimczuk & Magdalena Klimczuk-Kochańska - 2016 - In Nancy Naples, Renee Hoogland, Wickramasinghe C., Wong Maithree & Wai Ching Angela (eds.), The Wiley Blackwell Encyclopedia of Gender and Sexuality Studies, 5 Volume Set. Wiley-Blackwell. pp. 1--3.
    Emotion work is usually defined as the psychological processes necessary to regulate emotions that are desired in specific private life conditions. When controlling the intensity and quality of the individual’s feelings is related to the public sphere and undertaken for reasons associated with paid work it is called emotional labor. Such employment occurs in contemporary service economies where the provision of services is often related to “selling feelings,” which is mainly performed by women.
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  29. Are emotional states based in the brain? A critique of affective brainocentrism from a physiological perspective.Giovanna Colombetti & Eder Zavala - 2019 - Biology and Philosophy 34 (5):45.
    We call affective brainocentrism the tendency to privilege the brain over other parts of the organism when defining or explaining emotions. We distinguish two versions of this tendency. According to brain-sufficient, emotional states are entirely realized by brain processes. According to brain-master, emotional states are realized by both brain and bodily processes, but the latter are entirely driven by the brain: the brain is the master regulator of bodily processes. We argue that both these claims are problematic, and we draw (...)
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  30. Merleau-Ponty on shared emotions and the joint ownership thesis.Joel Krueger - 2013 - Continental Philosophy Review 46 (4):509-531.
    In “The Child’s Relations with Others,” Merleau-Ponty argues that certain early experiences are jointly owned in that they are numerically single experiences that are nevertheless given to more than one subject (e.g., the infant and caregiver). Call this the “joint ownership thesis” (JT). Drawing upon both Merleau-Ponty’s phenomenological analysis, as well as studies of exogenous attention and mutual affect regulation in developmental psychology, I motivate the plausibility of JT. I argue that the phenomenological structure of some early infant–caregiver dyadic (...)
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  31. Turn your gaze upward! emotions, concerns, and regulatory strategies in Kierkegaard’s Christian Discourses.Paul Carron - 2018 - International Journal for Philosophy of Religion 84 (3):323-343.
    This essay argues that there are concrete emotion regulation practices described, but not developed, in Kierkegaard’s Christian Discourses. These practices—such as attentiveness to emotion, attentional deployment, and cognitive reappraisal—help the reader to regulate her emotions, to get rid of negative, unwanted emotions such as worry, and to cultivate and nourish positive emotions such as faith, gratitude, and trust. An examination of the Discourses also expose Kierkegaard’s understanding of the emotions; his view is akin to a perceptual theory (...)
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  32. Imaginative immersion, regulation, and doxastic mediation.Alon Chasid - 2021 - Synthese 199 (3-4): 1-43.
    This paper puts forward an account of imaginative immersion. Elaborating on Kendall Walton’s thesis that imagining aims at the fictional truth, it first argues that imaginings are inherently rule- or norm-governed: they are ‘regulated’ by that which is presented as fictionally true. It then shows that an imaginer can follow the rule or norm mandating her to imagine the propositions presented as fictional truths either by acquiring explicit beliefs about how the rule (norm) is to be followed, or directly, without (...)
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  33. Précis: The Emotional Mind: A Control Theory of Affective States.Tom Cochrane - 2024 - Journal of the Philosophy of Emotion 5 (2):1-16.
    A summary of The Emotional Mind: A Control Theory of Affective States is presented: I claim that a convincing account of the emotions requires a rethink of how the mind as a whole is structured. I provide this reconceptualization by introducing a fundamental type of mental concept called “valent representation" and then systematically elaborating this fundamental type in stages. In this way, accounts are provided of the various sorts of affective states ranging from pains and pleasures to character traits.
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  34. Networks of Gene Regulation, Neural Development and the Evolution of General Capabilities, Such as Human Empathy.Alfred Gierer - 1998 - Zeitschrift Für Naturforschung C - A Journal of Bioscience 53:716-722.
    A network of gene regulation organized in a hierarchical and combinatorial manner is crucially involved in the development of the neural network, and has to be considered one of the main substrates of genetic change in its evolution. Though qualitative features may emerge by way of the accumulation of rather unspecific quantitative changes, it is reasonable to assume that at least in some cases specific combinations of regulatory parts of the genome initiated new directions of evolution, leading to novel (...)
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  35. The impact of emotions on trust decisions.Wing-Shing Lee & Marcus Selart - 2012 - In Karen O. Moore & Nancy P. Gonzalez (eds.), Handboook on psychology of decision-making. Hauppage. pp. 1-14.
