Results for 'sympathy'

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  1.  9
    INDEX for Volume 80, 2002.Eric Barnes, Neither Truth Nor Empirical Adequacy Explain, Matti Eklund, Deep Inconsistency, Barbara Montero, Harold Langsam, Self-Knowledge Externalism, Christine McKinnon Desire-Frustration, Moral Sympathy & Josh Parsons - 2002 - Australasian Journal of Philosophy 80 (4):545-548.
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  2. Adam Smith’s Concept of Sympathy and its Contemporary Interpretations.Bence Nanay - 2010 - Adam Smith Review.
    Adam Smith’s account of sympathy or ‘fellow feeling’ has recently become exceedingly popular. It has been used as an antecedent of the concept of simulation: understanding, or attributing mental states to, other people by means of simulating them. It has also been singled out as the first correct account of empathy. Finally, to make things even more complicated, some of Smith’s examples for sympathy or ‘fellow feeling’ have been used as the earliest expression of emotional contagion. The aim (...)
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  3. Sympathy and Subjectivity.Peter Carruthers - 1999 - Australasian Journal of Philosophy 77 (4):465-82.
    This paper shows that even if the mental states of non-human animals lack phenomenological properties, as some accounts of mental-state consciousness imply, this need not prevent those states from being appropriate objects of sympathy and moral concern. The paper argues that the most basic form of mental (as opposed to biological) harm lies in the existence of thwarted agency, or thwarted desire, rather than in anything phenomenological.
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  4.  30
    Hume, Justice and Sympathy: A Reversal of the Natural Order?Sophie Botros - 2015 - Diametros 44:110-139.
    Hume’s view that the object of moral feeling is a natural passion, motivating action, causes problems for justice. There is apparently no appropriate natural motive, whilst, if there were, its “partiality” would unfit it to ground the requisite impartial approval. We offer a critique of such solutions as that the missing non-moral motive is enlightened self-interest, or that it is feigned, or that it consists in a just disposition. We reject Cohon’s postulation of a moral motive for just acts, and (...)
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  5.  17
    The Nature and Functions of Sympathy in Hume's Philosophy.Rico Vitz - 2014 - In Paul Russell (ed.), The Oxford Handbook of David Hume. Oxford University Press.
    My aim, in this chapter, is to outline the key details of this particularly interesting aspect of Hume's philosophical system. My presentation will be threefold. In the first section of the paper, I will elucidate the nature of sympathy, drawing upon some of the more recent ways in which Hume's commentators have attempted to resolve the interpretive puzzles Hume's works present. In the second section, I will explicate some of the functions sympathy has in Hume's philosophy, including not (...)
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  6.  41
    Empathy and Sympathy in Ethics.Lou Agosta - 2011 - In James Fieser & Bradley Dowden (eds.), Internet Encyclopedia of Philosophy.
    The distinction between “empathy” and “sympathy” in the context of ethics is a dynamic and challenging one. The eighteenth century texts of David Hume and Adam Smith used the word "sympathy," but not "empathy," although the conceptual distinction marked by empathy was doing essential work in their writings. After discussing the early uses of these terms, this article is organized historically. Two traditions are distinguished. The first is the Anglo-American tradition, and it extends from Hume and Smith to (...)
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  7.  39
    Sympathy.C. Taylor - 1999 - Journal of Ethics 3 (1):73-87.
    In this article I examine an example of sympathy -- the actions of one woman who rescued Jews during their persecution in Nazi Europe. I argue that this woman''s account of her actions here suggests that sympathy is a primitive response to the suffering of another. By primitive here I mean: first, that these responses are immediate and unthinking; and second, that these responses are explanatorily basic, that they cannot be explained in terms of some more fundamental feature (...)
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  8.  16
    Justice, Sympathy and the Command of Our Esteem.Jacqueline Taylor - 2015 - Diametros 44:173-188.
