Sue Campbell reinstates the personal as an important dimension in analytic philosophy of mind. She argues that the category of feelings has a unique role in psychological explanation: the expression of feelings is the attempt to communicate personal significance. To develop a model for affective meaning, the author moves attention away from the classic emotions to feelings that are more personal, inchoate, and idiosyncratic.

ACTION, EMOTION AND WILL "This a clear and persuasive book which contains as many sharp points as a thorn bush and an array of arguments that as neat and ...

This is a book about how we see: the environment around us (its surfaces, their layout, and their colors and textures); where we are in the environment; whether or not we are moving and, if we are, where we are going; what things are good for; how to do things (to thread a needle or drive an automobile); or why things look as they do.The basic assumption is that vision depends on the eye which is connected to the brain. The (...) author suggests that natural vision depends on the eyes in the head on a body supported by the ground, the brain being only the central organ of a complete visual system. When no constraints are put on the visual system, people look around, walk up to something interesting and move around it so as to see it from all sides, and go from one vista to another. That is natural vision—and what this book is about. (shrink)

Individual differences in emotional reactivity or affective style can be decomposed into more elementary constituents. Several separable of affective style are identified such as the threshold for reactivity, peak amplitude of response, the rise time to peak and the recovery time. latter two characteristics constitute components of affective chronometry The circuitry that underlies two fundamental forms of motivation and and withdrawal-related processes-is described. Data on differences in functional activity in certain components of these are next reviewed, with an emphasis on (...) the nomological network of surrounding individual differences in asymmetric prefrontal The relevance of such differences for understanding the nature affective dysfunction in affective disorders is then considered. The ends by considering what the prefrontal cortex “does” in certain of affective style and highlights some of the important questions for future research. (shrink)

Damasio, an eminent neuroscientist explores the science of human emotion and what the great Dutch philosopher Baruch Spinoza can teach of how and why we feel. Damasio shows how joy and sorrow, those most defining of human feelings, are in fact the cornerstones of our survival and culture.

Peter Goldie opens the path to a deeper understanding of our emotional lives through a lucid philosophical exploration of this surprisingly neglected topic. Drawing on philosophy, literature and science, Goldie considers the roles of culture and evolution in the development of our emotional capabilities. He examines the links between emotion, mood, and character, and places the emotions in the context of consciousness, thought, feeling, and imagination. He explains how it is that we are able to make sense of our own (...) and other people's emotions, and how we can explain the very human things which emotions lead us to do. He argues that it is only from the personal point of view that thoughts, reasons, feelings, and actions come into view. This fascinating book gives an accessible but penetrating exploration of an important but mysterious subject. Any reader interested in emotion and its role in understanding our lives will find much to think about here. (shrink)

Western science has generally addressed human nature in its most negative aspects-the human potential for violence, the genetic and biochemical bases for selfishness, depression, and anxiety. In contrast, Tibetan Buddhism has long celebrated the human potential for compassion, and is dedicated to studying the scope, expression, and training of compassionate feeling and action. Science and Compassion examines how the views of Western behavioral science hold up to scrutiny by Tibetan Buddhists. Resulting from a meeting between the Dalai Lama, leading Western (...) scholars, and a group of Tibetan monks, the volume includes essays exploring points of difference and overlap between the two perspectives. Opening with the story of the extraordinary meeting in Dharamsala India, the book then takes the reader through the best of what Western behavioral scientific tradition has to say about altruism, ethics, empathy, and compassion-looking at how different elements of this science are challenged by cross-cultural examination. In a series of essays, the participating scientists and scholars ask not only how Tibetan and Western understandings of emotion differ, but how Western behavioral science might broaden and enrich its understanding of human nature to do justice to the study of human emotions. An essay by the Dalai Lama reveals his views on human nature, offering a useful exposition of the Buddhist point of view. Also included are direct excerpts from the dialogues themselves, which are filled with intellectual intensity, moments of convergence, and frequent humor. This extraordinary cross-cultural dialogue about our most essential natures will appeal to scientists, scholars, and the educated lay reader. (shrink)

Gut Reactions is an interdisciplinary defense of the claim that emotions are perceptions of changes in the body.

