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  1. Values in the Air: Musical Contagion, Social Appraisal and Metaphor Experience.Federico Lauria - 2023 - Proceedings of the European Society for Aesthetics 15:328-343.
    Music can infect us. In the dominant approach, music contaminates listeners through emotional mimicry and independently of value appraisal, just like when we catch other people’s feelings. Musical contagion is thus considered fatal to the mainstream view of emotions as cognitive evaluations. This paper criticizes this line of argument and proposes a new cognitivist account: the value metaphor view. Non-cognitivism relies on a contentious model of emotion transmission. In the competing model (social appraisal), we catch people’s emotions by appraising value (...)
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  2. Creeped Out.Sara Bernstein & Daniel Nolan - forthcoming - In Uriah Kriegel (ed.), Oxford Studies in Philosophy of Mind. Oxford: Oxford University Press.
    This paper examines both creepiness and the distinctive reaction had to creepiness, being “creeped out.” The paper defends a response-dependent account of creepiness in terms of this distinctive reaction, contrasting our preferred account to others that might be offered. The paper concludes with a discussion of the value of detecting creepiness.
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  3. A Fitting Definition of Epistemic Emotions.Michael Deigan & Juan S. Piñeros Glasscock - forthcoming - Philosophical Quarterly.
    Philosophers and psychologists sometimes categorize emotions like surprise and curiosity as specifically epistemic. Is there some reasonably unified and interesting class of emotions here? If so, what unifies it? This paper proposes and defends an evaluative account of epistemic emotions: what it is to be an epistemic emotion is to have fittingness conditions that distinctively involve some epistemic evaluation. We argue that this view has significant advantages over alternative proposals and is a promising way to identify a limited and interesting (...)
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  4. Emotional creativity: Emotional experience as creative product.Radek Trnka - 2023 - In: Cambridge Handbook of Creativity and Emotions (pp. 321-339). Cambridge: Cambridge University Press. Edited by Z. Ivcevic, J. D. Hoffmann & J. C. Kaufman.
    This chapter summarizes the conceptual foundations and research on emotional creativity. Emotional creativity is defined as a pattern of cognitive abilities and personality traits related to originality and appropriateness in emotional experience. This construct pervades human creative performance and represents an important link between emotional experience and cognitive processes. Empirical research in this field has revealed various links of emotional creativity to personality variables (e.g., openness to experience), positive affect, fantasy proneness, coping strategies, post-traumatic growth, better self-understanding, and one’s engagement (...)
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  5. Fear is Anticipatory: A Buddhist Analysis.Bronwyn Finnigan - 2023 - Journal of Consciousness Studies 30 (7):112-138.
    This article derives from the Buddhist Nikāya Suttas the idea that fear has an intentional object that is best analysed in anticipatory terms. Something is feared, I argue, if construed as dangerous, where to construe something as dangerous is to anticipate it will cause certain unwanted effects. To help explain what this means, I appeal to the concept of formal objects in the philosophy of emotions and to predictive processing accounts of perception. I demonstrate how this analysis of fear can (...)
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  6. Rationally Facing Death: Fear and Other Alternatives.Michael Cholbi - 2023 - Philosophy Compass 18 (6):e12931.
    Explaining what emotions or attitudes it is rational for humans to have toward our own deaths and toward their mortality has been a central task within most philosophical traditions. This article critically examines the rationality of five emotions or attitudes that might be taken toward death: fear, insofar as death can harm us by reducing our overall level of well-being; the related attitude of existential terror, a feeling of dismay or uncanniness directed at the prospect of our eventual non-existence; regret, (...)
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  7. Love in Contemporary Psychology and Neuroscience.Berit Brogaard - 2018 - In Adrienne M. Martin (ed.), The Routledge Handbook of Love in Philosophy. New York: Routledge Handbooks in Philoso. pp. 465-478.
    The three most central questions in recent psychological and neuroscientific approaches to love are: (1) the question of why people fall in love, (2) the question of what love is, and (3) the question of what causes unhealthy love to develop. This chapter provides an overview and discussion of the main answers to these questions in psychology and neuroscience.
