Results for 'feeling'

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  1. Apt Readings'.Wise Feelings - 1992 - Ethics 102:342.
     
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  2.  24
    Resting Heart Rate Variability, Facets of Rumination and Trait Anxiety: Implications for the Perseverative Cognition Hypothesis.P. Williams DeWayne, R. Feeling Nicole, K. Hill LaBarron, P. Spangler Derek, Koenig Julian & F. Thayer Julian - 2017 - Frontiers in Human Neuroscience 11.
  3. Pantheism, Omnisubjectivity, and the Feeling of Temporal Passage.Andrei A. Buckareff - forthcoming - Religions.
    By “pantheism” I mean to pick out a model of God on which God is identical with the totality of existents constitutive of the universe. I assume that, on pantheism, God is an omnispatiotemporal mind who is identical with the universe. I assume that, given divine omnispatiotemporality, God knows everything that can be known in the universe. This includes having knowledge de se of the minds of every conscious creature. Hence, if God has knowledge de se of the minds of (...)
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  4.  15
    450 philosophical abstracts.Enactment Simulacra & M. A. X. Feeling - 1988 - Philosophy 63 (246).
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  5. Mou Zongsan and Moral Feeling.Wing-Cheuk Chan & Michael Hemmingsen - 2024 - In Michael Hemmingsen (ed.), Ethical Theory in Global Perspective. Albany: SUNY Press. pp. 207-220.
  6. One-to-One Fellow-Feeling, Universal Identification and Oneness, and Group Solidarities.Lawrence Blum - 2018 - In Philip J. Ivanhoe, Owen Flanagan, Victoria S. Harrison, Hagop Sarkissian & Eric Schwitzgebel (eds.), The Oneness Hypothesis: Beyond the Boundary of Self. New York, NY, USA: Columbia University Press. pp. 106-119.
    Unusual among Western philosophers, Schopenhauer explicitly drew on Hindu and especially Buddhist traditions inhis moral philosophy. He saw plurality, especially the plurality of human persons, as a kind of illusion; in reality all is one, and compassionate acts express an implicit recognition of this oneness. Max Scheler retains the transcendence of self aspect of compassion but emphasizes that the subject must have a clear, lived sense of herself as a distinct individual in order for that transcendence to take place properly. (...)
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  7.  24
    The Phenomenology of Existential Feeling.Matthew Ratcliffe - 2012 - In Jörg Fingerhut & Sabine Marienberg (eds.), Feelings of Being Alive. de Gruyter. pp. 23-54.
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  8. Seeing by Feeling: Virtues, Skills, and Moral Perception.Daniel Jacobson - 2005 - Ethical Theory and Moral Practice 8 (4):387-409.
    Champions of virtue ethics frequently appeal to moral perception: the notion that virtuous people can “see” what to do. According to a traditional account of virtue, the cultivation of proper feeling through imitation and habituation issues in a sensitivity to reasons to act. Thus, we learn to see what to do by coming to feel the demands of courage, kindness, and the like. But virtue ethics also claims superiority over other theories that adopt a perceptual moral epistemology, such as (...)
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  9.  75
    Episodic memory and the feeling of pastness: from intentionalism to metacognition.Denis Perrin & André Sant’Anna - 2022 - Synthese 200 (2):1-26.
    In recent years, there has been an increasing interest among philosophers of memory in the questions of how to characterize and to account for the temporal phenomenology of episodic memory. One prominent suggestion has been that episodic memory involves a feeling of pastness, the elaboration of which has given rise to two main approaches. On the intentionalist approach, the feeling of pastness is explained in terms of what episodic memory represents. In particular, Fernández has argued that it can (...)
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  10. Not More than a Feeling.Kevin Reuter, Michael Messerli & Luca Barlassina - 2022 - Thought: A Journal of Philosophy 11 (1):41-50.
    Affect-based theorists and life satisfaction theorists disagree about the nature of happiness, but agree about this methodological principle: a philosophical theory of happiness should be in line with the folk concept HAPPINESS. In this article, we present two empirical studies indicating that it is affect-based theories that get the folk concept HAPPINESS right: competent speakers judge a person to be happy if and only if that person is described as feeling pleasure/good most of the time. Our studies also show (...)