    Researchers have recognized that interpersonal trust consists of different dimensions. These dimensions suggest that trust can be rational, cognitive, or affective. Affect, which includes moods and emotions, is likely to have a direct impact on the affective dimension. On the other hand, there are also studies showing that affect indirectly influence cognitive judgments. Nonetheless, in this chapter we argue that the impact of affect on judgment will not be the same on all individuals. In effect, the impact varies, depending on (...)
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  36. Self-Regulation of Breathing as a Primary Treatment for Anxiety.Jerath Ravinder, Molly W. Crawford, Vernon A. Barnes & Kyler Harden - 2015 - Applied Pscyophysiology and Biofeedback 40:107-115.
    Understanding the autonomic nervous system and homeostatic changes associated with emotions remains a major challenge for neuroscientists and a fundamental prerequisite to treat anxiety, stress, and emotional disorders. Based on recent publications, the inter-relationship between respiration and emotions and the influence of respiration on autonomic changes, and subsequent widespread membrane potential changes resulting from changes in homeostasis are discussed. We hypothesize that reversing homeostatic alterations with meditation and breathing techniques rather than targeting neurotransmitters with medication may be a superior method (...)
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  37. L’indignation : ses variétés et ses rôles dans la régulation sociale.Frédéric Minner - 2019 - Implications Philosophiques 1.
    Qu’est-ce que l’indignation ? Cette émotion est souvent conçue comme une émotion morale qu’une tierce-partie éprouve vis-à-vis des injustices qu’un agent inflige à un patient. L’indignation aurait ainsi trait aux injustices et serait éprouvée par des individus qui n’en seraient eux-mêmes pas victimes. Cette émotion motiverait la tierce-partie indignée à tenter de réguler l’injustice en l’annulant et en punissant son auteur. Cet article entreprend de montrer que cette conception de l’indignation n’est que partielle. En effet, l’indignation ne porte pas que (...)
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  38. Living strangely in time: emotions, masks and morals in psychopathically-inclined people.Doris Mcilwain - 2010 - European Journal of Analytic Philosophy 6 (1):75-94.
    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 (...)
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  39. The Emergence of Emotions.Richard Sieb - 2013 - Activitas Nervosa Superior 55 (4):115-145.
    Emotion is conscious experience. It is the affective aspect of consciousness. Emotion arises from sensory stimulation and is typically accompanied by physiological and behavioral changes in the body. Hence an emotion is a complex reaction pattern consisting of three components: a physiological component, a behavioral component, and an experiential (conscious) component. The reactions making up an emotion determine what the emotion will be recognized as. Three processes are involved in generating an emotion: (1) identification (...)
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  40. What does emotion teach us about self-deception? Affective neuroscience in support of non-intentionalism.Federico Lauria & Delphine Preissmann - 2018 - Les Ateliers de l'Éthique / the Ethics Forum 13 (2):70-94.
    Intuitively, affect plays an indispensable role in self-deception’s dynamic. Call this view “affectivism.” Investigating affectivism matters, as affectivists argue that this conception favours the non-intentionalist approach to self-deception and offers a unified account of straight and twisted self-deception. However, this line of argument has not been scrutinized in detail, and there are reasons to doubt it. Does affectivism fulfill its promises of non-intentionalism and unity? We argue that it does, as long as affect’s role in self-deception lies in affective filters—that (...)
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  41. ¿Cómo entender el vínculo entre censura y desarrollo emocional? Un caso de intercambio entre paideía platónica y neurociencia cognitiva.Abel Wajnerman Paz & Mariana Noe - 2016 - Revista Latinoamericana de Filosofia 42 (1):59-76.
    In the present article, we attempt to elucidate the conceptual rela- tionship between censorship and emotional development. We employ a framework from emotion regulation studies in order to clarify how censorship works and to ex- plain why it cannot affect emotional development in the same way as the remaining types of emotional regulation. Nevertheless, we argue that, by focusing on Plato’s ac- count of censorship, and specifically of its sociocultural function, one can find that it is not (...)
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  42. Cultivating Disgust: Prospects and Moral Implications.Charlie Kurth - 2021 - Emotion Review 13 (2):101-112.
    Is disgust morally valuable? The answer to that question turns, in large part, on what we can do to shape disgust for the better. But this cultivation question has received surprisingly little attention in philosophical debates. To address this deficiency, this article examines empirical work on disgust and emotion regulation. This research reveals that while we can exert some control over how we experience disgust, there’s little we can do to substantively change it at a more fundamental level. (...)
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  43. Doing things with music.Joel W. Krueger - 2011 - Phenomenology and the Cognitive Sciences 10 (1):1-22.
