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Bibliography: Disgust in Normative Ethics
  1. Carolyn Korsmeyer & Barry Smith (2004). Visceral Values: Aurel Kolnai on Disgust. In Aurel Kolnai, On Disgust. 1-23.
    In 1929 when Aurel Kolnai published his essay “On Disgust” in Husserl's ]ahrbuch he could truly assert that disgust was a "sorely neglected" topic. Now, however, this situation is changing as philosophers, psychologists, and historians of culture are turning their attention not only to emotions in general but more specifically to the large and disturbing set of aversive emotions, including disgust. We here provide an account of Kolnai’s contribution to the study of the phenomenon of disgust, (...)
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  2.  63
    Robert William Fischer (forthcoming). Disgust as Heuristic. Ethical Theory and Moral Practice:1-15.
    Suppose that disgust can provide evidence of moral wrongdoing. What account of disgust might make sense of this? A recent and promising theory is the social contagion view, proposed by Alexandra Plakias. After criticizing both its descriptive and normative claims, I draw two conclusions. First, we should question the wisdom of drawing so straight a line from biological poisons and pathogens to social counterparts. Second, we don’t need to explain the evidential value of disgust by appealing to (...)
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  3.  73
    Filippo Contesi (2015). Korsmeyer on Fiction and Disgust. British Journal of Aesthetics 55 (1):109-116.
    In Savoring Disgust, Carolyn Korsmeyer argues that disgust is peculiar amongst emotions, for it does not need any of the standard solutions to the so-called paradox of fiction. I argue that Korsmeyer’s arguments in support of the peculiarity of disgust with respect to the paradox of fiction are not successful.
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  4. Luca Barlassina (2013). Simulation is Not Enough: A Hybrid Model of Disgust Attribution on the Basis of Visual Stimuli. Philosophical Psychology 26 (3):401-419.
    Mindreading is the ability to attribute mental states to other individuals. According to the Theory-Theory (TT), mindreading is based on one's possession of a Theory of Mind. On the other hand, the Simulation Theory (ST) maintains that one arrives at the attribution of a mental state by simulating it in one's own mind. In this paper, I propose a ST-TT hybrid model of the ability to attribute disgust on the basis of visual stimuli such as facial expressions, body postures, (...)
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  5.  43
    Christopher Freiman & Adam Lerner (2015). Self-Ownership and Disgust: Why Compulsory Body Part Redistribution Gets Under Our Skin. Philosophical Studies 172 (12):3167-3190.
    The self-ownership thesis asserts, roughly, that agents own their minds and bodies in the same way that they can own extra-personal property. One common strategy for defending the self-ownership thesis is to show that it accords with our intuitions about the wrongness of various acts involving the expropriation of body parts. We challenge this line of defense. We argue that disgust explains our resistance to these sorts of cases and present results from an original psychological experiment in support of (...)
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  6.  10
    Aurel Kolnai, Barry Smith & Carolyn Korsmeyer (2004). On Disgust. Open Court.
    The problem of disgust has until recently been neglected in the scientific literature. In comparison to the scientific (psychological and metaphysical) interest that has been applied to hatred, anxiety, and similar phenomena, disgust — although a common and important factor in our emotional life — has been unexplored, or it has been viewed as a “higher degree of dislike,” as “nausea,” or as a phenomenon of the “repression of urges.” We here show how the feeling of disgust (...)
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  7. Richard Arneson (2007). Shame, Stigma, and Disgust in the Decent Society. Journal of Ethics 11 (1):31 - 63.
    Would a just society or government absolutely refrain from shaming or humiliating any of its members? "No," says this essay. It describes morally acceptable uses of shame, stigma and disgust as tools of social control in a decent (just) society. These uses involve criminal law, tort law, and informal social norms. The standard of moral acceptability proposed for determining the line is a version of perfectionistic prioritarian consequenstialism. From this standpoint, criticism is developed against Martha Nussbaum's view that to (...)
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  8.  85
    John Deigh (2006). The Politics of Disgust and Shame. Journal of Ethics 10 (4):383 - 418.
    This is a critical study of Martha Nussbaum’s Hiding from Humanity. Central to Nussbaum’s book are arguments against society’s or the state’s using disgust and shame to forward the aims of the criminal law. Patrick Devlin’s appeal to the common man’s disgust to determine what acts of customary morality should be made criminal is an example of how society might use disgust to forward the aims of the criminal law. The use of so-called shaming penalties as alternative (...)
