Search results for 'Affectivity' (try it on Scholar)

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  1. Elizabeth A. Behnke (2008). Interkinaesthetic Affectivity: A Phenomenological Approach. [REVIEW] Continental Philosophy Review 41 (2):143-161.score: 18.0
    This Husserlian transcendental-phenomenological investigation of interkinaesthetic affectivity first clarifies the sense of affectivity that is at stake here, then shows how Husserl’s distinctive approach to kinaesthetic experience provides evidential access to the interkinaesthetic field. After describing several structures of interkinaesthetic-affective experience, I indicate how a Husserlian critique of the presupposition that we are “psychophysical” entities might suggest a more inclusive approach to a biosocial plenum that includes all metabolic life.
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  2. Michael Stocker (2002). Some Problems About Affectivity. Philosophical Studies 108 (1-2):151-158.score: 18.0
    Neu's work is splendid. In addition to offering wonderfully illuminating characterizations of various emotions, it helps show that these individual characterizations, rather than an overall characterization of emotions or affectivity, have always been Neu's main concern. Nonetheless he is concerned with specific instances of, and often the general nature of, affectivity: what differentiates mere thoughts, desires, and values from emotions where the complex is affectively charged. I argue that his accounts of affectivity do not succeed — in (...)
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  3. Philippe Cabestan (2004). What is It to Move Oneself Emotionally? Emotion and Affectivity According to Jean-Paul Sartre. Phenomenology and the Cognitive Sciences 3 (1):81-96.score: 18.0
    Emotion is traditionally described as a phenomenon that dominates the subject because one does not choose to be angry, sad, or happy. However, would it be totally absurd to conceive emotion as behaviour and a manifestation of the spontaneity and liberty of consciousness? In his short text, Esquisse d''une theorie des émotions, Sartre proposes a phenomenological description of this psychological phenomenon. He distinguishes between constituted affectivity, which gives rise to emotions, and an original affectivity lacking intentionality, and tied (...)
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  4. Qingguo Zhai, Margaret Lindorff & Brian Cooper (2013). Workplace Guanxi: Its Dispositional Antecedents and Mediating Role in the Affectivity–Job Satisfaction Relationship. [REVIEW] Journal of Business Ethics 117 (3):541-551.score: 18.0
    This paper examines dispositional sources of workplace guanxi and the mediating role of workplace guanxi on the affectivity and job satisfaction relationship. Data were collected from 808 respondents in multiple industries in a city in China’s northeast. The study found that both positive affectivity and negative affectivity have an effect on supervisor–subordinate guanxi and co-worker guanxi, which supports the proposition that workplace guanxi has a dispositional source. Supervisor–subordinate guanxi has a positive relationship with job satisfaction, although co-worker (...)
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  5. Robert C. Solomon (2003). Emotions, Thoughts, and Feelings: What is a Cognitive Theory of the Emotions and Does It Neglect Affectivity? In A. Hatimoysis (ed.), Philosophy and the Emotions. Cambridge University Press. 1-18.score: 15.0
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  6. Howard L. Beams (1954). Affectivity as a Factor in the Apparent Size of Pictured Food Objects. Journal of Experimental Psychology 47 (3):197.score: 15.0
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  7. Mikko Salmela (2002). Intentionality and Feeling. A Sketch for a Two-Level Account of Emotional Affectivity. Philosophia 3 (1):56-75.score: 15.0
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  8. Louis A. Sass (2004). Affectivity in Schizophrenia: A Phenomenological View. Journal of Consciousness Studies 11 (10-11):127-147.score: 15.0
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  9. Renaud Barbaras (2004). Affectivity and Movement: The Sense of Sensing in Erwin Straus. Phenomenology and the Cognitive Sciences 3 (2):215-228.score: 12.0
    This paper explores the notion of sensing (Empfinden) as developed by Erwin Straus. It argues that the notion of sensing is at the center of Strauss's thought about animal and human experience. Straus's originality consists in approaching sensory experience from an existential point of view. Sensing is not a mode of knowing. Sensing is distinguished from perceiving but is still a mode of relation to exteriority, and is situated on the side of what is usually called affectivity. At the (...)
