Pride

Edited by Jeremy Fischer (University of Alabama, Huntsville)
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  1. Hume and Davidson on Pride.Pall S. Árdal - 1989 - Hume Studies 15 (2):387-394.
  2. Master Passions.Annette Baier - 1980 - In Amelia Oksenberg Rorty (ed.), Explaining Emotions. University of California Press.
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  3. Hume's Analysis of Pride.Annette Baier - 1978 - Journal of Philosophy 75 (1):27-40.
  4. Caring About Caring: A Reply to Frankfurt.Annette C. Baier - 1982 - Synthese 53 (2):273 - 290.
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  5. Hume on Resentment.Annette C. Baier - 1980 - Hume Studies 6 (2):133-149.
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  6. How to Have Self-Directed Attitudes.Lynne Rudder Baker - unknown
    Self-directed and self-evaluative attitudes are often connected to one’s social position. Before investigating the dependence relations between individual self-evaluation and social positioning, however, there is a prior question to answer: What are the conditions under which an individual can have any self-directed attitudes at all? In order to be the subject of self-directed or selfevaluative attitudes, I shall argue, an individual must have linguistic and social relations. I’ll discuss the first-person perspective, self-concepts and their acquisition—all from a radically nonCartesian, externalist (...)
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  7. The Virtue of Pride: Jane Austen as Moralist. [REVIEW]Theodore M. Benditt - 2003 - Journal of Value Inquiry 37 (2):245-257.
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  8. Considering Capital Punishment as a Human Interaction.Christopher Bennett - 2013 - Criminal Law and Philosophy 7 (2):367-382.
    This paper contributes to the normative debate over capital punishment by looking at whether the role of executioner is one in which it is possible and proper to take pride. The answer to the latter question turns on the kind of justification the agent can give for what she does in carrying out the role. So our inquiry concerns whether the justifications available to an executioner could provide him with the kind of justification necessary for him to take pride in (...)
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  9. Hume on Pride-in-Virtue: A Reliable Motive?Lorraine Besser-Jones - 2010 - Hume Studies 36 (2):171-192.
    Many commentators have argued that on Hume’s account, pride turns out to be something that is unstable, context-dependent, and highly contingent. On their readings, whether or not an agent develops pride depends heavily on factors beyond her control, such as whether or not her house, which is beautiful, is also the most beautiful in her neighborhood and whether or not her neighbors will admire the beauty of her house rather than become envious of it. These aspects of Hume’s theory of (...)
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  10. Blacks and Social Justice.Bernard Boxill - 1984 - Rowman & Littlefield Publishers.
    From Bernard Boxill, professor of philosophy at the University of North Carolina at Chapel Hill and editor of Race and Racism, comes a tightly-argued, very illuminating book that will be essential reading for anyone interested in ...
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  11. Pride and Humility: Tempering the Desire for Excellence.Craig A. Boyd - 2014 - In Kevin Timpe & Craig Boyd (eds.), Virtues and Their Vices. Oxford University Press. pp. 245.
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  12. The Appropriateness of Pride.Michael Brady - 2017 - In Joseph Adam Carter & Emma C. Gordon (eds.), The Moral Psychology of Pride. London: Rowman & Littlefield. pp. 13-30.
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  13. Hume on the Value of Pride.Walter Brand - 2010 - Journal of Value Inquiry 44 (3):341-350.
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  14. Philosophic Pride: Stoicism and Political Thought From Lipsius to Rousseau.Christopher Brooke - 2012 - Princeton University Press.
    Surveying this large field with more amplitude and exactitude than anything else on offer, this book will be important for scholars of the humanities and specialists.
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  15. Hume on Pride and Humility.Robert W. Burch - 1975 - New Scholasticism 49 (2):177-188.
  16. The Moral Psychology of Pride.Emma C. Gordon J. Adam Carter (ed.) - 2017 - Rowman & Littlefield International.
    This book demonstrates pride's unique profile in philosophical theory as both an emotion and an element of human virtue, and includes a range of represented perspectives: psychology; philosophy; sociology; and anthropology.