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  8. Le Désir: Une Anatomie Conceptuelle.Federico Lauria - 2023 - Mariac: Jacques Flament Editions.
    Les désirs sont fondamentaux. Sans eux, notre vie perdrait beaucoup de son charme et serait peut-être même dénuée de sens. Qu’est-ce qu’un désir ? À l’image des anatomistes étudiant en détail la structure des organismes, cet essai invite à disséquer minutieusement le désir. Le désir est-il le moteur de l’action ? Est-il l’expérience vécue du bien ? Les désirs font-ils le bonheur ? Que sont l’espoir et le désir sexuel ? Le désir est-il le nerf de la science ? Analysons (...)
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  9. Eco-anxiety: What it is and why it matters.Charlie Kurth & Panu Pihkala - 2022 - Frontiers in Psychology 13:981814.
    Researchers are increasingly trying to understand both the emotions that we experience in response to ecological crises like climate change and the ways in which these emotions might be valuable for our (psychical, psychological, and moral) wellbeing. However, much of the existing work on these issues has been hampered by conceptual and methodological difficulties. As a first step toward addressing these challenges, this review focuses on eco-anxiety. Analyzing a broad range of studies through the use of methods from philosophy, emotion (...)
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  10. Affective Persistence and the Normative Phenomenology of Emotion.Jonathan Mitchell - 2022 - In Christine Tappolet, Julien Deonna & Fabrice Teroni (eds.), A Tribute to Ronald de Sousa.
    This paper presents a detailed analysis of affective persistence and its significance – that is the persistence of affect in the face of countervailing or contradictory evaluative information. More specifically, it appeals to the phenomena of affective persistence to support the claim that a significant portion of the emotional experiences of adult humans involve a kind of normative phenomenology. Its central claim is that by appealing to a distinctive kind of normative phenomenology that emotions exhibit, we get a neat personal (...)
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  11. The Fox and the Lion: Investigating Associations between Empathy and Emotion Perspective-taking in Aesop’s Fables.Ioanna Zioga, George Kosteletos, Evangelos D. Protopapadakis, Christos Papageorgiou, Konstantinos Kontoangelos & Charalabos Papageorgiou - 2022 - Psychology 13 (4):482-513.
    Empathy is essential in story comprehension as it requires understanding of the emotions and intentions of the characters. We evaluated the sensitivity of an emotional perspective-taking task using Aesop’s Fables in relation to empathy. Participants (N = 301) were presented with 15 short fables and were asked to rate the intensity of the emotions they would feel (anger, sadness, disgust, fear, surprise, joy, trust, and anticipation) by adopting the perspective of one of the characters (offender, victim) or the observer’s perspective. (...)
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  12. Boredom and Its Values.Arina Pismenny - 2022 - Journal of Philosophy of Emotion 3 (2):27-34.
    In this commentary on Elpidorou‘s book, I first note a certain arbitrariness in his choice, for his purpose of showing the bright side of negative emotions, of boredom, frustration, and anticipation. Many other emotions carry negative valence and might be said to be useful in motivating us to avoid or escape them. I then focus on boredom, and consider four candidates for the role of its formal object. All four turn out to be problematic. I then consider the moral and (...)
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  13. Two irreducible classes of emotional experiences: Affective imaginings and affective perceptions.Jonathan Mitchell - 2021 - European Journal of Philosophy 30 (1):307-325.
  14. Manipulating emotions. Value-based reasoning and emotive language.Fabrizio Macagno - 2015 - Argumentation and Advocacy 51:103-122.
    There are emotively powerful words that can modify our judgment, arouse our emotions, and influence our decisions. The purpose of this paper is to provide instruments for analyzing the structure of the reasoning underlying the inferences that they trigger, in order to investigate their reasonableness conditions and their persuasive effect. The analysis of the mechanism of persuasion triggered by such words involves the complex systematic relationship between values, decisions, and emotions, and the reasoning mechanisms that have been investigated under the (...)
