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1 — 50 / 96
  1. added 2020-05-01
    Fear, Anxiety, and Boredom.Lauren Freeman & Andreas Elpidorou - 2020 - In Thomas Szanto & Hilge Landweer (eds.), The Routledge Handbook of the Phenomenology of Emotion. New York: Routledge. pp. 392-402.
    Phenomenology's central insight is that affectivity is not an inconsequential or contingent characteristic of human existence. Emotions, moods, sentiments, and feelings are not accidents of human existence. They do not happen to happen to us. Rather, we exist the way we do because of and through our affective experiences. Phenomenology thus acknowledges the centrality and ubiquity of affectivity by noting the multitude of ways in which our existence is permeated by our various affective experiences. Yet, it also insists that such (...)
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  2. added 2020-04-08
    Boredom, Human Psychology, and Immortality.Andreas Elpidorou - forthcoming - American Philosophical Quarterly.
    Bernard Williams has famously argued that an immortal life would necessarily be boring. Despite the obvious importance that boredom occupies in Williams’ argument, he says very little about the nature of boredom. In this paper, I argue that attention to the empirical literature on boredom reveals a serious flaw in Williams’ argument. Specifically, I show that there is no available explication of boredom that is supported by the empirical research and which at the same time establishes Williams’ conclusions.
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  3. added 2020-03-05
    Neglected Emotions.Andreas Elpidorou - 2020 - The Monist 103 (2):135-146.
    Given the importance of emotions in our everyday lives, it is no surprise that in recent decades the study of emotions has received tremendous attention by a number of different disciplines. Yet despite the many and great advantages that have been made in understanding the nature of emotions, there remains a class of emotional states that is understudied and that demands further elucidation. All contributions to this issue consider either emotions or aspects of emotions that deserve the label ‘neglected’. In (...)
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  4. added 2019-12-11
    The Attitudinal Opacity of Emotional Experience.Jonathan Mitchell - forthcoming - Philosophical Quarterly.
    According to some philosophers, when introspectively attending to experience, we seem to see right through it to the (apparent) objects outside, including their properties. This is called the transparency of experience. This paper examines whether, and in what sense, emotions are transparent. It argues that emotional experiences are opaque in a distinctive way: introspective attention to them does not principally reveal non-intentional somatic qualia but rather felt valenced intentional attitudes. As such, emotional experience is attitudinally opaque.
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  5. added 2019-08-07
    Is Profound Boredom Boredom?Andreas Elpidorou & Lauren Freeman - 2019 - In Christos Hadjioannou (ed.), Heidegger on Affect. Palgrave.
    Martin Heidegger is often credited as having offered one of the most thorough phenomenological investigations of the nature of boredom. In his 1929–1930 lecture course, The Fundamental Concepts of Metaphysics: World, Finitude, Solitude, he goes to great lengths to distinguish between three different types of boredom and to explicate their respective characters. Within the context of his discussion of one of these types of boredom, profound boredom [tiefe Langweile], Heidegger opposes much of the philosophical and literary tradition on boredom insofar (...)
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  6. added 2019-08-07
    Constitution Embodiment.Alexander Albert Jeuk - 2017 - Avant: Trends in Interdisciplinary Studies 8 (1):131-158.
    In this paper I analyze constitution embodiment, a particular conception of embodiment. Proponents of constitution embodiment claim that the body is a condition of the constitution of entities. Constitution embodiment is popular with phenomenologically-inspired Embodied Cognition, including research projects such as Enactivism and Radical Embodied Cognitive Science. Unfortunately, PEC’s use of constitution embodiment is neither clear nor coherent; in particular, PEC uses the concept of constitution embodiment so that a major inconsistency is entailed. PEC conceives of the body in a (...)
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  7. added 2019-06-06
    Emotional Experience and Religious Understanding. [REVIEW]Travis Dumsday - 2007 - Dialogue 46 (4):817-819.
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  8. added 2019-06-06
    Retrieving Political Emotion: Thumos, Aristotle, and Gender. [REVIEW]Alfredo Ferrarin - 2006 - Ancient Philosophy 26 (1):210-213.
  9. added 2019-06-06
    Retrieving Political Emotion: Thumos, Aristotle, and Gender. [REVIEW]David C. Mirhady - 2002 - Ancient Philosophy 22 (2):440-442.
  10. added 2019-06-05
    The Epistemic Function of Contempt and Laughter in Nietzsche.Mark Alfano - 2018 - In Michelle Mason (ed.), The Moral Psychology of Contempt. Rowman & Littlefield.
