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

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  1.  78
    Robert C. Solomon (2004). In Defense of Sentimentality. Oxford University Press.
    Philosophy has as much to do with feelings as it does with thoughts and thinking. Philosophy, accordingly, requires not only emotional sensitivity but an understanding of the emotions, not as curious but marginal psychological phenomena but as the very substance of life. In this, the second book in a series devoted to his work on the emotions, Robert Solomon presents a defense of the emotions and of sentimentality against the background of what he perceives as a long history of (...)
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  2.  25
    Scott Alexander Howard (2012). Lyrical Emotions and Sentimentality. Philosophical Quarterly 62 (248):546-568.
    I investigate the normative status of an unexamined category of emotions: ‘lyrical’ emotions about the transience of things. Lyrical emotions are often accused of sentimentality—a charge that expresses the idea that they are unfitting responses to their objects. However, when we test the merits of that charge using the standard model of emotion evaluation, a surprising problem emerges: it turns out that we cannot make normative distinctions between episodes of such feelings. Instead, it seems that lyrical emotions are always (...)
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  3.  17
    Mary Midgley (1979). Brutality and Sentimentality. Philosophy 54 (209):385 - 389.
    The notion that concern for the feelings of animals is as such sentimental is rather a common one. I shall suggest that, in general, the charge of sentimentality can never be made to stick in this way merely because concern is directed towards one class of sentient beings rather than another. It rests on the motives and reasons for being concerned, not on the objects to which concern is directed. About animals, however, a special point arises which I must (...)
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  4.  19
    K. Staples (2011). Statelessness, Sentimentality and Human Rights: A Critique of Rorty's Liberal Human Rights Culture. Philosophy and Social Criticism 37 (9):1011-1024.
    This article considers the ongoing difficulties for mainstream political theory of actualizing human rights, with particular reference to Rorty’s attempt to transcend their liberal foundations. It argues that there is a problematic disjuncture between his articulation of exclusion and his hope for inclusion via the expansion of the liberal human rights culture. More specifically, it shows that Rorty’s description of victimhood is based on premises unavailable to him, with the consequence that stateless persons are rendered inhuman, and, further, that his (...)
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  5.  3
    John D. Witvliet (2008). “Sing to the Lord No Threadbare Song”: Theological Angularity in the Face of Advent Sentimentality. Interpretation 62 (4):402-417.
    To ward off Advent sentimentality, preachers and church musicians need to find theologically robust approaches to proclaiming the simultaneously sobering and glorious eschatological themes of Advent. Classical Christian doctrines, brought to life by theologically astute contemporary hymnwriters, offer many promising angles of vision for worshipers, preachers, teachers, and theologians.
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  6. Robert C. Solomon (2004). In Defense of Sentimentality : A Casebook. Oxford University Press Usa.
    Philosophy has as much to do with feelings as it does with thoughts and thinking. Philosophy, accordingly, requires not only emotional sensitivity but an understanding of the emotions, not as curious but marginal psychological phenomena but as the very substance of life. In this, the second book in a series devoted to his work on the emotions, Robert Solomon presents a defense of the emotions and of sentimentality against the background of what he perceives as a long history of (...)
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  7.  3
    Michael D. Burke & Terence J. Roberts (1997). Drugs in Sport: An Issue of Morality or Sentimentality? Journal of the Philosophy of Sport 24 (1):99-113.
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  8. Robert C. Solomon (1991). On Kitsch and Sentimentality. Journal of Aesthetics and Art Criticism 49 (1):1-14.
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  9. Deborah Knight (1999). Why We Enjoy Condemning Sentimentality: A Meta-Aesthetic Perspective. Journal of Aesthetics and Art Criticism 57 (4):411-420.
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  10.  98
    S. L. Feagin (2007). Review: In Defense of Sentimentality. [REVIEW] Mind 116 (461):225-228.
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  11. Sonali Chakravarti (2008). More Than "Cheap Sentimentality": Victim Testimony at Nuremberg, the Eichmann Trial, and Truth Commissions. Constellations 15 (2):223-235.
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  12.  95
    Mark Jefferson (1983). What is Wrong with Sentimentality? Mind 92 (368):519-529.
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  13.  24
    Patrick Hayden (1999). Sentimentality and Human Rights. Philosophy in the Contemporary World 6 (3/4):59-66.
    Richard Rorty has recently argued that support for human rights ought to be cultivated in terms of a sentimental education which manipulates our emotions through detailed stories intended to produce feelings of sympathy and solidarity. Rorty contends that a sentimental education will be more effective in promoting respect for human rights than will a moral discourse grounded on rationality and universalism. In this paper, I critically examine Rorty’s proposal and argue that it fails to recognize the necessity of moral reasoning (...)