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  9.  17
    Christoph Randler, Eberhard Hummel & Pavol Prokop (2012). Practical Work at School Reduces Disgust and Fear of Unpopular Animals. Society and Animals 20 (1):61-74.
    Disgust and fear are basic emotions that protect humans against pathogens and/or predators. Natural selection favored individuals who successfully escaped or avoided harmful animals; thus animals who pose a disease threat activate aversive responses in humans. However, all these animals who are generally disliked have rights to their own existence and play important roles in ecosystems. Here, we used three unpopular live animals in practical biology work with 11-13-year-old children . The control group had no opportunity to work with (...)
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  10.  1
    Robert William Fischer (2016). Disgust as Heuristic. Ethical Theory and Moral Practice 19 (3):679-693.
    Suppose that disgust can provide evidence of moral wrongdoing. What account of disgust might make sense of this? A recent and promising theory is the social contagion view, proposed by Alexandra Plakias. After criticizing both its descriptive and normative claims, I draw two conclusions. First, we should question the wisdom of drawing so straight a line from biological poisons and pathogens to social counterparts. Second, we don’t need to explain the evidential value of disgust by appealing to (...)
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  11.  21
    Jason A. Clark & Daniel M. T. Fessler (2015). The Role of Disgust in Norms, and of Norms in Disgust Research: Why Liberals Shouldn’T Be Morally Disgusted by Moral Disgust. Topoi 34 (2):483-498.
    Recently, many critics have argued that disgust is a morally harmful emotion, and that it should play no role in our moral and legal reasoning. Here we defend disgust as a morally beneficial moral capacity. We believe that a variety of liberal norms have been inappropriately imported into both moral psychology and ethical studies of disgust: disgust has been associated with conservative authors, values, value systems, and modes of moral reasoning that are seen as inferior to (...)
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  12.  16
    Jennifer Marilynn Barker (2011). Chew on This: Disgust, Delay, and the Documentary Image in Food, Inc. Film-Philosophy 15 (2):70-89.
    In comparison to activist films with an “in your face” aesthetic, Food, Inc. seems positively tame. Rather than shock viewers with direct images of distasteful, disgusting, immoral, and outrageous practices in the food industry, it provokes and performs physical and moral disgust by its paradoxical (and perhaps quintessentially documentary) combination of proximity and immediacy with distance and delay. This close textual analysis reveals the film’s use of images to defer, deflect, and dodge, in such a way as to emphasize (...)
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  13.  15
    Marta Gil (2013). Review of Daniel Kelly: Yuck! The Nature and Moral Significance of Disgust. [REVIEW] Neuroethics 6 (1):221-223.
    Perhaps the most remarkable feature about this book is the effort made by its author in order to shed light on the most intriguing question that surrounds disgust: how is it possible for disgust to be so flexible with its objects? This book is highly recommended for those readers interested in the latest and most exciting aspects of current scholarship on the study of the emotions. Readers too who are interested on evolutionary psychology, moral psychology or neuroethics will (...)
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  14.  9
    Tarja Laine (2011). Imprisoned in Disgust: Roman Polanski's Repulsion. Film-Philosophy 15 (2):36-50.
    Noël Carroll has suggested that scary films scare because our emotions are structured by the disgusting and dangerous properties of the films’ monsters. By contrast, this essay argues that some scary films scare through more direct means than can be explained by entertaining in thought, say, the impure properties of Count Dracula. It is the film itself that disgusts and frightens, by ‘taking over’ the spectator so that their consciousness of the film is ‘contaminated’ by the ‘spirit’ of horror. In (...)
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  15.  4
    T. J. Kasperbauer (2015). Animals as Disgust Elicitors. Biology and Philosophy 30 (2):167-185.
    This paper attempts to explain how and why nonhuman animals elicit disgust in human beings. I argue that animals elicit disgust in two ways. One is by triggering disease–protection mechanisms, and the other is by eliciting mortality salience, or thoughts of death. I discuss how these two types of disgust operate and defend their conceptual and theoretical coherence against common objections. I also outline an explanatory challenge for disgust researchers. Both types of disgust indicate that (...)
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  16.  8
    Ditte Marie Munch‐Jurišić (2014). Perpetrator Abhorrence: Disgust as a Stop Sign. Metaphilosophy 45 (2):270-287.
