Subjective well-being is a broad category of phenomena that includes people’s emotional responses, domain satisfactions, and global judgments of life satisfaction. This research investigates how schoolchildren’s subjective well-being is affected by the different types of technology use, in personal contexts, and, concurrently, whether these effects are different when the use of technology is problematic. The central hypotheses are as follows: the use of the Internet affects the subjective well-being of schoolchildren negatively only when this use is problematic and the effect (...) on subjective well-being is different according to the type of Internet use. To respond to the objectives of the research, a survey was applied to 15-year-old adolescents, distributed in 330 public schools, beneficiaries of a government program for the delivery of personal computers and Internet for a year. The different uses of the Internet were measured using frequency scales by type of activity. Problematic use scale measured the perception of negative consequences of the intensity of Internet use on a daily basis. Subjective well-being was measured by the Personal Well-Being Index-School Children. Subsequently, for analytical purposes, three simple mediation models were created, whose dependent variable was PWI-SC, while its independent variables were Internet use scales differentiated by purpose and problematic use as a mediating variable, as well as attributes of the subjects and their social environment, which were incorporated as control variables. The main results show that only if Internet use is expressed as problematic does it negatively affect subjective well-being. On the contrary, when the use of the Internet is not problematic, the effect is positive and even greater than the simple effect between these two variables. This finding is relevant, since it allows us to provide evidence that suggests that, when studying the effect that the intensity of the Internet, firstly, one must consider the mediating effect exerted by the network’s problematic use and, secondly, that not all types of use have the same impact. Therefore, it is useful to enrich the discussion on subjective well-being and social integration of schoolchildren in the digital age. (shrink)

Die Beiträge dieses Bandes werfen die Frage nach dem Erkenntniswert der Literatur auf. Der erste Teil des Bandes enthält Beiträge, welche die Frage nach dem Verhältnis zwischen literarischen und anderen Weisen menschlicher Selbstverständigung diskutieren. Im zweiten Teil des Buches finden sich Aufsätze, welche die verschiedenen Argumente, die in der Diskussion um die Frage nach dem kognitiven Wert der Literatur eine Rolle spielen, einer eingehenden Prüfung unterziehen. Sie fragen danach, ob und inwieweit die Literatur Wissen vermittelt. Die Beiträge des dritten Teils (...) vertiefen die Untersuchungen zum kognitiven Wert der Literatur, indem sie verschiedene Formen des Wissens behandeln. Besondere Aufmerksamkeit erhalten die Vergegenwärtigungsleitung der Literatur, das propositionale Wissen, das Zeugniswissen und das begriffliche Wissen. Der vierte Teil des Buches schließlich enthält Aufsätze, die sich mit der Literatur als Quelle moralischen Wissens beschäftigen und den Beitrag der Literatur zu psychologischen Fragen diskutieren, welche das Verständnis der Rolle der Gefühle und die narrative Dimension der Selbstidentität betreffen. (shrink)

En este artículo se analiza la teoría de las emociones de Brentano, según la cual éstas son actos intencionales basados en juicios y tienen un papel central en el reconocimiento del valor y en la motivación para la acción. Tras una exposición del panorama intelectual de las teorías de las emociones a finales del siglo XIX, sigue el análisis de la teoría de Brentano y de su proyecto ético, para terminar remarcando la influencia de su legado en los autores de (...) la escuela fenomenológica y la filosofía analítica. (shrink)

In this letter from Ireland I give a brief introduction into the history of academic philosophy in Ireland and a schematic overview of the current philosophical landscape. I point out some advantages and some disadvantages of practicing philosophy in Ireland against Germany and put those into a general historical and cultural context. Finally, I provide key information for anybody interested in finding out more about philosophy in Ireland.

