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Robert C. Roberts [82]Robert Campbell Roberts [2]
  1.  50
    Emotions: An Essay in Aid of Moral Psychology.Robert C. Roberts - 2003 - Cambridge University Press.
    Life, on a day to day basis, is a sequence of emotional states: hope, disappointment, irritation, anger, affection, envy, pride, embarrassment, joy, sadness and many more. We know intuitively that these states express deep things about our character and our view of the world. But what are emotions and why are they so important to us? In one of the most extensive investigations of the emotions ever published, Robert Roberts develops a novel conception of what emotions are and then applies (...)
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  2. Intellectual Virtues: An Essay in Regulative Epistemology.Roberts Robert Campbell - 2007 - Oxford University Press.
    From the ferment of recent debates about the intellectual virtues, Roberts and Wood develop an approach they call 'regulative epistemology', exploring the connection between knowledge and intellectual virtue. In the course of their argument they analyse particular virtues of intellectual life - such as courage, generosity, and humility - in detail.
  3. Emotions in the Moral Life.Robert C. Roberts - 2013 - Cambridge University Press.
    Robert C. Roberts first presented his vivid account of emotions as 'concern-based construals' in his book Emotions: An Essay in Aid of Moral Psychology. In this new book he extends that account to the moral life. He explores the ways in which emotions can be a basis for moral judgments, how they account for the deeper moral identity of actions we perform, how they are constitutive of morally toned personal relationships like friendship, enmity, collegiality and parenthood, and how pleasant and (...)
     
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  4. What an Emotion Is: A Sketch.Robert C. Roberts - 1988 - Philosophical Review 97 (April):183-209.
  5. Cosmic Gratitude.Robert C. Roberts - 2014 - European Journal for Philosophy of Religion 6 (3):65--83.
    Classically, gratitude is a tri-polar construal, logically ordering a benefactor, a benefice, and a beneficiary in a favour-giving-receiving situation. Grammatically, the poles are distinguished and bound together by the prepositions ”to’ and ”for’; so I call this classic concept ”to-for’ gratitude. Classic religious gratitude follows this schema, with God as the benefactor. Such gratitude, when felt, is a religious experience, and a reliable readiness or ”habit’ of such construal is a religious virtue. However, atheists have sometimes felt an urge or (...)
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  6.  15
    Humility and Epistemic Goods.Robert C. Roberts & W. Jay Wood - 2003 - In Linda Zagzebski & Michael DePaul (eds.), Intellectual Virtue: Perspectives From Ethics and Epistemology. New York: Oxford University Press. pp. 257--279.
    Some of the most interesting works in virtue ethics are the detailed, perceptive treatments of specific virtues and vices. This chapter aims to develop such work as it relates to intellectual virtues and vices. It begins by examining the virtue of intellectual humility. Its strategy is to situate humility in relation to its various opposing vices, which include vices like arrogance, vanity, conceit, egotism, grandiosity, pretentiousness, snobbishness, haughtiness, and self-complacency. From this list vanity and arrogance are focused on in particular. (...)
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  7.  33
    Emotion: An Essay in Aid of Moral Psychology.Robert C. Roberts - 2003 - Cambridge University Press.
    Life, on a day to day basis, is a sequence of emotional states: hope, disappointment, irritation, anger, affection, envy, pride, embarrassment, joy, sadness and many more. We know intuitively that these states express deep things about our character and our view of the world. But what are emotions and why are they so important to us? In one of the most extensive investigations of the emotions ever published, Robert Roberts develops a novel conception of what emotions are and then applies (...)
  8. Forgivingness.Robert C. Roberts - 1995 - American Philosophical Quarterly 32 (4):289 - 306.
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  9.  70
    Natural Epistemic Defects and Corrective Virtues.Robert C. Roberts & Ryan West - 2015 - Synthese 192 (8):2557-2576.
    Cognitive psychologists have uncovered a number of natural tendencies to systematic errors in thinking. This paper proposes some ways that intellectual character virtues might help correct these sources of epistemic unreliability. We begin with an overview of some insights from recent work in dual-process cognitive psychology regarding ‘biases and heuristics’, and argue that the dozens of hazards the psychologists catalogue arise from combinations and specifications of a small handful of more basic patterns of thinking. We expound four of these, and (...)
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  10.  8
    The Structure of Emotions: Investigations in Cognitive Philosophy.Robert C. Roberts & Robert M. Gordon - 1990 - Philosophical Review 99 (2):266.
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  11. 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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  12.  77
    Will Power and the Virtues.Robert C. Roberts - 1984 - Philosophical Review 93 (2):227-247.
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  13.  73
    Not Passion's Slave.Robert C. Roberts - 2004 - Mind 113 (451):588-590.
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  14. Humor and the Virtues.Robert C. Roberts - 1988 - Inquiry: An Interdisciplinary Journal of Philosophy 31 (2):127 – 149.