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  14. Lauren Gail Berlant (2008). The Female Complaint: The Unfinished Business of Sentimentality in American Culture. Duke University Press.
    Poor Eliza -- Pax Americana : the case of Show boat -- National brands, national body : Imitation of life -- Uncle Sam needs a wife : citizenship and denegation -- Remembering love, forgetting everything else : Now, voyager -- "It's not the tragedies that kill us, it's the messes" : femininity, formalism, and Dorothy Parker -- The compulsion to repeat femininity : Landscape for a good woman and The life and loves of a she-devil.
     
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  15.  3
    Raffaele Rodogno (forthcoming). Social Robots, Fiction, and Sentimentality. Ethics and Information Technology.
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  16.  41
    Michael Tanner (1976). Sentimentality. Proceedings of the Aristotelian Society 77:127 - 147.
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  17.  16
    Anthony Savile (2008). Sentimentality. In Alex Neill & Aaron Ridley (eds.), Arguing About Art: Contemporary Philosophical Debates. Routledge 223--227.
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  18.  1
    Tobias Menely (2007). Zoöphilpsychosis: Why Animals Are What's Wrong with Sentimentality. Symploke 15 (1):244-267.
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  19.  11
    Bardwell Smith (2001). In Contrast to Sentimentality: Buddhist and Christian Sobriety. Buddhist-Christian Studies 21 (1):57-62.
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  20.  36
    M. Tanner (2006). In Defense of Sentimentality. British Journal of Aesthetics 46 (3):312-313.
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  21.  13
    David Wilson & William Dixon (2009). Sentimentality, Communicative Action and the Social Self: Adam Smith Meets Jürgen Habermas. History of the Human Sciences 22 (3):75-99.
    There is a long and tortuous history of misinterpreting Smithian social theory. After rehearsing that history we offer here a way of understanding Smith that, unlike much of recent revisionist Smith scholarship, does not further add to this confusion. Our proposal is to understand the relation between moral and economic behaviour in Smith as analogous to the way in which Habermas makes strategic (and normatively oriented) behaviour parasitic on a more basic communicative competence. Given this analogy, it is ironic that (...)
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  22.  20
    Rick Anthony Furtak (2002). Poetics of Sentimentality. Philosophy and Literature 26 (1):207-215.
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  23.  20
    Joel Feinberg (1982). Sentiment and Sentimentality in Practical Ethics. Proceedings and Addresses of the American Philosophical Association 56 (1):19 - 46.
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  24.  14
    Donald McKenna Moss & Erwin Straus (1980). Toward a Psychology and Psychopathology of Sentimentality. Journal of Phenomenological Psychology 11 (1):111-115.
  25.  9
    Marquard Smith (2002). Cold Sentimentality: Eroticism, Death, and Technology. Angelaki 7 (2):187 – 196.
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  26.  4
    Rick Anthony Furtak (2005). Review of Robert C. Solomon, In Defense of Sentimentality. [REVIEW] Notre Dame Philosophical Reviews 2005 (10).
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  27.  1
    Erwin Straus & Donald McKenna Moss (1980). Toward a Psychology and Psychopathology of Sentimentality. Journal of Phenomenological Psychology 11 (1):111-115.
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  28. C. D. C. Reeve (2005). 6 Sentimentality and the Gift of the Self. In Love's Confusions. Harvard University Press 92-104.
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  29. Mark Reinhardt (2000). Constitutional Sentimentality. Theory and Event 4 (1).
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  30. Hr Swardson (1986). Sentimentality in Teaching. Philosophical Forum 17 (3):217-241.
     
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  31. Robert Sparrow (2002). The March of the Robot Dogs. Ethics and Information Technology 4 (4):305-318.
    Following the success of Sony Corporation’s “AIBO”, robot cats and dogs are multiplying rapidly. “Robot pets” employing sophisticated artificial intelligence and animatronic technologies are now being marketed as toys and companions by a number of large consumer electronics corporations. -/- It is often suggested in popular writing about these devices that they could play a worthwhile role in serving the needs of an increasingly aging and socially isolated population. Robot companions, shaped like familiar household pets, could comfort and entertain lonely (...)
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  32. 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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  33.  20
    Russell Blackford (2012). Robots and Reality: A Reply to Robert Sparrow. [REVIEW] Ethics and Information Technology 14 (1):41-51.
    We commonly identify something seriously defective in a human life that is lived in ignorance of important but unpalatable truths. At the same time, some degree of misapprehension of reality may be necessary for individual health and success. Morally speaking, it is unclear just how insistent we should be about seeking the truth. Robert Sparrow has considered such issues in discussing the manufacture and marketing of robot ‘pets’, such as Sony’s doglike ‘AIBO’ toy and whatever more advanced devices may (...)