    Most contemporary research on disgust can be divided into “disgust advocates” and “disgust skeptics.” The so-called advocates argue that disgust can have a positive influence on our moral judgment; skeptics warn that it can mislead us toward prejudice and discrimination. This article compares this disagreement to a structurally similar debate in the field of genocide studies concerning the phenomenon of “perpetrator abhorrence.” While some soldiers report having felt strong disgust in the moment of committing or (...)
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  17.  2
    Eberhard Hummel, Christoph Randler & Pavol Prokop (2012). Practical Work at School Reduces Disgust and Fear of Unpopular Animals. Society and Animals 20 (1):61-74.
    Disgust and fear are basic emotions that protect humans against pathogens and/or predators. Natural selection favored individuals who successfully escaped or avoided harmful animals; thus animals who pose a disease threat activate aversive responses in humans. However, all these animals who are generally disliked have rights to their own existence and play important roles in ecosystems. Here, we used three unpopular live animals in practical biology work with 11-13-year-old children . The control group had no opportunity to work with (...)
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  18. Judith Andre (2005). Disgust, Dignity, and a Public Intellectual. [REVIEW] Criminal Justice Ethics 24 (1):52-57.
    Martha Nussbaum’s Hiding from Humanity is eloquent and thought-provoking. I criticize some of her central arguments, particularly her construal of disgust and her exposition of shame. But I applaud the book as a whole. It is possible that richness and engagement are more important in the work of public intellectuals than is technical precision. If so, Nussbaum has fulfilled her role. It is more likely that both qualities are important, but difficult to combine. In that case, we can still (...)
     
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  19.  5
    Martha C. Nussbaum (2006). Hiding From Humanity: Disgust, Shame, and the Law. Princeton University Press.
    Should laws about sex and pornography be based on social conventions about what is disgusting? Should felons be required to display bumper stickers or wear T-shirts that announce their crimes? This powerful and elegantly written book, by one of America's most influential philosophers, presents a critique of the role that shame and disgust play in our individual and social lives and, in particular, in the law.Martha Nussbaum argues that we should be wary of these emotions because they are associated (...)
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  20. Filippo Contesi (2012). Savoring Disgust: The Foul and the Fair in Aesthetics. [REVIEW] British Journal of Aesthetics 52 (1):113-116.
  21.  1
    Daniel Kelly (2011). Yuck!: The Nature and Moral Significance of Disgust. A Bradford Book.
    People can be disgusted by the concrete and by the abstract -- by an object they find physically repellent or by an ideology or value system they find morally abhorrent. Different things will disgust different people, depending on individual sensibilities or cultural backgrounds. In _Yuck!_, Daniel Kelly investigates the character and evolution of disgust, with an emphasis on understanding the role this emotion has come to play in our social and moral lives. Disgust has recently been riding (...)
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  22.  88
    P. Rozin, J. Haidt & C. R. McCauley (2009). Disgust: The Body and Soul Emotion in the 21st Century. In B. O. Olatunji & D. McKay (eds.), Disgust and its disorders. American Psychological Association 2008.
    The present volume is, we believe, the first-ever edited volume devoted to the emotion of disgust. In this chapter we address the following issues: 1. Why was disgust almost completely ignored until about 1990, 2. Why has there been a great increase in attention to disgust since about 1990?, 3. The outline of an integrative, body-to-soul preadaptation theory of disgust, 4. Some specific features of disgust that make it particularly susceptible to laboratory research and particularly (...)
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  23.  29
    Thom Brooks (2007). Hiding From Humanity: Disgust, Shame, and the Law. Journal of Applied Philosophy 24 (3):329–331.
    This is a book review of Martha C. Nussbaum - "Hiding from Humanity".
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  24.  14
    Heather Looy (2004). Embodied and Embedded Morality: Divinity, Identity, and Disgust. Zygon 39 (1):219-235.
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  25. Joshua May (2014). Does Disgust Influence Moral Judgment? Australasian Journal of Philosophy 92 (1):125-141.
    Recent empirical research seems to show that emotions play a substantial role in moral judgment. Perhaps the most important line of support for this claim focuses on disgust. A number of philosophers and scientists argue that there is adequate evidence showing that disgust significantly influences various moral judgments. And this has been used to support or undermine a range of philosophical theories, such as sentimentalism and deontology. I argue that the existing evidence does not support such arguments. At (...)
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  26.  29
    David Pizarro, Yoel Inbar & Chelsea Helion (2011). On Disgust and Moral Judgment. Emotion Review 3 (3):267-268.