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  10. Laszlo Tengelyi (2009). Selfhood, Passivity and Affectivity in Henry and Lévinas. International Journal of Philosophical Studies 17 (3):401 - 414.score: 12.0
    When we compare Henry and Levinas, we stumble upon a difficulty. Henry tries to reduce transcendence to immanence; Levinas, on the contrary, strives to call immance into question and to lend a new dignity to transcendence. Hence, the two thinkers seem to be diametrically opposed to one another. Yet, if one does not limit oneself to such an overall view, one finds some similarities between them. There is an affinity between the two approaches which results from the fact that both (...)
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  11. Béatrice Han-Pile, Affectivity in Existentialist Philosophy.score: 12.0
    Since fully covering such a topic in the short space imparted to this paper is an impossible task, I have chosen to focus on three philosophers: Nietzsche, Heidegger and Sartre. Of the three, only the latter was undoubtedly an existentialist ⎯ Heidegger explicitly rejected the categorisation (in the Letter on Humanism), and there is disagreement among commentators about Nietzsche’s status1. However, they have two major common points which justify my focusing on them: firstly, they uphold the primacy of existence over (...)
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  12. Jason Del Gandio (2012). From Affectivity to Bodily Emanation: An Introduction to the Human Vibe. Phaenex 7 (2):28-58.score: 12.0
    This essay investigates a particular form of “affection” that has been neglected by the phenomenological tradition. This particular phenomenon is often referred to as the vibe, vibrations, or some variation thereof. This essay rearticulates “the vibe” as bodily emanation: human beings emanate feeling that is experienced by and through our bodies. My study of bodily emanation begins with Edmund Husserl’s notion of affectivity and then moves to Eugene T. Gendlin’s notion of the sentient body. This discussion enables my own (...)
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  13. Neil Campbell (2000). Physicalism, Qualia Inversion, and Affective States. Synthese 124 (2):239-256.score: 10.0
    I argue that the inverted spectrum hypothesis is nota possibility we should take seriously. The principlereason is that if someone's qualia were inverted inthe specified manner there is reason to believe thephenomenal difference would manifest itself inbehaviour. This is so for two reasons. First, Isuggest that qualia, including phenomenal colours, arepartly constituted by an affective component whichwould be inverted along with the connected qualia. Theresulting affective inversions will, given theintimate connections that exist between emotions andbehaviour, likely manifest themselves in behaviour, (...)
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  14. Christian Lotz (2007). From Affectivity to Subjectivity: Husserl's Phenomenology Revisited. Palgrave Macmillan.score: 10.0
    Christian Lotz shows in this book that Husserl's Phenomenology and its key concept--subjectivity--is based on a concrete anthropological structure, such as self-affection and the bodily experience of the other. The analysis of the sensual sphere and the lived Body forces Husserl to an ongoing correction of his strong methodological assumptions. Subjectivity turns out to be an ambivalent phenomenon, as the subject is unable to fully present itself to itself, and therefore is forced to allow for a fundamental non-transparency in itself.
     
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  15. F. Scott Scribner (2002). Affectivity, Transparency, Rapport. Idealistic Studies 32 (2):159-170.score: 10.0
    At last scholars are recognizing that the great generative architectonics of idealism’s account of self-consciousness would demand or imply, from a genealogical perspective, an unconscious. Yet, between Foucaultian inspired analyses of madness in Hegel, and Slavoj Zizek’s Lacanian readings of the unconscious in the work of F. W. J. Schelling, there has been essentially no mention of J. G. Fichte. As an attempt to redress this failure, I will begin to sketch Fichte’s own unique articulation of an unconscious (Unbewusst) by (...)
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  16. Tyler Tritten (2012). Entsetzung as Affectivity: An Account of Passivity in the Late Schelling. Idealistic Studies 42 (1):23-35.score: 10.0
    This article argues that Schelling, contrary to the traditional view which situates him as the mediator between Fichte and Hegel, the link from the absolute activity of the ego to the absolute activity constitutive of transcendental idealism, offered one of the first attempts to ground philosophy in a fundamental passivity. Schelling’s Erlangen lectures (1820-21) in particular provide a penetrating critique of idealistic modes of thought. I will show that these lectures, along with Schelling’s late philosophy as a whole, elaborate consciousness (...)
