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  1. B. D. A. (1965). Love, Hate, Fear, Anger and the Other Lively Emotions. [REVIEW] Review of Metaphysics 18 (3):582-582.
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  2. George Allan (2004). Forms of Hatred. Review of Metaphysics 58 (1):175-176.
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  3. Claire Armon-Jones (1991). Varieties of Affect. University of Toronto Press.
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  4. Erlandsson Arvid (2012). Disgust Predicts Non-Consequentialistic Moral Attitudes. Educational Studies 54:133-144.
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  5. Martha Palacio Avendaño (2006). El sentimiento de la dignidad: Julio Seoane Pinilla: Del sentido moral a la moral sentimental. El origen sentimental de la identidad y ciudadanía democrática, Siglo XXI Editores, Madrid, 2004. Astrolabio: Revista Internacional de Filosofía 3:123-125.
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  6. Mehdi N. Bahadori (1994). Love to Be Happy: The Secrets of Sustainable Joy. Blue Dolphin Pub..
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  7. Annette Baier (1978). Hume's Analysis of Pride. Journal of Philosophy 75 (1):27-40.
  8. John R. Baker & Michael J. Winkelman (2005). Shamans, Sorcerers, and Saints: A Prehistory of Religion. Anthropology of Consciousness 16 (2):93-95.
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  9. Bruce W. Ballard (1990). The Role of Mood in Heidegger's Ontology. University Press of America.
    This dissertation critically examines Heidegger's interpretation of the contribution of affective life to the form, understanding, and purposefulness of human existence with a view to the implications this interpretation may have for the analysis of religious experience. The central notion of moods has been almost entirely neglected in Heidegger scholarship. My goal, therefore, is to present a detailed examination of the role of mood in Heidegger's thought, to consider some objections to it, and to employ his acount of moods in (...)
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  10. J. M. Barbalet (1992). A Macro Sociology of Emotion: Class Resentment. Sociological Theory 10 (2):150-163.
    Emotion inheres simultaneously in individuals and in the social structures and relationships in which individuals are embedded. Beginning with a critical examination of T.H. Marshall's account of class resentment, this paper considers the emotional patterns of resentment in class inequality, in trade cycle changes in costs and opportunities for income, and in class cultures. Arising from social relationships, emotion is the basis of action that subsequently affects the structure of social relationships. Thus emotion connects phases of social structure separated by (...)
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  11. Lisa Feldman Barrett, Maria Gendron & Yang-Ming Huang (2009). Do Discrete Emotions Exist? Philosophical Psychology 22 (4):427 – 437.
    In various guises (usually referred to as the “basic emotion” or “discrete emotion” approach), scientists and philosophers have long argued that certain categories of emotion are natural kinds. In a recent paper, Colombetti (2009) proposed yet another natural kind account, and in so doing, characterized and critiqued psychological constructionist approaches to emotion, including our own Conceptual Act Model. In this commentary, we briefly address three topics raised by Columbetti. First, we correct several common misperceptions about the discrete emotion approach to (...)
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  12. E. Bedford (1957). Emotions. Proceedings of the Aristotelian Society 57:281-304.
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  13. Marc Bekoff (2000). Animal Emotions: Exploring Passionate Natures Current Interdisciplinary Research Provides Compelling Evidence That Many Animals Experience Such Emotions as Joy, Fear, Love, Despair, and Grief—We Are Not Alone. BioScience 50 (10):861-870.
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  14. Simone Belli, Rom Harré & Lupicinio íñiguez (2010). What is Love? Discourse About Emotions in Social Sciences. Human Affairs 20 (3).
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  15. Aaron Ben-Ze’ev (2000). Emotions, Responsibility and Morality. In A. van den Beld (ed.), Moral Responsibility and Ontology. Kluwer. 219--231.
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  16. A. W. Benn (1914). Aristotle's Theory of Tragic Emotion. Mind 23 (89):84-90.
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  17. Aaron Ben‐ze'ev & Keith Oatley (1996). The Intentional and Social Nature of Human Emotions: Reconsideration of the Distinction Between Basic and Non‐Basic Emotions. Journal for the Theory of Social Behaviour 26 (1):81-94.
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  18. Nicolas Bommarito (2014). Emotions in the Moral Life. International Journal of Philosophical Studies 22 (5):780-783.
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  19. Davide Bonsi (2012). Part VI-The Development of Purpose-Built Spaces for Music-16 The Acoustic Analysis of Palladio's Teatro Olimpico, Vicenza. Proceedings of the British Academy 176:277.
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  20. Maria Botero (2012). Reconstructing Basic Emotions with More Situated Social Interactions. Emotion Review 4 (3):245-246.