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  11.  46
    Moment-to-moment changes in feeling moved match changes in closeness, tears, goosebumps, and warmth: time series analyses.Thomas W. Schubert, Janis H. Zickfeld, Beate Seibt & Alan Page Fiske - 2016 - Cognition and Emotion:1-11.
    Feeling moved or touched can be accompanied by tears, goosebumps, and sensations of warmth in the centre of the chest. The experience has been described frequently, but psychological science knows little about it. We propose that labelling one’s feeling as being moved or touched is a component of a social-relational emotion that we term kama muta. We hypothesise that it is caused by appraising an intensification of communal sharing relations. Here, we test this by investigating people’s moment-to-moment reports (...)
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  12.  28
    Neuropragmatism, the cybernetic revolution, and feeling at home in the world.Tibor Solymosi - forthcoming - Phenomenology and the Cognitive Sciences:1-20.
    In recent work, Mark Johnson has argued that a scientifically updated version of John Dewey’s pragmatism affords human beings the opportunity to feel at home in the world. This feeling at home, however, is not fully problematized, nor explored, nor resolved by Johnson. Rather, Johnson and his collaborators, Don Tucker (2021) and Jay Schulkin (2023), defend this updated pragmatism within the historical development of the sciences of life and mind from the twentieth century to the present day. A central (...)
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  13.  34
    A Deeper Feeling of Grief.Allan Køster - 2022 - Journal of Consciousness Studies 29 (9-10):84-104.
    Since Erich Lindemann's seminal work on 'the symptomatology and management of acute grief' from 1944, it has been common to define grief through its particular emotional structure and dynamics. According to this perspective, grief announces itself in socalled 'pangs of grief' in which the bereaved is occasionally flooded by waves of emotions. This picture has become so ingrained in our understanding of grief that it has defined both public discourse on grief and contemporary clinical constructs. In this paper, I propose (...)
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  14.  6
    Otherness and Feeling of Disgust: A Study on the Phenomenological Methods against the Feeling of Disgust. 박인철 - 2021 - Journal of the Society of Philosophical Studies 135:59-86.
    본 글은 현상학적 측면에서 혐오의 문제를 고찰하면서 혐오 현상의 극복이 어떻게 가능한지 그 대안을 모색하는 데 목적이 있다. 혐오감은 자신이 지닌 부정적 요소를 외부인 타자에게 전가하는 일종의 심리작용으로서, 자신과는 다르다고 여기는 특정 타자집단을 차별화하고 분리시키는 사회적 도구로 주로 사용된다. 이 혐오감의 극복을 위한 현상학적 대안으로서 고려될 수 있는 대표적인 이론이 레비나스와 후설의 타자이론이다. 레비나스와 후설 모두 타자에 대한 전적인 포용과 책임성을 강조한다는 점에서 양자의 타자이론은 혐오감의 극복을 위한 기본적인 형식적 조건은 갖추고 있다. 그러나 레비나스는 나와 타자 간의 이질성과 분리성에 바탕을 (...)
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  15.  55
    Body ownership: When feeling and knowing diverge.Daniele Romano, Anna Sedda, Peter Brugger & Gabriella Bottini - 2015 - Consciousness and Cognition 34:140-148.
  16. Accessing the Moral Law through Feeling.Owen Ware - 2015 - Kantian Review 20 (2):301-311.
    In this article I offer a critical commentary on Jeanine Grenberg’s claim that, by the time of the second Critique, Kant was committed to the view that we only access the moral law’s validity through the feeling of respect. The issue turns on how we understand Kant’s assertion that our consciousness of the moral law is a ‘fact of reason’. Grenberg argues that all facts must be forced, and anything forced must be felt. I defend an alternative interpretation, according (...)
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  17. Hume’s Science of Emotions: Feeling Theory without Tears.Mark Collier - 2011 - Hume Studies 37 (1):3-18.
    We must rethink the status of Hume’s science of emotions. Contemporary philosophers typically dismiss Hume’s account on the grounds that he mistakenly identifies emotions with feelings. But the traditional objections to Hume’s feeling theory are not as strong as commonly thought. Hume makes several important contributions, moreover, to our understanding of the operations of the emotions. His claims about the causal antecedents of the indirect passions receive support from studies in appraisal theory, for example, and his suggestions concerning the (...)
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  18.  32
    An authentic feeling? Religious experience through Q&A websites.Rosa Scardigno & Giuseppe Mininni - 2020 - Archive for the Psychology of Religion 42 (2):211-231.
