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  1. Sabine A. Döring (2007). Seeing What to Do: Affective Perception and Rational Motivation. Dialectica 61 (3):363-394.
    Theories of practical reason must meet a psychological requirement: they must explain how normative practical reasons can be motivationally efficacious. It would be pointless to claim that we are subject to normative demands of reason, if we were in fact unable to meet those demands. Concerning this requirement to account for the possibility of rational motivation, internalist approaches are distinguished from externalist ones. I defend internalism, whilst rejecting both ways in which the belief‐desire model can be instantiated. Both the Humean (...)
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  2. Sabine A. Döring (2003). Explaining Action by Emotion. Philosophical Quarterly 53 (211):214-230.
    I discuss two ways in which emotions explain actions: in the first, the explanation is expressive; in the second, the action is not only explained but also rationalized by the emotion's intentional content. The belief-desire model cannot satisfactorily account for either of these cases. My main purpose is to show that the emotions constitute an irreducible category in the explanation of action, to be understood by analogy with perception. Emotions are affective perceptions. Their affect gives them motivational force, and they (...)
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  3.  29
    Sabine A. Döring (2009). The Logic of Emotional Experience: Noninferentiality and the Problem of Conflict Without Contradiction. Emotion Review 1 (3):240-247.
    Almost all contemporary philosophers on the subject agree that emotions play an indispensable role in the justification (as opposed to the mere causation) of other mental states and actions. However, how this role is to be understood is still an open question. At the core of the debate is the phenomenon of conflict without contradiction: why is it that an emotion need not be revised in the light of better judgment and knowledge? Conflict without contradiction has been explained either by (...)
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  4.  5
    Sabine A. Döring (2015). What's Wrong With Recalcitrant Emotions? From Irrationality to Challenge of Agential Identity. Dialectica 69 (3):381-402.
    I argue that, in experiencing a recalcitrant emotion, one does not violate a rational requirement of any sort. Rational requirements, as the expression has come to be used, are requirements of coherence. Accordingly, my argument is that there is nothing incoherent in any way about experiencing a recalcitrant emotion. One becomes incoherent only if one allows the emotion to influence one's reasoning and/or action, in which case one violates the ‘consistency principle’ and/or the ‘enkratic principle’. From the standpoint of rationality, (...)
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  5.  14
    Sabine A. Döring & Anika Lutz (2015). Beyond Perceptualism: Introduction to the Special Issue. Dialectica 69 (3):259-270.
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  6. Sabine A. Döring (2010). Why Be Emotional. In Peter Goldie (ed.), The Oxford Handbook of Philosophy of Emotion. Oxford University Press 283--301.
     
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  7.  12
    Sabine A. Döring & Anika Lutz (2014). Julien A. Deonna and Fabrice Teroni, The Emotions. A Philosophical Introduction, London/New York: Routledge, 2012, 137 Pp., £18.99 , ISBN 9780415614931. [REVIEW] Dialectica 68 (3):459-463.
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  8.  76
    Rainer Reisenzein & Sabine A. Döring (2009). Ten Perspectives on Emotional Experience: Introduction to the Special Issue. Emotion Review 1 (3):195-205.
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  9.  28
    Eva-Maria Düringer & Sabine A. Döring (2012). Comment on Hollan's “Emerging Issues in the Cross-Cultural Study of Empathy”. Emotion Review 4 (1):79-80.
    In this comment we take up two points made by Douglas Hollan in his article “Emerging Issues in the Cross-Cultural Study of Empathy,” and discuss their possible philosophical implications. Hollan‘s concept of complex empathy may give rise to the idea that we can learn about other people’s beliefs via empathy, which is something we do not believe is possible. Furthermore, Hollan’s description of possible negative effects of empathy, such as manipulations of a person on the basis of knowledge about their (...)
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  10.  3
    Sabine A. Döring & Verena Mayer (eds.) (2002). Die Moralität der Gefühle. De Gruyter.
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  11.  2
    Sabine A. Döring & Verena Mayer (2002). Frontmatter. In Sabine A. Döring & Verena Mayer (eds.), Die Moralität der Gefühle. De Gruyter 1-4.
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  12.  1
    Verena Mayer & Sabine A. Döring (2002). Hinweise zu den Autorinnen und Autoren. In Verena Mayer & Sabine A. Döring (eds.), Die Moralität der Gefühle. De Gruyter 239-242.
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  13. Verena Mayer & Sabine A. Döring (2002). Inhalt. In Verena Mayer & Sabine A. Döring (eds.), Die Moralität der Gefühle. De Gruyter 5-6.
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  14. Sabine A. Döring (2014). Kunst Als Kognitive Expression. In Ingrid Vendrell Ferran & Christoph Demmerling (eds.), Wahrheit, Wissen Und Erkenntnis in der Literatur: Philosophische Beiträge. De Gruyter 263-284.
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  15. Verena Mayer & Sabine A. Döring (2002). Personenregister. In Verena Mayer & Sabine A. Döring (eds.), Die Moralität der Gefühle. De Gruyter 243-246.
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  16. Sabine A. Döring (ed.) (2009). Philosophie der Gefühle. Suhrkamp.
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  17. Sabine A. Döring (1999). Ästhetische Erfahrung Als Erkenntnis des Ethischen Die Kunsttheorie Robert Musils Und Die Analytische Philosophie.
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  18. Sabine A. Döring & Verena Mayer (2002). Vorwort. In Sabine A. Döring & Verena Mayer (eds.), Die Moralität der Gefühle. De Gruyter 7-14.
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