How should we understand the emotional rationality? This first part will explore two models of cognition and analogy strategies, test their intuition about the emotional desire. I distinguish between subjective and objective desire, then presents with a feeling from the "paradigm of drama" export semantics, here our emotional repertoire is acquired all the learned, and our emotions in the form of an object is fixed. It is pretty well in line with the general principles of rationality, especially the lowest reasonable (...) principles. Turned to the second part of this side of reasonable. I will inquire how emotional beliefs, desires, and behaviors contribute to the rationality. I will present a very general biological hypothesis: emotions by controlling highlights the characteristics of perception and reasoning, so that we remove the difficulties due in particular to lead to paralysis; they are being simulated by a simplified perception of information, thus limiting our practice and cognitive choice. How are we to understand emotional or axiological rationality? I pursue analogies with both the cognitive and the strategic models, testing them against intuitions about emotional desires. We distinguish two different classes of desires, the subjective and the objective, and propose that emotions have a semantics that derives from "paradigmatic scenarios", in terms of which our emotional repertoire is learned and the formal objects of our emotions fixed. This fits in well with emerging facts about how our emotional capacities develop, and it can also be squared with the general principles of rationality, particularly minimal rationality. In the second part, I return to the perspective of rationality. I ask how emotions contribute to the rationality of beliefs, desires, and behavior. I proffer a very general biological hypothesis: Emotions spare us the paralysis potentially induced by a particular predicament by controlling the salience of features of perception and reasoning; they temporarily mimic the informational encapsulation of perception and so circumscribe our practical and cognitive options. (shrink)
The word "truth" retains, in common use, traces of origins that link it to trust, troth, and truce, connoting ideas of fidelity, loyalty, and authenticity. The word has become, in contemporary philosophy, encased in a web of technicalities, but we know that a true image is a faithful portrait; a true friend a loyal one. In a novel or a poem, too, we have a feel for what is emotionally true, though we are not concerned with the actuality of events (...) and characters depicted. To have emotions is to care about certain things: we can wonder whether those things are really worth caring about. We can wonder whether our passions reflect who we are, and whether they constitute fitting responses to the vicissitudes of life. So there are two aspects to emotional truth: how well an emotion reflects the threats and promises of the world, and how well it reflects our own individual nature. That is the starting point of this book, which looks first at the analogies and disanalogies between strict propositional truth and a looser, "generic" sense of truth. As applied to emotions, generic truth is closer to those original meanings: as in a portrait's fidelity or friend's loyalty. Taken in this sense, the notion of emotional truth opens up large vistas on areas of life essential to our existence as social beings, and to our concerns with beauty, morality, love, death, sex, knowledge, desire, coherence, and happiness. Each of those topics illustrates some facet of the dominant theme of the book: the crucial but often ambivalent role of our emotions in grounding and yet also sometimes undermining our values. Emotions act, in holistic perspective, as ultimate arbiters of values where different and independently justified standards of value compete. (shrink)
The word "truth" retains, in common use, traces of origins that link it to trust, truth, and truce, connoting ideas of fidelity, loyalty, and authenticity. The word has become, in contemporary philosophy, encased in a web of technicalities, but we know that a true image is a faithful portrait; a true friend a loyal one. In a novel or a poem, too, we have a feel for what is emotionally true, though we are not concerned with the actuality of events (...) and characters depicted. To have emotions is to care about certain things: we can wonder whether those things are really worth caring about. We can wonder whether our passions reflect who we are, and whether they constitute fitting responses to the vicissitudes of life. So there are two aspects to emotional truth: how well an emotion reflects the threats and promises of the world, and how well it reflects our own individual nature. That is the starting point of this book, which looks first at the analogies and disanalogies between strict propositional truth and a looser, "generic" sense of truth. As applied to emotions, generic truth is closer to those original meanings: as in a portrait's fidelity or friend's loyalty. Taken in this sense, the notion of emotional truth opens up large vistas on areas of life essential to our existence as social beings, and to our concerns with beauty, morality, love, death, sex, knowledge, desire, coherence, and happiness. Each of those topics illustrates some facet of the dominant theme of the book: the crucial but often ambivalent role of our emotions in grounding and yet also sometimes undermining our values. Emotions act, in holistic perspective, as ultimate arbiters of values where different and independently justified standards of value compete. (shrink)
Taking literally the concept of emotional truth requires breaking the monopoly on truth of belief-like states. To this end, I look to perceptions for a model of non-propositional states that might be true or false, and to desires for a model of propositional attitudes the norm of which is other than the semantic satisfaction of their propositional object. Those models inspire a conception of generic truth, which can admit of degrees for analogue representations such as emotions; belief-like states, by contrast, (...) are digital representations. I argue that the gravest problem-objectivity-is not insurmountable. /// [Adam Morton] It is accuracy rather than truth itself that is valuable. Emotional truth is a dubious though attractive notion, but emotional accuracy is much easier to make sense of. My approach to accuracy goes via an account of what makes a story accurate. Stories can be accurate but not true, and emotions can be accurate whether or not they are true. The capacity for emotional accuracy, for emotions that fit a person's situation, is an aspect of emotional intelligence, which is as important an aspect of rational human agency as the intelligent formation of beliefs and desires. (shrink)