    Despite the wealth of recent work implicating disgust as an emotion central to human morality, the nature of the causal relationship between disgust and moral judgment remains unclear. We distinguish between three related claims regarding this relationship, and argue that the most interesting claim (that disgust is a moralizing emotion) is the one with the least empirical support.
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  27.  27
    Daniel Kelly & Nicolae Morar (2014). Against the Yuck Factor: On the Ideal Role of Disgust in Society. Utilitas 26 (2):153-177.
    The view we defend is that in virtue of its nature, disgust is not fit to do any moral or social work whatsoever, and that there are no defensible uses for disgust in legal or political institutions. We first describe our favoured empirical theory of the nature of disgust. Turning from descriptive to normative issues, we address the best arguments in favour of granting disgust the power to justify certain judgements, and to serve as a social (...)
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  28. Robert William Fischer (2014). Disgust and the Collection of Bovine Fetal Blood. In Elisa Aaltola & John Hadley (eds.), Animal Ethics and Philosophy: Questioning the Orthodoxy. Rowman & Littlefield International 151-164.
    At many slaughterhouses, if a pregnant cow is killed, then medical companies pay to harvest the fetus's blood. When you communicate the details of this process to people, many of them are disgusted. I submit that those who are repulsed thereby acquire a reason to believe that this practice is morally wrong. However, it is controversial to maintain that disgust can provide moral guidance. So, I develop a theory of disgust’s moral salience that fits with the empirical work (...)
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  29.  13
    Nina Strohminger (2014). Disgust Talked About. Philosophy Compass 9 (7):478-493.
    Disgust, the emotion of rotting carcasses and slimy animalitos, finds itself at the center of several critical questions about human culture and cognition. This article summarizes recent developments, identify active points of debate, and provide an account of where the field is heading next.
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  30.  20
    Gary D. Sherman & Jonathan Haidt (2011). Cuteness and Disgust: The Humanizing and Dehumanizing Effects of Emotion. Emotion Review 3 (3):245-251.
    Moral emotions are evolved mechanisms that function in part to optimize social relationships. We discuss two moral emotions— disgust and the “cuteness response”—which modulate social-engagement motives in opposite directions, changing the degree to which the eliciting entity is imbued with mental states (i.e., mentalized). Disgust-inducing entities are hypo-mentalized (i.e., dehumanized); cute entities are hyper-mentalized (i.e., “humanized”). This view of cuteness—which challenges the prevailing view that cuteness is a releaser of parental instincts (Lorenz, 1950/1971)—explains (a) the broad range of (...)
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  31.  14
    Colin McGinn (2011). The Meaning of Disgust. OUP Usa.
    The Meaning of Disgust is an original study of a fascinating but neglected subject, which attempts to tell the disturbing truth about the human condition.
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  32. Carolyn Parkinson, Walter Sinnott-Armstrong, Philipp E. Koralus, Angela Mendelovici, Victoria McGeer & Thalia Wheatley (2011). Is Morality Unified? Evidence That Distinct Neural Systems Underlie Moral Judgments of Harm, Dishonesty, and Disgust. Journal of Cognitive Neuroscience 23 (10):3162-3180.
    Much recent research has sought to uncover the neural basis of moral judgment. However, it has remained unclear whether "moral judgments" are sufficiently homogenous to be studied scientifically as a unified category. We tested this assumption by using fMRI to examine the neural correlates of moral judgments within three moral areas: (physical) harm, dishonesty, and (sexual) disgust. We found that the judgment ofmoral wrongness was subserved by distinct neural systems for each of the different moral areas and that these (...)
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  33.  19
    Carolyn Korsmeyer (2010). Savoring Disgust: The Foul and the Fair in Aesthetics. Oxford University Press.
    What is disgust? -- Attractive aversions -- Delightful, delicious, disgusting -- Varieties of aesthetic disgust -- The magnetism of disgust -- Hearts -- The foul and the fair.
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  34.  6
    Joshua Gert (2014). Disgust, Moral Disgust, and Morality. Journal of Moral Philosophy 11 (4):33-54.
    This paper calls into question the idea that moral disgust is usefully regarded as a form of genuine disgust. This hypothesis is questionable even if, as some have argued, the spread of moral norms through a community makes use of signaling mechanisms that are central to core disgust. The signaling system is just one part of disgust, and may well be completely separable from it. Moreover, there is plausibly a significant difference between the cognitive scientist’s concept (...)
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  35.  4
    Alberto Giubilini (2016). What in the World Is Moral Disgust? Australasian Journal of Philosophy 94 (2):227-242.