    I have shown here the different roles that sympathy plays in the accounts of justice in the Treatise and Enquiry. In the former work, a redirected sympathy naturally extends our concern, and subsequently our moral approval or blame, to all those included within the scope of the rules of justice. In the Enquiry, we find this same progress of sentiments, but Hume’s introduction of the sentiment of humanity allows him to make a stronger case for the importance of (...)
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  9.  35
    Relaxing a Tension in Adam Smith's Account of Sympathy.John W. McHugh - 2011 - Journal of Scottish Philosophy 9 (2):189-204.
    This paper attempts to relax the tension between Adam Smith's claim that sympathy involves an evaluative act of imaginative projection and his claim that sympathy involves a non-evaluative act of imaginative identification. The first section locates the tension specifically in the two different ways Smith depicts the stance adopted by the sympathizer. The second section argues that we can relax this tension by finding an important role for a non-evaluative stance in Smith's normative account of moral evaluation. This (...)
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  10.  15
    Who Feels Sympathy for Roosters Used in Cockfighting? Examining the Influence of Feelings, Belief in Animal Mind, Personality, and Empathy-Related Traits.Sherman A. Lee & Linsey Quarles - 2012 - Society and Animals 20 (4):327-341.
    Since the 2007 Vick dog-fighting case, much attention has been focused on cruelty against dogs. Cockfighting roosters, on the other hand, have been virtually ignored by scientists and laypeople alike. Accordingly, very little is known about our emotional reactions to roosters used for cockfighting. The present study attempts to fill this void in the scientific literature by examining the relationship between individual differences variables and sympathetic reactions to roosters used for cockfighting depicted in a video newscast. The results were robust, (...)
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  11.  15
    The Rise of Sympathy and the Question of Divine Suffering.Jennifer A. Herdt - 2001 - Journal of Religious Ethics 29 (3):367 - 399.
    Seventeenth-century Cambridge Platonist Ralph Cudworth, writing just at the time when the concept of sympathy was moving from the realm of magic to that of ethics, argued that God must be understood as having a vital sympathy with suffering human beings. Yet while Cudworth invoked sympathy in an attempt to capture God's intimate relation with creation, in fact, it served as a principle of mediation that tended either to collapse God into the world or to distance God (...)
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  12.  3
    Sympathy, Disability, and the Nurse: Female Power in Edith Wharton's The Fruit of the Tree. [REVIEW]Rebecca Garden - 2010 - Journal of Medical Humanities 31 (3):223-242.
    The nursing profession’s emphasis on empathy as essential to nursing care may undermine nurses’ power as a collective and detract from perceptions of nurses’ analytical skills and expertise. The practice of empathy may also obscure and even compound patients’ suffering when it does not fully account for their subjectivity. This essay examines the relation of empathy to women’s agency and explores the role empathy plays in obscuring rather than empowering the suffering other, particularly people who are disabled, through a close (...)
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  13. Towards an Ethics of Sympathy: A Legacy of Max Scheler.Aleksandar Fatic - 2013 - In Gary Peters & Fiona Peters (eds.), Thoughts of Love. Cambridge Scholars Press.
    The paper examines the potential of sympathy as defined by Max Scheler to found a normative ethics. Scheler perceives sympathy in predominantly instinctivist terms, and insists that, while it accounts for a comprehensive range of human interactions, it cannot be a basis for ethics. However, Scheler does not convincingly argue against an ethics of sympathy. A closer examination of his account of sympathy reveals that this account in fact suggests a strong possibility of an ethics of (...)
     
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  14. Parousia, Sympathy and Sensory Presentation.Mark Eli Kalderon - manuscript
    I give an account of sensory presentation, an indispensable and irreducible element of perceptual experience, in terms of the principle of sympathy. Haptic touch, audition, and vision are compared.
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  15. Sympathy: A Philosophical Analysis.Craig Taylor - 2002 - Palgrave-Macmillan.
