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  1. Lucy Allais (2011). Introduction. Philosophical Papers 39 (3):281-287.
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  2. Alexander Bain (1859). The Emotions and the Will. D. Appelton.
    ' But, although such a being (a purely intellectual being) might perhaps be conceived to exist, and although, in studying our internal frame, ...
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  3. Purushottama Bilimoria (2011). On Grief and Mourning: Thinking a Feeling, Back to Bob Solomon. Sophia 50 (2):281-301.
    The paper considers various ruminations on the aftermath of the death of a close one, and the processes of grieving and mourning. The conceptual examination of how grief impacts on its sufferers, from different cultural perspectives, is followed by an analytical survey of current thinking among psychologists, psychoanalysts and philosophers on the enigma of grief, and on the associated practice of mourning. Robert C. Solomon reflected deeply on the 'extreme emotion' of grief in his extensive theorizing on the emotions, particularly (...)
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  4. Frances Bottenberg (2012). The Self and Its Emotions. Philosophical Psychology 26 (3):480-484.
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  5. Matt Bower & Shaun Gallagher (2013). Bodily Affects as Prenoetic Elements in Enactive Perception. Phenomenology and Mind 4 (1):78-93.
    In this paper we attempt to advance the enactive discourse on perception by highlighting the role of bodily affects as prenoetic constraints on perceptual experience. Enactivists argue for an essential connection between perception and action, where action primarily means skillful bodily intervention in one’s surroundings. Analyses of sensory-motor contingencies (as in Noë 2004) are important contributions to the enactive account. Yet this is an incomplete story since sensory-motor contingencies are of no avail to the perceiving agent without motivational pull in (...)
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  6. Talbot Brewer (2011). On Alienated Emotions. In Carla Bagnoli (ed.), Morality and the Emotions. Oxford University Press.
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  7. Malcolm Budd (1991). Hume's Tragic Emotions. Hume Studies 17 (2):93-106.
  8. Douglas Cairns (2007). Philosophy (D.) Konstan The Emotions of the Ancient Greeks. Studies in Aristotle and Classical Literature. (Robson Classical Lectures). U. Of Toronto P., 2006. Pp. Xvi + 422. £55. 9780802091031. [REVIEW] Journal of Hellenic Studies 127:248-.
  9. Jasmina Čelica (2006). David Pugmire, Sound Sentiments: Integrity in the Emotions. Prolegomena 5 (2):276-279.
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  10. Adam B. Cohen, Dacher Keltner & Paul Rozin (2004). Different Religions, Different Emotions. Behavioral and Brain Sciences 27 (6):734-735.
    Atran & Norenzayan (A&N) correctly claim that religion reduces emotions related to existential concerns. Our response adds to their argument by focusing on religious differences in the importance of emotion, and on other emotions that may be involved in religion. We believe that the important differences among religions make it difficult to have one theory to account for all religions.
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  11. John M. Cooper (2005). The Emotional Life of the Wise. Southern Journal of Philosophy 43 (S1):176-218.
    The ancient Stoics notoriously argued, with thoroughness and force, that all ordinary “emotions” (passions, mental affections: in Greek, pãyh) are thoroughly bad states of mind, not to be indulged in by anyone, under any circumstances: anger, resentment, gloating; pity, sympathy, grief; delight, glee, pleasure; impassioned love (i.e. ¶rvw), agitated desires of any kind, fear; disappointment, regret, all sorts of sorrow; hatred, contempt, schadenfreude. Early on in the history of Stoicism, however, apparently in order to avoid the objection that human nature (...)
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  12. Florian Cova & Julien Deonna (2013). Being Moved. Philosophical Studies (3):1-20.
    In this paper, we argue that, barring a few important exceptions, the phenomenon we refer to using the expression “being moved” is a distinct type of emotion. In this paper’s first section, we motivate this hypothesis by reflecting on our linguistic use of this expression. In section two, pursuing a methodology that is both conceptual and empirical, we try to show that the phenomenon satisfies the five most commonly used criteria in philosophy and psychology for thinking that some affective episode (...)
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  13. Scott Crider (2009). Political Emotions. American Catholic Philosophical Quarterly 83 (1):168-172.
  14. Julien A. Deonna & Fabrice Teroni (2008). Shame's Guilt Disproved. Critical Quarterly 50 (4):65-72.
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  15. Ilham Dilman (1989). False Emotions. Proceedings of the Aristotelian Society 287:287-295.
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  16. Donald Dryden (1999). Human Emotions and Evolutionary Homologies. Metascience 8 (1):25-35.
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  17. Travis Dumsday (2007). Review of Wynn's Emotional Experience and Religious Understanding. [REVIEW] Dialogue 46 (04):817-.
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  18. Karl Duncker (1941). On Pleasure, Emotion, and Striving. Philosophy and Phenomenological Research 1 (June):391-430.