The history of British financial market supervision seems to be repeating itself: in 1997 a new Government announced sweeping reform to the institutional framework just days after it came to power; with another new Government in place after the 2010 election, major institutional restructuring has started all over again.This article contends that while fixing the Financial Services Authority (FSA) was a solid option in principle, politics dictated the result. It then proceeds to examine the substance behind the politics. Since all (...) institutional models for financial market supervision have pros and cons, the article argues that flaws must be expected in the objectives-oriented institutional model that the UK has now opted for. Close study of the FSA's track record could help address the risk of wrong turns in institutional design. The article looks at the FSA's experience in four key areas—style of supervision, enforcement, efficiency and economy and consumer protection. The article acknowledges that the loss of some positive features will be an inevitable consequence of the break-up. It identifies aspects of the FSA's approach that will be inherited by its successors but which may not endure in the longer term. It also pinpoints some new challenges. (shrink)

"¿És possible que tota Modernitat estigui travessada per un model antropològic inconscient i contradictori, resultat d’aquelles interessades distorsions que les cròniques de viatges exòtics van inocular en el si de la filosofia europea des de.

This chapter links a conception of global justice, moral cosmopolitanism, with plurinational democracies. After giving a brief description of moral cosmopolitanism, I go on to analyse notions of cosmopolitanism and patriotism in Kant's work and the political significance that the notion of unsocial sociability and the Ideas of Pure Reason of Kant's first Critique have for cosmopolitanism. Finally, I analyse the relationship between cosmopolitanism and minority nations based on the preceding sections. I postulate the need for a moral and institutional (...) refinement of democracies and international society that is better able to accommodate national pluralism than has so far been achieved by traditional liberal constitutionalism and cosmopolitanism. (shrink)

If, as argued in some simulationist accounts, empathy aims at grasping the phenomenal richness of the other’s experience and resonating with it, it is difficult to explain our empathy with emotions that we have never experienced ourselves. According to a long philosophical tradition, imagination is constrained by experience. We have to be acquainted with the qualitative feel of the other’s experience in order to imagine it. A critical view of simulationist accounts would claim that if we cannot imagine how the (...) other feels because we are not acquainted with it, empathy cannot take place. Contrary to such criticism, this paper takes a moderately optimistic view of the simulationist claim. It develops a model to explain how we imagine the other’s emotions by drawing on phenomenal concepts, affective memories, and imaginative scaffoldings. I argue that this model can explain how we empathize with the other’s emotions regardless of whether these are familiar or novel to us. However, in the latter case, the imagined phenomenal quality is not identical but probably only similar to the other’s emotion. This similarity suffices for us to speak about empathy. (shrink)

In contrast to previous conceptualizations of episodic self-esteem as a cognitive assessment of one’s own self, recent proposals have categorized this phenomenon as an affective state. In this vein, self-esteem has been regarded as a self-conscious emotion (Salice 2020) and an existential feeling (Bortolan 2018, 2020). While concurring with these recent accounts on the affective nature of self-esteem, this chapter also argues that none of them fully captures its nature. It argues that self-esteem is better understood as an umbrella term (...) for a group of intentional feelings in which the subject valuates herself and senses fluctuations in her own value. The chapter also discusses the place of self-esteem feelings within the affective mind. (shrink)

Seit ungefähr Mitte der 90er-Jahre und bis heute wird der Frage nach dem Zusammenhang zwischen Ästhetik und Ethik hauptsächlich in der angloamerikanischen und der angelsächsischen analytischen Ästhetik besondere Aufmerksamkeit geschenkt. In der Einleitung des Bandes Aesthetics and Ethics. Essays at the Intersection (1998), der eine der ersten Publikationen über das Thema ist, macht Levinson deutlich, dass das Buch das Ziel hat, Debatten der Ästhetik und Ethik zu verbinden, die während der vergangenen 30 Jahre isoliert behandelt worden sind (Levinson 1998, 1). (...) Er bezieht sich dabei auf die angloamerikanische Ästhetik. Seit der Veröffentlichung dieses Bandes ist eine beachtliche Zahl von Beiträgen entstanden, die explizit Themen an der Schnittstelle beider Disziplinen behandeln. Vor diesem Hintergrund soll in diesem Beitrag die Beziehung zwischen Ästhetik und Ethik unter dem Gesichtspunkt der zeitgenössischen philosophischen Ästhetik behandelt werden. Dabei sollen die Anknüpfungspunkte zwischen der neuen englischsprachigen Literatur und den Beiträgen in der deutschen ästhetischen Tradition sichtbar gemacht werden. (shrink)