    It is widely held in contemporary moral philosophy that moral agency must be explained in terms of some more basic account of human nature. This book presents a fundamental challenge to this view. Specifically, it argues that sympathy, understood as an immediate and unthinking response to another's suffering, plays a constitutive role in our conception of what it is to be human, and specifically in that conception of human life on which anything we might call a moral life depends.
     
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  16.  93
    Sympathy, Simulation, and the Impartial Spectator.Robert M. Gordon - 1996 - In L. May, Michael Friedman & A. Clark (eds.), Ethics. MIT Press. pp. 727-742.
  17. Spinoza's Parallelism Doctrine and Metaphysical Sympathy.Karolina Hübner - 2015 - In Eric Schliesser Christa Mercer (ed.), Sympathy: Oxford Philosophical Concepts.
    This paper offers a new interpretation of Spinoza's doctrine of parallelism. It argues Spinoza reinterprets the ancient doctrine of metaphysical sympathy among ostensibly disconnected and distant beings in terms of fully intelligible relations of 1) identity between formal and objective reality, and in terms of 2) "real identity," grounded in Spinoza's substance-monism. Finally, the paper argues against the standard reading of mind-body pairs as "numerically identical".
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  18.  38
    Sympathy and Ethics: A Study of the Relationship Between Sympathy and Morality with Special Reference to Hume's Treatise.Philip Mercer - 1972 - Oxford, Clarendon Press.
  19.  63
    Seeing Sympathy: Remarks on Sympathizing with the Enemy.Alice MacLachlan - 2010 - Review of International Affairs 61 (1138-39):178-189.
    This article responds to Nir Eisikovits’ recent book Sympathizing with the Enemy: Reconciliation, Transitional Justice, Negotiation (Martinus Nijhoff Publishers, 2010).
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  20. The Surprising Effects of Sympathy Marivaux, Diderot, Rousseau, and Mary Shelley.David Marshall - 1988 - University of Chicago Press.
     
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  21.  61
    Sympathy, Empathy, and the Stream of Consciousness.Thomas Natsoulas - 1988 - Journal for the Theory of Social Behaviour 18 (June):169-195.
  22.  4
    A Case of Moral Heroism: Sympathy, Personal Identification, and Mortality in Rwanda. [REVIEW]Ari Kohen - 2010 - Human Rights Review 11 (1):65-82.
    What sort of person chooses to remain in a place like Rwanda when an easy exit is offered, when leaving seems the only safe or sane option, and when one is not directly connected to the would-be victims? And how does this person come to develop a circle of care that is expansive enough to include those who are radically Other? In what follows, I consider these questions through a detailed examination of the recent example of Paul Rusesabagina, the Hutu (...)
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  23. Empathy, Sympathy, Care.Darwall Stephen - 1998 - Philosophical Studies 89 (2-3):261–282.
    In what follows, I wish to discuss empathy and sympathy’s relevance to ethics, taking recent findings into account. In particular, I want to consider sympathy’s relation to the idea of a person’s good or well-being. It is obvious and uncontroversial that sympathetic concern for a person involves some concern for her good and some desire to promote it. What I want to suggest is that the concept of a person’s good or well-being is one we have because we (...)
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  24.  6
    Sympathy and Solidarity: And Other Essays.Sandra Lee Bartky - 2002 - Rowman & Littlefield Publishers.
    In a rare full-length volume, renowned feminist thinker Sandra Lee Bartky brings together eight essays in one volume, Sympathy and Solidarity. A philosophical work accessible to an educated general audience, the essays reflect the intersection of the author's eye, work, and sometimes her politics. Two motifs connect the works: first, all deal with feminist topics and themes; second, most deal with the reality of oppression, especially in the disguised and subtle ways it can be manifested.
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  25.  90
    Sophie de Grouchy on the Cost of Domination in the Letters on Sympathy and Two Anonymous Articles in Le Republicain.Sandrine Berges - 2015 - The Monist 98:102-112.