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  19. Eva-Maria Engelen, Hans J. Markowitsch, Christian Scheve, Birgitt Roettger-Roessler, Achim Stephan, Manfred Holodynski & Marie Vandekerckhove (2009). Emotions as Bio-Cultural Processes: Discipinary Debates and an Interdisciplinary Outlook. In Birgitt Röttger-Rössler & Hans Markowitsch (eds.), Emotions as Bio-cultural Processes.
    The article develops a theoretical framework that is capable of integrating the biological foundations of emotions with their cultural and semantic formation.
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  20. Elaine Fantham (2005). Phthonos D. Konstan, N. K. Rutter (Edd.): Envy, Spite and Jealousy. The Rivalrous Emotions in Ancient Greece . (Edinburgh Leventis Studies 2.) Pp. Xiv + 305. Edinburgh: Edinburgh University Press, 2003. Cased, £45. ISBN: 0-7846-1603-. [REVIEW] The Classical Review 55 (01):180-.
  21. Daniel M. Farrell (1981). Book Review:Explaining Emotions Amelie Rorty. [REVIEW] Philosophy of Science 48 (4):629-.
  22. Alfredo Ferrarin (2006). Retrieving Political Emotion. Ancient Philosophy 26 (1):210-213.
  23. Richard Friemann (2005). Emotional Backing and the Feeling of Deep Disagreement. Informal Logic 25 (1):51-63.
    I discuss Toulmin's (1964) concept of backing with respect to the emotional mode of arguing by examining an example from Fogelin (1985), where emotional backing justifies a warrant concerning when we should judge that a person is being pig-headed. While Fogelin 's treatment is consistent with contemporary emotion science, I show that it needs to be supplemented by therapeutic techniques by comparing an analysis of an emotional argument from Gilbert (1997). The introduction of psychotherapy into argumentation theory raises the question (...)
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  24. Christopher Hamilton (2005). Mark R. Wynn Emotional Experience and Religious Understanding: Integrating Perception, Conception, and Feeling. (Cambridge: Cambridge University Press, 2005). Pp. XIV+202. £40.00 (Hbk); £16.99 (Pbk). ISBN 0521840562 (Hbk); 0521549892 (Pbk). [REVIEW] Religious Studies 41 (4):475-480.
  25. Shlomo Hareli & Brian Parkinson (2008). What's Social About Social Emotions? Journal for the Theory of Social Behaviour 38 (2):131–156.
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  26. Martin Hartmann (2007). Emotionen der Skepsis. Deutsche Zeitschrift für Philosophie 55 (2):261-288.
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  27. Christoph Hoerl (2013). Tense and the Psychology of Relief. Topoi:1-15.
    At the centre of Arthur Prior’s ‘Thank goodness’ argument for the A-theory of time is a particular form of relief. Time must objectively pass, Prior argues, or else the relief felt when a painful experience has ended is not intelligible. In this paper, I offer a detailed analysis of the type of relief at issue in this argument, which I call temporal relief, and distinguish it from another form of relief, which I refer to as counterfactual relief. I also argue (...)
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  28. Bryce Huebner (2011). Genuinely Collective Emotions. European Journal for Philosophy of Science 1 (1):89-118.
    It is received wisdom in philosophy and the cognitive sciences that individuals can be in emotional states but groups cannot. But why should we accept this view? In this paper, I argue that there is substantial philosophical and empirical support for the existence of collective emotions. Thus, while there is good reason to be skeptical about many ascriptions of collective emotion, I argue that some groups exhibit the computational complexity and informational integration required for being in genuinely emotional states.
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  29. Jason Ingram (2009). Political Emotions: Aristotle and the Symphony of Reason and Emotion (Review). Philosophy and Rhetoric 42 (1):pp. 92-95.
  30. Anne J. Jacobson (2008). Empathy, Primitive Reactions and the Modularity of Emotion. In Luc Faucher & Christine Tappolet (eds.), The Modularity of Emotions. University of Calgary Press. 95-113.
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  31. Rachana Kamtekar (2001). Retrieving Political Emotion: Thumos, Aristotle, and Gender Barbara Koziak University Park: Pennsylvania State University Press, 2000, X + 203 Pp., $29.95. [REVIEW] Dialogue 40 (04):826-.
  32. Robert A. Kaster (2006). Review of David Konstan, The Emotions of the Ancient Greeks: Studies in Aristotle and Classical Literature. [REVIEW] Notre Dame Philosophical Reviews 2006 (9).
  33. Kristjá, Kristjá Nsson & N. (2005). Justice and Desert-Based Emotions. Philosophical Explorations 8 (1):53-68.
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  34. Kristjá, Kristjá Nsson & N. (2005). Justice and Desert-Based Emotions. Philosophical Explorations 8 (1):53-68.