    As the “Sacred Place”—meant as the new space for religions offered by the Internet—demands for continuous investigations on the encounter between traditional narratives and social practices, the rapid growth of Question and Answering websites asks for improving social research about the Authenticity of the religious feeling as well as their responsibility in the construction of a shared knowledge. In this background, the aim of this study is to investigate the role of Q&A websites as additional interpretative resources in accordance (...)
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  19.  7
    The biopolitics of feeling: race, sex, and science in the nineteenth century by Kyla Schuller. [REVIEW]Eva Hoffmann - 2020 - Feminist Theory 21 (4):522-524.
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  20.  54
    'I Have This Feeling of Not Really Being Here': Buddhist Meditation and Changes in Sense of Self.J. R. Lindahl & W. B. Britton - 2019 - Journal of Consciousness Studies 26 (7-8):157-183.
    A change in sense of self is an outcome commonly associated with Buddhist meditation. However, the sense of self is construed in multiple ways, and which changes in self-related processing are expected, intended, or possible through meditation is not well understood. In a qualitative study of meditation-related challenges, six discrete changes in sense of self were reported by Buddhist meditators: change in narrative self, loss of sense of ownership, loss of sense of agency, change in sense of embodiment, change in (...)
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  21.  12
    Developing a feeling for error: Practices of monitoring and modelling air pollution data.Emma Garnett - 2016 - Big Data and Society 3 (2).
    This paper is based on ethnographic research of data practices in a public health project called Weather Health and Air Pollution. I examine two different kinds of practices that make air pollution data, focusing on how they relate to particular modes of sensing and articulating air pollution. I begin by describing the interstitial spaces involved in making measurements of air pollution at monitoring sites and in the running of a computer simulation. Specifically, I attend to a shared dimension of these (...)
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  22. Two Visual Systems and the Feeling of Presence.Mohan Matthen - 2010 - In Nivedita Gangopadhyay, Michael Madary & Finn Spicer (eds.), Perception, action, and consciousness: sensorimotor dynamics and two visual systems. New York: Oxford University Press USA. pp. 107.
    Argues for a category of “cognitive feelings”, which are representationally significant, but are not part of the content of the states they accompany. The feeling of pastness in episodic memory, of familiarity (missing in Capgras syndrome), and of motivation (that accompanies desire) are examples. The feeling of presence that accompanies normal visual states is due to such a cognitive feeling; the “two visual systems” are partially responsible for this feeling.
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  23.  61
    The moral value of feeling-with.Maxwell Gatyas - 2022 - Philosophical Studies 179 (9):2901-2919.
    Recent work on empathy has focused on the phenomenon of feeling on behalf of, or for, others, and on determining the role it ought to play in our moral lives. Much less attention, however, has been paid to ‘feeling-with.’ In this paper, I distinguish ‘feeling-with’ from ‘feeling-for.’ I identify three distinguishing features of ‘feeling-with,’ all of which serve to make it distinct from empathy. Then, drawing on work in feminist moral psychology and feminist ethics, I (...)
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  24.  32
    READING and FEELING: the effects of a literature-based intervention designed to increase emotional competence in second and third graders.Irina R. Kumschick, Luna Beck, Michael Eid, Georg Witte, Gisela Klann-Delius, Isabella Heuser, Rüdiger Steinlein & Winfried Menninghaus - 2014 - Frontiers in Psychology 5:120654.
    Emotional competence has an important influence on development in school. We hypothesized that reading and discussing children’s books with emotional content increases children’s emotional competence. To examine this assumption, we developed a literature-based intervention, named READING and FEELING, and tested it on 104 second and third graders in their after-school care center. Children who attended the same care center but did not participate in the emotion-centered literary program formed the control group ( n = 104). Our goal was to (...)
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  25.  3
    4. Consciousness as Feeling. Defining Criteria.Pietro Snider - 2017 - In The Natural Problem of Consciousness. Berlin/Boston: De Gruyter. pp. 80-114.
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  26.  16
    The Silences of Feeling.Naomi Waltham-Smith - 2022 - Philosophy Today 66 (2):287-306.