In den letzten Jahrzehnten sind die Emotionen zu einem der zentralen Themen der Philosophie des Geistes geworden. Erstaunlich ist in diesem Kontext einer neuen Entdeckung der Gefühle, dass die frühen phänomenologischen Beiträge der ersten Schüler Husserls zu dem Thema in Vergessenheit geraten sind. Dabei können die Gefühlskonzeptionen und Analysen emotionaler Phänomene von Pfänder, Voigtländer, Haas, Geiger, Scheler, Stein, Walther, Kolnai, Ortega y Gasset wegen ihrer einzigartigen Präzision und Erfahrungsnähe die heutige Debatte entscheidend bereichern. In diesem Buch wird einerseits die Rekonstruktion (...) einer Theorie der Emotionen unternommen, welche implizit in den Texten der ersten Phänomenologen liegt. Andererseits werden systematische Antworten auf Fragen und Problemstellungen gegeben, welche die aktuelle Diskussion bestimmen. Was sind Emotionen? Inwiefern kann man von emotionaler Realität und Irrealität, Echtheit und Unechtheit sprechen? Kann es Emotionen über Fiktionen geben? Gibt es unterbewusste Emotionen? Welche Rolle spielen leibliche Aspekte? Was bedeutet es, dass Emotionen intentional sind? In welcher Beziehung stehen sie zu den Werten? Dies sind die Leitfragen des Buches. (shrink)

Taking as a point of departure the thesis that philosophical content and stylistic form are internally related to each other, we explore in our text the possibilities enabled by the literary form of the letter. We begin with a brief description of the current situation of the academic philosophy around the world characterized by international migrations of thinkers and thoughts. In the second section, we highlight the importance of the literary form of the letter in the current background dominated by (...) the canonical format of the paper. In the third and fourth sections we focus on the main features and current use of this literary form and examine its possibilities for philosophy. In the final section, we render plausible our thesis examining with different examples how is possible to write letters about philosophy and to do philosophy in and through letters. (shrink)

Der Aufsatz unternimmt eine phänomenologische Analyse des Neides. Was ist Neid? Wie unterscheidet sich Neid von ähnlichen Emotionen? Was sind seine Hauptmerkmale? Was wird geneidet, und wen beneiden wir? Diese Fragen dienen als Ausgangspunkt der Untersuchung. In ihrem Verlauf richtet die Autorin ihre Aufmerksamkeit auf die Persönlichkeitsstruktur, die für den Neid charakteristisch ist, und untersucht einen extremen Fall der Emotion: den ontologischen Neid oder Existenzialneid.

This paper discusses the question about the nature of values and how we experience them from the point of view of moral phenomenology. Two senses of this term are distinguished: a historical sense and a methodological one. The paper analyses first the experience of values by focussing on affective acts such as feelings, emotions, desires and volitions. Two different versions of the thesis, their arguments, and counter arguments are then examined: Dispositionalism and Realism. Both can be found in the tradition (...) of the Brentano school including that taken up by his pupils from the Graz school, in phenomenology, and in current Metaethics. Finally I argue that value dispositionalism is a better option to understand the experience of value. (shrink)

Alexius von Meinong hat eine eigene Philosophie der Emotionen entwi-ckelt, die mit Blick auf die heutige Debatte über Gefühle höchst aktuell erscheint. Laut Meinong zeichnen sich die Emotionen durch drei Merkma-le aus: Sie sind leibliche Erfahrungen der Lust oder Unlust; sie gründen in kognitiven Akten wie Wahrnehmungen, Phantasien, Urteilen und Annah-men; und sie intendieren Werte. In diesem Aufsatz wird eine systematische Untersuchung von Meinongs Philosophie der Gefühle sowie von ihrem Einfluss auf die Grazer Schule und ihrer Bedeutung für die aktuelle (...) Debat-te unternommen. Schwerpunkte der Arbeit ist erstens die Verbindung zwi-schen Emotionen und Werten, die stark von den unterschiedlichen Wert-konzeptionen, die Meinong im Laufe seines Werkes vertreten hat, abhän-gig ist. Zweitens geht es um die exemplarische Untersuchung von zwei Ge-fühlsarten, die für den heutige Diskussion von besonderer Bedeutung sind, nämlich Urteilsgefühlen und Phantasiegefühlen. (shrink)