Emotions are Janus‐faced. They tell us something about the world, and they tell us something about ourselves. This suggests that we might speak of a truth, or perhaps two kinds of truths of emotions, one of which is about self and the other about conditions in the world. On some views, the latter comes by means of the former. Insofar as emotions manifest our inner life, however, we are more inclined to speak of authenticity rather than truth. What is the (...) difference? We need to distinguish the criteria of correspondence or appropriateness suitable for authenticity from those that embody the criterion of truth. Furthermore there is also a question about the transitions – among states of mind, and between states of mind and behaviour – that emotions encourage. This realm of transitions concerns rationality. After sketching the relevant distinctions, I will endeavour to justify the view that emotions should be appraised in terms of all three terms. (shrink)
Nothing seems to follow strictly from 'X believes that p'. But if we reinterpret it to mean: 'X can consistently be described as consistently believing p'--which roughly renders, I think, Hintikka's notion of "defensibility"--we can get on with the subject, freed from the inhibitions of descriptive adequacy. But defensibility is neither necessary nor sufficient for truth: it tells us little, therefore, about the concept of belief on which it is based. It cannot, in particular, specify necessary conditions for the consistent (...) ascription of belief--as opposed to rational belief. If there are no such conditions, all belief ascriptions must be treated as atomic: which is implausible. If there are some, they must be settled on before an account of consistency can be complete. The reason is simple: it is that we have beliefs about our own beliefs. A set of first order beliefs is consistent if they can all be true together; but it is a lesson of Moore's paradox that consistency of second-order beliefs requires additional constraints. If someone both believes that p and that he does not believe that p, the propositions he believes might all be true together, yet he is inconsistent. And the characterization of second order consistency will remain incomplete, so long as nothing is said about the consistency of first order belief ascriptions. Suppose someone says and believes: "I am inconsistent: I believe both p and ~p." This is "indefensible": but is it insight, or nonsense? Breast-beating of this sort is guaranteed success: something he believes is bound to be false. But that remains diagnostically frustrating: is he inconsistent because what he said is true, or on the contrary because it is inconsistent? (shrink)
Emotions can be the subject of moral judgments; they can also constitute the basis for moral judgments. The apparent circularity which arises if we accept both of these claims is the central topic of this paper: how can emotions be both judge and party in the moral court? The answer I offer regards all emotions as potentially relevant to ethics, rather than singling out a privileged set of moral emotions. It relies on taking a moderate position both on the question (...) of the naturalness of emotions and on that of their objectivity as revealers of value: emotions are neither simply natural nor socially constructed, and they apprehend objective values, but those values are multidimensional and relative to human realities. The axiological position I defend jettisons the usual foundations for ethical judgments, and grounds these judgments instead on a rationally informed reflective equilibrium of comprehensive emotional attitudes, tempered with a dose of irony. (shrink)
Do we love someone for their virtue, their beauty, or their moral or other qualities? Are love's characteristic desires altruistic or selfish? Are there duties of love? What do the sciences tell us about love? In this Very Short Introduction, Ronald de Sousa explores the different kinds of love, from affections to romantic love.
Emotions can be the subject of moral judgments; they can also constitute the basis for moral judgments. The apparent circularity which arises if we accept both of these claims is the central topic of this paper: how can emotions be both judge and party in the moral court? The answer I offer regards all emotions as potentially relevant to ethics, rather than singling out a privileged set of moral emotions. It relies on taking a moderate position both on the question (...) of the naturalness of emotions and on that of their objectivity as revealers of value: emotions are neither simply natural nor socially constructed, and they apprehend objective values, but those values are multi-dimensional and relative to human realities. The "axiological" position I defend jettisons the usual foundations for ethical judgments, and grounds these judgments instead on a rationally informed reflective equilibrium of comprehensive emotional attitudes, tempered with a dose of irony. (shrink)
The Philosophical search for Natural Kinds is motivated by the hope of finding ontological categories that are independent of our interests. Other requirements, of varying importance, are commonly made of kinds that claim to be natural. But no such categories are to be found. Virtually any kind can be termed ‘natural’ relative to some set of interests and epistemic priorities. Science determines those priorities at any particular stage of its progress, and what kinds are most ‘natural’ in that sense is (...) always a real and lively scientific question. The general philosophical problem of scientific realism is also real; but between the scientific and the metaphysical, the ‘Problem of Natural Kinds’ sits otiose. (shrink)
The Philosophical search for Natural Kinds is motivated by the hope of finding ontological categories that are independent of our interests. Other requirements, of varying importance, are commonly made of kinds that claim to be natural. But no such categories are to be found. Virtually any kind can be termed 'natural' relative to some set of interests and epistemic priorities. Science determines those priorities at any particular stage of its progress, and what kinds are most 'natural' in that sense is (...) always a real and lively scientific question. The general philosophical problem of scientific realism is also real; but between the scientific and the metaphysical, the Problem of Natural Kinds' sits otiose. (shrink)
The proliferation of dimensions of appraisal is both welcome and worrying. The preoccupation with sorting out causes may be somewhat otiose. And the ubiquity of emotions in levels of processing raises intriguing problems about the role of language in identifying and triggering emotions and appraisals.