    I argue that much philosophical discussion of moral disgust suffers from two ambiguities: first, it is not clear whether arguments for the moral authority of disgust apply to disgust as a consequence of moral evaluations or instead to disgust as a moralizing emotion; second, it is not clear whether the word ‘moral’ is used in a normative or in a descriptive sense. This lack of clarity generates confusion between ‘fittingness’ and ‘appropriateness’ of disgust. I formulate (...)
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  36.  6
    Edward Royzman & Robert Kurzban (2011). Minding the Metaphor: The Elusive Character of Moral Disgust. Emotion Review 3 (3):269-271.
    Aiming to circumvent metaphor-prone properties of natural language, Chapman, Kim, Susskind, and Anderson (2009) recently reported evidence for morally induced activation of the levator labii region (manifest as an upper lip raise and a nose wrinkle), also implicated in responding to bad tastes and contaminants. Here we point out that the probative value of this type of evidence rests on a particular (and heavily contested) account of facial movements, one which holds them to be “expressions” or automatic read-outs of internal (...)
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  37.  14
    Roberto Gutierrez, Roger Giner-Sorolla & Milica Vasiljevic (2012). Just an Anger Synonym? Moral Context Influences Predictors of Disgust Word Use. Cognition and Emotion 26 (1):53-64.
    Are verbal reports of disgust in moral situations specific indicators of the concept of disgust, or are they used metaphorically to refer to anger? In this experiment, participants read scenarios describing a violation of a norm either about the use of the body (bodily moral) or about harm and rights (socio-moral). They then expressed disgust and anger on verbal scales, and through facial expression endorsement measures. The use of disgust words in the socio-moral condition was largely (...)
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  38.  34
    Michael Hauskeller (2006). Moral Disgust. Ethical Perspectives 13 (4):571-602.
    Disgust is often believed to have no special moral relevance. However, there are situations where disgust and similar feelings like revulsion, repugnance, or abhorrence function as the expression of a very strong moral disapproval that cannot fully be captured by argument. I call this kind of disgust moral disgust.Although it is always in principle possible to justify our moral disgust by explaining what it is in a given situation or action that disgusts us, the feeling (...)
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  39.  16
    Alberto Giubilini (2015). What in the World Is Moral Disgust? Australasian Journal of Philosophy 94 (2):227-242.
    I argue that much philosophical discussion of moral disgust suffers from two ambiguities: first, it is not clear whether arguments for the moral authority of disgust apply to disgust as a consequence of moral evaluations or instead to disgust as a moralizing emotion; second, it is not clear whether the word ‘moral’ is used in a normative or in a descriptive sense. This lack of clarity generates confusion between ‘fittingness’ and ‘appropriateness’ of disgust. I formulate (...)
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  40. Daniel Kelly, The Ethics of Disgust.
    I argue that the recent debate about the role disgust deserves in ethical thought has been impoverished by an inadequate understanding of the emotion itself. After considering Kass and Nussbaum’s respective positions in that debate, and the implausible views of the nature of disgust on which their arguments rest, I describe my own view, which makes sense of the wealth of recent, often puzzling, empirical work done on the emotion. This view sees disgust as being primarily responsible (...)
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  41. Michelle Meagher (2003). Jenny Saville and a Feminist Aesthetics of Disgust. Hypatia 18 (4):23-41.
    : This essay examines an aesthetics of disgust through an analysis of the work of Scottish painter Jenny Saville. Saville's paintings suggest that there is something valuable in retaining and interrogating our immediate and seemingly unambivalent reactions of disgust. I contrast Saville's representations of disgust to the repudiation of disgust that characterizes contemporary corporeal politics. Drawing on the theoretical work of Elspeth Probyn and Julia Kristeva, I suggest that an aesthetics of disgust reveals the fundamental (...)
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  42. Carolyn Korsmeyer (2011). Savoring Disgust: The Foul and the Fair in Aesthetics. Oxford University Press Usa.
    Disgust is among the strongest of aversions, characterized by involuntary physical recoil and even nausea. Yet paradoxically, disgusting objects can sometimes exert a grisly allure, and this emotion can constitute a positive, appreciative aesthetic response when exploited by works of art -- a phenomenon labelled here "aesthetic disgust." While the reactive, visceral quality of disgust contributes to its misleading reputation as a relatively "primitive" response mechanism, it is this feature that also gives it a particular aesthetic power (...)
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  43.  44
    Ellen K. Feder (2011). Tilting the Ethical Lens: Shame, Disgust, and the Body in Question. Hypatia 26 (3):632-650.
