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  1. Rationality Through the Eyes of Shame: Oppression and Liberation Via Emotion.Cecilea Mun - forthcoming - Hypatia: A Journal of Feminist Philosophy.
    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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  2. Religious Experience Without Belief? Toward an Imaginative Account of Religious Engagement.Amber Griffioen - 2016 - In Thomas Hardtke, Ulrich Schmiedel & Tobias Tan (eds.), Religious Experience Revisited: Expressing the Inexpressible? Leiden, Netherlands: pp. 73-88.
    It is commonly supposed that a certain kind of belief is necessary for religious experience. Yet it is not clear that this must be so. In this article, I defend the possibility that a subject could have a genuine emotional religious experience without thereby necessarily believing that the purported object of her experience corresponds to reality and/or is the cause of her experience. Imaginative engagement, I argue, may evoke emotional religious experiences that may be said to be both genuine and (...)
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  3. On the Expression of Emotions in Rembrandt’s Art.Nafsika Litsardopoulou - 2018 - Philosophia 46 (3):665-688.
    Rembrandt has been characterized as "the master of the passions of the soul". His painting production has always elicited the viewers' strong emotional responses. Τhese responses raise the question regarding why Rembrandt's work has been singled out as the quintessential example of the expression of emotions both during the 17th century, as well as in recent times. I will try to approach the issue through two different yet interconnected routes. First, I will explore the tools and terms through which the (...)
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  4. Nietzsche on Mirth and Morality.Trip Glazer - 2017 - History of Philosophy Quarterly 34 (1):79-97.
    Beginning in The Gay Science, Nietzsche repeatedly exhorts his readers to laugh. But why? I argue that Nietzsche wants us to laugh because the emotion that laughter expresses, mirth, plays an important psychological-cum-epistemological role in his attack on traditional morality. I contend that Nietzsche views mirth as an attitude that is uniquely suited to rooting out beliefs that have covertly infiltrated our psychologies. And given that Nietzsche considers morality to be insidious, or to maintain its hold over us even after (...)
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  5. Is Love and Emotion?Arina Pismenny & Jesse Prinz - 2017 - In Christopher Grau & Aaron Smuts (eds.), Oxford Handbook of Philosophy of Love. New York, NY, USA:
    What kind of mental phenomenon is romantic love? Many philosophers, psychologists, and ordinary folk treat it as an emotion. This chapter argues the category of emotion is inadequate to account for romantic love. It examines major emotion theories in philosophy and psychology and shows that they fail to illustrate that romantic love is an emotion. It considers the categories of basic emotions and emotion complexes, and demonstrates they too come short in accounting for romantic love. It assesses the roles of (...)
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  6. Pain and Pleasure.Murat Aydede - forthcoming - In Andrea Scranantino (ed.), Routledge Handbook of Emotion Theory. Routledge.
    [Penultimate draft] This is a piece written for interdisciplinary audiences and contains very little philosophy. It looks into whether, or in what sense, pains and pleasures are emotions.
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  7. In Defense of Trait‐Based Love.Roger G. López - 2018 - European Journal of Philosophy 26 (1):169-194.
    It is widely believed that a person's traits can function as reasons for loving her. Notable contemporary work in the philosophy of love has taken the rejection of this premise as its point of departure. As far as I can tell, none of that work has engaged with a careful philosophical exposition of the view under discussion. In the following pages, I will defend the idea of trait-based love against three of its critics and one of its advocates. I will (...)
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  8. Moods Between Intelligibility and Articulability. Re-Examining Heidegger’s and Hegel’s Accounts of Affective States.Lucian Ionel - 2017 - Philosophia 45 (4):1587-1598.
    Moods are usually taken to be pre-intentional affective states that tune our experience and cognition. Moreover, moods are sometimes considered to not only accompany cognitive acts, but to be understanding phenomena themselves. The following paper examines the assumption that moods represent a specific interpretative skill. Based upon that view, the semantic content of moods seems to be self-determining and to elude conceptual articulation. By contrast, I defend the thesis that the alleged inarticulable intelligibility of affective experiences is possible only due (...)
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  9. Affectivity and Moral Experience: An Extended Phenomenological Account.Anna Bortolan - 2017 - Phenomenology and the Cognitive Sciences 16 (3):471-490.
    The aim of this study is to explore the relationship between affectivity and moral experience from a phenomenological perspective. I will start by showing how in a phenomenologically oriented account emotions can be conceived as intentional evaluative feelings which play a role in both moral epistemology and the motivation of moral behaviour. I will then move to discuss a particular kind of affect, “existential feelings”, 43–60, 2005, 2008), which has not been considered so far in the discourse on moral and (...)