Emotions are one of the topics that have caught the attention of analytical philosophy during the past years, and philosophers have developed different theories in this field. In this article, I shall present the main lines of investigation in the current debate on emotions and explain the arguments in favour and against each of them in order to build up my own position on the one hand, and, present the historical developments previous to the analytical theories, showing that the history (...) of philosophy has always had an interest in emotions as a topic on the other hand. (shrink)

Name der Zeitschrift: Deutsche Zeitschrift für Philosophie Jahrgang: 62 Heft: 2 Seiten: 318-320.

In contrast with the progressive dilution of religions predicted by traditional liberal and Marxist approaches, religions remain important for many people, even in Europe, the most secularised continent. In the context of increasingly culturally diverse societies, this calls for a reinterpretation of the secular legacy of the Enlightenment and also for an updating of democratic institutions. This book focuses on a central question: are the classical secularist arrangements well equipped to tackle the challenge of fast-growing religious pluralism? Or should we (...) move to new post-secular arrangements when dealing with pluralism in Europe? Offering an interdisciplinary approach that combines political theory and legal analysis, the authors tackle two interrelated facets of this controversial question. They begin by exploring the theoretical perspective, asking what post-secularism is and looking at its relation to secularism. The practical consequences of this debate are then examined, focusing on case-law through four empirical case studies. This book will be of interest to students and scholars of political theory, philosophy, religion and politics, European law, human rights, legal theory and socio-legal studies. (shrink)

In diesem Beitrag möchte ich eine Version des literarischen Kognitivismus vertreten, der zufolge Literatur uns mit bestimmten Erfahrungen vertraut macht und unsere Perspektiven auf die Welt vervielfältigt. Um diese These zu erläutern und zu begründen, werde ich zunächst für eine Erweiterung des Wissensbegriffs in der Erkenntnistheorie und Ästhetik plädieren, indem ich die Grenzen der traditionellen Wissenskonzeption und die Bedeutung des Erfahrungsbegriffs für das Verständnis des kognitiven Werts der Literatur darlege. Die epistemische Kraft der Imagination wird mich in einem nächsten Schritt (...) beschäftigen, bevor ich abschließend auf einige moralisch relevante Aspekte der kognitiven Leistungen der Literatur aufmerksam mache. (shrink)

This book addresses the democratic accommodation of national pluralism through federal rules. The key question is: can federalism be a fair and workable way of articulating multinational societies according to revised liberal-democratic patterns? In recent years, scholarly discussion on this issue has undergone a change. Nowadays, the answer to this question is much more complex than the one that traditional political liberalism and federalism used to give us. In the past, these two political approaches usually addressed the question of political (...) pluralism without seriously including national pluralism in the discussion, a theoretical attitude that has often misrepresented and impoverished the moral discussions and the institutional practices of multinational democratic federations. _Multinational Federalism and Value Pluralism_ has been awarded the prize for the best book in 2005 by the Spanish Political Science Association. (shrink)

La globalización y el pluralismo cultural y nacional constituyen dos retos importantes para las democracias y el federalismo actuales. En términos generales, tanto la cuestión de la multiculturalidad como la cuestión de la plurinacionalidad han planteado una nueva agenda de temas en el debate democrático. La discusión actual de estos temas ya no se limita al lenguaje de los derechos individuales y a los valores de libertad, igualdad y pluralismo tal como éstos últimos han sido habitualmente entendidos por las corrientes (...) del liberalismo democrático y del constitucionalismo tradicionales. De hecho, podemos decir que esta nueva agenda de temas ha implicado la superación del enfoque tradicional que a menudo consistía en ver los derechos de las minorías como injustos, discriminatorios y moralmente arbitrarios. (shrink)

In the current aesthetic debate fictional emotions has been seen as a challenge for rationality. In this essay I shall examine the notion of “rationality of the emotions” from six different points of view: its cognitive basis, its intentionality, its ability to influence thoughts, its motivational force, its contribution to adaptation and maximization of wellbeing. The aim is to demonstrate that fictional emotions are completely integrated in the paradigm of rationality.

