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  1. added 2020-04-27
    How to Forget the Unforgettable? On Collective Trauma, Cultural Identity, and Mnemotechnologies.Ciano Aydin - 2017 - Identity 17 (3):125-137.
    Nietzsche’s notion of “active forgetting” is employed to better understand the disruptive and destructive influence of collective trauma on cultural identity. Throughout the article genocide is taken as a cause of extreme trauma and used to illustrate this impact. Active forgetting in this context should not be confused with memories fading away; it is rather a positive and active force, a capacity which an individual, a society, or a culture needs to prosper. This notion provides guidance on how to banish (...)
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  2. added 2020-04-09
    Learning From Failure: Shame and Emotion Regulation in Virtue as Skill.Matt Stichter - forthcoming - Ethical Theory and Moral Practice:1-14.
    On an account of virtue as skill, virtues are acquired in the ways that skills are acquired. In this paper I focus on one implication of that account that is deserving of greater attention, which is that becoming more skillful requires learning from one’s failures, but that turns out to be especially challenging when dealing with moral failures. In skill acquisition, skills are improved by deliberate practice, where you strive to correct past mistakes and learn how to overcome your current (...)
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  3. added 2020-04-08
    The Moral Psychology of Boredom.Andreas Elpidorou (ed.) - forthcoming - Rowman & Littlefield.
    Whether we like it or not, boredom is a major part of human life. It permeates and affects our personal, social, practical, and moral existence. It shapes our world by demarcating the interesting and the meaningful from that which is not. And it sets us in motion insofar as its presence can give rise to a plethora of behaviors. Indeed, in its search for meaning, interest, and fulfillment, boredom straddles the line between the good and the bad, the beneficial and (...)
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  4. added 2020-03-11
    Forgiveness and the Multiple Functions of Anger.Antony G. Aumann & Zac Cogley - 2020 - Journal of Philosophy of Emotion 1 (1):44-71.
    This paper defends an account of forgiveness that is sensitive to recent work on anger. Like others, we claim anger involves an appraisal, namely that someone has done something wrong. But, we add, anger has two further functions. First, anger communicates to the wrongdoer that her act has been appraised as wrong and demands she feel guilty. This function enables us to explain why apologies make it reasonable to forgo anger and forgive. Second, anger sanctions the wrongdoer for what she (...)
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  5. added 2020-03-03
    ‘Hopeless Love: Camus and Le Premier Homme.’.Marguerite La Caze - 2020 - In Matthew Sharpe, Maciej Kałuża & Peter Francev (eds.), Brill's Companion to Camus: Camus among the Philosophers,. Leiden: Brill. pp. 460-76..
    What does Le Premier Homme bring specifically to our understanding of Camus’s view of love? The novel allows us to understand love as love of specific human individuals, as well as love of life and the world, and a sense of the frailties of love. While many commentaries have touched on the idea of the importance of love in this work, they have tended to focus more on the disguised autobiographical elements concerning the people in Camus’s life. They have also (...)
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  6. added 2020-02-11
    Pride, Shame and Guilt: Emotions of Self-Assessment.John Deigh - 1988 - Ethics 98 (2):391-393.
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  7. added 2020-01-02
    Moving Between Frustration and Anger.Mary Carman - forthcoming - Global Discourse.
    Frustration is widely recognised to be central to many cases of moral anger in a political context, yet little philosophical attention has been paid to it. In this paper, I offer a much-needed philosophical analysis of frustration, working primarily with the example of the recent South African student protests. By developing a deeper philosophical understanding of frustration and its connections to moral anger, I argue that the movement between the two has a couple of important aspects. First, the movement involves (...)
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  8. added 2019-11-14
    Shame, Selves, and Morality.Charlie Kurth - forthcoming - Philosophical Psychology.
    This essay critically examines the account of shame and its moral value that Krista Thomason develops in her book, Naked.
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  9. added 2019-11-13
    Darker Sides of Guilt: The Case of Obsessive-Compulsive Disorder.Juliette Vazard & Julien Deonna - 2019 - In Bradford Cokelet & Corey Maley (eds.), The Moral Psychology of Guilt.
