Philosophy of Emotion Research Papers (original) (raw)

2025, DergiPark (Istanbul University)

Değer, ahlâk felsefesinin önemli kavramlarından biridir. Değerlerle ilgisi olmayan hiçbir davranışımız yoktur. Değer nedir? Değerler öznel midir, nesnel mi? Kişide ahlâk düşüncesi ve buna bağlı olarak değer yargısı nasıl oluşur? Ahlâk anlayışlarının farklılığında değer yargılarının ve değerleri algılayış tarzımızın rolü nedir? Keza, bireyin davranışlarındaki tutarsızlıklarda değerler arasındaki çatışmanın etkisi nedir? Bu makalede bir yandan bu sorulara cevap aranmış, bir yandan da ahlâkî gelişimde birbirinin tamamlayıcısı olan bir erdem ayırımı üzerinde durulmuştur: "İnsanî erdemler-İslâmî erdemler" ya da "ahlâkî erdemler-dinî erdemler." And, is there any effect of value contradictions in actional disharmoniousnesses? This article aims to answer to these questions and to be an essay on human and religious virtues.

2025, Asian Studies

Being "a sui generis vision of the moral life with its own specific, technical vocabulary", Confucian Role Ethics (hereafter CRE) is increasingly regarded as a strong rival to other well-established moral theories. This new book, the latest remarkable effort by Roger T. Ames to promote CRE, aims for a further consolidation of its core vocabulary and main themes amid a methodological shift in reversing Ames' (2011) earlier "top-down" approach that starts from conceiving general cosmological assumptions, before investigating concrete human moral experience. This new work also complements the writing of another major proponent of CRE, Henry Rosemont Jr. and attack on foundational individualism in his 2015 book Against Individualism: A Confucian Rethinking of the Foundations of Morality, Politics, Family, and Religion. In short, Ames' new book confronts the controversies aroused by this new discourse, and expounds various aspects of the core notion of CRE, namely the Confucian relationally constituted, narrative, focus-field conception of persons or human becomings, which Ames regards as "a good place to start" for what he calls a "gestalt shift" not only in moral philosophy but also in many other philosophical inquiries...Considering the scope of the book’s investigation and its comprehensive and meticulous demonstrations with rich references, it is difficult to introduce all its insights or engage in a thorough critique, and thus in what follows I only introduce the main arguments from each chapter. I spend relatively more time on Chapters Six and Seven, for they represent some of Ames’ newest ideas. This is followed by a brief critical evaluation of the book and its main theses.

2025

Beytulhikme üç aylık uluslararası hakemli bir felsefe dergisidir. Mart, Haziran, Eylül ve Aralık aylarında yayınlanır. Beytulhikme is a quarterly international peerreviewed philosophy journal. It is published in March, June, September, and December. Dergide yayınlanan makalelerin içeriğinden yalnızca makale yazarları sorumludurlar. Makaleler, başka bir yayın organında yayınlanmadığı ya da yayınlanması için değerlendirme aşamasında olmadığı taahhüt edilmek koşuluyla, hakem raporları doğrultusunda yayına kabul edilir. The authors of each article published in the journal are solely responsible for article content. Articles are accepted for publication on the basis of referee reports with the understanding that they have not been published and are not going to be considered for publication elsewhere.

2025

Nessa palestra, ministrada pelo professor Andy Clark e disponível no canal do YouTube da Royal Institution desde o dia 04/03/2024, é apresentado um quadro geral acerca do conceito do Cérebro Preditivo. Originalmente intitulada “How the... more

2025

Fantanaru, Neculai Nemurirea Informationala Modelul Cuantic Al Transcendentei Prin Creatie

2025, Asian Philosophy

Moral commitments play a role in the process of moral cultivation. This paper explores the concept of commitment and its significance in moral development. Rational relativists argue that commitment is an act of will that guides individuals in making decisions, especially when faced with value conflicts. Through a series of decisions, individuals develop their dispositions and become distinct persons. However, this view of commitment has two major weaknesses: first, rational relativism does not adequately address how to sustain and fulfill long-term commitments; second, commitments driven by selfish motives may undermine long-term moral growth. In response, I turn to the Confucian concept of zhi 志, which offers a more nuanced and holistic approach. For Confucians, the making and maintenance of zhi is a continuous, ongoing process of moral cultivation. This paper demonstrates how the Confucian notion of zhi can effectively address these challenges, providing a more sustainable and morally enriching framework for commitment.