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  17. The Moral Psychology of Pride.Joseph Adam Carter & Emma C. Gordon (eds.) - 2017 - London: Rowman & Littlefield.
    This book demonstrates pride's unique profile in philosophical theory as both an emotion and an element of human virtue, and includes a range of represented perspectives: psychology; philosophy; sociology; and anthropology.
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  18. Individual and Collective Pride.Arindam Chakrabarti - 1992 - American Philosophical Quarterly 29 (1):35 - 43.
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  19. Pride, Virtue, and Self-Hood: A Reconstruction of Hume.Pauline Chazan - 1992 - Canadian Journal of Philosophy 22 (1):45 - 64.
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  20. Integrating Basic and Higher-Cognitive Emotions Within a Common Evolutionary Framework: Lessons From the Transformation of Primate Dominance Into Human Pride.Jason Clark - 2013 - Philosophical Psychology 26 (3):437-460.
    Many argue that higher-cognitive emotions such as pride arose de novo in humans, and thus fall outside of the scope of the kinds of evolutionary explanations offered for ?basic emotions,? like fear. This approach fractures the general category of ?emotion? into two deeply distinct kinds of emotion. However, an increasing number of emotion researchers are converging on the conclusion that higher-cognitive emotions are evolutionarily rooted in simpler emotional responses found in primates. I argue that pride fits this pattern, and then (...)
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  21. Modern Greatness of Soul in Hume and Smith.Andrew J. Corsa - 2015 - Ergo: An Open Access Journal of Philosophy 2.
    I contend that Adam Smith and David Hume offer re-interpretations of Aristotle’s notion of greatness of soul, focusing on the kind of magnanimity Aristotle attributes to Socrates. Someone with Socratic magnanimity is worthy of honor, responds moderately to fortune, and is virtuous—just and benevolent. Recent theorists err in claiming that magnanimity is less important to Hume’s account of human excellence than benevolence. In fact, benevolence is a necessary ingredient for the best sort of greatness. Smith’s “Letter to Strahan” attributes this (...)
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  22. Thomas Hobbes: Magnanimity, Felicity, and Justice.Andrew J. Corsa - 2013 - Hobbes Studies 26 (2):130-151.
    Thomas Hobbes’s concept of magnanimity, a descendant of Aristotle’s “greatness of soul,” plays a key role in Hobbes’s theory with respect to felicity and the virtue of justice. In his Critique du ‘De Mundo’, Hobbes implies that only genuinely magnanimous people can achieve the greatest felicity in their lives. A life of felicity is a life of pleasure, where the only pleasure that counts is the well grounded glory experienced by those who are magnanimous. Hobbes suggests that felicity involves the (...)
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  23. David Hume and Jane Austen on Pride : Ethics in the Enlightenment.Eva M. Dadlez - 2008 - In Alexander John Dick & Christina Lupton (eds.), Theory and Practice in the Eighteenth Century: Writing Between Philosophy and Literature. Pickering & Chatto.
  24. Hume's Cognitive Theory of Pride.Donald Davidson - 1976 - Journal of Philosophy 73 (19):744-757.
  25. Pride, Hypocrisy and Civility in Mandeville's Social and Historical Theory.Laurence Dickey - 1990 - Critical Review 4 (3):387-431.
    This paper seeks to show that Bernard Mandeville's primary purpose in The Fable of the Bees was to historicize the concept of self?love (amour?propre) articulated by seventeenth?century French Jansenists and moralistes; that in doing so Mandeville constructed a theory designed to explain the inter?subjective constraints and forces of social discipline which characterize commercial societies; and that a full understanding of Mandeville's achievement depends upon an appreciation of the way in which pride in his theory becomes socialized into hypocrisy at a (...)