What are 'emotions'? This book offers a balanced survey of facts and theory.

The neurobiological systems that mediate the basic emotions are beginning to be understood. They appear to be constituted of genetically coded, but experientially refined executive circuits situated in subcortical areas of the brain which can coordinate the behavioral, physiological and psychological processes that need to be recruited to cope with a variety of primal survival needs (i.e., they signal evolutionary fitness issues). These birthrights allow newborn organisms to begin navigating the complexities of the world and to learn about the values (...) and contingencies of the environment. Some of these systems have been identified and characterized using modern neuroscientific and psychobiological tools. The fundamental emotional systems can now be defined by the functional psychobiological characteristics of the underlying circuitries ? characteristics which help coordinate behavioral, physiological and psychological aspects of emotionality, including the valenced affective feeling states that provide fundamental values for the guidance of behavior. The various emotional circuits are coordinated by different neuropeptides, and the arousal of each system may generate distinct affective/neurodynamic states and imbalances may lead to various psychiatric disorders. The aim of this essay is to discuss the underlying conceptual issues that must be addressed for additional progress in understanding the nature of primary process affective consciousness. (shrink)

Philosophical discussions regarding the status of emotion as a scientific domain usually get framed in terms of the question whether emotion is a natural kind. That approach to the issues is wrongheaded for two reasons. First, it has led to an intractable philosophical impasse that ultimately misconstrues the character of the relevant debate in emotion science. Second, and most important, it entirely ignores valence, a central feature of emotion experience, and probably the most promising criterion for demarcating emotion from cognition (...) and other related domains. An alternate philosophical hypothesis for addressing the issues is pro- posed. It is that emotion is a naturally occurring valenced phenomenon that is.. (shrink)

Basic affects reflect the diversity of satisfactions and discomforts that are inherited tools for living from our ancestral past. Affects are neurobiologically-ingrained potentials of the nervous system, which are triggered, moulded and refined by life experiences. Cognitive, information- processing approaches and computational metaphors cannot penetrate foundational affective processes. Animal models allow us to empirically analyse the large-scale neural ensembles that generate emotional-action dynamics that are critically important for creating emotional feelings. Such approaches offer robust neuro-epistemological strategies to decode the fundamental (...) nature of affects in all mammals, including humans, but they remain to be widely implemented. Here I summarize how we can develop a cross-species affective neuroscience that probes the neural nature of emotional affective states by studying the instinctual emotional apparatus of the mammalian body and brain. Affective feelings and emotional actions may reflect the dynamics of the primal viscero-somatic homunculus of SELF-representation. (shrink)

In this chapter, I outline dynamic models of motivation and emotion. These turn out not to be autonomous subsystems, but, instead, are deeply integrated in the basic interactive dynamic character of living systems. Motivation is a crucial aspect of particular kinds of interactive systems -- systems for which representation is a sister aspect. Emotion is a special kind of partially reflective interaction process, and yields its own emergent motivational aspects. In addition, the overall model accounts for some of the crucial (...) properties of consciousness. (shrink)

There has been much recent philosophical discussion concerning the relationship between emotion and feeling. However, everyday talk of 'feeling' is not restricted to emotional feeling and the current emphasis on emotions has led to a neglect of other kinds of feeling. These include feelings of homeliness, belonging, separation, unfamiliarity, power, control, being part of something, being at one with nature and 'being there'. Such feelings are perhaps not 'emotional'. However, I suggest here that they do form a distinctive group; all (...) of them are ways of 'finding ourselves in the world'. Indeed, our sense that there is a world and that we are 'in it' is, I suggest, constituted by feeling. I offer an analysis of what such 'existential feelings' consist of, showing how they can be both 'bodily feelings' and, at the same time, part of the structure of intentionality. (shrink)

This article explores the idea that Core Affect provides the emotional quality to any conscious state. Core Affect is the neurophysiological state always accessible as simply feeling good or bad, energized or enervated, even if it is not always the focus of attention. Core Affect, alone or more typically combined with other psychological processes, is found in the experiences of feeling, mood and emotion, including the subjective experiences of fear, anger and other so-called basic emotions which are commonly thought to (...) be raw, primitive, and universal. (shrink)