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  1. Felicia Ackerman (1998). Flourish Your Heart in This World: Emotion, Reason, and Action in Malory's Le Morte D'Arthur. Midwest Studies in Philosophy 22 (1):182-226.
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  2. Maria Magoula Adamos (2012). Mental Pictures, Imagination and Emotions. In P. Hanna (ed.), Anthology of Philosophical Studies, vol. 6. ATINER 83-91.
    Although cognitivism has lost some ground recently in the philosophical circles, it is still the favorite view of many scholars of emotions. Even though I agree with cognitivism's insight that emotions typically involve some type of evaluative intentional state, I shall argue that in some cases, less epistemically committed, non-propositional evaluative states such as mental pictures can do a better job in identifying the emotion and providing its intentional object. Mental pictures have different logical features from propositions: they are representational, (...)
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  3. Maria Magoula Adamos (2001). Aristotle on Emotions and Contemporary Psychology. In D. Sfendoni-Mentzou J. Hattiangdi & D. Johnson (eds.), Aristotle and Contemporary Science. Peter Lang 226-235.
    Aristotle has always been seriously considered on almost every philosophical topic (metaphysics, logic, ethics politics, etc.). Yet, his extremely insightful theory of emotions, which in many ways anticipates contemporary theories, has been virtually ignored by philosophers and psychologists alike. Those who write on the topic rarely mention Aristotle, unless they are concerned with the historical theories of emotions. However, Aristotle, who was a psychologist as well as a philosopher, was very much interested in emotions and he discusses them in several (...)
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  4. Jesus Aguilar & Andrei A. Buckareff (eds.) (2009). Philosophy of Action: 5 Questions. Automatic Press/VIP.
  5. R. T. Allen (1991). Passivity and the Rationality of Emotion. Modern Schoolman 68 (4):321-330.
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  6. Will Angelette (2002). Rationality, Emotion, and Belief Revision: Waller's Move Beyond CBT & REBT. International Journal of Philosophical Practice 1 (3).
    Sarah Waller proposes that cognitive therapists and philosophical counselors ought to consider the feelings of the client of paramount importance in belief system change rather than the rationality of the belief system. I offer an alternative strategy of counseling that reinstates the place of rational belief revision while still respecting the importance of emotions. Waller claims that, because of the problem of under-determination, the counseling goal of rational belief revision can be trumped by the goal of improved client affect. I (...)
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  7. Robert Audi (1977). The Rational Assessment of Emotions. Southwestern Journal of Philosophy 8 (2):115-119.
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  8. C. Badcock (2004). Emotion Verses Reason as a Genetic Conflict. In D. Evans & Pierre Cruse (eds.), Emotion, Evolution, and Rationality. Oxford University Press
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  9. Carla Bagnoli (ed.) (2011). Morality and the Emotions. Oxford University Press.
    What is their relation to practical rationality? Are they roots of our identity or threats to our autonomy? This volume is born out of the conviction that philosophy provides a distinctive approach to these problems.
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  10. Harold W. Baillie (1988). Learning the Emotions. New Scholasticism 62 (2):221-227.
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  11. Richard Barrett (1994). On Emotion as a Lapse From Rationality. Journal of Moral Education 23 (2):135-143.
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  12. Jordan Bartol & Stefan Linquist (2015). How Do Somatic Markers Feature in Decision Making? Emotion Review 7 (1):81-89.
    Several recent criticisms of the somatic marker hypothesis (SMH) identify multiple ambiguities in the way it has been formulated by its chief proponents. Here we provide evidence that this hypothesis has also been interpreted in various different ways by the scientific community. Our diagnosis of this problem is that SMH lacks an adequate computational-level account of practical decision making. Such an account is necessary for drawing meaningful links between neurological- and psychological-level data. The paper concludes by providing a simple, five-step (...)
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  13. Volkert Beekman (2006). Feeling Food: The Rationality of Perception. [REVIEW] Journal of Agricultural and Environmental Ethics 19 (3):301-312.
    Regulatory bodies tend to treat people’s emotional responses towards foods as a nuisance for rational opinion-formation and decision-making. This position is thought to be supported by such evidence as: (1) people showing negative emotional responses to the idea of eating meat products from vaccinated livestock; and (2) people showing positive emotional responses to Magnum’s “7 sins” marketing campaign. Such cases are thought to support the idea that regulatory communication about foods should abstract from people’s emotional perceptions and that corporate marketing (...)
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  14. Elizabeth Belfiore (1986). Wine and Catharsis of the Emotions in Plato's Laws. Classical Quarterly 36 (02):421-.