    Why do thoughts involving harm and damage trigger guilt in certain individuals and not in others? The significance of this question comes into view when considering the medical and psychological literature on patients with obsessive-compulsive disorder (OCD). Patients with OCD feel guilt in response to having certain recurring, negative thoughts whose content evoke scenarios of harm and damage. This, however—at least in most readings of what those thoughts consist of—is puzzling. The transition from having a thought about being the source (...)
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  10. added 2019-10-20
    Daniel Kelly: Yuck! The Nature and Moral Significance of Disgust. [REVIEW]Tom Cochrane - 2011 - Notre Dame Philosophical Reviews 11 (37).
    I review Daniel Kelly's 2011 book on disgust. I am convinced by his arguments that disgust should not be appealed to in moral judgement. I am bit more sceptical about the model of disgust itself.
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  11. added 2019-10-14
    Emma's Pensive Meditations.Cynthia Freeland - 2018 - In Eva Dadlez (ed.), Jane Austen's Emma: Philosophical Perspectives. New York, USA: Oxford University Press. pp. 55-83.
  12. added 2019-09-12
    Animals as Disgust Elicitors.T. J. Kasperbauer - 2015 - 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 a wide variety of animals (...)
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  13. added 2019-09-09
    Passion for the Art of Morally Responsible Technology Development.Sabine Roeser & Steffen Steinert - 2019 - Royal Institute of Philosophy Supplement 85:87-109.
    In this article, we discuss the importance of emotions for ethical reflection on technological developments, as well as the role that art can play in this. We review literature that argues that emotions can and should play an important role in the assessment and acceptance of technological risk and in designing morally responsible technologies. We then investigate how technologically engaged art can contribute to critical, emotional-moral reflection on technological risks. The role of art that engages with technology is unexplored territory (...)
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  14. added 2019-08-08
    "Beasts in Human Form": How Dangerous Speech Harms.Teresa Marques - 2019 - Araucaria 21 (42).
    Recent years have seen an upsurge of inflammatory speech around the world. Understanding the mechanisms that correlate speech with violence is a necessary step to explore the most effective forms of counterspeech. This paper starts with a review of the features of dangerous speech and ideology, as formulated by Jonathan Maynard and Susan Benesch. It then offers a conceptual framework to analyze some of the underlying linguistic mechanisms at play: derogatory language, code words, figleaves, and meaning perversions. It gives a (...)
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  15. added 2019-08-02
    Indignation, Appreciation, and the Unity of Moral Experience.Uriah Kriegel - forthcoming - Ethical Theory and Moral Practice.
    Moral experience comes in many flavors. Some philosophers have argued that there is nothing common to the many forms moral experience can take. In this paper, I argue that close attention to the phenomenology of certain key emotions, combined with a clear distinction between essentially and accidentally moral experiences, suggests that there is a group of (essentially) moral emotions which in fact exhibit significant unity.
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  16. added 2019-07-07
    Anger and Indignation.John J. Drummond - 2017 - In John J. Drummond & Sonja Rinofner-Kreidl (eds.), Emotional Experiences: Ethical and Social Significance. London and New York: Rowman & Littlefield.
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  17. added 2019-06-26
    Moral Dilemmas and Collective Responsibilities.Jessica B. Payson - 2009 - Essays in Philosophy 10 (2):4.
    In this paper, I work within Ruth Marcus’s account of the source of moral dilemmas and articulate the implications of her theory for collective responsibility. As an extension to Marcus’s work, I explore what her account means for the moral emotions and responsibilities of those complicit in perpetuating unjust systems of a non-ideal world from which moral dilemmas arise. This move necessitates shifting away from the primacy of control. That one is born into unjust systems one had no hand in (...)
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  18. added 2019-06-06
    Morality and the Emotions. Edited by Carla Bagnoli. (Oxford UP, 2011. Pp. Vi + 304. Price £37.50.).Jonathan Way - 2013 - Philosophical Quarterly 63 (252):610-612.
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  19. added 2019-06-06
    Educating Moral Emotions or Moral Selves: A False Dichotomy?Kristján Kristjánsson - 2010 - Educational Philosophy and Theory 42 (4):397-409.