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  35. Kristjá, Kristjá Nsson & N. (2005). Justice and Desert-Based Emotions. Philosophical Explorations 8 (1):53-68.
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  36. Kristján Kristjánsson (2010). The Trouble with Ambivalent Emotions. Philosophy 85 (4):485-510.
    Mixed or ambivalent emotions have long intrigued philosophers. I dissect various putative cases of emotional ambivalence and conclude that the alleged 'psychological problem' surrounding them admits of a solution. That problem has, however, often been conflated with 'moral problem' - of how one should react morally to such ambivalence — which remains active even after the psychological one has been solved. I discuss how the moral problem hits hardest at virtue ethics, old and new. I distinguish between particularist and generalist (...)
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  37. Kristján Kristjánsson (2010). The Self and its Emotions. Cambridge University Press.
    Introduction -- What selves are -- Exploring selves -- The emotional self -- Self-concept : self-esteem and self-confidence -- The self as moral character -- Self-respect -- Multicultural selves -- Self-pathologies -- Self-change and self-education.
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  38. Kristján Kristjánsson (2008). Expendable Emotions. International Philosophical Quarterly 48 (1):5-22.
    Are there any morally expendable emotions? That is, are there any emotions that could ideally, from a moral point of view, be eradicated from human life? Aristotle may have subscribed to the view that there are no such emotions, and for that reason—though not only for that reason—it merits investigation. I first suggest certain revisions of the specifics of Aristotle’s non-expendability claim that render it less counter-intuitive. I then show that the plausibility of Aristotle’s claim turns largely on the question (...)
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  39. Joel J. Kupperman (1997). Felt and Unfelt Emotions: A Rejoinder to Dalgleish. Philosophical Psychology 10 (1):91.
  40. Stephen R. Leighton (1982). Aristotle and the Emotions. Phronesis 27 (1):144-174.
  41. Lawrence Lengbeyer (2006). Evaluating Emotions: What Are the Prospects for a Stoic Revival? Journal of Military Ethics 5 (3):233-240.
  42. Philip Leon (1935). Morality and the Retributive Emotions. Philosophy 10 (40):441 - 452.
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  43. Don S. Levi (2000). Elster on the Emotions. Inquiry 43 (3):359-378.
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  44. Sharee N. Light, James A. Coan, Corrina Frye & Richard J. Davidson, Empathy Is Associated With Dynamic Change in Prefrontal Brain Electrical Activity During Positive Emotion in Children.
    Empathy is the combined ability to interpret the emotional states of others and experience resultant, related emotions. The relation between prefrontal electroencephalographic asymmetry and emotion in children is well known. The association between positive emotion (assessed via parent report), empathy (measured via observation), and second-by-second brain electrical activity (recorded during a pleasurable task) was investigated using a sample of one hundred twenty-eight 6- to 10-year-old children. Contentment related to increasing left frontopolar activation (p < .05). Empathic concern and positive empathy (...)
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  45. Dominic McIver Lopes (2011). An Empathic Eye. In Amy Coplan & Peter Goldie (eds.), Empathy. Philosophical and psychological perspectives. Oxford Univerity Press.
    Dominic McIver Lopes is asking for an account of empathy that brings out how emotions are involved in different empathic phenomena.
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  46. J. L. Mackie (1982). Morality and the Retributive Emotions. Criminal Justice Ethics 1 (1):3-10.
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  47. Thomas Martin (1998). The Role of Emotion in Sartre's Portrait of Anti-Semitism. Australasian Journal of Philosophy 76 (2):141 – 151.
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  48. John Michael (2011). Shared Emotions and Joint Action. Review of Philosophy and Psychology 2 (2):355-373.
    In recent years, several minimalist accounts of joint action have been offered (e.g. Tollefsen Philosophy of the Social Sciences 35:75–97, 2005; Sebanz et al. Journal of Experimental Psychology: Human Perception and Performance, 31(6): 234–1246, 2006; Vesper et al. Neural Networks 23 (8/9): 998–1003, 2010), which seek to address some of the shortcomings of classical accounts. Minimalist accounts seek to reduce the cognitive complexity demanded by classical accounts either by leaving out shared intentions or by characterizing them in a way that (...)
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  49. David C. Mirhady (2002). Retrieving Political Emotion. Ancient Philosophy 22 (2):440-442.
  50. Dan Moller (2011). Anticipated Emotions and Emotional Valence. Philosophers' Imprint 11 (9).
    This paper addresses two questions: first, when making decisions about what to do, does the mere fact that we will feel regretful or guilty or proud afterward give us reason to act? I argue that these emotions of self-assessment give us little or no reason to act. The second question concerns emotional valence--how desirable or undesirable our emotions are. What is it that determines the valence of an emotion like regret? I argue that the valence of emotions, and indeed of (...)
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