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Peter Goldie [74]Peter L. Goldie [1]
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Profile: Peter Goldie (University of Manchester)
  1. Peter Goldie (2000/2002). The Emotions: A Philosophical Exploration. Oxford University Press.
    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 (...)
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  2.  84
    Amy Coplan & Peter Goldie (eds.) (2011). Empathy: Philosophical and Psychological Perspectives. Oxford University Press.
    Empathy has for a long time, at least since the eighteenth century, been seen as centrally important in relation to our capacity to gain a grasp of the content of other people's minds, and predict and explain what they will think, feel, and do; and in relation to our capacity to respond to others ethically. In addition, empathy is seen as having a central role in aesthetics, in the understanding of our engagement with works of art and with (...)
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  3.  30
    Peter Goldie (2012). The Mess Inside: Narrative, Emotion, and the Mind. Oxford University Press.
    Narrative thinking -- Narrative thinking about one's past -- Grief : a case study -- Narrative thinking about one's future -- Self-forgiveness : a case study -- The narrative sense of self -- Narrative, truth, life, and fiction.
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  4. Peter Goldie (2007). Seeing What is the Kind Thing to Do: Perception and Emotion in Morality. Dialectica 61 (3):347-361.
    I argue that it is possible, in the right circumstances, to see what the kind thing is to do: in the right circumstances, we can, literally, see deontic facts, as well as facts about others’ emotional states, and evaluative facts. In arguing for this, I will deploy a notion of non‐inferential perceptual belief or judgement according to which the belief or judgement is arrived at non‐inferentially in the phenomenological sense and yet is inferential in the epistemic sense. The ability to (...)
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  5.  58
    Peter Goldie (2004). On Personality. Routledge.
    Warm, sensitive, creative, outgoing, cheeky, creepy. Scan any personal ads page and it's clear that to get a life you need a personality first. It is also a notion with a long and often bizarre history: in early Greece and medieval Europe, it was thought to depend on the balance of bile in the body. On Personality is a thoughtful and stimulating look under the skin of this widely-used but little understood phenomenon. Peter Goldie points out that we rely on (...)
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  6. Chloë Fitzgerald & Peter Goldie (2012). Thick Concepts and Their Role in Moral Psychology. In Robyn Langdon & Catriona Mackenzie (eds.), Emotions, Imagination, and Moral Reasoning. Psychology Press
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  7. Peter Goldie (2002). Emotions, Feelings and Intentionality. Phenomenology and the Cognitive Sciences 1 (3):235-254.
    Emotions, I will argue, involve two kinds of feeling: bodily feeling and feeling towards. Both are intentional, in the sense of being directed towards an object. Bodily feelings are directed towards the condition of one's body, although they can reveal truths about the world beyond the bounds of one's body – that, for example, there is something dangerous nearby. Feelings towards are directed towards the object of the emotion – a thing or a person, a state of affairs, an action (...)
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  8.  33
    Peter Goldie (2009). Getting Feelings Into Emotional Experiences in the Right Way. Emotion Review 1 (3):232-239.
    I argue that emotional feelings are not just bodily feelings, but also feelings directed towards things in the world beyond the bounds of the body, and that these feelings (feelings towards) are bound up with the way we take in the world in emotional experience.
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  9. Peter Goldie (2011). Grief: A Narrative Account. Ratio 24 (2):119-137.
    Grief is not a kind of feeling, or a kind of judgement, or a kind of perception, or any kind of mental state or event the identity of which can be adequately captured at a moment in time. Instead, grief is a kind of process; more specifically, it is a complex pattern of activity and passivity, inner and outer, which unfolds over time, and the unfolding pattern over time is explanatorily prior to what is the case at any particular time. (...)
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  10. Peter Goldie (2012). The Mess Inside. Oxford University Press.
    Peter Goldie explores the ways in which we think about our lives--our past, present, and future--in narrative terms. The notion of narrative is highly topical, and highly contentious, in a wide range of fields including philosophy, psychology and psychoanalysis, historical studies, and literature. The Mess Inside engages with all of these areas of discourse, and steers a path between the sceptics who are dismissive of the idea of narrative as having any worthwhile use at all, and those who argue that (...)
     