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  15. From Brexit to Biden: What responses to national outcomes tell us about the nature of relief.Sara Lorimer, Teresa McCormack, Agnieszka J. Jaroslwaska, Christoph Hoerl, Sarah R. Beck, Matthew Johnston & Aidan Feeney - 2022 - Social Psychological and Personality Science 13 (7):1095-1184.
    Recent claims contrast relief experienced because a period of unpleasant uncertainty has ended and an outcome has materialized (temporal relief)—regardless of whether it is one’s preferred outcome—with relief experienced because a particular outcome has occurred, when the alternative was unpalatable (counterfactual relief). Two studies (N = 993), one run the day after the United Kingdom left the European Union and one the day after Joe Biden’s inauguration, confirmed these claims. “Leavers” and Biden voters experienced high levels of relief, and less (...)
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  16. Grieving Our Way Back to Meaningfulness.Michael Cholbi - 2021 - Royal Institute of Philosophy Supplement 90:235-251.
    The deaths of those on whom our practical identities rely generate a sense of disorientation or alienation from the world seemingly at odds with life being meaningful. In the terms put forth in Cheshire Calhoun’s recent account of meaningfulness in life, because their existence serves as a metaphysical presupposition of our practical identities, their deaths threaten to upend a background frame of agency against which much of our choice and deliberation takes place. Here I argue for a dual role for (...)
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  17. Pas de panique ?Juliette Vazard & Bonard Constant Charles - 2021 - Les ateliers de l'éthique/The Ethics Forum 16 (1):4-17.
    In this essay, we tackle the misconception that panic is simply a state of being « overwhelmed by your fear. » Panic, in our view, is not an extreme fear that necessarily pushes the person into dysfunctional, counterproductive and irrational behaviors. On the contrary, as we will try to show here, it is an emotion in its own right that has its own cognitive and motivational functions. We will analyze panic here as a reaction to a danger perceived as major, (...)
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  18. Group fanaticism and narratives of ressentiment.Paul Katsafanas - 2022 - In Leo Townsend, Ruth Rebecca Tietjen, Michael Staudigl & Hans Bernard Schmid (eds.), The Philosophy of Fanaticism: Epistemic, Affective, and Political Dimensions. London: Routledge.
    The current political climate is awash with groups that we might be tempted to label irrational, extremist, hyper-partisan; it is full of echo-chambers, radicalization, and epistemic bubbles. Philosophers have profitably analyzed some of these phenomena. In this essay, I draw attention to a crucial but neglected aspect of our time: the way in which certain groups are fanatical. I distinguish fanatical groups from other types of problematic groups, such as extremist and cultish groups. I argue that a group qualifies as (...)
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  19. On the Affect of Security.Monique Wonderly - 2019 - Philosophical Topics 47 (2):165-181.
    In the contemporary philosophical literature, the topic of security has been largely neglected, and this is especially true of the affect of security. In what follows, I aim to nudge the affect of security toward the philosophical foreground by offering a basic analysis of this attitude. Specifically, I sketch an account on which the affect of security is helpfully construed as a feeling of confidence in one’s ability to competently and effectively exercise one’s agency. Security, so construed, is an affective (...)
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  20. Review of Smith (1997): The Parameter of Aspect. [REVIEW]Galia Hatav - 2000 - Pragmatics and Cognition 8 (2):451-453.
  21. Review of Jean Moritz Müller, The World-Directedness of Emotional Feeling. [REVIEW]Jonathan Mitchell - forthcoming - Philosophical Quarterly.
  22. Which Emotions Should Kantians Cultivate (and Which Ones Should they Discipline)?Uri Eran - 2020 - Kantian Review 25 (1):53-76.
    Commentators disagree about Kant’s view on the proper treatment of emotions. In contrast to a tendency in this literature to treat them uniformly, I argue that, according to Kant, feelings (but not affects) require cultivation, and inclinations – although they can and perhaps may be cultivated – generally require discipline. The appropriate treatment for emotions depends on their susceptibility to rational constraint and on the threat they pose to rational deliberation. Although I read Kant as recommending that we cultivate certain (...)