    Five dimensions of amusement are ethically searched: incongruity, perspectivity, dissociation, enjoyment, and freshness. Amusement perceives incongruities and virtues are formally congruities between one's character and one's nature. An ethical sense of humor is a sense for incongruities between people's behavior and character, and their telos. To appreciate any humor one must adopt a perspective, and in the case of ethical amusement this is the standpoint of one who possesses the virtues. In being amused at the incongruity of some human foible, (...)
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  15. Propositions and Animal Emotion.Robert C. Roberts - 1996 - Philosophy 71 (275):147-56.
  16.  43
    What Is Wrong with Wicked Feelings?Robert C. Roberts - 1991 - American Philosophical Quarterly 28 (1):13 - 24.
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  17.  43
    Emotional Consciousness and Personal Relationships.Robert C. Roberts - 2009 - Emotion Review 1 (3):281-288.
    Three kinds of emotional consciousness are distinguished in this article: feeling awareness, intellectual awareness, and bare awareness. All are important to three moral properties that emotions may have: epistemic, practical, and relational. The bulk of this article is devoted to the third dimension of moral value, that emotions are constitutive of personal relationships such as friendship, enmity, good and bad parenthood, and collegiality. The conception of emotions as concern-based construals (Roberts, 2003) is put to work to explain how felt and (...)
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  18.  9
    The Moral Psychology of the Virtues.Robert C. Roberts - 1986 - Philosophical Review 95 (4):636.
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  19.  72
    Aristotle on Virtues and Emotions.Robert C. Roberts - 1989 - Philosophical Studies 56 (3):293 - 306.
  20.  49
    Justice as an Emotion Disposition.Robert C. Roberts - 2010 - Emotion Review 2 (1):36-43.
    In this tribute to the work of Robert Solomon, I address a topic that occupied him frequently in the last 20 years of his life, and about which he wrote a book and several articles: the relation(s) between the emotions and justice as a personal virtue. I hope to clarify Solomon’s views using three distinctions that seem implicit in his writings, among (1) justice as general virtue and justice as a particular virtue, (2) objective justice and justice as a virtue, (...)
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  21. Emotions and the Canons of Evaluation.Robert C. Roberts - 2009 - In Peter Goldie (ed.), The Oxford Handbook of Philosophy of Emotion. Oxford University Press.
  22.  25
    The Normative and the Empirical in the Study of Gratitude.Robert C. Roberts - 2015 - Res Philosophica 92 (4):883-914.
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  23.  47
    Is Amusement an Emotion?Robert C. Roberts - 1988 - American Philosophical Quarterly 25 (3):269-274.
  24.  40
    Emotions as Judgments. [REVIEW]Robert C. Roberts - 1999 - Philosophy and Phenomenological Research 59 (3):793-798.
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  25. Feeling One's Emotions and Knowing Oneself.Robert C. Roberts - 1995 - Philosophical Studies 77 (2-3):319-38.
  26.  95
    Virtues and Rules.Robert C. Roberts - 1991 - Philosophy and Phenomenological Research 51 (2):325-343.
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  27.  10
    Is Kierkegaard a “Virtue Ethicist”?Robert C. Roberts - 2019 - Faith and Philosophy 36 (3):325-342.
    Several readers of Kierkegaard have proposed that his works are a good source for contemporary investigations of virtues, especially theistic and Christian ones. Sylvia Walsh has recently offered several arguments to cast doubt on the thesis that Kierkegaard can be profitably read as a “virtue ethicist.” Examination of her arguments helps to clarify what virtues, as excellent traits of human character, can be in a moral outlook that ascribes deep sin and moral helplessness to human beings and their existence and (...)
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  28.  88
    Forgiveness.Robert C. Roberts - 2011 - Faith and Philosophy 28 (2):230-239.
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  29.  61
    Virtues and the Atonement of Christ: Analysis and Some Pastoral Proposals.Robert C. Roberts - 2002 - Faith and Philosophy 19 (3):275-290.
    What is the relation between the perfection that Christians have in Christ, by dint of his substitutionary Atonement for sinners, and the virtues to which we are called as believers? How does the Atonement affect the moral life of Christians and how are we to understand our virtues in the light of what God has done for us in Christ? This paper identifies three interactions between the Atonement and our virtues: the generative aspect, the dual attitude aspect, and the pervasion (...)
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  30.  18
    Review: Emotions as Judgments. [REVIEW]Robert C. Roberts - 1999 - Philosophy and Phenomenological Research 59 (3):793 - 798.
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  31.  45
    Emotions Among the Virtues of the Christian Life.Robert C. Roberts - 1992 - Journal of Religious Ethics 20 (1):37 - 68.
    Emotions enter into the structure of Christian virtues in especially central ways because of special features of the Christian virtues-system. Four kinds of virtues can be distinguished-emotion virtues, behavioral virtues, virtues of will power, and attitudinal virtues. A detailed examination of an example of a Christian virtue from each of the last three classes discloses the structural dependency of these virtues on the Christian emotions.
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  32.  11
    Joys.Robert C. Roberts - 2019 - Faith and Philosophy 36 (2):195-222.