    In Le différend Lyotard evocatively describes what remains to be heard as “the silence of feeling.” Setting Lyotard’s différend among a differentiated set of incommensurable family resemblances, including Rancière’s mésentente and Derrida’s différance, this paper argues that le différend même, far from coinciding with itself, points to the re-marks and differs from itself, silencing itself by putting itself under a conditional. This is what gives its particular affective quality that is bound up with address and listening. From this perspective, (...)
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  27.  20
    Why People with Cognitive Disabilities are Justified in Feeling Disquieted by Prenatal Testing and Selective Termination.Chris Kaposy - 2018 - In Adam Cureton & David Wasserman (eds.), The Oxford Handbook of Philosophy and Disability. Oxford University Press, Usa. pp. 692-708.
    People with cognitive disabilities and their advocates often express uneasiness about prenatal testing and the selective termination of pregnancies because the fetus has a cognitively disabling condition. There are high rates of abortion in such circumstances, and new forms of noninvasive prenatal testing (NIPT) have been introduced to improve the detection of genetic conditions. This chapter argues that the feeling of disquiet about prenatal testing and selective termination is justified. Philosophers working in the field of bioethics often offer reassurance (...)
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  28.  8
    A Qualitative Research on the Feeling of Inferiority in College Students: Based on Phenomenological Grounded Theory. 이종주 & 김진숙 - 2023 - Phenomenology and Contemporary Philosoph 99:175-231.
    본 연구는 현상학적 근거이론을 기반으로 대학생의 열등감의 경험에 대한 질적 분석을 통해 열등감의 경험의 구조와 과정에 대한 이론적 모형을 구성하는 것을 목표로 했다. 본 연구는 지방 1개의 국립대와 2개의 사립대 재학 중인 5명의 대학생을 대상으로 면담과 축어록 작성, 개방코딩과 축코딩 및 현상학적분석을 수행한 결과 상황구조적 기술 차원에서 416개의 개념과 109개의 하위범주 및 41개의 범주를 도출했고, 일반 구조적 기술차원에서 범주를 통합한 결과 11개의 대범주를 도출했다. 또한 자기, 타인, 제3자, 집단 및 과거자신과의 비교속에서 현재의 자기의 열등성의 지각이라는 열등감의 구조를 핵심범주로 하는 열등감의 (...)
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  29.  11
    Awe liberates the feeling that “my body is mine”.Ryota Takano & Michio Nomura - forthcoming - Cognition and Emotion:1-7.
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  30.  34
    The Epistemological Dimension of Emotional Feeling and Other Affective Phenomena.Philipp Schmidt - 2022 - Emotion Review 14 (4):264-269.
    Emotion Review, Volume 14, Issue 4, Page 264-269, October 2022. Müller's position-taking view of emotions takes issue with the widely endorsed philosophical notion that emotional feelings are a form of consciousness in which we become acquainted with the evaluative properties of objects and events. Müller rejects this perceptual theory of emotions and casts doubt on the idea that it is through emotional feeling that we develop an awareness of value. In so doing, his proposal amounts to a denial of (...)
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  31.  45
    Is Guilt a Feeling? An Analysis of Guilt in Existential Philosophy.Hye Young Kim - 2017 - Comparative and Continental Philosophy 9 (3):230-240.
    The concept of guilt in relation to conscience and anxiety is not referred to as a feeling or an emotion in existential philosophy. Rather, the phenomenon of guilt is analyzed through the structure of existence. In Being and Time, Heidegger interprets guilt in the context of Dasein’s understanding of its own Being. The nature of Dasein as a finite entity permeates the analysis of guilt, which is based on the analysis of negation and the time structure of Dasein. An (...)
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  32.  78
    Hume's morality: feeling and fabrication.Rachel Cohon - 2008 - New York: Oxford University Press.
    Rachel Cohon offers an original interpretation of the moral philosophy of David Hume, focusing on two areas.
  33.  95
    Vulnerability to psychosis, I-thou intersubjectivity and the praecox-feeling.Somogy Varga - 2013 - Phenomenology and the Cognitive Sciences 12 (1):131-143.
    Psychotic and prodromal states are characterized by distortions of intersubjectivity, and a number of psychopathologists see in the concrete I-You frame of the clinical encounter the manifestation of such impairment. Rümke has coined the term of ‘praecox-feeling’, designated to describe a feeling of unease emanating in the interviewer that reflects the detachment of the patient and the failure of an ‘affective exchange.’ While the reliability of the praecox-feeling as a diagnostic tool has since been established, the explanation (...)