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  26. Modesty, Snobbery, and Pride.Nicholas Dixon - 2005 - Journal of Value Inquiry 39 (3-4):415-429.
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  27. Pride: The Seven Deadly Sins.Michael Eric Dyson - 2006 - Oup Usa.
    Dyson explores the fate of pride from Christain theology to the social responsibilities of self-regard and regard for the society as a whole. Also discusses pride in black communities.
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  28. Pride, Prejudice and Shyness.R. E. Ewin - 1990 - Philosophy 65 (252):137 - 154.
    Those of us who were made to study Pride and Prejudice at school know that Darcy represents pride and Elizabeth represents prejudice. Those of us who have actually read the book know that the situation is a good deal more complicated than that. The motivation for a significant part of the action is Elizabeth's pride, a point that is made quite clearly and is recognized by Elizabeth herself in what sounds like a thoroughly rehearsed speech: ‘How despicably have I acted!’ (...)
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  29. Mortifying Pride and Celebrating Community.Steven Epley - 2000 - Journal for Peace and Justice Studies 10 (2):45-64.
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  30. Pride.M. Feldman - 1999 - In David Bell (ed.), Psychoanalysis and Culture: A Kleinian Perspective. Routledge.
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  31. Pride and Moral Responsibility.Jeremy Fischer - 2015 - Ratio 28 (4).
    Having the emotion of pride requires taking oneself to stand in some special relation to the object of pride. According to agency accounts of this pride relation, the self and the object of pride are suitably related just in case one is morally responsible for the existence or excellence of the object of one's pride. I argue that agency accounts fail. This argument provides a strong prima facie defence of an alternate account of pride, according to which the self and (...)
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  32. Being Proud and Feeling Proud: Character, Emotion, and the Moral Psychology of Personal Ideals.Jeremy Fischer - 2012 - Journal of Value Inquiry 46 (2):209-222.
    Much of the philosophical attention directed to pride focuses on the normative puzzle of determining how pride can be both a central vice and a central virtue. But there is another puzzle, a descriptive puzzle, of determining how the emotion of pride and the character trait of pride relate to each other. A solution is offered to the descriptive puzzle that builds upon the accounts of Hume and Gabriele Taylor, but avoids the pitfalls of those accounts. In particular, the emotion (...)
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  33. Moral Beliefs.Philippa Foot - 1958 - Proceedings of the Aristotelian Society 59:83 - 104.
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  34. Pro Patria: An Essay on Patriotism.Margaret Gilbert - 2009 - The Journal of Ethics 13 (4):319-346.
    This essay focuses on what patriotism is, as opposed to the value of patriotism. It focuses further on the basic patriotic motive: one acts with this motive if one acts on behalf of one's country as such. I first argue that pre-theoretically the basic patriotic motive is sufficient to make an act patriotic from a motivational point of view. In particular the agent need not ascribe virtues or achievements to his country nor need he feel towards it the emotions characteristic (...)
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  35. Review: Justifying Emotions: Pride and Jealousy. [REVIEW]Peter Goldie - 2003 - Mind 112 (447):551-555.
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  36. Natural Pride and Natural Shame.Arnold Isenberg - 1949 - Philosophy and Phenomenological Research 10 (1):1-24.
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  37. Pride, Achievement, and Purpose.Antti Kauppinen - 2017 - In J. Adam Carter & Emma C. Gordon (eds.), The Moral Psychology of Pride. London: Rowman and Littlefield.
    Pride in our own actions tells a story: we faced a challenge, overcame it, and achieved something praiseworthy. In this paper, I draw on recent psychological literature to distinguish to between two varieties of pride, 'authentic' pride that focuses on particular efforts (like guilt) and 'hubristic' pride that focuses on the whole self (like shame). Achievement pride is fitting when either efforts or traits explain our success in meeting contextually relevant, authoritative, and challenging standards without excessive opportunity cost. When it (...)