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  17. Joel Krueger (2010). Radical Enactivism and Inter-Corporeal Affectivity. In Thomas Fuchs, Heribert Sattel & Peter Heningnsen (eds.), The Embodied Self: Dimensions, Coherence, and Disorders. Schattauer.score: 9.0
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  18. Eva Schwarz (2010). Christian Lotz. 'From Affectivity to Subjectivity. Husserl's Phenomenology Revisited'. [REVIEW] Husserl Studies 26 (2):157-165.score: 9.0
  19. A. D. Smith (2008). Review of Christian Lotz, From Affectivity to Subjectivity: Husserl's Phenomenology Revisited. [REVIEW] Notre Dame Philosophical Reviews 2008 (8).score: 9.0
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  20. Brian Harding (2012). Auto-Affectivity and Michel Henry's Material Phenomenology. Philosophical Forum 43 (1):91-100.score: 9.0
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  21. Mufid James Hannush (2011). R. D. Stolorow (2011). World, Affectivity, Trauma: Heidegger and Post-Cartesian Psychoanalysis. New York: Routledge Taylor & Francis Group, 121 Pp., ISBN 978-0-415-89344-2, $19.95 (Paper). [REVIEW] Journal of Phenomenological Psychology 42 (2):217-221.score: 9.0
  22. Eva Schwarz (2010). Christian Lotz, From Affectivity to Subjectivity. Husserl's Phenomenology Revisited Palgrave Macmillan, 2007, 169 Pages, Isbn 9780230535336, $74.95/€58.99. [REVIEW] Husserl Studies 26 (2):157-165.score: 9.0
  23. Dietrich Von Hildebrand (1958). The Role of Affectivity in Morality. Proceedings of the American Catholic Philosophical Association 32:85-95.score: 9.0
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  24. Kenneth W. Stikkers (2011). The Politics of Survival: Peirce, Affectivity, and Social Criticism. The Pluralist 6 (2):74-80.score: 9.0
    Although Charles Peirce is generally not interpreted primarily as a social-political philosopher, several commentators on Peirce have contended, along with Lara Trout, that his philosophy “provides significant resources to add to contemporary discussions of social criticism” (11). Trout’s bold, creative, and lively volume, however, is perhaps the first to develop that point systematically and in depth. By reading Peirce as a social critic, Trout argues, we allow the various strands of his thought to come together more fully and, at the (...)
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  25. David A. Dilworth (2012). The Politics of Survival: Peirce, Affectivity, and Social Criticism. Transactions of the Charles S. Peirce Society 47 (4):524-528.score: 9.0
    In this book Lara Trout provides provocative but problematic food for thought. She crafts an exegesis of Peirce's concepts of evolutionary agapism and critical commonsensism as resources for a theory of social justice aligned with contemporary race and gender theories. Conforming Peirce's tenets to her own agenda, she develops a radical politics of societal inclusiveness by way of analyzing and critiquing putative "nonconscious biases" in the "background" beliefs of broad segments of the contemporary populace. Unfortunately, this steers Peirce's ship on (...)
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  26. Martin Heinze (2009). Affectivity and Personality: Mediated by the Social. Philosophy, Psychiatry, and Psychology 16 (3):273-275.score: 9.0
  27. Andrew Tallon (1996). Triune Consciousness and Some Recent Studies of Affectivity. American Catholic Philosophical Quarterly 70 (2):243-273.score: 9.0
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  28. Laurence Thomas (1988). Rationality and Affectivity: The Metaphysics of the Moral Self. Social Philosophy and Policy 5 (02):154-.score: 9.0
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  29. David A. Dilworth (2011). The Politics of Survival: Peirce, Affectivity, and Social Criticism By Lara Trout. Transactions of the Charles S. Peirce Society 47 (4):524-528.score: 9.0
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  30. Arthur Bultmann Grenoble (1975). Attitude, Affectivity and Prediction. Journal of Value Inquiry 9 (4):312-314.score: 9.0
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  31. Frédéric Seyler (2012). From Life to Existence: A Reconsideration of the Question of Intentionality in Michel Henry's Ethics. Journal of French and Francophone Philosophy 20 (2):98-115.score: 9.0
    Michel Henry has renewed our understanding of life as immanent affectivity: life cannot be reduced to what can be made visible; it is – as immanent and as affectivity – radically invisible. However, if life (la vie) is radically immanent, the living (le vivant ) has nonetheless to relate to the world: it has to exist . But, since existence requires and includes intentional components, human reality – being both living and existing – implies that immanence and intentionality (...)