    Political writings of eighteenth-century France have been so far mostly overlooked as a source of republican thought. Philosophers such as Condorcet actively promoted the ideal of republicanism in ways that can shed light on current debates. In this paper, I look at one particular source: Le Republicain, published in the summer 1791, focusing on previously unattributed articles by Condorcet’s wife and collaborator, Sophie de Grouchy. Grouchy, a philosopher in her own right, is beginning to be known for her Letters on (...)
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  26. Feeling for Others: Empathy, Sympathy, and Morality.Heidi L. Maibom - 2009 - Inquiry : An Interdisciplinary Journal of Philosophy 52 (5):483-499.
    An increasingly popular suggestion is that empathy and/or sympathy plays a foundational role in understanding harm norms and being motivated by them. In this paper, I argue these emotions play a rather more moderate role in harms norms than we are often led to believe. Evidence from people with frontal lobe damage suggests that neither empathy, nor sympathy is necessary for the understanding of such norms. Furthermore, people's understanding of why it is wrong to harm varies and is (...)
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  27. Beyond Sympathy and Empathy: Adam Smith's Concept of Fellow-Feeling.Robert Sugden - 2002 - Economics and Philosophy 18 (1):63-87.
    When modern economists use the notions of sympathy or empathy, they often claim that their ideas have their roots in Adam Smith's Theory of Moral Sentiments, while sometimes complaining that Smith fails to distinguish clearly enough between the two concepts. Recently, Philippe Fontaine has described various forms of sympathy and empathy, and has explored their respective roles in Smith's work. My objective in this paper is to argue that Smith's analysis of how people's sentiments impinge on one another (...)
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  28.  7
    Practical Reason, Sympathy and Reactive Attitudes.Max Khan Hayward - forthcoming - Noûs.
    This paper has three aims. First, I defend, in its most radical form, Hume's scepticism about practical reason, as it applies to purely self-regarding matters. It's not always irrational to discount the future, to be inconstant in one's preferences, to have incompatible desires, to not pursue the means to one's ends, or to fail to maximize one's own good. Second, I explain how our response to the “irrational” agent should be understood as an expression of frustrated sympathy, in Adam (...)
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  29. Active Sympathetic Participation: Reconsidering Kant's Duty of Sympathy.Melissa Seymour Fahmy - 2009 - Kantian Review 14 (1):31-52.
    In the Doctrine of Virtue Kant divides duties of love into three categories: beneficent activity , gratitude and Teilnehmung – commonly referred to as the duty of sympathy . In this paper I will argue that the content and scope of the third duty of love has been underestimated by both critics and defenders of Kant's ethical theory. The account which pervades the secondary literature maintains that the third duty of love includes only two components: an obligation to make (...)
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  30.  13
    Sympathy in Space(S): Adam Smith on Proximity.Fonna Forman-Barzilai - 2005 - Political Theory 33 (2):189 - 217.
    In this essay the author explores the relation between sympathy and proximity in Adam Smith's Theory of Moral Sentiments. The essay proceeds in two parts. First, the author demonstrates that Smith's description of our various attachments and affections, and the inevitable conflicts among them, draws us into the rich spatial texture of sympathetic response and stimulates further inquiry into a variety of spaces in which sympathetic activity takes place. In the second part, the author explores three such spaces-the physical, (...)
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  31.  61
    Empathy's Purity, Sympathy's Complexities; De Waal, Darwin and Adam Smith.Cor van der Weele - 2011 - Biology and Philosophy 26 (4):583-593.
    Frans de Waal’s view that empathy is at the basis of morality directly seems to build on Darwin, who considered sympathy as the crucial instinct. Yet when we look closer, their understanding of the central social instinct differs considerably. De Waal sees our deeply ingrained tendency to sympathize (or rather: empathize) with others as the good side of our morally dualistic nature. For Darwin, sympathizing was not the whole story of the workings of sympathy ; the (selfish) need (...)