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  38. Liberalism and the Question of “The Proud”: Hannah Arendt and Leo Strauss as Readers of Hobbes.Liisi Keedus - 2012 - Journal of the History of Ideas 73 (2):319-341.
  39. Symbolic Products: Prestige, Pride and Identity Goods.Elias Khalil - 2000 - Theory and Decision 49 (1):53-77.
    The paper distinguishes between two kinds of products, `symbolic' and `substantive'. While substantive products confer welfare utility in the sense of pecuniary benefits, symbolic products accord self-regarding utility. Symbolic products enter the utility function in a way which differs from substantive ones. The paper distinguishes among three kinds of symbolic products and proposes that each has a distorted form. If symbolic products result from forward-looking evaluation, they act as `prestige goods' which please admiration or, when distorted, as `vanity goods' which (...)
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  40. Pride and Hume's Sensible Knave.James King - 1999 - Hume Studies 25 (1/2):123-137.
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  41. Justifying Emotions: Pride and Jealousy.Kristjan Kristjansson - 2001 - Routledge.
    The two central emotions of pride and jealousy have long been held to have no role in moral judgements, and have been a source of controversy in both ethics and moral psychology. Kristjan Kristjansson challenges this common view and argues that emotions are central to moral excellence and that both pride and jealousy are indeed ingredients of a well-rounded virtuous life.
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  42. Pridefulness.Kristján Kristjánsson - 2001 - Journal of Value Inquiry 35 (2):165-178.
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  43. Self, Sin and Pride.Robert A. Markus - 1984 - The Saint Augustine Lecture Series:24-34.
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  44. Pride Versus Self-Respect.Adam Morton - forthcoming - In Joseph Adam Carter (ed.), the moral psychology of pride.
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  45. Pride and Identity.Jerome Neu - 1998 - Midwest Studies in Philosophy 22 (1):227-248.
    Christian theology still condemns the sin of pride, yet many modern political movements stake their claims in terms of pride (Black Pride, Gay Pride, Deaf Pride, etc.). In the age of identity politics, it would seem pride may help to overcome self-loathing and to transform society. To see the appropriate personal and political place of pride, one must properly understand the differing roles of responsibility and value in the constitution of pride. A distinction between self-respect and self-esteem also helps clarify (...)
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  46. Heidegger, Pride and National Socialism.Laure Paquette - 2013 - International Journal of Philosophy 1 (1):1.
    This article looks at the controversy surrounding Heidegger's National Socialism and asks the following question: was Heidegger a Nazi and if so, why did he not disavow it more vigorously after the war? This leads to an argument that Heidegger's pride led him to amend his work to dilute the consistencies of his work with National Socialism after the fact, in addition to allowing his work to remain obscure in meaning. He did the same with the rejection of transcendence, and (...)
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  47. "Lord Over the Children of Pride": The.Haig Patapan - 2000 - Philosophy and Rhetoric 33 (1):1.
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  48. Shame: A Case Study of Collective Emotion.Glen Pettigrove & Nigel Parsons - 2012 - Social Theory and Practice 38 (3):504-530.
    This paper outlines what we call a network model of collective emotions. Drawing upon this model, we explore the significance of collective emotions in the Palestine-Israel conflict. We highlight some of the ways in which collective shame, in particular, has contributed to the evolution of this conflict. And we consider some of the obstacles that shame and the pride-restoring narratives to which it gave birth pose to the conflict’s resolution.
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  49. Who Walk in Pride.Robert R. Raymo - 1945 - Thought: Fordham University Quarterly 20 (3):544-545.
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  50. The Vice of Pride.Robert C. Roberts - 2009 - Faith and Philosophy 26 (2):119-133.
    This paper clarifies the vice of pride by distinguishing it from emotions that are symptomatic of it and from virtuous dispositions that go by the same name, by identifying the disposition (humility) that is its virtue-counterpart, and by distinguishing its kinds. The analysis is aided by the conception of emotions as concern-based construals and the idea that pride can be a dispositional concern of a particular type or family of types.
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