    In the post‐Kohlbergian era of moral education, a ‘moral gap’ has been identified between moral cognition and moral action. Contemporary moral psychologists lock horns over how this gap might be bridged. The two main contenders for such bridge‐building are moral emotions and moral selves. I explore these two options from an Aristotelian perspective. The moral‐self solution relies upon an anti‐realist conception of the self as ‘identity’, and I dissect its limitations. In its stead, I propose a Humean conception of the (...)
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  20. added 2019-06-06
    The Role of Emotion in an Existential Education: Insights From Hegel and Plato.Kym Maclaren - 2008 - International Philosophical Quarterly 48 (4):471-492.
    Emotion is usually conceived as playing a relatively external role in education: either it is raw material reshaped by rational practices, or it merely motivates intellectual reasoning. Drawing upon the philosophy of Hegel and Plato’s Socrates, I argue, however, that education is a process of existential transformation and that emotion plays an essential, internal role therein. Through an analysis of Hegel’s master and slave dialectic, I argue that emotions have their own logic and that an individual can be propelled to (...)
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  21. added 2019-06-06
    “Emotional Intelligence” in the Classroom? An Aristotelian Critique.Kristjan Kristjansson - 2006 - Educational Theory 56 (1):39-56.
    A recent trend in moral education, social and emotional learning, incorporates the mantra of emotional intelligence as a key element in an extensive program of character building. In making his famous claim that the good life would have to include appropriate emotions, Aristotle obviously considered the schooling of emotions to be an indispensable part of moral education. However, in this essay Kristján Kristjánsson casts doubt on the assumption that Aristotelians should approve of the clarion call for EI, as understood by (...)
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  22. added 2019-06-06
    The Politics of Emotion: Liberalism and Cognitivism.Susan James - 2006 - Royal Institute of Philosophy Supplement 58:231-244.
    Liberal political theorists commend a comparatively orderly form of life. It is one in which individuals and groups who care about different things, and live in different ways, nevertheless share an overriding commitment to liberty and toleration, together with an ability to resolve conflicts and disagreements in ways that do not violate these values. Both citizens and states are taken to be capable of negotiating points of contention without resorting to forms of coercion such as abuse, blackmail, brainwashing, intimidation, torture (...)
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  23. added 2019-06-06
    Emotions: An Essay in Aid of Moral Psychology. [REVIEW]Michael Lacewing - 2004 - Journal of Moral Philosophy 1 (1):105-108.
  24. added 2019-06-06
    Émotions et valeurs. [REVIEW]Monique Lanoix - 2004 - Dialogue 43 (3):609-612.
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  25. added 2019-06-06
    Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation. [REVIEW]Stephen R. L. Clark - 2002 - Philosophy 77 (1):125-141.
  26. added 2019-06-05
    Book ReviewsRichard Sorabji,. Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation.Oxford: Oxford University Press, 2000. Pp. 499. $45.00. [REVIEW]Brad Inwood - 2002 - Ethics 112 (4):863-866.
  27. added 2019-06-01
    Is Boredom One or Many? A Functional Solution to the Problem of Heterogeneity.Andreas Elpidorou - forthcoming - Mind and Language.
    Despite great progress in our theoretical and empirical investigations of boredom, a basic issue regarding boredom remains unresolved: it is still unclear whether the construct of boredom is a unitary one or not. By surveying the relevant literature on boredom and arousal, the paper makes a case for the unity of the construct of boredom. It argues, first, that extant empirical findings do not support the heterogeneity of boredom, and, second, that a theoretically motivated and empirically grounded model of boredom (...)
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  28. added 2019-05-28
    Divine Forgiveness and Mercy in Evolutionary Perspective.Isaac Wiegman - 2017 - In Matthew Nelson Hill & Wm Curtis Holtzen (eds.), Connecting Faith and Science. Claremont: Claremont Press. pp. 189-220.
  29. added 2019-05-28
    Divine Retribution in Evolutionary Perspective.Isaac Wiegman - 2016 - In Wm Curtis Holtzen & Matthew Nelson Hill (eds.), In Spirit and Truth. Claremont: CST Press. pp. 181-202.