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  32.  9
    Beyond Sympathy: Smith’s Rejection of Hume’s Moral Theory.Paul Sagar - 2017 - British Journal for the History of Philosophy 25 (4):681-705.
    Adam Smith’s Theory of Moral Sentiments has long been recognized as importantly influenced by, and in part responding to, David Hume’s earlier ethical theory. With regard to Smith’s account of the foundations of morals in particular, recent scholarly attention has focused on Smith’s differences with Hume over the question of sympathy. Whilst this is certainly important, disagreement over sympathy in fact represents only the starting point of Smith’s engagement with – and eventual attempted rejection of – Hume’s core (...)
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  33.  79
    Sympathy and Benevolence in Hume's Moral Psychology.Rico Vitz - 2004 - Journal of the History of Philosophy 42 (3):261-275.
    In this paper, I argue that Hume’s account of sympathy is substantially unchanged from the Treatise to the second Enquiry. I show that Hume uses the term ‘sympathy’ to refer to three different mental phenomena (a psychological mechanism or principle, a sentiment, and a conversion process) and that he consistently refers to sympathy as a cause of benevolent motivation. I attempt to resolve an apparent difficulty regarding sympathy and humanity by explaining how each is an ‘original (...)
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  34.  56
    Adam Smith and the Possibility of Sympathy with Nature.Patrick R. Frierson - 2006 - Pacific Philosophical Quarterly 87 (4):442–480.
    As J. Baird Callicott has argued, Adam Smith's moral theory is a philosophical ancestor of recent work in environmental ethics. However, Smith's "all important emotion of sympathy" (Callicott, 2001, p. 209) seems incapable of extension to entities that lack emotions with which one can sympathize. Drawing on the distinctive account of sympathy developed in Smith's Theory of Moral Sentiments, as well as his account of anthropomorphizing nature in "History of Astronomy and Physics," I show that sympathy with (...)
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  35.  28
    Identification and Economic Behavior: Sympathy and Empathy in Historical Perspective.Philippe Fontaine - 1997 - Economics and Philosophy 13 (2):261-.
    In modern economics, the use of sympathy and empathy shows significant ambiguity. Sympathy has been used in two different senses. First, it refers to cases where the concern for others directly affects an individual's own welfare . Second, the term has served the purposes of welfare economics, where it is associated with interpersonal comparisons of the extended sympathy type, that is, comparisons between one's own situation in a social state and someone else's in a different social state (...)
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  36.  34
    Husserl on the Ethical Renewal of Sympathy and the One World of Solidarity.Zachary Davis - 2005 - Southern Journal of Philosophy 43 (4):561-581.
    Edmund Husserl’s Kaizo articles mark one of his first attempts at notions of cultural renewal and critique. (1) Central to both of these notions for Husserl is the idea of a best possible humanity. At the conclusion of the Kaizo articles, Husserl entertains some quite troubling and potentially dangerous descriptions of the best possible in terms of an Übernation or Weltvolk. Although merely provisional, these descriptions call for a cultural and ethical renewal through the reorientation of humanity in accord with (...)
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  37.  89
    A Conversation Between Annette Baier and Anik Waldow About Hume's Account of Sympathy.Annette C. Baier & Anik Waldow - 2008 - Hume Studies 34 (1):61-87.
    We discuss the variety of sorts of sympathy Hume recognizes, the extent to which he thinks our sympathy with others’ feelings depends on inferences from the other’s expression, and from her perceived situation, and consider also whether he later changed his views about the nature and role of sympathy, in particular its role in morals.
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  38.  12
    Salving the Phenomena of Mind: Energy, Hegemonikon, and Sympathy in Cudworth.Sarah Hutton - 2017 - British Journal for the History of Philosophy 25 (3):465-486.
    Ralph Cudworth’s theory of mind was the most fully developed philosophical psychology among the Cambridge Platonists. Like his seventeenth-century contemporaries, Cudworth discussed mental powers in terms of soul rather than mind and considered the function of the soul to be not merely intellectual, but vital and moral. Cudworth conceived the soul as a single self-determining unit which combined many powers. He developed this against a philosophical agenda set by Descartes and Hobbes. But he turned to ancient philosophy, especially the philosophy (...)