    Plato's views on tragedy depend in large part on his views about the ethical consequences of emotional arousal. In the Republic, Plato treats the desires we feel in everyday life to weep and feel pity as appetites exactly like those for food or sex, whose satisfactions are ‘replenishments’. Physical desire is not reprehensible in itself, but is simply non-rational, not identical with reason but capable of being brought into agreement with it. Some desires, like that for simple and wholesome food, (...)
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  15. A. Ben-ze'ev (2003). The Logic of Emotions. In A. Hatimoysis (ed.), Philosophy and the Emotions. Cambridge University Press 147-162.
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  16. Aaron Ben-Ze'ev (2003). IX. The Logic Of Emotions. Royal Institute of Philosophy Supplement 52:147-162.
    The issue of whether emotions are rational is at the centre of philosophical and psychological discussions. I believe that emotions are rational, but that they follow different principles to those of intellectual reasoning. The purpose of this paper is to reveal the unique logic of emotions. I begin by suggesting that we should conceive of emotions as a general mode of the mental system; other modes are the perceptual and intellectual modes. One feature distinguishing one mode from another is the (...)
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  17. Hagit Benbaji (2014). Emotional Insight, by Michael S. Brady. Australasian Journal of Philosophy 93 (1):173-175.
  18. Monika Betzler (2007). Making Sense of Actions Expressing Emotions. Dialectica 61 (3):447–466.
    Actions expressing emotions pose a notorious challenge to those concerned with the rational explanation of action. The standard view has it that an agent's desires and means‐end beliefs rationally explain his actions, in the sense that his desire‐belief conglomerates are seen as reasons for which he acts. In light of this view, philosophers are divided on the question of whether actions expressing emotions fall short of being rational, or whether the standard model simply needs to be revised to accommodate them (...)
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  19. John Birtchnell (2003). The Two of Me: The Rational Outer Me and the Emotional Inner Me. Routledge.
    This book attempts to answer the question: How much of what we do is the result of conscious and deliberate decisions and how much originates in unconscious, unthought out, automatic directives? The answer is that far more than what we might imagine falls into the second category. We tend to assume responsibility for our unconsciously determined thoughts and actions, and even though we do not know why we think and act the way we do, we make up reasons for it, (...)
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  20. C. Bobonich (2001). Reason and Emotion: Essays on Ancient Moral Psychology. Philosophical Review 110 (2):263-267.
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  21. Nicolao Bonini, Rob Ranyard & Luigi Mittone (2009). Special Issue on “Cognition and Emotion in Economic Decision Making”. Mind and Society 8 (1):1-6.
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  22. Michael S. Brady (2011). Emotions, Perceptions, and Reasons. In Carla Bagnoli (ed.), Morality and the Emotions. Oxford University Press
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  23. Michael S. Brady (2009). The Irrationality of Recalcitrant Emotions. Philosophical Studies 145 (3):413 - 430.
    A recalcitrant emotion is one which conflicts with evaluative judgement. (A standard example is where someone is afraid of flying despite believing that it poses little or no danger.) The phenomenon of emotional recalcitrance raises an important problem for theories of emotion, namely to explain the sense in which recalcitrant emotions involve rational conflict. In this paper I argue that existing ‘neojudgementalist’ accounts of emotions fail to provide plausible explanations of the irrationality of recalcitrant emotions, and develop and defend my (...)
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  24. Michael S. Brady (2008). Value and Fitting Emotions. Journal of Value Inquiry 42 (4):465-475.
  25. Tad Brennan (2005). The Stoic Life: Emotions, Duties, and Fate. Oxford University Press.
    Tad Brennan explains how to live the Stoic life--and why we might want to. Stoicism has been one of the main currents of thought in Western civilization for two thousand years: Brennan offers a fascinating guide through the ethical ideas of the original Stoic philosophers, and shows how valuable these ideas remain today, both intellectually and in practice. He writes in a lively informal style which will bring Stoicism to life for readers who are new to ancient philosophy. The Stoic (...)
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  26. Eve Browning (2000). Reason and Emotion: Essays in Ancient Moral Psychology and Ethical Theory (Review). Journal of the History of Philosophy 38 (3):430-432.
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  27. Mikel Burley (2011). Emotion and Anecdote in Philosophical Argument: The Case of Havi Carel's Illness. Metaphilosophy 42 (1-2):33-48.
    Abstract: Critics of Havi Carel's 2008 book, Illness: The Cry of the Flesh, have contended that Carel's deployment of phenomenological philosophy adds little to commonsense views about illness and that Carel relies too heavily on emotion-laden autobiographical anecdotes. Against these contentions this article argues: first, that a perfectly respectable task of philosophy is to find reasons to support pre-existing beliefs; and secondly, that Carel's use of anecdotes, while certainly appealing to readers' emotions, constitutes part of a legitimate argumentative strategy. The (...)