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  23. Phenomenology of Phantasy and Emotion.Thiemo Breyer, Marco Cavallaro & Rodrigo Sandoval (eds.) - 2022 - Darmstadt: WBG.
  24. Pre-emotional Awareness and the Content-Priority View.Jonathan Mitchell - 2019 - Philosophical Quarterly 69 (277):771-794.
    Much contemporary philosophy of emotion has been in broad agreement about the claim that emotional experiences have evaluative content. This paper assesses a relatively neglected alternative, which I call the content-priority view, according to which emotions are responses to a form of pre-emotional value awareness, as what we are aware of in having certain non-emotional evaluative states which are temporally prior to emotion. I argue that the central motivations of the view require a personal level conscious state of pre-emotional value (...)
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  25. Grief: A Philosophical Guide.Michael Cholbi - 2022 - Princeton: Princeton University Press.
    An engaging and illuminating exploration of grief—and why, despite its intense pain, it can also help us grow Experiencing grief at the death of a person we love or who matters to us—as universal as it is painful—is central to the human condition. Surprisingly, however, philosophers have rarely examined grief in any depth. In Grief, Michael Cholbi presents a groundbreaking philosophical exploration of this complex emotional event, offering valuable new insights about what grief is, whom we grieve, and how grief (...)
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  26. Rationality through the Eyes of Shame: Oppression and Liberation via Emotion.Cecilea Mun - 2019 - Hypatia 34 (2):286-308.
    Standard accounts of shame characterize shame as an emotion of global negative self-assessment, in which an individual necessarily accepts or assents to a global negative self-evaluation. According to non-standard accounts of shame, experiences of shame need not involve a global negative self-assessment. I argue here in favor of non-standard accounts of shame over standard accounts. First, I begin with a detailed discussion of standard accounts of shame, focusing primarily on Gabriele Taylor’s (1985) standard account. Second, I illustrate how Adrian Piper’s (...)
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  27. On the Expression of Emotions in Rembrandt’s Art.Nafsika Litsardopoulou - 2018 - Philosophia 46 (3):665-688.
    Rembrandt has been characterized as "the master of the passions of the soul". His painting production has always elicited the viewers' strong emotional responses. Τhese responses raise the question regarding why Rembrandt's work has been singled out as the quintessential example of the expression of emotions both during the 17th century, as well as in recent times. I will try to approach the issue through two different yet interconnected routes. First, I will explore the tools and terms through which the (...)
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  28. Nietzsche on Mirth and Morality.Trip Glazer - 2017 - History of Philosophy Quarterly 34 (1):79-97.
    Beginning in The Gay Science, Nietzsche repeatedly exhorts his readers to laugh. But why? I argue that Nietzsche wants us to laugh because the emotion that laughter expresses, mirth, plays an important psychological-cum-epistemological role in his attack on traditional morality. I contend that Nietzsche views mirth as an attitude that is uniquely suited to rooting out beliefs that have covertly infiltrated our psychologies. And given that Nietzsche considers morality to be insidious, or to maintain its hold over us even after (...)
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  29. Shelly Kagan's The Limits of Morality. [REVIEW]Michael Slote - 1991 - Philosophy and Phenomenological Research 51 (4):915.
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  30. Pain and Pleasure.Murat Aydede - 2024 - In Andrea Scarantino (ed.), The Routledge Handbook of Emotion Theory. Routledge.
    This is a piece written for interdisciplinary audiences and contains very little philosophy. It looks into whether, or in what sense, pains and pleasures are emotions.
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  31. In Defense of Trait‐Based Love.Roger G. López - 2018 - European Journal of Philosophy:169-194.
    It is widely believed that a person's traits can function as reasons for loving her. Notable contemporary work in the philosophy of love has taken the rejection of this premise as its point of departure. As far as I can tell, none of that work has engaged with a careful philosophical exposition of the view under discussion. In the following pages, I will defend the idea of trait-based love against three of its critics and one of its advocates. I will (...)
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  32. Obsessive–compulsive disorder as a disorder of attention.Neil Levy - 2018 - Mind and Language 33 (1):3-16.