  30. added 2019-05-16
    Anger and Punishment: Natural History and Normative Significance.Isaac Wiegman - 2014 - Dissertation, Washington University in St. Louis
    I argue that the evolutionary history of anger has substantive implications for normative ethics. In the process, I develop an evolutionary account of anger and its influence on action. First, I consider a prominent argument by Peter Singer and Joshua Greene. They conclude that evolutionary explanations of human cooperation debunk – or undercut the evidential value of – the moral intuitions supporting duty ethics (as opposed to utilitarian or consequentialist ethics). With this argument they aim to defend consequentialist theories. However, (...)
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  31. added 2019-04-21
    Os Sofrimentos da Alma: As Paixões sob a Perspectiva do Estoicismo ( The sufferings of the Soul: The passions under the Stoicism perspective ).Diogo Luz - 2019 - Princípios: Revista de Filosofia (Ufrn) 26 (49):109-132.
    Resumo: Neste artigo exploramos a concepção estoica de πάθος, suas causas e consequências. Inicialmente abordamos o modo como as paixões se encaixam na ética estoica, uma vez que elas se mostram como impedimentos para aquele que quer viver melhor. Logo depois, analisamos os debates realizados no seio da escola, os acréscimos e os aperfeiçoamentos teóricos. Por fim, mostramos a distinção entre πάθη, προπάθειαι e εὐπαθεῖαι, pois isso propicia uma melhor compreensão da dimensão emocional da psicologia da Stoa, servindo principalmente para (...)
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  32. added 2019-04-11
    Love, Anger, and Racial Injustice.Myisha Cherry - 2019 - In Adrienne Martin (ed.), The Routledge Handbook of Love in Philosophy. New York: Routledge.
    Luminaries like Martin Luther King, Jr. urge that Black Americans love even those who hate them. This can look like a rejection of anger at racial injustice. We see this rejection, too, in the growing trend of characterizing social justice movements as radical hate groups, and people who get angry at injustice as bitter and unloving. Philosophers like Martha Nussbaum argue that anger is backward-looking, status focused, and retributive. Citing the life of the Prodigal Son, the victims of the Charleston (...)
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  33. added 2019-03-26
    Compassion Without Cognitivism.Charlie Kurth - 2019 - Humana Mente 12 (35).
    Compassion is generally thought to be a morally valuable emotion both because it is concerned with the suffering of others and because it prompts us to take action to their behalf. But skeptics are unconvinced. Not only does a viable account of compassion’s evaluative content—its characteristic concern—appear elusive, but the emotional response itself seems deeply parochial: a concern we tend to feel toward the suffering of friends and loved ones, rather than for individuals who are outside of our circle of (...)
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  34. added 2019-03-10
    Morality as Emotions in Process: Neuropsychoanalysis, Behavioural Economics and Global Citizenship.Angela Lacerda Nobre - 2018 - In Sara Graca Da Silva (ed.), New Interdisciplinary Landscapes in Morality and Emotion. London: Routledge.
    Within the current context of post-industrial societies, the role played by emotions in determining morality constitutes a fertile ground of research. Morality standards are determined through an open process that dynamically transverses different societal and scientific areas. Neuropsychoanalysis links biological and psychoanalytic insights in order to study the self. Behavioural economics highlight the importance of considering the psychological aspects of decision making. And global citizenship represents a constellation of constructs that include sustainable development models, cyberpolitics and socio-technical systems, such as (...)
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  35. added 2019-02-21
    Shame and Attributability.Andreas Brekke Carlsson - forthcoming - In David Shoemaker (ed.), Oxford Studies in Agency and Responsibility, vol. 6.
    Responsibility as accountability is normally taken to have stricter control conditions than responsibility as attributability. A common way to argue for this claim is to point to differences in the harmfulness of blame involved in these different kinds of responsibility. This paper argues that this explanation does not work once we shift our focus from other-directed blame to self-blame. To blame oneself in the accountability sense is to feel guilt and feeling guilty is to suffer. To blame oneself in the (...)
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  36. added 2019-02-15
    When Artists Fall: Honoring and Admiring the Immoral.Alfred Archer & Benjamin Matheson - 2019 - Journal of the American Philosophical Association 5 (2):246-265.