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  28. Dorion Cairns (2000). Reason and Emotion. Husserl Studies 17 (1):21-33.
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  29. Cheshire Calhoun (ed.) (2004). Setting the Moral Compass: Essays by Women Philosophers. Oxford University Press.
    Setting the Moral Compass brings together the (largely unpublished) work of nineteen women moral philosophers whose powerful and innovative work has contributed to the "re-setting of the compass" of moral philosophy over the past two decades. The contributors, who include many of the top names in this field, tackle several wide-ranging projects: they develop an ethics for ordinary life and vulnerable persons; they examine the question of what we ought to do for each other; they (...)
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  30. Cristiano Castelfranchi, Francesca Giardini & Francesca Marzo (2006). Symposium on ''Cognition and Rationality: Part I'' Relationships Between Rational Decisions, Human Motives, and Emotions. [REVIEW] Mind and Society 5 (2):173-197.
    In the decision-making and rationality research field, rational decision theory (RDT) has always been the main framework, thanks to the elegance and complexity of its mathematical tools. Unfortunately, the formal refinement of the theory is not accompanied by a satisfying predictive accuracy, thus there is a big gap between what is predicted by the theory and the behaviour of real subjects. Here we propose a new foundation of the RDT, which has to be based on a cognitive architecture for reason-based (...)
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  31. A. Charuvastra & S. R. Marder (2008). Unconscious Emotional Reasoning and the Therapeutic Misconception. Journal of Medical Ethics 34 (3):193-197.
    The “therapeutic misconception” describes a process whereby research volunteers misinterpret the intentions of researchers and the nature of clinical research. This misinterpretation leads research volunteers to falsely attribute a therapeutic potential to clinical research, and compromises informed decision making, therefore compromising the ethical integrity of a clinical experiment. We review recent evidence from the neurobiology of social cognition to provide a novel framework for thinking about the therapeutic misconception. We argue that the neurobiology of social cognition should be considered in (...)
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  32. Wayne Christensen & John Sutton (2012). Reflections on Emotions, Imagination, and Moral Reasoning Toward an Integrated, Multidisciplinary Approach to Moral Cognition. In Robyn Langdon & Catriona Mackenzie (eds.), Emotions, Imagination, and Moral Reasoning. Psychology Press 327-347.
    B eginning with the problem of integrating diverse disciplinary perspectives on moral cognition, we argue that the various disciplines have an interest in developing a common conceptual framework for moral cognition research. We discuss issues arising in the other chapters in this volume that might serve as focal points for future investigation and as the basis for the eventual development of such a framework. These include the role of theory in binding together diverse phenomena and the role of (...)
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  33. Florian Cova & Fabrice Teroni (forthcoming). Is the Paradox of Fiction Soluble in Psychology? Philosophical Psychology.
    If feeling a genuine emotion requires believing that its object actually exists, and if this is a belief we are unlikely to have about fictional entities, then how could we feel genuine emotions towards these entities? This question lies at the core of the paradox of fiction. Since its original formulation, this paradox has generated a substantial literature. Until recently, the dominant strategy had consisted in trying to solve it. Yet, it is more and more frequent for scholars to try (...)
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  34. Florian Cova & Fabrice Teroni, Le paradoxe de la fiction: le retour. L'expression des Émotions: Mélanges En l'Honneur de Patrizia Lombardo.
    Tullmann et Buckwalter (2014) ont récemment soutenu que le paradoxe de la fiction tenait plus de l’illusion que de la réalité. D’après eux, les théories contemporaines des émotions ne fourniraient aucune raison d’adopter une interprétation du terme « existence » qui rende les prémisses du paradoxe incompatibles entre elles. Notre discussion a pour but de contester cette manière de dissoudre le paradoxe de la fiction en montrant qu’il ne prend pas sa source dans les théories contemporaines des émotions. Bien plutôt, (...)
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  35. Justin D'arms (2004). Bennett Helm, Emotional Reason: Deliberation, Motivation, and the Nature of Value (Cambridge: Cambridge University Press, 2001), Pp. X + 261. Utilitas 16 (3):343-345.
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  36. Ellis Van Dam & Jan Steutel (1996). On Emotion and Rationality: A Response to Barrett. Journal of Moral Education 25 (4):395-400.
    Abstract In a recent paper Richard Barrett criticises Solomon (and the so?called cognitivists in general) for dismissing irrational emotions as marginal and atypical. This paper argues that Barrett's criticism is unwarranted. Two explanations are suggested for his misconception of Solomon's view (and, more generally, of the cognitive view) on irrational emotions. First, Barrett mistakenly conceives the reconciliation of emotion and reason as a conciliation of emotion and rationality in an evaluative or normative sense. Secondly, Barrett disregards the difference between the (...)