    An influential model holds that obsessive–compulsive disorder is caused by distinctive personality traits and belief biases. But a substantial number of sufferers do not manifest these traits. I propose a predictive coding account of the disorder, which explains both the symptoms and the cognitive traits. On this account, OCD centrally involves heightened and dysfunctionally focused attention to normally unattended sensory and motor representations. As these representations have contents that predict catastrophic outcomes, patients are disposed to engage in behaviors and mental (...)
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  33. Moods Between Intelligibility and Articulability. Re-Examining Heidegger’s and Hegel’s Accounts of Affective States.Lucian Ionel - 2017 - Philosophia 45 (4):1587-1598.
    Moods are usually taken to be pre-intentional affective states that tune our experience and cognition. Moreover, moods are sometimes considered to not only accompany cognitive acts, but to be understanding phenomena themselves. The following paper examines the assumption that moods represent a specific interpretative skill. Based upon that view, the semantic content of moods seems to be self-determining and to elude conceptual articulation. By contrast, I defend the thesis that the alleged inarticulable intelligibility of affective experiences is possible only due (...)
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  34. Sympathy for the devil.Manfred Tietzel - 1980 - Zeitschrift Für Allgemeine Wissenschaftstheorie 11 (2):254-275.
    Summary In this article three dramas, quite subjectively picked out of the extensive literature, in which scientists play an important part and science constitutes a main subject, are analysed to find out, what are the underlying and implicit epistemological ideas.
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  35. On Romantic Love: Simple Truths about a Complex Emotion.Timothy Schroeder - 2016 - Philosophical Review Recent Issues 125 (2):287-289.
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  36. The Role of the Moral Emotions in Our Social and Political Practices.Anthony J. Steinbock - 2016 - International Journal of Philosophical Studies 24 (5):600-614.
    In this article, I address problems associated with ‘Modernity’ and those encountered at the impasse of post-modernity and the newly named phenomenon of ‘post-secularism’. I consider more specifically what I call ‘moral emotions’ or essentially interpersonal emotions can tell us about who we are as persons, and what they tell us about our experience and concepts of freedom, normativity, power, and critique. The moral emotions, and retrieving the evidence of the ‘heart’, point to the possibility of contributing to the social (...)
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  37. What is This Thing Called Love?William R. Jankowiak - 2016 - Emotion Review 8 (2):109-110.
    Lamy probing rich analysis focuses more on the criteria necessary to spark or produce a potential lover’s readiness to “fall in love.” His analysis is silent, however, about the feeling state of congeniality or mutual attachment. This raises the intriguing question: if romantic love requires some form of cognitive realization or awareness of the love object, then does long-time companionship or comfort love anchored in a deep attachment have a similar cognitive horizon?
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  38. A Quest for the Meaning of Rising Love.Lubomir Lamy - 2016 - Emotion Review 8 (2):113-114.
    The commentaries by Cacioppo and Cacioppo, Jankowiak, Marazziti, and Aron and Aron admirably illustrate the multifaceted nature of love and the difficulty of bringing together such diverse perspectives. Rising love is still far from being the subject of true experimental study since the experimenter often only observes the consequences thereof, and attempts to reconstitute in hindsight the circumstances of its onset.
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  39. “Beyond Emotion: Love as an Encounter of Myth and Drive” by Lubomir Lamy.Donatella Marazziti - 2016 - Emotion Review 8 (2):110-112.
    The author comments on and criticizes some conclusions of the article by Lubomir Lamy entitled “Beyond Emotion: Love as an Encounter of Myth and Drive.” In addition, she shows evidence that love may be considered an integrated neurobiobehavioral process and, as such, regulated by neural systems and circuits that underlie its emotional, cognitive, and behavioral expressions.
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  40. Demystifying the Neuroscience of Love.Stephanie Cacioppo & John T. Cacioppo - 2016 - Emotion Review 8 (2):108-109.