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  32. Elizabeth A. Behnke (2008). Husserl's Protean Concept of Affectivity. Philosophy Today 52 (Supplement):46-53.score: 9.0
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  33. Anthony Vincent Fernandez (forthcoming). Robert Stolorow's World, Affectivity, Trauma: Heidegger and Post-Cartesian Psychoanalysis. [REVIEW] Human Studies:1-6.score: 9.0
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  34. David M. Hammond (1992). Affectivity, Imagination, and Intellect in Newman's Apologia. Thought 67 (3):271-286.score: 9.0
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  35. Rajiv Kaushik (2008). Affectivity and Religious Experience. New Yearbook for Phenomenology and Phenomenological Philosophy 8:55-71.score: 9.0
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  36. Donn Welton (2012). Bodily Intentionality, Affectivity, and Basic Affects. In Dan Zahavi (ed.), The Oxford Handbook of Contemporary Phenomenology. Oxford University Press.score: 9.0
     
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  37. Humberto Ortiz Buitrago (2011). Sobre la afectividad de la racionalidad poética en el pensamiento de María Zambrano. Logos. Anales Del Seminario de Metafísica 44:235-261.score: 9.0
    Here they are revised notions of the Western tradition that conform the discourse of poetic reason, and the way that Maria Zambrano assumed them. Her thought examines the possibilities of the words, either poetic or philosophical, to allow persons to get conscience. She attempts to unify both types of words using a notion of love as essential intent for dealing with the otherness, allowing, also, the human being conscious reflection on the affectivity. To achieve this, she revises culture to (...)
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  38. John Green (2008). The Philosophic Transvaluation of the 'Affectivity' of the Judaeo-Christian Inheritance. Australasian Catholic Record, The 85 (1):69.score: 9.0
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  39. John Kaag (2013). The Politics of Survival: Peirce, Affectivity, and Social Criticism by Lara Trout (Review). The Pluralist 8 (1):119-123.score: 9.0
    Pragmatism, with its insistence that philosophy attend to practical affairs of what Charles Sanders Peirce called "vital importance," has always faced a unique double bind. If it spent too much time on philosophical speculation, it made no difference to practical affairs. But if it fixated on the practical affairs of the social and political realm, it was no longer engaged in philosophy. This double bind is not unique to pragmatism and has shown itself repeatedly in the last two hundred years (...)
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  40. Mikko Salmela (2002). The Problem of Affectivity in Cognitive Theories of Emotion. Consciousness and Emotion 3 (2):159-182.score: 9.0
  41. Bernhard Waldenfels (2008). The Role of the Lived-Body in Feeling. Continental Philosophy Review 41 (2):127-142.score: 7.0
    Feelings not only have a place, they also have a time. Today, one can speak of a multifaceted renaissance of feelings. This concerns philosophy itself, particularly, ethics. Every law-based morality comes up against its limits when morals cease to be only a question of legitimation and begin to be a question of motivation, since motives get no foothold without the feeling of self and feeling of the alien. As it is treated by various social theories and psychoanalysis, the self is (...)
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  42. Alia Al-Saji (2010). Bodies and Sensings: On the Uses of Husserlian Phenomenology for Feminist Theory. [REVIEW] Continental Philosophy Review 43 (1):13-37.score: 7.0
    What does Husserlian phenomenology have to offer feminist theory? More specifically, can we find resources within Husserl’s account of the living body ( Leib ) for the critical feminist project of rethinking embodiment beyond the dichotomies not only of mind/body but also of subject/object and activity/passivity? This essay begins by explicating the reasons for feminist hesitation with respect to Husserlian phenomenology. I then explore the resources that Husserl’s phenomenology of touch and his account of sensings hold for feminist theory. My (...)