En este artículo abordamos la tesis de Kant sobre la insociable sociabilidad de los humanos y algunos temas conexos como la paz perpetua, el cosmopolitismo y el patriotismo, así como su continuación por parte de Hegel. En la tesis kantiana vemos un marco más adecuado para observar la realidad actual que el ofrecido por muchas de las teorías políticas y sociales más en uso. A pesar de que Kant era sin duda un filósofo moral, la tesis mencionada responde a cierta (...) desconfianza sobrevenida hacia los meros imperativos morales. Estos últimos, por sí mismos, resultan ineficaces para «humanizar a la humanidad ». La racionalidad pasada por el lenguaje es lo que más nos distingue como especie. Sin embargo, probablemente no sea esto lo que más nos constituya como individuos de esta especie. La insociable sociabilidad, que caracteriza la doble pulsión conflictiva y cooperativa de los humanos, supone un concepto- marco que permite pensar mejor las dificultades actuales de las democracias, tanto en la esfera internacional como en el de proceder a una acomodación política estable de su pluralismo interno de carácter cultural y, en su caso, de carácter nacional. Kant y Hegel son filósofos de la historia porque esta última ofrece ejemplos de la superación de muchos conflictos mediante la política. Desde una perspectiva contemporánea, la insociable sociabilidad es un concepto que complementa tanto en sus dimensiones individuales como sociopolíticas lo que también resulta ser un rasgo insuperable del mundo contemporáneo: el pluralismo de valores, intereses, e identidades que habitualmente revisten un carácter agonístico y que remiten a componentes emocionales. (shrink)

Der Aufsatz unternimmt eine phänomenologische Analyse des Neides. Was ist Neid? Wie unterscheidet sich Neid von ähnlichen Emotionen? Was sind seine Hauptmerkmale? Was wird geneidet, und wen beneiden wir? Diese Fragen dienen als Ausgangspunkt der Untersuchung. In ihrem Verlauf richtet die Autorin ihre Aufmerksamkeit auf die Persönlichkeitsstruktur, die für den Neid charakteristisch ist, und untersucht einen extremen Fall der Emotion: den ontologischen Neid oder Existenzialneid.

In this essay I want to offer an analysis of the structure of the fictional emotions that we have reading novels. I shall start with a presentation of the structure of emotions in general and their relation to aesthetic fiction. Afterwards, I shall offer a critical review of the current positions on fictional emotions. The aim of this section is to question the presuppositions that dominate the current debate on fictional emotions in particular and on emotions in general. Finally, I (...) shall develop my own account on this issue. The thesis that I am going to defend is that fictional emotions possess doxastic and practical rationality and that they are full fledged emotional experiences the reality of which we should not doubt, even though they show some peculiarities. Key Words: Fictional emotion, quasi-emotion, doxastic rationality, practical rationality, assumption. (shrink)

This book is the first to offer a full account of the philosophical work of Else Voigtländer. Locating the sources of her thought in the philosophy and psychology of the 19th and 20th centuries in figures such as Nietzsche and Lipps, the book uncovers and examines Voigtländer’s intellectual exchanges with both phenomenology and psychoanalysis. The major themes within her work are also considered in light of more recent developments in the philosophy of emotion, self, and sociality.