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  11.  24
    Peter Goldie (2012). The Narrative Sense of Self. Journal of Evaluation in Clinical Practice 18 (5):1064-1069.
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  12. Peter Goldie (2003). One's Remembered Past: Narrative Thinking, Emotion, and the External Perspective. Philosophical Papers 32 (3):301-319.
    Abstract Narrative thinking has a very important role in our ordinary everyday lives?in our thinking about fiction, about the historical past, about how things might have been, and about our own past and our plans for the future. In this paper, which is part of a larger project, I will be focusing on just one kind of narrative thinking: the kind that we sometimes engage in when we think about, evaluate, and respond emotionally to, our own past lives from a (...)
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  13. Peter Goldie (2004). Emotion, Feeling, and Knowledge of the World. In Robert C. Solomon (ed.), Thinking About Feeling: Contemporary Philosophers on Emotions. Oxford University Press
    There is a view of the emotions (I might tendentiously call it ‘cognitivism’) that has at present a certain currency. This view is of the emotions as playing an essential role in our gaining evaluative knowledge of the world. When we are angry at an insult, or afraid of the burglar, our emotions involve evaluative perceptions and thoughts, which are directed towards the way something is in the world that impinges on our well-being, or on the well-being of those that (...)
     
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  14.  88
    Peter Goldie (1999). How We Think of Others' Emotions. Mind and Language 14 (4):394-423.
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  15.  28
    Peter Goldie (2004). Emotion, Reason, and Virtue. In D. Evans & Pierre Cruse (eds.), Emotion, Evolution, and Rationality. Oxford University Press 249--267.
  16. Peter Goldie (2002). Understanding Emotions: Mind and Morals. Brookfield: Ashgate.
  17. Peter Goldie (2000). Explaining Expressions of Emotion. Mind 109 (433):25-38.
    The question is how to explain expressions of emotion. It is argued that not all expressions of emotion are open to the same sort of explanation. Those expressions which are actions can be explained, like other sorts of action, by reference to a belief and a desire; however, no genuine expression of emotion is done as a means to some further end. Certain expressions of emotion which are actions can also be given a deeper explanation as (...)
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  18.  58
    Peter Goldie (2007). Towards a Virtue Theory of Art. British Journal of Aesthetics 47 (4):372-387.
    In this paper I sketch a virtue theory of art, analogous to a virtue theory of ethics along Aristotelian lines. What this involves is looking beyond a parochial conception of art understood as work of art, as product, to include intentions, motives, skills, traits, and feelings, all of which can be expressed in artistic activity. The clusters of traits that go to make up the particular virtues of art production and of art appreciation are indeed virtues in part because, when (...)
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  19.  95
    Peter Goldie (2008). Virtues of Art and Human Well-Being. Aristotelian Society Supplementary Volume 82 (1):179-195.
    What is the point of art, and why does it matter to us human beings? The answer that I will give in this paper, following on from an earlier paper on the same subject, is that art matters because our being actively engaged with art, either in its production or in its appreciation, is part of what it is to live well. The focus in the paper will be on the dispositions—the virtues of art production and of art appreciation—that are (...)
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  20. Peter Goldie (2005). Imagination and the Distorting Power of Emotion. Journal of Consciousness Studies 12 (8-10):127-139.
    _In real life, emotions can distort practical reasoning, typically in ways that it is_ _difficult to realise at the time, or to envisage and plan for in advance. This fea-_ _ture of real life emotional experience raises difficulties for imagining such expe-_ _riences through centrally imagining, or imagining ‘from the inside’. I argue_ _instead for the important psychological role played by another kind of imagin-_ _ing: imagining from an external perspective. This external perspective can draw_ _on the dramatic irony involved (...)
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  21.  52
    Peter Goldie (2010). Virtues of Art. Philosophy Compass 5 (10):830-839.
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  22.  11
    Peter Goldie (2008). Misleading Emotions. In Georg Brun, Ulvi Dogluoglu & Dominique Kuenzle (eds.), Epistemology and Emotions. Ashgate Publishing Company 149--165.
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  23. Peter Goldie (ed.) (2012). The Oxford Handbook of Philosophy of Emotion. Oxford University Press Uk.
    This volume contains thirty-one state-of-the-art contributions from leading figures in the study of emotion today. The volume addresses all the central philosophical issues in current emotion research, including: the nature of emotion and of emotional life; the history of emotion from Plato to Sartre; emotion and practical reason; emotion and the self; emotion, value, and morality; and emotion, art and aesthetics. Anyone interested in the philosophy of emotion, and its wide-ranging implications in other related fields such as morality and aesthetics, (...)
     