    Cheryl Chase has argued that “the problem” of intersex is one of “stigma and trauma, not gender,” as those focused on medical management would have it. Despite frequent references to shame in the critical literature, there has been surprisingly little analysis of shame, or of the disgust that provokes it. This paper investigates the function of disgust in the medical management of intersex and seeks to understand the consequences—material and moral—with respect to the shame it provokes.Conventional ethical approaches (...)
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  44.  38
    John Kekes (1992). Disgust and Moral Taboos. Philosophy 67 (262):431 - 446.
    Disgust is not a pleasant subject. It is perhaps partly for this reason that it has not been much discussed in philosophical literature, or, indeed anywhere else. Disgust has considerable moral significance however, and appreciating its significance will illuminate the present state of our morality. One may be led to this view by reflecting on several recent works on pollution. The pollution in question, of course, is not of the air, soil, or water, but that of people who (...)
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  45.  37
    David Archard (2008). Disgust, Offensiveness and the Law. Journal of Applied Philosophy 25 (4):314-321.
    abstract Martha Nussbaum's concern is to limit the role that emotions can legitimately play in the definition of the criminal law. She would allow nuisance laws to curtail the occasioning of disgust but only disgust of a certain kind. Problems arise for her account when she extends this analysis to the prevention of offensiveness. Unavoidable is an evaluation of those beliefs subscription to which explains the taking of offence. Hence the principal problem for a liberalism of the kind (...)
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  46. Yoel Inbar, David A. Pizarro, Joshua Knobe & Paul Bloom (2009). Disgust Sensitivity Predicts Intuitive Disapproval of Gays. Emotion 9 (3): 435– 43.
    Two studies demonstrate that a dispositional proneness to disgust (“disgust sensitivity”) is associated with intuitive disapproval of gay people. Study 1 was based on previous research showing that people are more likely to describe a behavior as intentional when they see it as morally wrong (see Knobe, 2006, for a review). As predicted, the more disgust sensitive participants were, the more likely they were to describe an agent whose behavior had the side effect of causing gay men (...)
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  47.  20
    Kevin Patrick Tobia (2014). The Effects of Cleanliness and Disgust on Moral Judgment. Philosophical Psychology 28 (4):556-568.
    Recent experimental studies in cognitive science report the influence of “disgust” and “cleanliness” manipulations on moral judgment, yet little attention has been given to interpreting these studies together or developing models of the causal influence of cleanliness and disgust manipulations on moral judgment. I propose considerations for the causal modeling of these effects. The conclusions are not decisive in favor of one theory of disgust and cleanliness, but suggest several distinct causal roles of disgust- and cleanliness-type (...)
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  48.  5
    Mark Navin, Disgust, Contamination, and Vaccine Refusal.
    Vaccine refusers often seem motivated by disgust, and they invoke ideas of purity, contamination and sanctity. Unfortunately, the emotion of disgust and its companion ideas are not directly responsive to the probabilistic and statistical evidence of research science. It follows that increased efforts to promulgate the results of vaccine science are not likely to contribute to increased rates of vaccination among persons who refuse vaccines because of the ‘ethics of sanctity’. Furthermore, the fact that disgust-based vaccine refusal (...)
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  49.  10
    Carolyn Korsmeyer & Barry Smith (2014). Comment: Kolnai's Disgust. Emotion Review 6 (3):219-220.
    In The Meaning of Disgust, Colin McGinn employs elements of the phenomenological theory of disgust advanced by Aurel Kolnai in 1929. Kolnai’s treatment of what he calls “material” disgust and of its primary elicitors—putrefying organic matter, bodily wastes and secretions, sticky contaminants, vermin—anticipates more recent scientific treatments of this emotion as a mode of protective recoil. While Nina Strohminger charges McGinn with neglecting such scientific studies, we here attempt to show how Kolnai goes beyond experimental findings in (...)
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  50.  9
    Julian Hanich (2011). Toward a Poetics of Cinematic Disgust. Film-Philosophy 15 (2):11-35.
    This essay tries to categorize the range of artistic options that filmmakers currently have at hand to evoke bodily disgust. It asks: If we examine the variety of disgusting scenes at the movies, how can we usefully distinguish them? I present five categorical distinctions indicating choices filmmakers often implicitly make when disgust comes into play. (1) Temporality: Does the filmmaker confront us with the disgusting object suddenly or anticipatorily ? (2) Presence: Does the director allow us to perceive (...)
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