Das ‚Paradoxon der Fiktion‘ steht im Kontext der Frage, warum Fiktionsrezipienten emotional auf Fiktionen reagieren. Das Paradoxon wurde in den Blütezeiten streng kognitivistischer Gefühlstheorien formuliert, denen zufolge Gefühle entweder in Überzeugungen gründen oder selbst eine Art Überzeugung sind. Im Rahmen dieses Paradigmas sind Gefühle, die sich auf Fiktionen beziehen, eine Herausforderung der Rationalität. Wenn auch die heutige Gefühlsforschung streng kognitivistische Gefühlstheorien (narrow cognitivism) zugunsten eines Kognitivismus im weiten Sinne (broad cognitivism) ablehnt, hat die im ‚Paradoxon der Fiktion‘ formulierte Frage ihre (...) Anziehungskraft nicht verloren und erweist sich als hoch produktiv. Die Fruchtbarkeit dieser Debatte zeigt sich, wenn es darum geht, die Rolle der Imagination bei unserer Beschäftigung mit Fiktionen zu erklären, oder darum, unsere emotionalen Reaktionen auf Fiktionen besser zu verstehen. Dieser Aufsatz gliedert sich in fünf Teile. Nach einer Formulierung des Paradoxons der Fiktion und seiner Prämissen (1) werden die wichtigsten Lösungsvorschläge im Rahmen jener streng kognitivistischen Gefühlsmodelle dargestellt, die in der Gefühlsforschung bis zur letzten Jahrhundertwende die Debatte dominiert haben (2). Daraus folgt eine Darstellung des Paradoxons im Kontext des heutigen Kognitivismus in weitem Sinne (3). Im vierten Abschnitt wird die Frage nach der praktischen Rationalität behandelt (4); schließlich wird die Frage nach der Zukunft des Paradoxons gestellt und auf den aktuellen Forschungsbedarf hingewiesen (5). (shrink)

In contemporary discourses, it has become common sense to acknowledge that humans and some species of animals, from their very inception, are embedded in social and intersubjective contexts. As social beings, we live, interact, communicate, and cooperate with others for a range of different reasons: sometimes we do so for strategic and instrumental reasons, while at other times it is purely for its own sake. Moreover, in one way or another, we encounter others not only as rational but also as (...) sentient beings; our interactions with others are shaped by reason, though not exclusively so. They are also affected by our emotions, feelings, moods, and environments. In this way, we seek understanding both for and by others. We are able to recognize, interpret, and categorize others’ expression and behavior; in turn, we express our emotions, desires, and motivations to act towards others and hope that others will react adequately and appropriately. Empathy is usually understood as the capacity to apprehend others’ mental states—especially emotions. In recent decades, it has become one of the most widely discussed concepts, especially in the philosophy of mind, ethics, and aesthetics. Although there is a vast array of publications on the topic of empathy, a number of controversies have persisted, particularly in relation to how the process, outcome, and value of empathy should be understood. One recent debate concerns the question of whether we directly perceive others’ mental states or whether we rather imagine their perspective. Another central discussion is ongoing regarding empathy in respect of narratives and fictional characters. The aim of this Special Issue is to interrelate these two branches—fiction and imagination—and to examine the role of imagination in the empathic process, especially in relation to the thesis of direct perception of others’ mental states. Despite the wealth of recent research into empathy that has emerged from a diverse range of disciplinary perspectives, there is still no consensus about the nature and role of imagination and whether empathizing with fictions should be categorically or just gradually distinguished from empathizing with real persons. (shrink)

Gràcies a l’aposta tecnològica de les societats actuals i també a la globalització que comporta, el moviment transhumanista, visiblement heterogeni, està començant a ser conegut a tot el globus terraqüi i a adquirir una enorme volada. Això no obstant, malgrat que la materialització de les fites transhumanistes només sigui possible en les societats postmodernes, l’origen del transhumanisme bé pot anar més enllà del que anomenem societat contemporània. En aquest article s’explora l’origen del transhumanisme partint de les tres hipòtesis següents: a) (...) el transhumanisme com un fenomen típicament postmodern; b) el transhumanisme com a herència de la tradició renaixentista secular; c) el transhumanisme com a tret identificatiu de la naturalesa humana. (shrink)

Drawing on insights found in both philosophy and psychology, this paper offers an analysis of hate and distinguishes between its main types. I argue that hate is a sentiment, i.e., a form to regard the other as evil which on certain occasions can be acutely felt. On the basis of this definition, I develop a typology which, unlike the main typologies in philosophy and psychology, does not explain hate in terms of patterns of other affective states. By examining the developmental (...) history and intentional structure of hate, I obtain two variables: the replaceability/irreplaceability of the target and the determinacy/indeterminacy of the focus of concern. The combination of these variables generates the four-types model of hate, according to which hate comes in the following kinds: normative, ideological, retributive, and malicious. (shrink)