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  34. The expression of feeling in imagination.Richard Moran - 1994 - Philosophical Review 103 (1):75-106.
  35.  86
    Emotion and feeling.Moreland Perkins - 1966 - Philosophical Review 75 (April):139-160.
  36.  35
    The Fellow-Feeling Paradox: Hume, Smith and the Moral Order.Elias L. Khalil - 2015 - Philosophy 90 (4):653-678.
    Hume and Smith advance different answers to the question of whether sympathy can ever be the foundation of the moral order. They hold contradictory views of sympathy, called here ‘the Fellow-Feeling Paradox’. For Hume, fellow-feeling tends to reverberate in society, leading to the socialization of the individual and even mob (collective) psychology. Hence, sympathy cannot be the foundation of the moral order. In contrast, for Smith, fellow-feeling develops into critical judgment of the emotions/actions, leading to individual moral (...)
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  37.  42
    From Faking It to Making It: The Feeling of Love of Honor as an Aid to Morality.Alix Cohen - 2015 - In Robert R. Clewis (ed.), Reading Kant's Lectures. Boston: De Gruyter. pp. 243-256.
    This paper begins by examining the natural function of the feeling of love of honor. Like all natural drives, it has been implanted by nature to secure the survival and progress of the human species. However, mechanically, through the interplay of social forces, it soon turns into a competitive drive for superiority, what Kant calls “love of honor in a bad sense” (V-MS/Vigil 27: 695). This drive, which also enables the progress of human civilization, brings with it all the (...)
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  38.  15
    Susanne K. Langers “Mind: An Essay on Human Feeling.” Eine späte Wiederentdeckung.Norbert Andersch - 2023 - Gestalt Theory 45 (1-2):153-177.
    Summary It is about 100 Years ago that the German-American philosopher Susanne K. Langer started a bold and courageous appearance on the stage of consciousness-research - until then exclusively dominated by male and paternalistic figures. This contribution is to highlight SK Langers work and impact on the theory of consciousness, especially on her final three volume publication: “Mind. An Essay on Human Feeling” (1967, 1972, 1982) which, until now, has not been translated into German. What stands out in Langer’s (...)
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  39.  12
    R. G. Collingwood’s Views on the Feeling – Thought Relation and Their Relevance for Current Research.Robert Zaborowski - 2016 - Studia Humana 5 (3):45-52.
    Current research in affectivity is often dominated by perspectives on the feeling/thinking dichotomy. In the paper first I reconstruct Collingwood’s position on this point as it is presented in his Religion and Philosophy, The Principles of Art, and New Leviathan, and then compare it shortly with Bergson’s view. In total five of Collingwood’s different readings of the feeling/thought relation are brought to light. Finally, I opt for a view that takes feeling and thought to be complementary and (...)
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  40.  9
    The politics of love: Women's liberation and feeling differently.Victoria Hesford - 2009 - Feminist Theory 10 (1):5-33.
    Contemporary queer interrogations of heteronormativity are fraught with the traces of feminist contestations of the intimate domains of women's `ordinary' lives during the era of the women's liberation movement. These traces remain enigmatic within contemporary theories of public affect and emotion rather than incorporated into their critiques of the present political moment. This essay argues that the work of the early women's liberationists — their attempts to bring the personal into view as the dense, affect laden, site of social reproduction (...)
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  41. Interpersonal Affective Touch in a Virtual World: Feeling the Social Presence of Others to Overcome Loneliness.Letizia Della Longa, Irene Valori & Teresa Farroni - 2022 - Frontiers in Psychology 12.
    Humans are by nature social beings tuned to communicate and interact from the very beginning of their lives. The sense of touch represents the most direct and intimate channel of communication and a powerful means of connection between the self and the others. In our digital age, the development and diffusion of internet-based technologies and virtual environments offer new opportunities of communication overcoming physical distance. It however, happens that social interactions are often mediated, and the tactile aspects of communication are (...)
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  42. Hutcheson and Kant: Moral Sense and Moral Feeling.Michael Walschots - 2017 - In Elizabeth Robinson & Chris W. Surprenant (eds.), Kant and the Scottish Enlightenment. New York: Routledge. pp. 36-54.