2025

RELATIVITÄT DER SEELE UND ABSOLUTHEIT DES "REINEN ICH" -- Die idealistische Dimension der Leib-Seele-Problematik in Husserls transzendentaler Phänomenologie

2025, Modern Chinese Language and Culture

In his 1918 work “Diary of a Madman,” Lu Xun masterfully weaves together classical
Chinese language, the newly developing Chinese literary vernacular, ancient Chinese
history and literature, and European literary form into an intriguing and provoking short
story. While Lu Xun’s use of Nikolai Gogol’s 1835 story “Diary of a Madman” is obvious
in the story’s title, interactions with Friedrich Nietzsche’s 1883 literary-philosophical
work Thus Spoke Zarathustra drive the narrative and are crucial for understanding Lu
Xun’s story regarding animal-human relations and the beginnings of a genre of
writing I call “anti-fable.” This essay explores the bio-literary-spiritual connections between Lu Xun and Friedrich Nietzsche’s works that combine to form the anti-fable and reveals where the Chinese and German connections are often obscured, especially in English translations. The complex relationship between the work of Nietzsche and Lu Xun’s development of the anti-fable, as well as Lu Xun’s slow departure from Nietzsche, would come to shape not just the practice of writing the human-animal nexus, but also the overall direction of modern Chinese fiction writing.

2025, Filozofska istraživanja, Vol. 44, No. 4

Arne Næss, Životna filozofija. Osobni osvrt na razum i osjećaje, prev. Mišo Grundler, Mizantrop, Zagreb 2021.

2025, Edmund Husserl's phenomenology: Ideas I and Ideas II

Husserl's Ideas I (2012) was published in 1913. Shortly after completing this volume, he hastily wrote a follow-up manuscript titled Ideas II (2000). However, Husserl was dissatisfied with this second volume, despite the efforts of his assistants-initially Edith Stein and later Ludwig Landgrebe-to prepare it for publication. Husserl held the manuscript back, and it was first published in 1952, now divided into two volumes: Ideas II and Ideas III. What are the connections between these two works (Ideas I and II), and how does the phenomenological practice differ in them? I will attempt to illuminate this in the following.

2025, The Journal of Ethics

In this paper we argue that moral intuitions, understood as non-doxastic mental states, should not be reduced to emotions. We reject the moral-intuition-as-emotion view by arguing that having an emotion is neither necessary nor sufficient to have a moral intuition. In particular, we deny the necessity claim by stressing the existence of dispassionate moral intuitions, which lack emotional phenomenology, and by claiming that some moral intuitions have no corresponding emotions, as no emotion apprehends objects in terms of the same moral features. We then argue that moral intuitions and emotions consist of different mental attitudes towards their moral contents, a difference which explains why experiencing an emotion is not sufficient to have a moral intuition. Our arguments have significant implications for current debates on the epistemic function of moral intuitions and the roles of emotions in moral lives, and we take our view to be able to explain important features of these mental states without neglecting their differences.

2025, Humanities and Social Science Review

The Four Immeasurables are important teachings in Buddhism. They consist of four qualities, namely, love-kindness, compassion, joy or rejoicing, and equanimity, which can be understood as remedies for afflictive mental states as well as practices for the ethical and meditative development of practitioners. Both Buddhism and medicine have a longstanding history of dialogue, and ethics and morality are cornerstones of their practices. As such, like other Buddhist teachings, the Four Immeasurables have been linked to medical issues, specifically to the four bioethical principles, that serve as moral and ethical guidelines for decision-making in healthcare: the principle of respect for autonomy, the principle of non-maleficence, the principle of beneficence, and the principle of justice. This chapter aims to discuss how the Four Immeasurables and the four principles of bioethics intertwine, in which aspects and situations they are similar and how they are distinct, and to explore possible contributions that can broaden to a deeper understanding of the four principles of bioethics from a Buddhist perspective, which might be useful for improving the patient-physician relationship and health care.

2025, Ritual Emotions and their Deconstruction

In contemporary society, a paradoxical development can be observed: while emotions are expe-riencing an unprecedented revaluation and becoming the central point of reference for individu-al identity and cultural practices, they are at the same time increasingly alienated from their ori-ginal adaptive function. Emotions are no longer primarily experienced, but staged, reflected, analyzed and commercialized. This phenomenon, which can be described as "emotionalizati-on", deserves a critical philosophical consideration.