    Interpreters have noticed that Nietzsche, in addition to sometimes being uproariously funny, reflects more on laughter and having a sense of humor than almost any other philosopher. Several scholars have further noticed that Nietzschean laughter sometimes seems to have an epistemic function. In this chapter, I assume that Nietzsche is a pluralist about the functions of humor and laughter, and seek to establish the uses he finds for them. I offer an interpretation according to which he tactically uses humor and (...)
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  11. added 2019-06-05
    Amusement and the Philosophy of Emotion: A Neuroanatomical Approach: Dialogue.Joseph T. Palencik - 2007 - Dialogue 46 (3):419-434.
    ABSTRACT Philosophers who discuss the emotions have usually treated amusement as a non-emotional mental state. Two prominent philosophers making this claim are Henri Bergson and John Morreall, who maintain that amusement is too abstract and intellectual to qualify as an emotion. Here, the merit of this claim is assessed. Through recent work in neuroanatomy there is reason to doubt the legitimacy of dichotomies that separate emotion and the intellect. Findings suggest that the neuroanatomical structure of amusement is similar to other (...)
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  12. 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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  13. added 2019-05-10
    Hope, Hate and Indignation: Spinoza on Political Emotion in the Trump Era.Ericka Tucker - 2018 - In M. B. Sable & A. J. Torres (eds.), Trump and Political Philosophy. New York, NY, USA: pp. 131-158.
    Can we ever have politics without the noble lie? Can we have a collective political identity that does not exclude or define ‘us’ as ‘not them’? In the Ethics, Spinoza argues that individual human emotions and imagination shape the social world. This world, he argues, can in turn be shaped by political institutions to be more or less hopeful, more or less rational, or more or less angry and indignant. In his political works, Spinoza offered suggestions for how to shape (...)
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  14. added 2019-05-06
    Mark R. Wynn Emotional Experience and Religious Understanding: Integrating Perception, Conception, and Feeling. . Pp. Xiv+202. £40.00 ; £16.99 . ISBN 0521840562 ; 0521549892. [REVIEW]Christopher Hamilton - 2005 - Religious Studies 41 (4):475-480.
  15. added 2019-03-01
    Philosophy of Suffering.Michael S. Brady, David Bain & Jennifer Corns (eds.) - forthcoming - London: Routledge.
    A collection, edited by David Bain, Michael Brady, and Jennifer Corns, originating in our Value of Suffering Project. Table of Contents: Michael Wheeler - ‘How should affective phenomena be studied?’; Julien Deonna & Fabrice Teroni – ‘Pleasures, unpleasures, and emotions’; Hilla Jacobson – ‘The attitudinal representational theory of painfulness fleshed out’; Tim Schroeder – ‘What we represent when we represent the badness of getting hurt’; Hagit Benbaji – ‘A defence of the inner view of pain’; Olivier Massin – ‘Suffering pain’; (...)
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  16. 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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  17. added 2019-02-08
    Émotions et moi, et moi, et moi.Fabrice Teroni - 2016 - Revue Philosophique de la France Et de l'Etranger 141 (2):161.
    Les émotions possèdent-elles un rapport privilégié au moi ? Je montre en premier lieu qu’une thèse ambitieuse à ce propos se doit de situer ce rapport au niveau de l’intentionnalité des émotions. Ce rapport intentionnel peut prendre différentes formes dans la mesure où l’intentionnalité des émotions est complexe : une émotion porte toujours sur un objet donné qu’elle évalue. J’examine ensuite trois thèses à ce propos. La première considère que le moi constitue l’objet intentionnel de toute émotion. La deuxième fait (...)
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  18. 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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  19. added 2018-08-21
    L’indignation, le mépris et le pardon dans l’émergence du cadre légal d’Occupy Geneva.Frédéric Minner - 2018 - Revue Européenne des Sciences Sociales 56 (2):133-159.
    Cet article s’intéresse au problème de la maintenance, c’est-à-dire au moment où les membres d’un collectif social tentent d’assurer dans le temps l’existence de leur collectif en instituant des règles pour réguler leurs comportements. Ce problème se pose avec acuité lorsque certains membres ne respectent pas ces règles communes. Pour maintenir la coopération sociale, les membres peuvent décider d’instituer des règles secondaires visant à sanctionner les transgressions des règles primaires déjà établies. La maintenance d’un collectif peut ainsi reposer sur l’émergence (...)