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  34.  4
    Andreas Dorschel (2005). Sentimentalität. Über eine Kategorie ästhetischer und moralischer Abwertung. Perspektiven der Philosophie 31 (1):11-22.
    Sentimentality: this term has had an odd career that converted it from an expression of praise into one of abuse. The obvious suspicion is that the word ‚sentimental‘ has had an entirely different meaning in the 20th and 21st centuries (when it has been deployed for abuse) as compared to the 18th century (when it had been used for praise). Scrutiny shows, however, that this is not the case. Rather the very same aspects of sentimentality that had appeared (...)
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  35. C. E. Emmer (1998). Kitsch Against Modernity. Art Criticism 13 (1):53-80.
    "The writer discusses the concept of kitsch. Having reviewed a variety of approaches to kitsch, he posits an historical conception of it, connecting it to modernity and defining it as a coping-mechanism for modernity. He thus suggests that kitsch is best understood as a tool in the struggle against the particular stresses of the modern world and that it uses materials at hand, fashioning from them some sort of stability largely through projecting images of nature, stasis, and continuity. He discusses (...)
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  36.  20
    Roger Scruton (2013). Our Love for Animals. Journal of Bioethical Inquiry 10 (4):479-484.
    Love does not necessarily benefit its object, and cost-free love may damage both object and subject. Our love of animals mobilises several distinct human concerns and should not be considered always as a virtue or always as a benefit to the animals themselves. We need to place this love in its full psychological, cultural, and moral context in order to assess what form it ought to take if animals are to benefit from it.
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  37.  44
    Jean-Luc Marion (2007). The Erotic Phenomenon. University of Chicago Press.
    While humanists have pondered the subject of love to the point of obsessiveness, philosophers have steadfastly ignored it. One might wonder whether the discipline of philosophy even recognizes love. The word philosophy means “love of wisdom,” but the absence of love from philosophical discourse is curiously glaring. So where did the love go? In The Erotic Phenomenon, Jean-Luc Marion asks this fundamental question of philosophy, while reviving inquiry into the concept of love itself. Marion begins his profound and personal book (...)
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  38. Alice A. Kuzniar (2013). Melancholia's Dog: Reflections on Our Animal Kinship. University of Chicago Press.
    Bred to provide human companionship, dogs eclipse all other species when it comes to reading the body language of people. Dog owners hunger for a complete rapport with their pets; in the dog the fantasy of empathetic resonance finds its ideal. But cross-species communication is never easy. Dog love can be a precious but melancholy thing. An attempt to understand human attachment to the _canis familiaris_ in terms of reciprocity and empathy, _Melancholia’s_ _Dog_ tackles such difficult concepts as intimacy and (...)
     
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  39. José Luis Bermúdez & Sebastian Gardner (eds.) (2003). Art and Morality. Routledge.
    Art and Morality is a collection of groundbreaking new papers on the theme of aesthetics and ethics, and the link between the two subjects. A group of world-class contributors tackle the important question that arise when one thinks about the moral dimensions of art and the aesthetic dimension of moral life. The volume is a significant contribution to the philosophical literature, opening up unexplored questions and shedding new light on more traditional debates in aesthetics. The topics explored include the relation (...)
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  40.  24
    Sue Campbell (1994). Being Dismissed: The Politics of Emotional Expression. Hypatia 9 (3):46 - 65.
    My intent is to bring a key group of critical terms associated with the emotions-bitterness, sentimentality, and emotionality-to greater feminist attention. These terms are used to characterize emoters on the basis of how we express ourselves, and they characterize us in ways that we need no longer be taken seriously. I analyze the ways in which these terms of emotional dismissal can be put to powerful political use.
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  41.  44
    Stephen Jay Gould, Women's Brains.
    IN THE PRELUDE to Middlemarch, George Eliot lamented the unfulfilled lives of talented women: Some have felt that these blundering lives are due to the inconvenient indefiniteness with which the Supreme Power has fashioned the natures of women: if there were one level of feminine incompetence as strict as the ability to count three and no more, the social lot of women might be treated with scientific certitude. Eliot goes on to discount the idea of innate limitation, but while she (...)
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  42.  15
    Christopher J. Voparil & Richard J. Bernstein (eds.) (2010). The Rorty Reader. Wiley-Blackwell.
    Toward philosophy without mirrors -- Introduction: Metaphilosophical difficulties of lingustic philosophy -- Dewey's metaphysics -- Philosophy and the mirror of nature -- Pragmatism, relativism, and irrationalism -- Nineteenth-century idealism and twentieth-century textualism -- Conversations with analytic philosophy -- From logic to language to play -- Pragmatism, Davidson, and truth -- Twenty-five years after -- Putnam and the relativist menace -- Analytic and conversational philosophy -- From anti-representationalism -- To political liberalism -- Philosophy as science, as metaphor, and as politics -- (...)