    Is it appropriate to honor artists who have created great works but who have also acted immorally? In this article, after arguing that honoring involves identifying a person as someone we ought to admire, we present three moral reasons against honoring immoral artists. First, we argue that honoring can serve to condone their behavior, through the mediums of emotional prioritization and exemplar identification. Second, we argue that honoring immoral artists can generate undue epistemic credibility for the artists, which can lead (...)
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  37. added 2019-02-14
    L’indignation : ses variétés et ses rôles dans la régulation sociale.Frédéric Minner - 2019 - Implications Philosophiques 1.
    Qu’est-ce que l’indignation ? Cette émotion est souvent conçue comme une émotion morale qu’une tierce-partie éprouve vis-à-vis des injustices qu’un agent inflige à un patient. L’indignation aurait ainsi trait aux injustices et serait éprouvée par des individus qui n’en seraient eux-mêmes pas victimes. Cette émotion motiverait la tierce-partie indignée à tenter de réguler l’injustice en l’annulant et en punissant son auteur. Cet article entreprend de montrer que cette conception de l’indignation n’est que partielle. En effet, l’indignation ne porte pas que (...)
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  38. added 2018-12-15
    Rationality Through the Eyes of Shame: Oppression and Liberation Via Emotion.Cecilea Mun - 2019 - Hypatia 34 (2):286-308.
    Standard accounts of shame characterize shame as an emotion of global negative self-assessment, in which an individual necessarily accepts or assents to a global negative self-evaluation. According to non-standard accounts of shame, experiences of shame need not involve a global negative self-assessment. I argue here in favor of non-standard accounts of shame over standard accounts. First, I begin with a detailed discussion of standard accounts of shame, focusing primarily on Gabriele Taylor’s (1985) standard account. Second, I illustrate how Adrian Piper’s (...)
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  39. added 2018-12-15
    Oppression and Liberation Via the Rationalities of Shame.Cecilea Mun - 2019 - In Interdisciplinary Perspectives on Shame: Methods, Theories, Norms, Cultures, and Politics. Lanham, MD 20706, USA: Lexington Books. pp. 51-74.
    Standard accounts of shame characterize shame as an emotion of global negative self-assessment, in which an individual necessarily accepts or assents to a global negative self-evaluation. According to non-standard accounts of shame, experiences of shame need not involve a global negative self-assessment. I argue here in favor of non-standard accounts of shame over standard accounts. First, I begin with a detailed discussion of standard accounts of shame, focusing primarily on Gabriele Taylor’s (1985) standard account. Second, I illustrate how Adrian Piper’s (...)
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  40. added 2018-12-14
    What Sentimentalists Should Say About Emotions.Charlie Kurth - forthcoming - Behavioral and Brain Sciences.
    Recent work by emotion researchers indicates that emotions have a multi-level structure. Sophisticated sentimentalists should take note of this work—for it better enables them to defend a substantive role for emotion in moral cognition. Contra the rationalist criticisms of May 2018, emotions are not only able to carry morally relevant information but can also substantially influence moral judgment and reasoning.
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  41. added 2018-11-27
    Can We Reinvent Ourselves?Bronwyn Finnigan - 2018 - IAI News.
    This brief article presents a Buddhist answer to the question of whether self-transformation possible and, if so, how it can be achieved.
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  42. added 2018-10-14
    Krista K. Thomason, Naked: The Dark Side of Shame and Moral Life, Oxford University Press, 2018.Mark Alfano - forthcoming - Criminal Justice Ethics.
    In Naked, Krista K. Thomason offers a multi-faceted account of shame, covering its nature as an emotion, its positive and negative roles in moral life, its association with violence, and its provocation through invitations to shame, public shaming, and stigmatization. Along the way, she reflects on a range of examples drawn from literature, memoirs, journalism, and her own imagination. She also considers alternative views at length, draws a wealth of important distinctions, and articulates many of the most intuitive objections to (...)
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  43. added 2018-09-24
    O Lugar das Emoções na Ética e na Metaética.Flavio Williges, Marcelo Fischborn & David Copp (eds.) - 2018 - Pelotas: NEPFil online/Editora da UFPel.