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  20. added 2018-05-29
    Emotional Depth.John M. Monteleone - 2018 - Philosophical Quarterly 68 (273):779-800.
    Some philosophers hold that the depth of an emotion is a question of how embedded it is among the person’s other mental states. That means, the emotion is inter-connected with other states such that its alteration or removal would lead to widespread changes in the mind. This paper argues that it is necessary to distinguish two different concepts of embeddedness: the inter-connections could either be rational or causal. The difference is non-trivial. This paper argues that the rational approach cannot admit (...)
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  21. added 2017-11-27
    Emotions Versus Pleasure-Pain.H. R. Marshall - 1895 - Mind 4 (14):180-194.
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  22. added 2017-07-20
    The Bored Mind is a Guiding Mind: Toward a Regulatory Theory of Boredom.Andreas Elpidorou - 2018 - Phenomenology and the Cognitive Sciences 17 (3):455-484.
    By presenting and synthesizing findings on the character of boredom, the article advances a theoretical account of the function of the state of boredom. The article argues that the state of boredom should be understood as a functional emotion that is both informative and regulatory of one's behavior. Boredom informs one of the presence of an unsatisfactory situation and, at the same time, it motivates one to pursue a new goal when the current goal ceases to be satisfactory, attractive or (...)
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  23. added 2017-07-20
    Emotions in Early Sartre: The Primacy of Frustration.Andreas Elpidorou - 2017 - Midwest Studies in Philosophy 41 (1):241-259.
    Sartre’s account of the emotions presupposes a conception of human nature that is never fully articulated. The paper aims to render such conception explicit and to argue that frustration occupies a foundational place in Sartre’s picture of affective existence.
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  24. added 2017-03-08
    Emotion et moi, et moi, et moi.Fabrice Teroni - 2016 - Revue Philosophique de la France Et de l'Etranger 141 (2):161-178.
    Ma discussion est structuree autour de l examen de trois theses concernant le rapport entre emotions et moi. J examine d'abord la these selon laquelle toute emotion renferme une forme de reflexivité en ce qu elle est intentionnellement dirigee vers le sujet qui la ressent. Le moi est ici considere être l objet particulier de toute emotion. Je me consacre ensuite a l examen d une deuxieme these, plus subtile, qui considere que les emotions sont reflexives en ce qu elles (...)
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  25. added 2016-12-08
    Sticks and Stones: The Philosophy of Insults.Jerome Neu - 2007 - Oxford University Press USA.
    The schoolyard wisdom about “sticks and stones” does not take one very far: insults do not take the form only of words, in truth even words have effects, and in the end the popular as well as the standard legal distinctions between speech and conduct are at least as problematic as they are helpful. To think clearly about how much we should put up with those who would put us down, it is necessary to explore the nature and place of (...)
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  26. added 2016-09-19
    Regretting the Impossible.Neal A. Tognazzini - 2018 - In Jacob Goodson (ed.), William James, Moral Philosophy, and the Ethical Life. Lanham: Lexington Books. pp. 121-139.
    In his classic essay, "The Dilemma of Determinism", William James argues that the truth of determinism would make regret irrational. Given the central role of regret in our moral lives, James concludes that determinism is false. In this paper I explore the attitude of regret and show that James's argument is mistaken. Not only can we rationally regret events that were determined to occur, but we can also rationally regret events that had to occur.
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  27. added 2016-03-12
    Epistemic Emotions.Adam Morton - 2010 - In Peter Goldie (ed.), The Oxford Handbook of Philosophy of Emotion. Oxford University Press. pp. 385--399.
    I discuss a large number of emotions that are relevant to performance at epistemic tasks. My central concern is the possibility that it is not the emotions that are most relevant to success of these tasks but associated virtues. I present cases in which it does seem to be the emotions rather than the virtues that are doing the work. I end of the paper by mentioning the connections between desirable and undesirable epistemic emotions.
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  28. added 2016-01-20
    What is the Link Between Regret and Weakness of Will?Mathieu Doucet - 2016 - Philosophical Psychology 29 (3):448-461.
    This paper argues that most contemporary accounts of weakness of will either implicitly or explicitly assume that regret is a typical or even necessary element of standard cases of weakness of will and that this assumption is mistaken. I draw on empirical and philosophical work on self-assessment to show that regret need not accompany typical weak-willed behavior, and that we should therefore revise the dominant account of the difference between weakness of will and changes of mind.
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  29. added 2015-09-18
    Emotions on the Net.Aaron Ben-Ze'ev - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 6:31-36.
