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  1. Lea Boecker, Katja U. Likowski, Paul Pauli & Peter Weyers (2015). The Face of Schadenfreude: Differentiation of Joy and Schadenfreude by Electromyography. Cognition and Emotion 29 (6):1117-1125.
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  2. John C. Coker (1992). On Being Nemesētikos as a Mean. Journal of Philosophical Research 17:61-92.
    Aristotle’s several accounts of the praiseworthy mean temperament of nemesis, one in the Nichomachean Ethics and two in the Eudemian Ethics, do not cohere with each other, and each account is internally flawed. Some philosophers have pronounced Aristotle’s accounts of nemesis as a mean to be irreparably defective and even a misapplication of the doctrine of the mean. Contrary to such pronouncements, Aristotle’s accounts of nemesis as a mean have explicable reparable flaws, and can be brought into coherence. The tools (...)
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  3. Annette M. Holba (2008). Understanding Schadenfreude to Seek an Ethical Response. In Melissa A. Cook & Annette Holba (eds.), Philosophies of Communication: Implications for Everyday Experience. Peter Lang
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  4. Kristján Kristjánsson (2003). Fortunes-of-Others Emotions and Justice. Journal of Philosophical Research 28:105-128.
    Despite the resurgent interest in the emotions, not much attention has focused specifically on those emotions that relate to others. deserved or undeserved fortunes. In this essay, I explore such emotions, logically and morally, with special emphasis on indignation and Schadenfreude. I argue that, when Aristotle.s treatment of this family of emotions is stripped of certain anomalies, it gives a logically satisfying and morally suggestive, if perhaps overly rigid, account of all the relevant emotions and their relations. I use those (...)
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  5. Michael John McNamee (2007). Nursing Schadenfreude: The Culpability of Emotional Construction. Medicine, Health Care and Philosophy 10 (3):289-299.
    The purpose of this paper is to examine the concept of Schadenfreude - the pleasure felt at another’s misfortune - and to argue that feeling it in the course of health care work, as elsewhere, is evidence of a deficient character. In order to show that Schadenfreude is an objectionable emotion in health care work, I first offer some conceptual remarks about emotions generally and their differential treatment in Kantian and Aristotelian thought. Second, I argue that an appreciation of the (...)
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  6. Mike McNamee (2003). Schadenfreude in Sport: Envy, Justice, and Self-Esteem. Journal of the Philosophy of Sport 30 (1):1-16.
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  7. John Portmann (2000). When Bad Things Happen to Other People. Routledge.
    Although many of us deny it, it is not uncommon to feel pleasure over the suffering of others, particularly when we feel that suffering has been deserved. The German word for this concept- Schadenfreude -has become universal in its expression of this feeling. Drawing on the teachings of history's most prominent philosophers, John Portmann explores the concept of Schadenfreude in this rigorous, comprehensive, and absorbing study. Citing examples from literature and popular culture-from the works of Toni Morrison, Umberto Eco and (...)
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  8. Simone Shamay-Tsoory, Yasmin Tibi-Elhanany & Judith Aharon-Peretz (2007). The Green-Eyed Monster and Malicious Joy: The Neuroanatomical Bases of Envy and Gloating (Schadenfreude). Brain 130:1663-1678.
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  9. Richard H. Smith (2013). The Joy of Pain. Schadenfreude and the Dark Side of Human Nature. Oxford University Press.
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  10. Richard Smith, Terence Turner, Ron Garonzick, Colin Leach, Vanessa Urch-Druskat & Christine Weston (1996). Envy and Schadenfreude. Personality and Social Psychology Bulletin 22 (2):158-168.
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  11. Earl Spurgin (2015). An Emotional-Freedom Defense of Schadenfreude. Ethical Theory and Moral Practice 18 (4):767-784.
    Schadenfreude is the emotion we experience when we obtain pleasure from others’ misfortunes. Typically, we are not proud of it and admit experiencing it only sheepishly or apologetically. Philosophers typically view it, and the disposition to experience it, as moral failings. Two recent defenders of Schadenfreude, however, argue that it is morally permissible because it stems from judgments about the just deserts of those who suffer misfortunes. I also defend Schadenfreude, but on different grounds that overcome two deficiencies of those (...)
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  12. Lars Fr H. Svendsen (2010). A Philosophy of Evil. Dalkey Archive Press.
    Introduction: What is evil and how can we understand it? -- The theology of evil -- Theodicies -- The privation theodicy -- The free will theodicy -- The Iraenean theodicy -- The totality theodicy -- History as secular theodicy -- Job's insight-the theodicy of the hereafter -- Anthropology of evil -- Are people good or evil? -- The typologies of evil -- Demonic evil -- Evil for evil's sake -- Evil's aesthetic seduction -- Sadism -- Schadenfreude -- Subjective and objective (...)
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  13. Michael Ure (2013). Nietzsche's Schadenfreude. Journal of Nietzsche Studies 44 (1):25-48.
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  14. Niels van de Ven, Charles E. Hoogland, Richard H. Smith, Wilco W. van Dijk, Seger M. Breugelmans & Marcel Zeelenberg (2015). When Envy Leads to Schadenfreude. Cognition and Emotion 29 (6):1007-1025.
  15. Wilco W. van Dijk, Jaap W. Ouwerkerk, Yoka M. Wesseling & Guido M. van Koningsbruggen (2011). Towards Understanding Pleasure at the Misfortunes of Others: The Impact of Self-Evaluation Threat on Schadenfreude. Cognition and Emotion 25 (2):360-368.