The question What is an individual? goes back beyond Aristotle’s discussion of substance to the Ionians’ preoccupation with the paradox of change -- the fact that if anything changes it must stay the same. Mere reflection on this fact and the common-sense notion of a countable thing yields a concept of a “minimal individual”, which is particular (a logical matter) specific (a taxonomic matter), and unique (an evaluative empirical matter). Individuals occupy space, and therefore might be dislodged. Even minimal individuals, (...) therefore (Strawsonian individual or Aristotelian substance) already contain the potential for competition or conflict. What is added by biology to this basic notion? It emerges from some recent work on the evolution of metazoan animals that individuals as we know them are minimal individuals towhich four features have been added, and which appear to be inseparable: differentiated multicellularity; sexual reproduction; segregation of germ from somatic cells; and obligatory death. Whether or not individuals are to be counted as units of selection, they are not the beneficiaries of natural selection. (shrink)
For those of us who are sympathetic to the research program of cognitive science, it is especially useful to face the deepest and sharpest critic of that program. Charles Taylor, who defines himself as a ‘hedgehog’ whose ‘single rather tightly related agenda’ fits into a very ancient and rather elusive debate between naturalism and anti-naturalism, may well be that critic. My ambition in this paper is to distill Taylor’s central objection to the cognitive science approach to agency and the self (...) as it is expressed throughout Human Agency and Language. After trying to set out the core of this objection, I want to remark on some rather curious aspects of the dispute of which it is a part, and then sketch, in relation to one or two examples, what I take to be the most promising line of resistance to Taylor’s attack. I conclude with a proposal as to how Taylor may – narrowly – escape one logical consequence of his position, according to which he should stop knocking the cognitive science program and instead go to work building a robot. (shrink)
Despite the fact that common sense taxes emotions with irrationality, philosophers have, by and large, celebrated their functionality. They are credited with motivating, steadying, shaping or harmonizing our dispositions to act, and with policing norms of social behaviour. It's time to restore emotion's bad rep. To this end, I shall argue that we should expect that some of the “norms” enforced by emotions will be unevenly distributed among the members of our species, and may be dysfunctional at the individual, social, (...) moral, or even species levels. I”ll adduce three considerations in support of that pessimistic view: The fallacy of adaptive fixation, the moral randomness of group selection, and the lack of fit between “natural norms” set up by evolution and those moral and social norms we would like philosophy to justify. (shrink)
This pithy book is for any psychologist or philosopher who wants to do psychology in a biologically informed way. Emotions are an object lesson, and the lesson is mostly negative: emotions are no one thing, and most of them are something we know not what.
Philosophers like to warn against fools’ paradises: not places where fools can safely cavort, but rather conditions in which fools mistakenly think themselves happy. The warning presupposes that real and merely apparent happiness can be told apart. Of course that claim is not altogether disinterested, since philosophers have a professional investment in the distinction. Thus they have endorsed this or that attitude to death, holding up promises of ultimate comfort or threats of excruciating regret, to be dispensed at the last (...) hour, just when the money-back guarantee expires. (shrink)
Mangan draws his inspiration from James's account of fringe consciousness, but differs from James in focusing on something non-sensory, necessarily fuzzy, though not necessarily fleeting. A long tradition in philosophy has deemed non-sensory elements of consciousness to be indispensable to thought. But those, chiefly conceptual, forms of non-sensory fringe are not Mangan's focus. What then is Mangan talking about? This commentary envisages a number of possible answers, and tentatively concludes that fringe consciousness is essentially emotional. Emotional consciousness involves proprioception, however, (...) hence is non-sensory only in the weak sense of excluding the five senses. (shrink)
Weakness of will violates practical rationality; but may also be viewed as an epistemic failing. Conflicts between strategic and epistemic rationality suggest that we need a superordinate standard to arbitrate between them. Contends that such a standard is to be found at the axiological level, apprehended by emotions. Axiological rationality is sui generis, reducible to neither the strategic nor the epistemic. But, emotions are themselves capable of raising paradoxes and antinomies, particularly when the principles they embody involve temporality. They constitute (...) an ultimate court of appeal, yet their biological origin allows little hope that these antinomies can be resolved. (shrink)