    Emotions are fascinating phenomena which occupy a pivotal position in our lives. I have presented elsewhere (Ben-Ze'ev, 2000) a comprehensive framework for understanding emotions in our everyday life. The paper briefly describes the characterization of typical emotions, while indicating their relevance to online personal relationships. It discusses issues such as emotional complexity; the typical emotional cause, concern, and object; emotions and intelligence; and managing the emotions. The paper then goes on to examine whether the emotions elicited in online relationships are (...)
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  30. added 2015-09-18
    The Fear of God.F. E. B. - 1960 - Review of Metaphysics 13 (3):529-529.
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  31. added 2015-08-03
    Epicurean Wills, Empty Hopes, and the Problem of Post Mortem Concern.Bill Wringe - 2016 - Philosophical Papers 45 (1-2):289-315.
    Many Epicurean arguments for the claim that death is nothing to us depend on the ‘Experience Constraint’: the claim that something can only be good or bad for us if we experience it. However, Epicurus’ commitment to the Experience Constraint makes his attitude to will-writing puzzling. How can someone who accepts the Experience Constraint be motivated to bring about post mortem outcomes?We might think that an Epicurean will-writer could be pleased by the thought of his/her loved ones being provided for (...)
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  32. added 2015-06-19
    The Bright Side of Boredom.Andreas Elpidorou - 2014 - Frontiers in Psychology 5.
  33. added 2015-01-05
    An Emotional-Freedom Defense of Schadenfreude.Earl Spurgin - 2015 - Ethical Theory and Moral Practice 18 (4):767-784.
    Schadenfreude is the emotion we experience when we obtain pleasure from others’ misfortunes. Typically, we are not proud of it and admit experiencing it only sheepishly or apologetically. Philosophers typically view it, and the disposition to experience it, as moral failings. Two recent defenders of Schadenfreude, however, argue that it is morally permissible because it stems from judgments about the just deserts of those who suffer misfortunes. I also defend Schadenfreude, but on different grounds that overcome two deficiencies of those (...)
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  34. added 2015-01-04
    Les Mauvaises Émotions.Christine Tappolet - 2011 - In Fabrice Teroni, Christine Tappolet & Anita Konzelman Ziv (eds.), Les Ombres de l'âme. Penser les émotions négatives. pp. 37-51.
    Emotions have long been accused of all sorts of mischief. In recent years, however, many have argued that far from constituting an obstacle to reason and morality, emotions possess important virtues. According to a plausible conception, emotions would have a crucial cognitive function: they would consist in the perceptual experience of evaluative properties. To fear a dog, for instance, would consist in having the perceptual experience of the dog as fearsome. There has been and still is a lively debate about (...)
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  35. added 2014-10-30
    The Significance of Boredom: A Sartrean Reading.Andreas Elpidorou - 2015 - In Daniel Dahlstrom, Andreas Elpidorou & Walter Hopp (eds.), Philosophy of Mind and Phenomenology: Conceptual and Empirical Approaches. Routledge.
    By examining boredom through the lens of Sartre’s account of the emotions, I argue for the significance of boredom. Boredom matters, I show, for it is both informative and regulatory of one’s behavior: it informs one of the presence of an unsatisfactory situation; and, at the same time, owing to its affective, cognitive, and volitional character, boredom motivates the pursuit of a new goal when the current goal ceases to be satisfactory, attractive, or meaningful. In the absent of boredom, one (...)
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  36. added 2014-04-01
    Hume's Tragic Emotions.Malcolm Budd - 1991 - Hume Studies 17 (2):93-106.
  37. added 2014-03-28
    The Self and its Emotions.Kristján Kristjánsson - 2010 - Cambridge University Press.
    Introduction -- What selves are -- Exploring selves -- The emotional self -- Self-concept : self-esteem and self-confidence -- The self as moral character -- Self-respect -- Multicultural selves -- Self-pathologies -- Self-change and self-education.
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  38. added 2014-03-28
    Forgiveness, Mercy, and the Retributive Emotions.Jeffrie G. Murphy - 1988 - Criminal Justice Ethics 7 (2):3-15.
  39. added 2014-03-28
    Morality and the Retributive Emotions.J. L. Mackie - 1982 - Criminal Justice Ethics 1 (1):3-10.
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  40. added 2014-03-26
    On Alienated Emotions.Talbot Brewer - 2011 - In Carla Bagnoli (ed.), Morality and the Emotions. Oxford University Press.