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  39.  27
    Empathy, Sympathy, Justice and the Child.Kristja´N. Kristja´Nsson * - 2004 - Journal of Moral Education 33 (3):291-305.
    This essay explains and puts into theoretical perspective the rising interest in justice as an emotional virtue. Martin Hoffman's empathy theory is germane to this debate since it gives an essentially emotion?oriented account of moral development in general, as well as an explanation of the gradual bonding of empathy/sympathy with justice. While Hoffman's theory provides valuable insights into the ways in which all moral concerns, including justice, rely on and relate to the child's original capacity for empathy, it seems (...)
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  40.  6
    Autonomy and Sympathy: Towards a Post-Kantian Moral Humanism.Filimon Peonidis - 2005 - Journal of Philosophical Research 30:371-382.
    Kantian moral humanism refers to Kant’s ingenious effort to conceive human beings as bearers of an intrinsic and non-negotiable value that is grounded on the fact that they are autonomous lawgivers in a kingdom of ends. However, the highly idealised character of his project and its metaphysical underpinnings render the association between man’s inner worth and autonomy problematic for the modern reader. In this essay we argue for a more down to earth moral humanism that still supports the above association (...)
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  41.  66
    Adam Smith and David Hume: With Sympathy.F. L. van Holthoon - 1993 - Utilitas 5 (1):35.
    Why did Hume drop sympathy as a key concept of his moral philosophy, and why—on the other hand—did Smith make it into the ‘didactic principle’ of his Theory of Moral Sentiments? These questions confront us with the basic issue of ethical theory concerning human nature. My point in dealing with these questions is to show what views of human nature their respective choices involved. And my procedure will be to take a close look at the revisions they made to (...)
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  42.  12
    Ways of Desiring Mutual Sympathy in Adam Smith's Moral Philosophy.John McHugh - 2016 - British Journal for the History of Philosophy 24 (4):614-634.
    ABSTRACTIn this paper, I address the question of what we are really after when we seek Smithian mutual sympathy; I also show how the answer I propose can be used to illuminate a crucial feature of Smith's moral philosophy. The first section develops a Smithian response to egoistic interpretations of the desire for mutual sympathy. The second section identifies a number of different self- and other-relevant ways in which one could desire mutual sympathy. Some of these different (...)
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  43.  55
    The Secret Chain: A Limited Defense of Sympathy.Julia Driver - 2011 - Southern Journal of Philosophy 49 (s1):234-238.
    This paper responds to criticisms of sympathy-based approaches to ethics made by Jesse Prinz, focusing on the criticism that emotions are too variable to form a basis for ethics. I draw on the idea, articulated by early sentimentalists such as Hutcheson and Hume, that proper reliance on sympathy is subject to a corrective procedure in order, in part, to avoid the variability problem.
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  44.  62
    Sympathy, Understanding, and Hermeneutics in Hume's Treatise.Henrik Bohlin - 2009 - Hume Studies 35 (1-2):135-170.
    With his theory of sympathy in the Treatise of Human Nature, Hume has been interpreted as anticipating later hermeneutic theories of understanding. It is argued in the present article that Hume has good reasons to consider a hermeneutic theory of empathetic understanding, that such a theory avoids a serious difficulty in Hume’s “official,” positivist theory of sympathy, that it is compatible with the complex and subtle form of positivism, or naturalism, developed in Book 1 of the Treatise, and (...)
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  45.  20
    Self-Interest, Sympathy and the Invisible Hand: From Adam Smith to Market Liberalism.Avner Offer - 2012 - Economic Thought 1 (2).