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  10. The Role of the Moral Emotions in Our Social and Political Practices.Anthony J. Steinbock - 2016 - International Journal of Philosophical Studies 24 (5):600-614.
    In this article, I address problems associated with ‘Modernity’ and those encountered at the impasse of post-modernity and the newly named phenomenon of ‘post-secularism’. I consider more specifically what I call ‘moral emotions’ or essentially interpersonal emotions can tell us about who we are as persons, and what they tell us about our experience and concepts of freedom, normativity, power, and critique. The moral emotions, and retrieving the evidence of the ‘heart’, point to the possibility of contributing to the social (...)
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  11. An Inspiration for Expanding the Self-Expansion Model of Love.Arthur Aron & Elaine N. Aron - 2016 - Emotion Review 8 (2):112-113.
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  12. What is This Thing Called Love?William R. Jankowiak - 2016 - Emotion Review 8 (2):109-110.
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  13. A Quest for the Meaning of Rising Love.Lubomir Lamy - 2016 - Emotion Review 8 (2):113-114.
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  14. “Beyond Emotion: Love as an Encounter of Myth and Drive” by Lubomir Lamy.Donatella Marazziti - 2016 - Emotion Review 8 (2):110-112.
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  15. Demystifying the Neuroscience of Love.Stephanie Cacioppo & John T. Cacioppo - 2016 - Emotion Review 8 (2):108-109.
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  16. Beyond Emotion: Love as an Encounter of Myth and Drive.Lubomir Lamy - 2016 - Emotion Review 8 (2):97-107.
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  17. Valuing Emotions. [REVIEW]Ronald de Sousa - 1999 - Dialogue 38 (1):219-220.
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  18. The Two Sides of Disgust: A Lexical and Thematic Content Analysis of Narratives of Personally Experienced Physical and Moral Disgust.A. Abitan & S. Krauth-Gruber - 2015 - Social Science Information 54 (4):470-496.
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  19. Can Animals Sing? On Birdsong, Music and Meaning.H. K. Yan - 2013 - Social Science Information 52 (2):272-286.
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  20. Emotions and Feelings in the Bible: Analysis of the Pentateuch's Affective Lexicon.D. Galati, R. Miceli & M. Tamietto - 2007 - Social Science Information 46 (2):355-376.
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  21. The Strength of Emotions in Moral Judgment and Decision-Making Under Risk.Tomasz Zaleskiewicz & Tadeusz Tyszka - 2012 - Polish Psychological Bulletin 43 (2):132-144.
    The strength of emotions in moral judgment and decision-making under risk The focus of this paper is the role of emotions in judgments and choices associated with moral issues. Study 1 shows that depending on the strength of emotions when making a moral decision, people become sensitive to the severity and the probability of harm that their decisions can bring to others. A possible interpretation is that depending on the strength of emotions, people in their moral judgments choose to be (...)
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  22. Anger Makes You Feel Stronger: The Positive Influence of Trait Anger in a Real-Life Experiment.Sonja Rohrmann, Kerstin Schnell & Ana Nanette Tibubos - 2013 - Polish Psychological Bulletin 44 (2):147-156.
    Although anger as a negative emotion is associated with unpleasantness, recent research on anger highlights its motivational effect. The present study tested whether individuals experience both, an unpleasant and an activating affect, after real-life provocations. Results revealed that an anger situation evoked not only typical subjective and cardiovascular anger reactions but also a sense of strength, which is a positive affect. A comparison of participants with low versus high anger disposition according to the STAXI-2 at baseline, treatment, and recovery showed (...)
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  23. An Examination of Disgust and Its Relation to Morality.Jessa Wood - 2014 - Stance 7:97-104.
    In his book Yuck!: The Nature and Moral Significance of Disgust, Daniel Kelly synthesizes a growing body of research on disgust and briefly explores the philosophical role of the emotion. This paper presents arguments for the position that disgust should not be considered a source of moral knowledge, a position that Kelly suggests but fails to illustrate. The paper also explores implications of this view, specifically concerning the ways we should seek to manipulate our disgust reactions in order to improve (...)
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  24. Mens Sana: Rethinking the Role of Emotions.Rozália Klára Bakó & Gizela Horvath (eds.) - 2016 - Partium, Debrecen University Press.
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  25. ‘A Sudden Surprise of the Soul’: Wonder in Museums and Early Modern Philosophy.Beth Lord - 2016 - Royal Institute of Philosophy Supplement 79:95-116.
  26. Die Klarheit der Gefühlethe Clarity of Feelings: What Does It Mean to Understand Emotions?: Was Es Heißt, Emotionen Zu Verstehen.Eva Weber-Guskar - unknown
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  27. A Philosophical Critique of Psychological Studies of Emotion: The Example of Jealousy.Kristján Kristjánsson - 2016 - Philosophical Explorations 19 (3):238-251.