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  43. Affective Dependencies, Affective Dependencies.score: 7.0
    Limited distribution phenomena related to negation and negative polarity are usually thought of in terms of affectivity where affective is understood as negative or downward entailing. In this paper I propose an analysis of affective contexts as nonveridical and treat negative polarity as a manifestation of the more general phenomenon of sensitivity to (non)veridicality (which is, I argue, what affective dependencies boil down to). Empirical support for this analysis will be provided by a detailed examination of affective dependencies in (...)
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  44. Ike Kamphof (2013). Thinking (-Animal-Technology-Human-) Touch. Foundations of Science 18 (1):173-178.score: 7.0
    J. Macgregor Wise and R. van de Vall kindly reviewed my analysis of the potential of webcams on nature conservation sites for developing networks of care. I am indebted to them for their subtle and intelligent deliberation and their valuable suggestions for further elaboration of the project. My focus, as stated in the article, is on the study of users, technology and animals as assemblages, bound together by physical, visual and affective bonds in the process of ‘doing something’.
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  45. Nicholas Stang (forthcoming). Who's Afraid of Double Affection? Philosophers' Imprint.score: 6.0
    There is substantial textual evidence that Kant held the doctrine of double affection: subjects are causally affected both by things in themselves and by appearances. However, Kant commentators have been loath to attribute this view to him, for the doctrine of double affection is widely thought to face insuperable problems. I begin by explaining what I take to be the most serious problem faced by the doctrine of double affection: appearances cannot cause the very experience in virtue of which they (...)
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  46. Dave Ward & Mog Stapleton (2012). Es Are Good. Cognition as Enacted, Embodied, Embedded, Affective and Extended. In Fabio Paglieri (ed.), Consciousness in Interaction: The role of the natural and social context in shaping consciousness.score: 6.0
    We present a specific elaboration and partial defense of the claims that cognition is enactive, embodied, embedded, affective and (potentially) extended. According to the view we will defend, the enactivist claim that perception and cognition essentially depend upon the cognizer’s interactions with their environment is fundamental. If a particular instance of this kind of dependence obtains, we will argue, then it follows that cognition is essentially embodied and embedded, that the underpinnings of cognition are inextricable from those of affect, that (...)
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  47. Attila Tanyi (2010). Reason and Desire: The Case of Affective Desires. European Journal of Analytic Philosophy 6 (2):67-89.score: 6.0
    The paper begins with an objection to the Desire-Based Reasons Model. The argument from reason-based desires holds that since desires are based on reasons (first premise), which they transmit but to which they cannot add (second premise), they cannot themselves provide reasons for action. In the paper I investigate an attack that has recently been launched against the first premise of this argument by Ruth Chang. Chang invokes a counterexample: affective desires. The aim of the paper is to see if (...)
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  48. Nicholas Stang (2013). Freedom, Knowledge and Affection: Reply to Hogan. Kantian Review 18 (1):99-106.score: 6.0
    In a recent paper, Desmond Hogan aims to explain how Kant could have consistently held that noumenal affection is not only compatible with noumenal ignorance (the doctrine that we have no knowledge of things in themselves) but also with the claim that experience requires causal affection of human cognitive agents by things in themselves. Hogan's argument includes the premise that human cognitive agents have empirical knowledge of one another's actions. Hogan's argument fails because the premise that we have empirical knowledge (...)
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  49. Christopher J. G. Meacham (2012). Person-Affecting Views and Saturating Counterpart Relations. Philosophical Studies 158 (2):257-287.score: 6.0
    In Reasons and Persons, Parfit (1984) posed a challenge: provide a satisfying normative account that solves the Non-Identity Problem, avoids the Repugnant and Absurd Conclusions, and solves the Mere-Addition Paradox. In response, some have suggested that we look toward person-affecting views of morality for a solution. But the person-affecting views that have been offered so far have been unable to satisfy Parfit's four requirements, and these views have been subject to a number of independent complaints. This paper describes a person-affecting (...)
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