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  24.  61
    Peter Goldie (2011). Intellectual Emotions and Religious Emotions. Faith and Philosophy 28 (1):93-101.
    What is the best model of emotion if we are to reach a good understanding of the role of emotion in religious life? I begin by setting out a simple model of emotion, based on a paradigm emotional experience of fear of an immediate threat in one’s environment. I argue that the simple model neglects many of the complexities of our emotional lives, including in particular the complexities that one finds with the intellectual emotions. I then discuss how our dispositions (...)
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  25.  92
    Peter Goldie (2009). Narrative Thinking, Emotion, and Planning. Journal of Aesthetics and Art Criticism 67 (1):97-106.
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  26. Peter Goldie (2007). Emotion. Philosophy Compass 2 (6):928–938.
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  27.  54
    Peter Goldie (2007). Dramatic Irony, Narrative, and the External Perspective. Royal Institute of Philosophy Supplement 82 (60):69-.
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  28.  23
    Elisabeth Schellekens & Peter Goldie (eds.) (2011). The Aesthetic Mind: Philosophy and Psychology. Oxford University Press.
    The Aesthetic Mind breaks new ground in bringing together empirical sciences and philosophy to enhance our understanding of aesthetics and the experience of art.
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  29.  23
    Peter Goldie (2010). Love for a Reason. Emotion Review 2 (1):61-67.
    According to Bob Solomon, love is a human emotion, with a complex intentional structure, having its own kind of reasons. I will examine this account, which, in certain respects, tends to mask the deep and important differences between love and other emotions.
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  30. Peter Goldie (2006). Wollheim on Emotion and Imagination. Philosophical Studies 127 (1):1-17.
  31.  12
    Peter Goldie (2011). Life, Fiction, and Narrative. In Noel Carroll & John Gibson (eds.), Narrative, Emotion, and Insight. Penn State University 8.
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  32.  75
    Peter Goldie (2011). Empathy with One's Past. Southern Journal of Philosophy 49 (s1):193-207.
    This paper presents two ideas in connection with the notion of empathic access to one's past, where this notion is understood as consisting of memories of one's past from the inside, plus a fundamental sympathy for those remembered states. The first idea is that having empathic access is a necessary condition for one's personal identity and survival. I give reasons to reject this view, one such reason being that it in effect blocks off the possibility of profound personal progress through (...)
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  33.  4
    Peter Goldie (ed.) (2009). The Oxford Handbook of Philosophy of Emotion. OUP Oxford.
    This Handbook presents thirty-one state-of-the-art contributions from the most notable writers on philosophy of emotion today. Anyone working on the nature of emotion, its history, or its relation to reason, self, value, or art, whether at the level of research or advanced study, will find the book an unrivalled resource and a fascinating read.
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  34. Peter Goldie (2003). Narrative, Emotion, and Perspective. In Matthew Kieran & Dominic Lopes (eds.), Imagination, Philosophy, and the Arts. Routledge 54--68.
     