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  41. added 2014-03-22
    The Role of Emotion in Sartre's Portrait of Anti-Semitism.Thomas Martin - 1998 - Australasian Journal of Philosophy 76 (2):141 – 151.
  42. added 2014-03-20
    The Emotional Life of the Wise.John M. Cooper - 2005 - Southern Journal of Philosophy 43 (S1):176-218.
    The ancient Stoics notoriously argued, with thoroughness and force, that all ordinary “emotions” (passions, mental affections: in Greek, pãyh) are thoroughly bad states of mind, not to be indulged in by anyone, under any circumstances: anger, resentment, gloating; pity, sympathy, grief; delight, glee, pleasure; impassioned love (i.e. ¶rvw), agitated desires of any kind, fear; disappointment, regret, all sorts of sorrow; hatred, contempt, schadenfreude. Early on in the history of Stoicism, however, apparently in order to avoid the objection that human nature (...)
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  43. added 2014-03-20
    Examining the Structure and Role of Emotion: Contributions of Neurobiology to the Study of Embodied Religious Experience.Rebecca Sachs Norris - 2005 - Zygon 40 (1):181-200.
    . Certain properties of the body and emotions facilitate the transmission of religious knowledge and the development of religious states through particular qualities of perception and memory. The body, which is the ground of religious experience, can be understood as transformative: the characteristic that recalled emotion is “refelt” in the present enables emotion to be cultivated or developed. Emotions and the stimuli that evoke them are necessarily culturally specific, but the automatic nature of this process is universal. Religious traditions have (...)
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  44. added 2014-03-20
    Elster on the Emotions.Don S. Levi - 2000 - Inquiry: An Interdisciplinary Journal of Philosophy 43 (3):359-378.
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  45. added 2014-03-19
    Radical Evil in the Lockean State: The Neglect of the Political Emotions.Martha Nussbaum - 2006 - Journal of Moral Philosophy 3 (2):159-178.
    All modern liberal democracies have strong reasons to support an idea of toleration, understood as involving respect, not only grudging acceptance, and to extend it to all religious and secular doctrines, limiting only conduct that violates the rights of other citizens. There is no modern democracy, however, in which toleration of this sort is a stable achievement. Why is toleration, attractive in principle, so difficult to achieve? The normative case for toleration was well articulated by John Locke in his influential (...)
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  46. added 2014-03-19
    Joseph Butler on Forgiveness: A Presupposed Theory of Emotion.Paul A. Newberry - 2001 - Journal of the History of Ideas 62 (2):233-244.
  47. added 2014-03-18
    Empathy, Primitive Reactions and the Modularity of Emotion.Anne J. Jacobson - 2008 - In Luc Faucher & Christine Tappolet (eds.), The Modularity of Emotions. University of Calgary Press. pp. 95-113.
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  48. added 2014-03-14
    Empathy and the Action-Perception Resonances of Basic Socio-Emotional Systems of the Brain.Jaak Panksepp, Nakia Gordon & Jeff Burgdorf - 2001 - Behavioral and Brain Sciences 25 (1):43-44.
    Mammalian brains contain a variety of self-centered socio-emotional systems. An understanding of how they interact with more recent cognitive structures may be essential for understanding empathy. Preston & de Waal have neglected this vast territory of proximal brain issues in their analysis.
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  49. added 2014-03-12
    What's Social About Social Emotions?Shlomo Hareli & Brian Parkinson - 2008 - Journal for the Theory of Social Behaviour 38 (2):131–156.
    This paper presents a new approach to the demarcation of social emotions, based on their dependence on social appraisals that are designed to assess events bearing on social concerns. Previous theoretical attempts to characterize social emotions are compared, and their inconsistencies highlighted. Evidence for the present formulation is derived from theory and research into links between appraisals and emotions. Emotions identified as social using our criteria are also shown to bring more consistent consequences for social behavior than nonsocial emotions. We (...)
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  50. added 2014-03-12
    Expendable Emotions.Kristján Kristjánsson - 2008 - International Philosophical Quarterly 48 (1):5-22.
    Are there any morally expendable emotions? That is, are there any emotions that could ideally, from a moral point of view, be eradicated from human life? Aristotle may have subscribed to the view that there are no such emotions, and for that reason—though not only for that reason—it merits investigation. I first suggest certain revisions of the specifics of Aristotle’s non-expendability claim that render it less counter-intuitive. I then show that the plausibility of Aristotle’s claim turns largely on the question (...)
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