    Mason and Capitanio (2012) offer an explanation of how basic emotions emerge in organisms that departs from the traditional nature–nurture dichotomy; however, they limit their definition of basic emotions to the development of functional states that are species-typical. It is argued that if Mason and Capitanio take these ideas a step further, they would be able to explain the development of basic emotions in a more complex way, one that would involve understanding how the exchange between the organism and the (...)
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  21. Guy Bouchard (1994). Music and the Emotions. Review of Metaphysics 47 (4):802-803.
  22. Mark T. Brown (2006). Unfelt Feelings. Southwest Philosophy Review 22 (2):117-122.
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  23. Georg Brun, Ulvi Dogluoglu & Dominique Kuenzle (eds.) (2008). Epistemology and Emotions. Ashgate Publishing Company.
    This volume is the first collection focusing on the claim that we cannot but account for emotions if we are to understand the processes and evaluations related to empirical knowledge.
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  24. Ross W. Buck (2012). Prime Elements of Subjectively Experienced Feelings and Desires: Imaging the Emotional Cocktail. Behavioral and Brain Sciences 35 (3):144-144.
    Primary affects exist at an ecological-communicative level of analysis, and therefore are not identifiable with specific brain regions. The constructionist view favored in the target article, that emotions emerge from does not specify the nature of these processes. These more basic processes may actually involve specific neurochemical systems, that is, primary motivational-emotional systems (primes), associated with specific feelings and desires that combine to form the of experienced emotion.
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  25. A. S. C. (1972). The Concept of Expression. Review of Metaphysics 25 (3):571-571.
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  26. Joseph Carpino (1987). The Philosophy of Laughter and Humor. Review of Metaphysics 41 (2):405-406.
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  27. Noel Carroll (2011). Philosophical Insight, Emotion, and Popular Fiction. In Noel Carroll & John Gibson (eds.), Narrative, Emotion, and Insight. Penn State University. 45.
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  28. Charles S. Carver, Frederick X. Gibbons, Walter G. Stephan, David C. Glass & Irwin Katz (1979). Ambivalence and Evaluative Response Amplification. Bulletin of the Psychonomic Society 13 (1):50-52.
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  29. Daniela Castelli (2008). " Feelings" and" Feeling" in the Work of Simone Porzio: Two Recovered Manuscripts. Giornale Critico Della Filosofia Italiana 4 (2):255-280.
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  30. Sin Yee Chan (1999). Standing Emotions. Southern Journal of Philosophy 37 (4):495-513.
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  31. Eric P. Charles, Michael D. Bybee & Nicholas S. Thompson (2011). Abehaviorist Account of Emotions and Feelings: Making Sense of James D. Laird's Feelings: The Perception of Self. Behavior and Philosophy 39:1-16.
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  32. Snait B. Cheung (2010). Lamarck on Feelings: From Worms to Humans. In Charles T. Wolfe & Ofer Gal (eds.), The Body as Object and Instrument of Knowledge. Springer. 211--239.
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  33. Arkadiusz Chrudzimski (2009). Brentano, Marty, and Meinong on Emotions and Values. In Beatrice Centi & Huemer Wolfgang (eds.), Values and Ontology. Ontos. 12--171.
    At least since Hume we have a serious problem with explaining our moral valuations. Most of us – with notable exception of certain (in)famous esoteric thinkers like Nietzsche or De Sade – share a common intuition that our moral claims are in an important sense objective. We believe that they can be right or wrong; and we believe that if they happen to be right, then they are binding for each human being conducting a similar action in similar circumstances. Now (...)
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  34. Dylan Clark (2001). Notes: Music and the Education of Anger. Journal of Thought 36 (2):55-60.
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  35. Christine Clavien (2010). An Affective Approach to Moral Motivation. Journal of Cognitive Science 11 (2):129-160.
    Over the last few years, there has been a surge of work in a new field called “moral psychology”, which uses experimental methods to test the psychological processes underlying human moral activity. In this paper, I shall follow this line of approach with the aim of working out a model of how people form value judgements and how they are motivated to act morally. I call this model an “affective picture”: ‘picture’ because it remains strictly at the descriptive level and (...)
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  36. Marc A. Cohen (2005). Against Basic Emotions, and Toward a Comprehensive Theory. Journal of Mind and Behavior 26 (4):229-254.
    According to recent literature in philosophy and psychology, there is a set of basic emotions that were preserved over the course of evolution because they serve adaptive functions. However, the empirical evidence fails to support the claim that there are basic emotions because it fails to show that emotions can be identified with specific functions. Moreover, work on basic emotions lacks the conceptual space to take emotional experience into account and so fails to amount to an adequate theory of emotion: (...)