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  35. Peter Goldie (2008). Teaching & Learning Guide For: Emotion. Philosophy Compass 3 (5):1097-1099.
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  36. Peter Goldie & Elisabeth Schellekens (2007). Introduction. In Peter Goldie & Elisabeth Schellekens (eds.), Philosophy and Conceptual Art. Oxford University Press
     
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  37. Paul E. Griffiths & Peter Goldie (1998). Reviews-What Emotions Really Are: The Problem of Psychological Categories. British Journal for the Philosophy of Science 49 (4):642-648.
     
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  38.  8
    Sven Arvidson, John Barresi, Tim Bayne, Pierre Bovet, Andrew Brook, Andy Clark, Lester Embree, William Friedman, Peter Goldie & David Hunter (2003). Acknowledgement of External Reviewers for 2002. Phenomenology and the Cognitive Sciences 2 (95):151-152.
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  39.  68
    Peter Goldie (2003). Review: Justifying Emotions: Pride and Jealousy. [REVIEW] Mind 112 (447):551-555.
  40. Peter Goldie (2008). Thick Concepts and Emotion. In Daniel Callcut (ed.), Reading Bernard Williams. Routledge
     
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  41.  18
    Peter Goldie (2011). Anti-Empathy. In Amy Coplan & Peter Goldie (eds.), Empathy: Philosophical and Psychological Perspectives. Oxford University Press 302.
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  42.  11
    Peter Goldie (2007). There Are Reasons and Reasons. In Daniel D. Hutto & Matthew Ratcliffe (eds.), Folk Psychology Re-Assessed. Kluwer/Springer Press 103--114.
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  43.  48
    Peter Goldie (2007). Not Passion's Slave: Emotions and Choice, by Robert C. Solomon and From Passions to Emotions: The Creation of a Secular Psychological Category, by Thomas Dixon. European Journal of Philosophy 15 (1):106–110.
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  44.  27
    Peter Goldie (2012). Moral Emotions and Intuitions. By Sabine Roeser. (Basingstoke: Palgrave Macmillan, 2011. Pp. Xvii + 207. Price £55.). Philosophical Quarterly 62 (246):204-206.
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  45.  23
    Peter Goldie (2005). Love's Complications. The Philosophers' Magazine 29 (29):58-61.
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  46.  32
    Peter Goldie (2004). Recreative Minds: Imagination in Philosophy and Psychology by Gregory Currie and Ian Ravenscroft, Oxford: Clarendon Press, 2002, Pp. 233; ISBN 0 19 823809 6 (Pbb) ??XX.Xx. [REVIEW] Philosophy 79 (2):331-335.
  47.  24
    Peter Lamarque & Peter Goldie (2010). Whimsicality in the Films of Eric Rohmer. Midwest Studies in Philosophy 34 (1):306-322.
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  48.  7
    Peter Goldie (2003). Justifying Emotions: Pride and Jealousy. Mind 112 (447):551-555.
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  49.  8
    Peter Goldie (2003). XII. Narrative and Perspective; Values and Appropriate Emotions. Royal Institute of Philosophy Supplement 52:201-220.
    To the realists.—You sober people who feel well armed against passion and fantasies and would like to turn your emptiness into a matter of pride and ornament: you call yourselves realists and hint that the world really is the way it appears to you. As if reality stood unveiled before you only, and you yourselves were perhaps the best part of it … But in your unveiled state are not even you still very passionate and dark creatures compared to fish, (...)
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  50.  8
    Peter Goldie (2012). Loss of Affect in Intellectual Activity. Emotion Review 4 (2):122-126.
    In this article I will consider how loss of affect in our intellectual lives, through depression for example, can be as debilitating as loss of affect elsewhere in our lives. This will involve showing that there are such things as intellectual emotions, that their role in intellectual activity is not merely as an aid to the intellect, and that loss of affect changes not only one’s motivations, but also one’s overall evaluative take on the world.
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