    Adam Smith rejected Mandeville's invisible-hand doctrine of 'private vices, publick benefits'. In The Theory of Moral Sentiments his model of the 'impartial spectator' is driven not by sympathy for other people, but by their approbation. The innate capacity for sympathy makes approbation credible. Approbation needs to be authenticated, and in Smith's model authentication relies on innate virtue, which is not realistic. An alternative model of 'regard' makes use of signalling and is more pragmatic. Modern versions of the invisible (...)
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  46.  34
    Mirroring Minds: Hume on Sympathy.Anik Waldow - 2013 - The European Legacy 18 (5):540-551.
    Hume?s account of sympathy has often been taken to describe what the discovery of so-called mirror neurons has suggested, namely, that we are able to understand one another?s emotions and beliefs through experiences that require no mediating thoughts and exactly resemble the experiences of the observed person. I will oppose this interpretation by arguing that, on Hume?s standard account, sympathy is a mechanism that produces ideas and beliefs prior to the emergence of shared feelings. To stress this aspect (...)
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  47.  32
    Taking Sympathy Seriously: A Defense of Our Moral Psychology Toward Animals.John A. Fischer - 1987 - Environmental Ethics 9 (3):197-215.
    Sympathy for animals is regarded by many thinkers as theoretically disreputable. Against this I argue that sympathy appropriately underlies moral concern for animals. I offer an account of sympathy that distinguishes sympathy with from sympathy for fellow creatures, and I argue that both can be placed on an objective basis, if we differentiate enlightened from folk sympathy. Moreover, I suggest that sympathy for animals is not, as some have claimed, incompatible with environmentalism; on (...)
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  48.  11
    When Adam Met Sally: The Transformative Potential of Sympathy.Millicent Churcher - 2016 - Social Epistemology 30 (4):420-439.
    This paper adopts the view promoted by early modern philosopher Adam Smith that exercises of the sympathetic imagination play an important role in supporting human sociability and ethical behaviour. It argues that such exercises have potential to significantly change the way in which privileged racial identities relate to marginalised and devalued racial identities. First, the paper draws on Sally Haslanger’s reflections upon her lived experience of transracial parenting to illustrate how sympathetic identification with the experiences of a differently racialized individual (...)
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  49.  29
    On Sympathy: With Other Creatures.Ian Hacking - 2001 - Tijdschrift Voor Filosofie 63 (4):685 - 717.
    Animal liberationists have increased our moral concern for animals, to the extent that many now think that animals have rights. I am very cautious about the arguments of these philosophers, although I agree with many of their precepts. In this respect, I am aligned with the powerful essays of Cora Diamond. I argue that something like what Hume calls sympathy is essential for expanding circles of moral concern, and develop some Humeian ideas. Sympathy with, and not simply (...) for. Suffering is too narrow a range of concern. It is not as if the pain and pleasure of the utilitarians were the only ways in which we could be concerned with others. As Hume argued, animals share most human emotions, and it is through sympathy with the entire range that our worlds join. It is increasingly difficult for most of us to realize this, because human relationships with animals have changed since Hume's day. The multi-species barnyard has all but disappeared. We now live in a world of televised wilderness. To exaggerate, our species lives alone for the first time. Animal liberationists have the effect of enlarging our moral world, but should do so not just by attending to suffering or to rights of an animal, but to the whole creature, a being with which we can resonate. (shrink)
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  50.  42
    Sympathy as a “Natural”.Robert C. Solomon - 2004 - The Ruffin Series of the Society for Business Ethics 2004:53-58.
    In this essay, I want to reconsider sympathy as a “natural” emotion or sentiment. Adam Smith famously defended it as such (as did his friend David Hume) but both used the term ambiguously and in a different sense than we use it today. Nevertheless, it seems to me that Smith got it quite right, that the basis of morality and justice is to be found in the realm of affect rather than in theory and principles alone, and that (...) is a “natural” or should we say a “basic” emotion. But that means that morality may not be an exclusively human characteristic, as many philosophers (including Smith and Hume) have assumed. But some contemporary thinking in psychology and philosophy makes that extension plausible. (shrink)
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