This mode searches for entries containing all the entered words in their title, author, date, comment field, or in any of many other fields showing on OPC pages.
This mode searches for entries containing the text string you entered in their author field. Note that the database does not have first names for all authors, so it is preferable to search only by surnames. If you search for a full name or a name with an initial, enter it in the format used internally, namely the "Lastname, Firstname" or "Lastname, F." format.
This mode differs from the all fields mode in two respects. First, some information not publicly available on the site is searched, e.g., abstracts and excerpts gathered by the crawler, which are not always accurate but can help broaden one's search. Second, you may prefix any term with a '+' or '-' to narrow the search to entries containing it or not containing it, respectively. Terms which are not prefixed by a '+' are not mandatory. Instead, they are weighed depending on their frequency in order to determine the best search results. You may also search for a literal string composed of several words by putting them in double quotation marks (").
Note that short and / or common words are ignored by the search engine.
Try PhilPapers to find published items which are available on a subscription basis.
Abstract: Sarah Waller proposes that cognitive therapists and philosophical counselors ought to consider the feelings of the client of paramount importance in belief system change rather than the rationality of the belief system. I offer an alternative strategy of counseling that reinstates the place of rational belief revision while still respecting the importance of emotions. Waller claims that, because of the problem of under-determination, the counseling goal of rational belief revision can be trumped by the goal of improved client affect. I suggest that, if we consider a different ontology for the domain of counseling - one whose objects are dialogues (the goal of counseling becomes greater information of dialogues), we can accommodate a place for emotions in rational belief revision. I then note some limitations of the new proposal and the possibility of incommensurability in the comparison of our different views
Abstract: The legacy of René Descartes' notorious dualism of mind and body extends far beyond academia into everyday thinking: "These athletes are prepared both mentally and physically," and "There's nothing wrong with your body--it's all in your mind." Even among those of us who have battled Descartes' vision, there has been a powerful tendency to treat the mind (that is to say, the brain) as the body's boss, the pilot of the ship. Falling in with this standard way of thinking, we ignore an important alternative: viewing the brain (and hence the mind) as one organ among many, a relatively recent usurper of control, whose functions cannot properly be understood until we see it not as the boss, but as just one more somewhat fractious servant, working to further the interests of the body that shelters and fuels it, and gives its activities meaning. This historical or evolutionary perspective reminds me of the change that has come over Oxford in the thirty years since I was a student there. It used to be that the dons were in charge, while the bursars and other bureaucrats, right up to the Vice Chancellor, acted under their guidance and at their behest. Nowadays the dons, like their counterparts on American university faculties, are more clearly in the role of employees hired by a central Administration, but from where, finally, does the University get its meaning? In evolutionary history, a similar change has crept over the administration of our bodies. Where resides the "I" who is in charge of my body? In his wonderfully written book, Antonio Damasio seeks to restore our appreciation for the perspective of the body, and the shared balance of powers from which we emerge as conscious persons
Abstract: In an earlier paper (Elster, 1989 a), I discussed the relation between rationality and social norms. Although I did mention the role of the emotions in sustaining social norms, I did not focus explicitly on the relation between rationality and the emotions. That relation is the main topic of the present paper, with social norms in a subsidiary part
Abstract: This paper attempts to connect recent cross-disciplinary treatments of the cognitive or rational significance of emotions with work in contemporary philosophy identifying an evaluative propositional content of emotions. An emphasis on the perspectival nature of emotional evaluations allows for a notion of emotional rationality that does not seem to be available on alternative accounts
Abstract: The motivational problem is the problem of understanding how we can have rational control over what we do. In the face of phenomena like weakness of the will, it is commonly thought that evaluation and reason can always remain intact even as we sever their connection with motivation; consequently, solving the motivational problem is thought to be a matter of ﬁguring out how to bridge this inevitable gap between evaluation and motivation. I argue that this is fundamentally mistaken and results in a conception of practical reason that is motivationally impotent. Instead, I argue, a proper understanding of evaluation and practical reason must include not only evaluative judgments but emotions as well. By analyzing the role of emotions in evaluation and the rational interconnections among emotions, desires, and evaluative judgments, I articulate a new conception of evaluation and motivation according to which there is a conceptual connection between them, albeit one that allows for the possibility of weakness of the will
Abstract: My central philosophical concern for many years has been with what it is to be a person. Of course, we persons are agents, indeed agents of a special sort, so understanding personhood has of course led me to think about that special sort of agency. Yet my background in the philosophy of mind leads me to think that any account of this special sort of agency must appeal to psychological capacities that are themselves grounded in an account of the relation between the mind and the body. Here I have in mind not the thought that we must provide a compatibilist account of free will (though I do think that is true) but rather the thought that it is all to easy for philosophers of action to make what turn out to be false presuppositions about the nature of psychological capacities like belief and desire and the role they play in motivation. Conversely, I think, philosophers of mind, focused too narrowly on worries about intentionality and consciousness, have offered accounts of various psychological capacities that are inadequate to understanding the sort of agency characteristic of us persons. Before I begin, I need to acknowledge my general orientation in philosophy of mind. Mental states and capacities are to be understood in terms of their place within an explanatory framework. Psychological explanation, however, I take to be fundamentally normative, a matter of locating particular phenomena within a broader pattern of rationality. This is a broadly Davidsonian or Dennettian orientation to the mind, according to which, as Davidson says, rationality is the constitutive ideal of the mental.1 In..
Abstract: In The Grammar of Society, Bicchieri maintains that behavior in the Ultimatum game (and related economic games) depends on people’s allegiance to ‘social norms’. In this article, I follow Bicchieri in maintaining that an adequate account of people’s behavior in such games must make appeal to norms, including a norm of equal division; I depart from Bicchieri in maintaining that at least part of the population desires to follow such norms even when they do not expect others to follow them. This generates a puzzle, however: why do norms of equal division have such cultural resilience? One possibility is that our natural emotional propensity for envy makes norms of equal division emotionally appealing. An alternative (but complementary) possibility is that deviations from a norm of equal division would naturally be interpreted as threats to status, which would facilitate the moralization of such norms