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  37. Shlomo Cohen (2011). The Proto-Ethical Dimension of Moods. In Hagi Kenaan & Ilit Ferber (eds.), Philosophy's Moods: The Affective Grounds of Thinking. Springer. 173--184.
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  38. Giovanna Colombetti (2009). What Language Does to Feelings. Journal of Consciousness Studies 16 (9):4-26.
    This paper distinguishes various ways in which language can act on our affect or emotion experience. From the commonsensical consideration that sometimes we use language merely to report or describe our feelings, I move on to discuss how language can constitute, clarify, and enhance them, as well as induce novel and oft surprising experiences. I also consider the social impact of putting feelings into words, including the reciprocal influences between emotion experience and the public dissemination of emotion labels and descriptions, (...)
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  39. Giovanna Colombetti & Matthew Ratcliffe (2012). Bodily Feeling in Depersonalization: A Phenomenological Account. Emotion Review 4 (2):145-150.
    This paper addresses the phenomenology of bodily feeling in depersonalization disorder. We argue that not all bodily feelings are intentional states that have the body or part of it as their object. We distinguish three broad categories of bodily feeling: noematic feeling, noetic feeling, and existential feeling. Then we show how an appreciation of the differences between them can contribute to an understanding of the depersonalization experience.
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  40. Florian Cova, Julien Deonna & David Sander (2013). The Emotional Shape of Our Moral Life: Anger-Related Emotions and Mutualistic Anthropology. Behavioral and Brain Sciences 36 (1):86 - 87.
    The evolutionary hypothesis advanced by Baumard et al. makes precise predictions on which emotions should play the main role in our moral lives: morality should be more closely linked to emotions (like contempt and disgust) than to emotions (like anger). Here, we argue that these predictions run contrary to most psychological evidence.
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  41. A. B. D. (1965). Love, Hate, Fear, Anger and the Other Lively Emotions. Review of Metaphysics 18 (3):582-582.
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  42. Ronald da Sousa (2009). Epistemic Feelings. Mind and Matter 7 (2):139-161.
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  43. Donald Davidson (1979). Moods and Performances. In A. Margalit (ed.), Meaning and Use. Reidel. 9--20.
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  44. Stephen Davies (2011). Emotions Expressed and Aroused by Music: Philosophical Perspectives. In Patrik N. Juslin & John Sloboda (eds.), Handbook of Music and Emotion: Theory, Research, Applications. Oup Oxford.
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  45. Michael Funk Deckard (2007). Mark R. Wynn, Emotional Experience and Religious Understanding: Integrating Perception, Conception and Feeling Reviewed By. Philosophy in Review 27 (4):308-309.
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  46. John Deigh (ed.) (2013). On Emotions: Philosophical Essays. Oup Usa.
    This volume brings together philosophical essays on emotions by eleven leading thinkers in the field. The essays cover a variety of topics that relate emotions to humor, opera, theater, justice, war, death, our intellectual life, authenticity, personal identity, self-knowledge, and science.
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  47. Tia DeNora (2011). Emotion as Social Emergence: Perspectives From Music Sociology. In Patrik N. Juslin & John Sloboda (eds.), Handbook of Music and Emotion: Theory, Research, Applications. Oup Oxford.
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  48. Andreas Dorschel (2012). Furcht Und Angst. In Dietmar Goltschnigg (ed.), Angst. Lähmender Stillstand und Motor des Fortschritts. Stauffenburg. 49-54.
    Is fear a ‘deficient mode’ of anxiety? This claim made by Martin Heidegger in ‘Being and Time’ (1927) depends on an analysis of intentionality. Emotions take objects: to love, to hate, to fear is to love, to hate, to fear someone or something. Yet anxiety, Heidegger maintains (‘Being and Time’ § 40), is about “nothing” (“nichts”) rather than “something” (“etwas”). Heidegger then turns lack of knowledge or understanding of what one’s anxiety is about into a revelation of “Nothing” (“Die Angst (...)
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  49. Andreas Dorschel (1993). Furcht und Angst. Il Cannocchiale. Rivista di Studi Filosofici (3):53-72.
    Is fear a ‘deficient mode’ of anxiety? This claim made by Martin Heidegger in ‘Being and Time’ (1927) depends on an analysis of intentionality. Emotions take objects: to love, to hate, to fear is to love, to hate, to fear someone or something. Yet anxiety, Heidegger maintains (‘Being and Time’ § 40), is about “nothing” (“nichts”) rather than “something” (“etwas”). Heidegger then turns lack of knowledge or understanding of what one’s anxiety is about into a revelation of “Nothing” (“Die Angst (...)
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  50. John Drummond (2009). Feelings, Emotions, and Truly Perceiving the Valuable. Modern Schoolman 86 (3-4):363-379.
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