    Scholars from different disciplines have investigated the nature of love for centuries. It has been only in the past century that social psychologists have begun to scientifically investigate the complexity of love in comparison with other emotions. We laud Lamy for his thoughtful intentions to pursue this long-lasting tradition and extend his goal to better understand the definition and neural bases of love by focusing on recent scientific evidence from social psychology and neuroscience. The better is our understanding of love, (...)
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  41. Beyond Emotion: Love as an Encounter of Myth and Drive.Lubomir Lamy - 2016 - Emotion Review 8 (2):97-107.
    Starting with a review of research on love as an emotion, with an emphasis on romantic love, it is argued that despite strong emotional correlates evidence is lacking to conclude that love would meet the criteria of basic emotions. Theoretical developments are proposed where love is conceived of as a combination of an objectless drive, a desire for love, and a mythical and scripted representation that offers the possibility of labeling the current core affect. I argue that the basic motive (...)
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  42. The Moral Dimensions of Boredom: A call for research.Andreas Elpidorou - 2017 - Review of General Psychology 21 (1):30-48.
    Despite the impressive progress that has been made on both the empirical and conceptual fronts of boredom research, there is one facet of boredom that has received remarkably little attention. This is boredom's relationship to morality. The aim of this article is to explore the moral dimensions of boredom and to argue that boredom is a morally relevant personality trait. The presence of trait boredom hinders our capacity to flourish and in doing so hurts our prospects for a moral life. (...)
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  43. On Disgust. [REVIEW]Christopher Knapp - 2007 - Philosophy and Phenomenological Research 74 (2):523-526.
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  44. VI. Emotional Feelings and Intentionalism.Anthony Hatzimoysis - 2003 - Royal Institute of Philosophy Supplement 52:105-111.
    Emotions are Janus-faced: their focus may switch from how a person is feeling deep inside her, to the busy world of actions, words, or gestures whose perception currently affects her. The intimate relation between the ‘inside’ and the ‘outside’ seems to call for a redrawing of the traditional distinction of mental states between those that can look out to the world, and those that are, supposedly, irredeemably blind.
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  45. XII. Narrative and Perspective; Values and Appropriate Emotions.Peter Goldie - 2003 - Royal Institute of Philosophy Supplement 52:201-220.
    To the realists.—You sober people who feel well armed against passion and fantasies and would like to turn your emptiness into a matter of pride and ornament: you call yourselves realists and hint that the world really is the way it appears to you. As if reality stood unveiled before you only, and you yourselves were perhaps the best part of it … But in your unveiled state are not even you still very passionate and dark creatures compared to fish, (...)
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  46. Philosophy and World Unity.Ernest R. Kilzer - 1950 - Proceedings of the American Catholic Philosophical Association 24:1-10.
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  47. Contrary Feelings and the Cognitive Significance of Art.María José Alcaraz León - 2011 - Estetika: The European Journal of Aesthetics 48 (1):62-80.
    Emotional response to artworks as a source of moral training or experimentation has long been disputed in the history of aesthetics. In this article I address the matter by focusing upon a kind of specimen that may by especially troublesome for an advocate of art’s capacity to educate our sentiments. The cases I focus upon – which I place under the label of the asymmetry problem – are those in which our emotional or evaluative response seems contrary to the one (...)
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  48. “The power of feeling”? Emotion, sensibility, and the american revolution.Sarah M. S. Pearsall - 2011 - Modern Intellectual History 8 (3):659-672.
    In January 1776, Thomas Paine demanded to know whether “the Power of feeling” did not require that American colonists declare independence from Great Britain. Paine's efforts included an appeal to “common sense,” to the idea that it was only natural for colonists to end their ties with Britain. For Paine, independence did not depend on elaborately wrought arguments; instead, it should be obvious to all, even the most unlettered. His own emotionally charged language—the king was akin to a “crowned ruffian” (...)
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  49. Goodwin's Moods and Tenses. [REVIEW]D. B. Monro - 1890 - The Classical Review 4 (6):261-263.
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  50. Emotion, Feeling, and Behavior.Ramón M. Lemos - 1970 - Critica 4 (10):97-122.
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