2025

"When birds look into houses, what impossible worlds they see. Think. What a shedding of every knowable surface and process. She wanted to believe the bird was seeing her, a woman with a teacup in her hand, and never mind the folding back of day and night, the apparition of a space set off from time. She looked and took a careful breath. She was alert to the clarity of the moment but knew it was ending already. She felt it in the blue jay. Or maybe not. She was making it happen herself because she could not look any longer. This must be what it means to see if you've been near blind all your life. She said something to Rey, who lifted his head slightly, chasing the jay but leaving the sparrows unstartled." -Don Delillo, The Body Artist "Every single creature is full of God and is a book about God. Every creature is a word of God. If I spend enough time with the tiniest creature, even a caterpillar, I would never have to prepare a sermon. So full of God is every creature.

2025

Heidegger's phenomenology, particularly the concepts articulated within Being and Time, postulated an epoch of subjective accentuation which influenced the existentialism of Jean Paul Sartre, who, incorporating Heidegger's concept of autonomy as the tenet of his existentialism, emphasized the principle of "existence over essence." However, rarely has one acknowledged the influence of Heidegger upon Sartre's famous novel Nausea, wherein Sartre offers a vivid illustration of a phenomenological breakdown through the vantage point of his main character, Roquentin. In this paper, I will offer an Anti-Heideggerian dissection of Sartre's Nausea, which

2025, LUCIDITATEA CREŞTIN ORTODOXĂ ÎN VREMURI CONFUZE, INCERTE, TULBURI ŞI AMBIGUE

Carte despre luciditate

2025

This study challenges the dominant Western understanding of emotions, freedom, and relationships, arguing that these concepts are often rooted in individualistic and atomistic assumptions, which contribute to widespread anxiety and social fragmentation. Drawing on Confucian philosophy and incorporating critiques of modern society by thinkers such as Byung-Chul Han, this study proposes an alternative framework that emphasises the relational and interconnected nature of human experience. By exploring Confucian concepts, such as ren (humaneness), li (ritual propriety), and xiao (filial piety), this study demonstrates how Confucianism offers a more holistic and communitarian approach to cultivating emotional well-being, fostering genuine freedom within a network of responsibilities, and building harmonious relationships. In contrast to Han's concept of the 'achievement society' characterised by burnout and self-exploitation, this study suggests that Confucianism provides valuable insights for addressing contemporary anxiety crises by promoting a sense of belonging, interconnectedness, and purpose, offering a potential antidote to the excesses of neoliberal individualism.

2025

Mircea, Corneliu Facerea. Tratat despre Fiinta ctrl

2025

Der Sammelband versammelt philosophische und soziologische Texte, die sich aus phänomenologischer Perspektive mit dem Zusammenhang zwischen Affektivität und Sozialität auseinandersetzen. Er folgt dabei der Figur des Go-Between, die Grenzgänge zwischen verschiedenen disziplinären Zugängen, Methoden und Forschungspraktiken zur Umsetzung und Reflexion affektphänomenologisch motivierter Forschung erprobt. In diesem Sinne versteht sich der Sammelband nicht nur als Beitrag zu einer Phänomenologie der Affekte, sondern auch als Anregung eines zukünftigen Dialogs zwischen theoretisch-begrifflichen und qualitativ-empirischen Forschungsansätzen. Die Einleitung des Buches rahmt dieses Anliegen mit einer Situierung der Phänomenologie. Sie führt in die Hintergründe der gegenwärtigen Affektforschung ein, um anschließend die Bedeutung von Affekten innerhalb der C. Peter (*) Frankfurt am Main, Deutschland

2025, International Journal of Philosophical Studies

The paper offers a renewed interpretation of Husserl’s approach to moods (Stimmungen), in light of the second volume of the Studien. There, Husserl defines moods as feelings that persist after their axiological source is no longer present to consciousness. But how can such an affective experience endure after it has been intentionally detached from its origin? To address this issue, I first present an innovative account of Husserl’s conception of feelings as episodes: they start with the appearance of a value, which motivates the emergence of an emotion, embodied in affective sensations. This emotion then gradually loses its intentional relation to its object, which finally leads to the birth of a mood. Based on this approach, the second part examines three solutions to the aforementioned question. I dismiss the first two, based on background intentionality and the formal structures of time consciousness (retention, memory, sedimentation), and adopt the third, focusing on the embodied character of moods. This solution, however, brings up another challenge, related to the ability of moods to color the world despite their lack of intentionality. The third part resolves this second problem through a closer examination of the role of bodily affective sensations in value apprehension.