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  43. K. J. Engle (2007). Putting Mourning to Work: Making Sense of 9/11. Theory, Culture and Society 24 (1):61-88.
    This article investigates the work of mourning following the terrorist attacks in New York and Washington on September 11, 2001. Combining discussions of mourning, kitsch and sentimentality, I examine the perverse transformation of grief into patriotic nationalism. Linking Freud’s description of mourning as work with Derrida’s articulation of grief as ‘a work working at its own unproductivity’, I explore how grief has been paired with icons of American nostalgia, such as Norman Rockwell, as well as kitschy souvenirs from Ground (...)
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  44.  49
    Jesse Prinz, Can Critics Be Dispassionate? The Role of Emotion in Aesthetic Judgment.
    “A sentimental layman would feel, and ought to feel, horrified, on being admitted into [an expert art] critic's mind, to see how cold, how thin, how void of human significance, are the motives for favour or disfavour that there prevail.” Thus writes William James. The art-world is dominated by critics who sneer and sentimentality, resist evocation, and issue stale, dispassionate appraisals. Memorized standards are coolly deployed to scan works for the features that are currently in fashion, before an icy (...)
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  45.  6
    Paul Sawyer (2009). Views From Above and Below: George Eliot and Fakir Mohan Senapati. Diacritics 37 (4):56-77.
    By reading a novel by George Eliot alongside a novel by her Indian contemporary Fakir Mohan Senapati, this essay offers a cross-cultural comparison of fictional realisms. In The Mill on the Floss , Eliot used a learned narrator and extended forms of free indirect discourse to examine humble life with unprecedented sympathy and complexity, but the formal dissonance between the authoritative narrative voice and class-marked forms of represented speech construct a view of the lower classes from “above”—that is, from the (...)
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  46. James A. Steintrager (2004). Cruel Delight: Enlightenment Culture and the Inhuman. Indiana University Press.
    "An important contribution to studies of eighteenth-century culture and to literary history and theory and for those with an interest in horror, sentimentality, the invention of the modern individual, and ethics of 'the human.'" -Daniel Cottom, David A. Burr Chair of Letters, University of Oklahoma Cruel Delight: Enlightenment Culture and the Inhuman investigates the fascination with joyful malice in eighteenth-century Europe and how this obsession helped inform the very meaning of humanity. Steintrager reveals how the understanding of cruelty moved (...)
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  47.  14
    David Pugmire (2006). The Secular Reception of Relgious Music. Philosophy 81 (1):65-79.
    Sacred music expresses and evokes emotional attitudes of distinctive kinds. Even people who are irreligious in their beliefs can find themselves moved by it in these ways. It has been suggested that for an unbeliever to cherish the experience of sacred music may actually constitute a form of sentimentality. This paper considers just what the appeal of this sort of music is, to believers as well as to unbelievers. There are non-religious musical works that have similar emotional content Everyday (...)
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  48.  32
    S. Gardner, Tragedy, Morality and Metaphysics.
    Book description: Art and Morality is a collection of groundbreaking new papers on the theme of aesthetics and ethics, and the link between the two subjects. A group of distinguished contributors tackle the important questions that arise when one thinks about the moral dimensions of art and the aesthetic dimension of moral life. The volume is a significant contribution to philosophical literature, opening up unexplored questions and shedding new light on more traditional debates in aesthetics. The topics explored include: the (...)
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  49.  12
    Stan Godlovitch (1997). Forbidding Nasty Knowledge: On the Use of Ill-Gotten Information. Journal of Applied Philosophy 14 (1):1-17.
    Some knowledge — most infamously, the Nazi experiments on human subjects — has been acquired by means which cannot be morally condoned however beneficial the knowledge may be. Yet, given that we now have such knowledge, it seems morally questionable to forbid its use where we know it can benefit us. Although a strong utilitarian case exists for deploying such information and although any pragmatic, humane person would use it where it could improve a situation, residual moral qualms remain which (...)
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  50.  17
    Joan Braune (2009). Erich Fromm's Socialist Program and Prophetic Messianism, in Two Parts. Radical Philosophy Review 12 (1/2):355-389.
    This paper begins by examining Erich Fromm’s “Manifesto and Program” written for the Socialist Party in 1959 or 1960, and addresses a simple question: Why would Fromm speak of something so apparently arcane as “prophetic messianism,” in his socialist program? When he insists that we have forgotten thatsocialism is “rooted in the spiritual tradition which came to us from prophetic messianism, the gospels, humanism, and from the enlightenment philosophers,” is this simply a literary flourish, a concession to liberalism, or religious (...)
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