    My aim in this paper is to discuss Kant’s engagement with what is arguably the core feature of Hutcheson’s moral sense theory, namely the idea that the moral sense is the foundation of moral judgement. In section one I give an account of Hutcheson’s conception of the moral sense. This sense is a perceptive faculty that explains our ability both to feel a particular kind of pleasure upon perceiving benevolence, and to appraise such benevolence as morally good on the basis (...)
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  43.  62
    Is my feeling your pain bad for others? Empathy as virtue versus empathy as fixed trait.Gregory R. Peterson - 2017 - Zygon 52 (1):232-257.
    The purpose of this article is to critique the primary arguments given by Paul Bloom and Jesse Prinz against empathy, and to argue instead that empathy is best understood as a virtue that plays an important but complicated role in the moral life. That it is a virtue does not mean that it always functions well, and empathy sometimes contributes to behavior that is partial and unfair. In some of their writings, both Bloom and Prinz endorse the view that empathy (...)
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  44.  37
    The World-Directedness of Emotional Feeling: Affective Intentionality and Position-Taking.Jean Moritz Müller - 2022 - Emotion Review 14 (4):244-253.
    Emotion Review, Volume 14, Issue 4, Page 244-253, October 2022. This article is a précis of my 2019 monograph The World-Directedness of Emotional Feeling: On Affect and Intentionality. The book engages with a growing trend of philosophical thinking according to which the felt dimension and the intentionality of emotion are unified. While sympathetic to the general approach, I argue for a reconceptualization of the form of intentionality that emotional feelings are widely thought to possess and, accordingly, of the kind (...)
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  45.  76
    Knowing what you 're feeling and knowing what to do about it: Mapping the relation between emotion differentiation and emotion regulation'.Lisa Feldman Barrett, James Gross, Tamlin Conner Christensen & Michael Benvenuto - 2001 - Cognition and Emotion 15 (6):713-724.
    Individuals differ considerably in their emotion experience. Some experience emotions in a highly differentiated manner, clearly distinguishing among a variety of negative and positive discrete emotions. Others experience emotions in a relatively undifferentiated manner, treating a range of like-valence terms as interchangeable. Drawing on self-regulation theory, we hypothesised that individuals with highly differentiated emotion experience should be better able to regulate emotions than individuals with poorly differentiated emotion experience. In particular, we hypothesised that emotion differentiation and emotion regulation would be (...)
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  46.  29
    Dissociating knowing and the feeling of knowing: Further evidence for the accessibility model.Asher Koriat - 1995 - Journal of Experimental Psychology: General 124 (3):311.
  47.  74
    Review of Tamar Schapiro: Feeling Like It: A Theory of Inclination and Will[REVIEW]Nomy Arpaly - 2024 - Ethics 134 (3):438-443.
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  48. Destination image, nostalgic feeling, flow experience and agritourism: An empirical study of Yunling Tea Estate in Anxi, China.Sunbowen Zhang, Jingxuan Liang, Yongqiang Ma, Youcheng Chen & Qiaohua He - 2022 - Frontiers in Psychology 13.
    This study introduces destination image, nostalgic feeling, and flow experience into tea estate tourism and constructs a theoretical model that includes destination image, nostalgic feeling, flow experience, cultural identity, and tourists’ behavioral intention. Then, an empirical study is conducted with tourists at Yunling Tea Estate in Anxi, China. The results show that all hypotheses are supported except the hypothesis pertaining to the significance of the influence of flow experience on behavioral intention, which is not supported. The model includes (...)
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    The community feeling versus anxiety, self-esteem and well-being – introductory research.Alina Kałużna-Wielobób - 2017 - Polish Psychological Bulletin 48 (2):167-174.
    In accordance with the concept of A. Adler - the community feeling is an individual characteristic which is relatively stable throughout life. It refers to an inner relationship of one person with other people: a feeling of unity with others or separation from others. People with high community feeling are motivated in their actions by striving towards the common good, whereas people with low community feeling intend to exhibit their superiority over others in their actions, which (...)
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    Once More, with Feeling! Reply to Ainslie.Marc Lewis - 2017 - Neuroethics 10 (1):155-156.
    Ainslie’s contribution offers a useful refinement of his powerful model of intertemporal bargaining. However, he focuses mostly on the cognitive mechanisms of choice. I suggest that these interact with emotional, personality, and developmental dynamics that cannot be ignored, either psychologically or neurally.
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