2025, Analytic Teaching and Philosophical Praxis

2025

Critics of Plato’s theory of love have maintained that he misrepresents the love of persons, treating them merely as a means to the love of the Good or as an image of the Idea in them, rather than the person herself. Other critics claim that Plato sees love as a purely acquisitive and egocentric desire that is fundamentally at odds with an ethical love such as Biblical agape. I will argue that the second of these criticisms is just wrong, and the first, overstated. Regarding the egocentric thesis, I will attempt to show that Plato views love not merely as a desire to possess, but also as a generative urge to create. Special attention will be given to the speech of Alcibiades in addressing both of these charges.

2025

Les articles seront évalués de manière anonyme par deux pairs. Les consignes aux auteurs se retrouvent sur le site de la revue (www.lecre.umontreal.ca/categorie/ateliers_ ethique_ethics_forum/).Tout article ne s'y conformant pas sera... more

2025, Journal of the British Society for Phenomenology

This article argues that Heidegger's appropriation of Husserl's categorial intuition is essential for his interpretation of Kant's concepts of intuition and form of intuition. First, I analyze the two aspects of Heidegger's interpretation of Husserl's categorial intuition that are relevant to his reading of Kant, namely, his understanding of categorial intuition as fundamentally intertwined with sensible intuition and his understanding of the correlate of such an intuiting as already unthematically coapprehended in sensible intuition. Second, I show that Heidegger incorporates these two aspects into his reading of Kant's concept of intuition as a "thinking intuition" and into his interpretation of the Kantian "form of intuition" as something unthematically intuited in every experience.

2025, Existențialistul Ateu și Creștinul Pasiv

2025, Phenomenologies of Love

It is widely assumed that Heidegger never wrote a single word on love or erotic desire, and that his early work, which culminates in Being and Time (BT), focused on “negative” moods and emotions like angst or terror. These are unpleasant... more

2025, Interaffectivity Disturbances in Conceptualizing Personality Disorders (Banicki and Zachar eds.) Cambridge University Press

2025, HAYVANLARIN TARİHİ

Bazı hayvanların parçaları basittir: Yani, kendileriyle aynı türde parçalara bölünebilen tüm parçalar, örneğin etin et olarak bölünebilmesi gibi. Diğerleri ise bileşiktir, yani kendileriyle tek tip olmayan parçalara bölünürler. Örneğin, el eller olarak bölünmez, yüz de yüzler olarak ayrılmaz. Ve bunlardan bazıları sadece parçalar olarak değil, aynı zamanda uzuvlar veya uçlar olarak adlandırılır. Örneğin, baş, ayak, el, kol ve göğüs gibi parçalar, kendi içlerinde bütün olarak kabul edilirler, ancak bunların içinde başka çeşitli parçalar bulunur. Kendi içlerinde tek tip parçalara ayrılmayan tüm kısımlar, bu şekilde ayrılan parçalardan oluşur. Örneğin, el et, tendon ve kemiklerden oluşur. Hayvanlardan bazıları tüm kısımlarında birbirine benzerken, diğerleri farklılık gösteren kısımlara sahiptir. Bazen kısımlar şekil veya tür bakımından aynıdır, örneğin bir insanın burnu veya gözü başka bir insanın burnu veya gözüne benzer, et ete, kemik kemiğe benzer; ve aynı şekilde bir atın kısımları da tür olarak aynı kabul ettiğimiz diğer tüm hayvanlarla benzerdir: çünkü bütün, bütüne nasıl benziyorsa, her bir kısım da diğer kısma benzer. Diğer durumlarda ise kısımlar aynıdır, ancak fazlalık veya eksiklik bakımından bir farklılık vardır, bu aynı cins içindeki

2025, Erkenntnis

Much of the focus on pain in the literature is the nature of pain's badness. This paper addresses the relatively overlooked problem of intensity. I construe intensity as the degree to which pains demand involuntary attention, the degree to which a pain can't be ignored. I use a global workspace framework to explain intensity, a view that is uniquely situated to explain the relevant empirical evidence. I construe intensity theoretically via a pain's mode of representation, how pain is represented rather than what is represented. This has the advantage of integrating the major views on pain's badness. Novel explanations result from intensity as attentional demand and each view's perspective on badness.