    This paper is an initial effort preparatory for a more thorough “theology of joys.” I distinguish joys from other kinds of pleasure and argue that joy can be seen as the form of all the so-called positive emotions. So joy is properly treated in the plural: joys come in a variety of kinds. I distinguish canonical from non-canonical joys. The worthiness of joys is primarily a function of their objects—what the joys are about. I look at a few examples of (...)
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  33.  73
    Solomon on the Control of Emotions.Robert C. Roberts - 1984 - Philosophy and Phenomenological Research 44 (March):395-404.
  34.  95
    Paraplegic in a Car Accident, the Horror and Shame I Feel at Feeling Such Joy Set Going a Dialectic of Reflection That Seeks Equilibrium in a More or Less Stable Moral Outlook. De Sousa Seeks No Foundation of the Usual Kind for Ethics—No Theology, No Appeal to Tradition, No Story About Practical Reason or Univocal Human.Robert C. Roberts - 2012 - Mind 121 (483):483.
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  35.  6
    Emotions as JudgmentsThe Therapy of Desire.Robert C. Roberts & Martha C. Nussbaum - 1999 - Philosophy and Phenomenological Research 59 (3):793.
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  36.  26
    Humility as Openness to Others: Interactive Humility in the Context of L’Arche.Michael Spezio, Gregory Peterson & Robert C. Roberts - 2019 - Journal of Moral Education 48 (1):27-46.
    Exploring the concept of virtuous humility helps to highlight paths of human flourishing. Yet humility is difficult to study because it is often stereotyped as shame or self-abasement, it tends to defy uniform conceptualization across contexts and cultures, definitions are difficult to justify, and operationalizing humility challenges standard approaches in the social sciences. The present work develops a theory of interactive humility as openness to others by foregrounding interaction and interpersonal context. IHO theory builds on a previously published theory of (...)
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  37.  41
    Thinking Subjectively.Robert C. Roberts - 1980 - International Journal for Philosophy of Religion 11 (2):71 - 92.
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  38.  24
    The Sophistication of Non-Human Emotion.Robert C. Roberts - 2009 - In Robert W. Lurz (ed.), The Philosophy of Animal Minds. Cambridge University Press. pp. 145--164.
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  39.  33
    Kierkegaard’s Critique of Reason and Society. [REVIEW]Robert C. Roberts - 1989 - Faith and Philosophy 6 (3):343-344.
  40.  61
    Emotions as Access to Religious Truths.Robert C. Roberts - 1992 - Faith and Philosophy 9 (1):83-94.
  41.  1
    Forgiveness: A Philosophical Exploration. [REVIEW]Robert C. Roberts - 2011 - Faith and Philosophy 28 (2):230-239.
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  42.  13
    An Essay Review of Peter Goldie's.Robert C. Roberts - 2001 - Philosophia Christi 3 (2):543-552.
  43.  67
    Sense of Humor as a Christian Virtue.Robert C. Roberts - 1990 - Faith and Philosophy 7 (2):177-192.
    This essay explores the concept of a sense of humor in an effort to determine how this might be a peculiarly Christian virtue. Not every sense of humor is a virtue, much less a Christian one. A Christian sense of humor, being a capacity to be struck by incongruities of character and behavior (in oneself and others) that the Christian stories and concepts bring to light, is a kind of "vision," and thus a form of Christian discernment. When turned upon (...)
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  44.  1
    Wisdom in Love: Kierkegaard and the Ancient Quest for Emotional Integrity. [REVIEW]Robert C. Roberts - 2009 - Faith and Philosophy 26 (1):98-104.
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  45.  6
    Exemplarist Moral Theory, by Linda T. Zagzebski: New York: Oxford University Press, 2017, Pp. Xiii + 274, £41.99. [REVIEW]Robert C. Roberts - 2019 - Australasian Journal of Philosophy 97 (1):205-207.
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  46.  56
    Wisdom in Love.Robert C. Roberts - 2009 - Faith and Philosophy 26 (1):98-104.
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  47.  9
    Not Passions Slave.Robert C. Roberts - 2004 - Mind 113 (451):588-591.
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  48.  13
    Exemplarist Moral Theory, by Linda T. Zagzebski: New York: Oxford University Press, 2017, Pp. Xiii + 274, £41.99.Robert C. Roberts - 2019 - Australasian Journal of Philosophy 97 (1):205-207.
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  49.  20
    Emotions, Character, and Associationist Psychology.Robert C. Roberts & Adam C. Pelser - forthcoming - New Content is Available for Journal of Moral Philosophy.
    _ Source: _Page Count 23 Emotions are pivotal in the manifestation and functioning of character traits. Traits such as virtues and vices involve emotions in diverse but connected ways. Some virtues are exemplified, in important part, by feeling emotions. Others are exemplified in managing, bypassing, or even eliminating emotions. And one virtue at least is exemplified in _not_-feeling a certain range of emotions. Emotions are a kind of perceptual state, namely _construal_, involving concern or caring about something, in which the (...)
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  50.  27
    Thomas Aquinas on the Morality of Emotions.Robert C. Roberts - 1992 - History of Philosophy Quarterly 9 (3):287 - 305.
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