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  37. Ronald de Sousa, Emotion. Stanford Encyclopedia of Philosophy.
  38. Ronald de Sousa (1997). Toward a Rationality of Emotions: An Essay in the Philosophy of Mind George Turski Athens, OH: Ohio University Press, 1994, Xv + 182, $39.95. [REVIEW] Dialogue 36 (03):666-.
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  39. Ronald B. de Sousa (1979). The Rationality of Emotions. Dialogue 100 (2):284-288.
    How should we understand the emotional rationality? This first part will explore two models of cognition and analogy strategies, test their intuition about the emotional desire. I distinguish between subjective and objective desire, then presents with a feeling from the "paradigm of drama" export semantics, here our emotional repertoire is acquired all the learned, and our emotions in the form of an object is fixed. It is pretty well in line with the general principles of rationality, especially the lowest reasonable (...)
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  40. Craig DeLancey (2009). Review of Georg Brun, Ulvi Doguoglu, Dominique Kuenzle (Eds.), Epistemology and Emotions. [REVIEW] Notre Dame Philosophical Reviews 2009 (3).
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  41. Daniel C. Dennett, Review of Damasio, Descartes' Error. [REVIEW]
    The legacy of René Descartes' notorious dualism of mind and body extends far beyond academia into everyday thinking: "These athletes are prepared both mentally and physically," and "There's nothing wrong with your body--it's all in your mind." Even among those of us who have battled Descartes' vision, there has been a powerful tendency to treat the mind (that is to say, the brain) as the body's boss, the pilot of the ship. Falling in with this standard way of thinking, we (...)
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  42. Julien Deonna, Christine Tappolet & Fabrice Teroni (2015). Emotions: Philosophical Issues About. WIREs Cognitive Science 1:193-207.
    We start this overview by discussing the place of emotions within the broader affective domain – how different are emotions from moods, sensations and affective dispositions? Next, we examine the way emotions relate to their objects, emphasizing in the process their intimate relations to values. We move from this inquiry into the nature of emotion to an inquiry into their epistemology. Do they provide reasons for evaluative judgements and, more generally, do they contribute to our knowledge of values? We then (...)
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  43. Andreas Dorschel (1999). Emotion und Verstand. Philosophisches Jahrbuch 106 (1):18-40.
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  44. Jamie Dow (2009). Feeling Fantastic? - Emotions and Appearances in Aristotle. Oxford Studies in Ancient Philosophy 37:143-175.
  45. Jamie Dow (2007). A Supposed Contradiction About Emotion-Arousal in Aristotle's "Rhetoric". Phronesis 52 (4):382 - 402.
    Aristotle, in the Rhetoric, appears to claim both that emotion-arousal has no place in the essential core of rhetorical expertise and that it has an extremely important place as one of three technical kinds of proof. This paper offers an account of how this apparent contradiction can be resolved. The resolution stems from a new understanding of what Rhetoric I. I refers to - not emotions, but set-piece rhetorical devices aimed at manipulating emotions, which do not depend on the facts (...)
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  46. Jamie P. G. Dow, The Role of Emotion-Arousal in Aristotle's Rhetoric.
    The principal claim defended in this thesis is that for Aristotle arousing the emotions of others can amount to giving them proper grounds for conviction, and hence a skill in doing so is properly part of an expertise in rhetoric. We set out Aristotle’s view of rhetoric as exercised solely in the provision of proper grounds for conviction (pisteis) and show how he defends this controversial view by appeal to a more widely shared and plausible view of rhetoric’s role in (...)
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  47. C. Z. Elgin (2008). Emotion and Understanding. In G. Brun, U. Dogluoglu & D. Kuenzle (eds.), Epistemology and Emotions.
  48. Jon Elster (1996). Rationality and the Emotions. Economic Journal 106:1386-97.
    In an earlier paper (Elster, 1989 a), I discussed the relation between rationality and social norms. Although I did mention the role of the emotions in sustaining social norms, I did not focus explicitly on the relation between rationality and the emotions. That relation is the main topic of the present paper, with social norms in a subsidiary part.
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  49. Jon Elster (1994). Rationality, Emotions, and Social Norms. Synthese 98 (1):21 - 49.
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  50. Eva-Maria Engelen (2007). Gefühle. Reclam.
    Nach Erläuterung der wesentlichen Begriffe wie „Emotion“ und „Gefühl“ stellt Eva-Maria Engelen die wichtigsten theoretischen Ansätze vor. Dabei spielen sowohl Theorien aus der Philosophie, der Psychologie als auch aus den Neurowissenschaften eine wichtige Rolle. Geklärt wird in weiteren Kapiteln das Verhältnis von Gefühlen und Emotionen zum Verstand, zum Bewusstsein und zu Werten.
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