    Esta coletânea explora o papel desempenhado pelas emoções na teorização em ética e metaética. Inclui capítulos escritos por pesquisadores do Brasil e de outros países.
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  44. added 2018-09-13
    Creative Resentments: The Role of Emotions in Moral Change.Matthew Congdon - 2018 - Philosophical Quarterly 68 (273):739-757.
    This paper develops two related theses concerning resentment. The first, which I label the ‘prior norm requirement’, holds that feelings of resentment are grounded in the resenter’s conviction that some portion of their existing normative expectations has been violated. The second holds that resentments can make a rational contribution to the development of new normative expectations, transforming the resenter’s existing normative outlook. Certain expressions of the prior norm requirement in recent theory clash with the notion of norm-creative resentments, portraying resentment (...)
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  45. added 2018-09-12
    Reactive Attitudes.Michelle Mason - 2013 - In Hugh LaFollette (ed.), International Encyclopedia of Ethics. Blackwell.
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  46. added 2018-09-04
    The Bright Lights on Self Identity and Positive Reciprocity: Spinoza’s Ethics of the Other Focusing on Competency, Sustainability and the Divine Love.Ignace Haaz - 2018 - Journal of Dharma 43 (3):261-284.
    The claim of this paper is to present Spinoza’s view on self-esteem and positive reciprocity, which replaces the human being in a monistic psycho-dynamical affective framework, instead of a dualistic pedestal above nature. Without naturalising the human being in an eliminative materialistic view as many recent neuro-scientific conceptions of the mind do, Spinoza finds an important entry point in a panpsychist and holistic perspective, presenting the complexity of the human being, which is not reducible to the psycho-physiological conditions of life. (...)
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  47. added 2018-08-31
    Ideals and Idols: On the Nature and Appropriateness of Agential Admiration.Antti Kauppinen - forthcoming - In Alfred Archer & Andre Grahlé (eds.), The Moral Psychology of Admiration. Rowman and Littlefield.
    When we admire a person, we don’t just have a wow-response towards them, as we might towards a painting or a sunset. Rather, we construe them as realizing an ideal of the person in their lives to a conspicuous degree. To merit admiration, it is not enough simply to do something valuable or to possess desirable character traits. Rather, one’s achievements must manifest commitments and character traits that define a worthwhile ideal. Agential admiration, I argue, is a person-focused attitude like (...)
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  48. added 2018-08-15
    Being Realistic About Motivation.Charlie Kurth - 2019 - Philosophical Studies 176 (10):2751-2765.
    T.M. Scanlon’s ‘reasons fundamentalism’ is thought to face difficulties answering the normative question—that is, explaining why it’s irrational to not do what you judge yourself to have most reason to do (e.g., Dreier 2014a). I argue that this difficulty results from Scanlon’s failure to provide a theory of mind that can give substance to his account of normative judgment and its tie to motivation. A central aim of this paper is to address this deficiency. To do this, I draw on (...)
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  49. added 2018-08-09
    Conflict and Resolution: The Ethics of Forgiveness, Revenge, and Punishment (Tentative Title).Krisanna Scheiter & Paula Satne (eds.) - forthcoming - Springer.
    In this volume top scholars from around the world contribute essays on the ethics of forgiveness, revenge, and punishment. The book covers both classical and contemporary views on these topics. Given the current climate of political division and global conflict it is not surprising that there has been an increasing interest in how we ought to respond to perceived wrongdoing, both personal and political. Many contemporary philosophers draw on views put forth by Aristotle, Seneca, Kant and other historical philosophers. For (...)
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  50. added 2018-06-30
    Moral Phenomenology.Uriah Kriegel - 2013 - In Hugh LaFolette (ed.), International Encyclopedia of Ethics. Blackwell.
    In the philosophy of mind, the study of mental life has tended to focus on three central aspects of mental states: their representational content, their functional role, and their phenomenal character. The representational content of a mental state is what the state represents, what it is about; its functional role is the role it plays within the functional organization of the subject’s overall psychology; its phenomenal character is the experiential or subjective quality that goes with what it is like, from (...)
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