    This paper is an exploration of how we do things with music—that is, the way that we use music as an esthetic technology to enact micro-practices of emotion regulation, communicative expression, identity construction, and interpersonal coordination that drive core aspects of our emotional and social existence. The main thesis is: from birth, music is directly perceived as an affordance-laden structure. Music, I argue, affords a sonic world, an exploratory space or nested acoustic environment that further affords possibilities for, (...)
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  44. How Does the Body Affect the Mind? Role of Cardiorespiratory Coherence in the Spectrum of Emotions.Jerath Ravinder & Molly W. Crawford - 2015 - Advances in Mind-Body Medicine 29 (4):1-13.
    The brain is considered to be the primary generator and regulator of emotions; however, afferent signals originating throughout the body are detected by the autonomic nervous system (ANS) and brainstem, and, in turn, can modulate emotional processes. During stress and negative emotional states, levels of cardiorespiratory coherence (CRC) decrease, and a shift occurs toward sympathetic dominance. In contrast, CRC levels increase during more positive emotional states, and a shift occurs toward parasympathetic dominance. Te dynamic changes in CRC that accompany different (...)
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  45. Affordances and the musically extended mind.Joel Krueger - 2013 - Frontiers in Psychology 4:1-12.
    I defend a model of the musically extended mind. I consider how acts of “musicking” grant access to novel emotional experiences otherwise inaccessible. First, I discuss the idea of “musical affordances” and specify both what musical affordances are and how they invite different forms of entrainment. Next, I argue that musical affordances – via soliciting different forms of entrainment – enhance the functionality of various endogenous, emotiongranting regulative processes, drawing novel experiences out of us with an expanded complexity and phenomenal (...)
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  46.  13
    Topography of interpersonal relationships in Postmodernity: friendship and education.Ana Romero-Iribas & Consuelo Martínez-Priego - 2017 - Revista Española de Pedagogia 75 (267):309-322.
    This article considers friendship as a channel for education and as one of its objectives, as it is a necessary ingredient for a fulfilled life. This requires an initial study of interpersonal relationships in the postmodern context, considering their opportunities and risks. Our aim is to draw a topography of these relationships by analysing texts by major thinkers of the last four decades. The result of this analysis is the core of the article, namely, that there are four categories which (...)
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  47. A Hypertextual Novel That Dramatizes the Process of Its Creation and Proposes Techniques to Increase Creativity.Raffaele Calabretta - 2010 - Biological Theory 5 (2):102-105.
    ABSTRACT "Why can’t I decide to be happy?" This is the question that encapsulates the meaning behind Gabriele’s story, the main character of the novel Il film delle emozioni (The Movie of Emotions; Calabretta 2007a, in Italian). Gabriele is a victim of his negative emotions, and is completely in the power of his self-blame and self-devaluative thinking, which he learns to change only at the end of the novel, thanks to creativity and to the artistic expression of his own traumatic (...)
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  48. Computer says "No": The Case Against Empathetic Conversational AI.Alba Curry & Amanda Cercas Curry - 2023 - Findings of the Association for Computational Linguistics: Acl 2023.
    Emotions are an integral part of human cognition and they guide not only our understanding of the world but also our actions within it. As such, whether we soothe or flame an emotion is not inconsequential. Recent work in conversational AI has focused on responding empathetically to users, validating and soothing their emotions without a real basis. This AI-aided emotional regulation can have negative consequences for users and society, tending towards a one-noted happiness defined as only the absence (...)
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  49. Acceptance and the ethics of belief.Laura K. Soter - 2023 - Philosophical Studies 180 (8):2213-2243.
    Various philosophers authors have argued—on the basis of powerful examples—that we can have compelling moral or practical reasons to believe, even when the evidence suggests otherwise. This paper explores an alternative story, which still aims to respect widely shared intuitions about the motivating examples. Specifically, the paper proposes that what is at stake in these cases is not belief, but rather acceptance—an attitude classically characterized as taking a proposition as a premise in practical deliberation and action. I suggest that acceptance’s (...)
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  50. When Affective Relation Weighs More Than the Mug Handle: Investigating Affective Affordances.Marta Caravà & Claudia Scorolli - 2020 - Frontiers in Psychology 11.
    Philosophers of embodied and situated cognition have provided convincing explanations of what objects do in affective processes (e.g., in emotion regulation). They have often used the concept of 'affective affordance' to account for the affective role of objects but it is not clear how this concept relates to other concepts of affordance, in particular those used in empirical works in cognitive science. We start to fill this gap by providing a new definition of affective affordances and we suggest (...)
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