    The aim of this article is to provide a critical review of recent writings about jealousy in psychology, as seen from a philosophical perspective. At a more general level of inquiry, jealousy offers a useful lens through which to study generic issues concerned with the conceptual and moral nature of emotions, as well as the contributions that philosophers and social scientists can make to understanding them. Hence, considerable space is devoted to comparisons of psychological and philosophical approaches to emotion research (...)
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  28. Aristotle on Justice and the Emotions.Niels Christensen - unknown
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  29. Morality and the Emotions.Sarah Buss & Justin Oakley - 1994 - Philosophical Review 103 (4):726.
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  30. Kangra Paintings on Love.H. Goetz & M. S. Randhawa - 1963 - Journal of the American Oriental Society 83 (2):261.
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  31. Seeing Color, Seeing Emotion, Seeing Moral Value.Benjamin De Mesel - 2016 - Journal of Value Inquiry 50 (3):539-555.
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  32. Pruss on the Requirement of Universal Love.Mark C. Murphy - 2015 - Roczniki Filozoficzne 63 (3):21-30.
    Throughout his excellent book One Body, Alex Pruss relies upon the view that there is a requirement of universal love: each and every one of us is required to love each and every one of us. Although he often appeals to revealed truth in making arguments for his various theses, he supports the requirement of universal love primarily through a philosophical argument, an argument that I call the “argument from responsiveness to value.” The idea is that all persons bear a (...)
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  33. Moral Tribes: Emotion, Reason, and the Gap Between Us and Them.Rebekka A. Klein - 2015 - Philosophy, Theology and the Sciences 2 (1):119-122.
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  34. Moral Educational Implication of ‘Social Intuitionist’.Pak Byung Kee & Kim Min-Jae - 2012 - Journal of Ethics 1 (84):127-158.
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  35. ^|^Ldquo;Conversion^|^Rdquo; in Hume's Theory of Passions.Haruko Inoue - 2002 - Annals of the Japan Association for Philosophy of Science 10 (4):155-171.
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  36. Melancholy and Happiness.Steven R. Smith - 2014 - South African Journal of Philosophy 33 (4):447-458.
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  37. VI. Emotional Feelings and Intentionalism.Anthony Hatzimoysis - 2003 - Royal Institute of Philosophy Supplement 52:105-111.
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  38. Defilement, Disgust, and Disease: The Experiential Basis of Hittite and Akkadian Terms for Impurity. Feder - 2016 - Journal of the American Oriental Society 136 (1):99.
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  39. The Arrow of Love: Optics, Gender, and Subjectivity in Medieval Love Poetry. Dana E. Stewart.Simon Gilson - 2005 - Speculum 80 (2):679-680.
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  40. Words and Moods: The Transference of Literary Knowledge.Gabriele Schwab - 1997 - Substance 26 (3):107.
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  41. Shamans, Sorcerers, and Saints: A Prehistory of Religion:Shamans, Sorcerers, and Saints: A Prehistory of Religion.John R. Baker & Michael J. Winkelman - 2005 - Anthropology of Consciousness 16 (2):93-95.
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  42. Sufi Music of India and Pakistan: Sound, Context, and Meaning in Qawwali.:Sufi Music of India and Pakistan: Sound, Context, and Meaning in Qawwali.Bruno Deschenes - 1999 - Anthropology of Consciousness 10 (1):67-69.
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  43. Mozart and the Guises of Love.Hamish Swanston - 1991 - New Blackfriars 72 (849):222-230.
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  44. Metaphysics?Or Moods?A. G. Herring - 1934 - New Blackfriars 15 (169):267-273.
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  45. Love Keeps its Vows.Vincent McNabb - 1928 - New Blackfriars 9 (98):284-284.
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  46. Daylight I Love.Rupert Croft-Cooke - 1927 - New Blackfriars 8 (84):151-151.
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  47. Love's Parentage.Sister Mary Benvenuta - 1924 - New Blackfriars 4 (47):1378-1378.
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  48. VI.—Facts, Feelings and Attitudes.Bernard Mayo - 1951 - Proceedings of the Aristotelian Society 51 (1):105-128.
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  49. IV.—Value-Feelings and Judgments of Value.J. L. McIntyre - 1905 - Proceedings of the Aristotelian Society 5 (1):53-73.
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  50. A Hazardous Inquiry: The Rashomon Effect at Love Canal. Allan Mazur.Lee Clarke - 1999 - Isis 90 (3):627-628.
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1 — 50 / 1311