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Peter Nilsson
Umeå University
  1.  65
    Butler's Stone and Ultimate Psychological Hedonism.Peter Nilsson - 2013 - Philosophia 41 (2):545-553.
    This paper discusses psychological hedonism with a special reference to the writings of Bishop Butler, and Elliot Sober and David Sloan Wilson. Contrary to philosophical orthodoxy, Sober and Wilson have claimed that Butler failed to refute psychological hedonism. In this paper it is argued: (1) that there is a difference between reductive and ultimate psychological hedonism; (2) that Butler failed to refute ultimate psychological hedonism, but that he succeeded in refuting reductive psychological hedonism; and, finally and more importantly, (3) that (...)
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  2. Empathy and Emotions: On the Notion of Empathy as Emotional Sharing.Peter Nilsson - 2003 - Dissertation, Umeå University
    The topic of this study is a notion of empathy that is common in philosophy and in the behavioral sciences. It is here referred to as ‘the notion of empathy as emotional sharing’, and it is characterized in terms of three ideas. If a person, S, has empathy with respect to an emotion of another person, O, then (i) S experiences an emotion that is similar to an emotion that O is currently having, (ii) S’s emotion is caused, in a (...)
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  3. On the Suffering of Compassion.Peter Nilsson - 2011 - Philosophia 39 (1):125-144.
    Compassion is often described in terms of suffering. This paper investigates the nature of this suffering. It is argued that compassion involves suffering of a particular kind. To begin with a case is made for the negative claim that compassion does not involve an ordinary, or afflictive, suffering over something. Secondly, it is argued that the suffering of compassion is a suffering for someone else’s sake: If you feel compassion for another person, P, then you suffer over P:s suffering for (...)
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  4. Pain, Pity, and Motivation: Spinoza, Hume, and Schopenhauer.Peter Nilsson - 2014 - Schopenhauer Jahrbuch 95:29-50.
    This paper compares the views on compassion in Spinoza, Hume and Schopenhauer. It is shown that even though all three approach compassion with the same aim and from very similar starting-points, all give significantly different accounts of compassion. The differences among the accounts are compared and explained, and it is shown how progress is made in that later accounts avoid certain problems faced by the earlier ones.
     
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