2025, Southern Journal of Philosophy

What does it mean to say that one 'ought' to undergo an emotion? In The Imperative of Responsibility, Hans Jonas provocatively asserts that 20th-century citizens 'ought' to fear for the well-being of future generations. I argue that Jonas' demand is not straightforwardly reducible to claims about the fittingness, expedience, or aretaic desirability of fear, and I present an interpretation of its content and coherence using Aristotle's moral psychology of fear in the Rhetoric, Politics, and Nicomachean Ethics as a framework. Aristotle's account of fear as an anticipatory, imaginative stance that alters perception and judgment helps to clarify that Jonas' demand concerns acts of affect-laden, imaginative reflection through which one might revise one's affective sensibilities with regard to future persons. I conclude by considering several objections to Jonas' first-order argument, and indicating several clarifications and caveats that are important for formulating strong normative assertions about political emotions more generally.

2025, Dao: A Journal of Comparative Philosophy

While the conversations surrounding moral cultivation in Confucianism often focus on the debate regarding the starting point of moral learning (and corresponding features of the learning process) that is inspired by the disagreements between the Mengzi 孟子 and the Xunzi 荀子, 1 there is another group of scholarship on moral cultivation which tends to the experiential qualities felt by the learning agents. 2 This essay participates in the latter group of scholarship. The majority of discussions regarding the learning experience center around mental states such as an 安 (tranquility or equanimity) and le 樂 (happiness, joy, or pleasure) of a special kind. There is, nonetheless, a minor trend that emphasizes the significance of you 憂 (worry or distress). In this essay, I raise attention to the significance of you and argue that in the Analects, an indispensable and significant part of Confucian moral cultivation is to learn to worry well, which involves learning to worry broadly about society in general, and to worry deeply about particular individuals standing in important relationship to us. Keywords Analects. You 憂 (worry). Confucian moral cultivation. Method of extension. Method of intensification * Wenhui XIE

2025

Building on my previous argument on “Corporeal Area Topology”, Dunhuang case study, and my dissertation Performing Objects, I further develop Chinese Dance as a Method, proposing Generative Dance Historiography as a new theoretical framework. I argue for integrating Chinese dance as Performing Objects into Global History. Drawing inspiration from Laban’s movement analysis—particularly Effort and Shape, which examine force, velocity, and fluidity, etc, in movement—I shift the focus from a static classification of movement to an inquiry into how dance functions as a medium for Historical Generation. Rather than treating movements as a fixed representation within historical texts, I propose reframing dance as an active agent in Shaping History. Building on Bruno Latour’s Actor-Network Theory, Saidiya Hartman’s Critical Fabulation, Posthumanist theories, and Reenactment theories, I ask how dance, as embodied practice, generates history. I challenge the dominant text-centered paradigm of historiography, emphasizing the historical Agency of Practice itself. In the long term, Generative Dance Historiography advocate for re-centering the Practice Perspective in historiography, bringing to the forefront voices that have been silenced, lost, or rendered invisible within the nation-state framework and archival documents. While traditional historiography heavily relies on static text oriented tools, and while dance research has largely been confined to the fields of art, performance, and ethnography, I argue for dance as a Historical Methodology—one that explores the interactions between regions and cultures through Global History. Specifically, I examine how embodied experience can be systematically historicized, asking: How can history be reconstructed through the body? How can dance activate “static” objects and capture the Fluid, Ephemeral Moments of history? I aim to illustrate how dance, as an embodied practice, transcends national and temporal boundaries, positioning performance as a vital medium/research toolkit of cultural exchange within global history. In the long term, I ask: Can dance—or more broadly, embodied practice—serve not as an “interpretation” but as a reconceptualization and re-experiencing of history? Can historical materials speak for themselves? How can dance better capture large-scale, long-duration historical movements? How can we foundamentally challenge the academic hegemony of Eurocentrism? How can we address the lack of research on horizontal connections across regions without merely patching together fragmented national framework histories? By reconfiguring the positionality of Chinese dance within global dance history, I argue, Performativity itself as critique of historiography.

2025, Semina: Ciências Sociais e Humanas, 4

Many claim that we live in the age of anger. Anger, hatred, and even resentment seem to prevail in all social strata and in all countries, and mark an atmosphere of conflict, disunity, fragmentation, and social anomie during a time of significant change. The global social transformations we are witnessing seem to underlie this historical phenomenon, where the bonds of solidarity and union among individuals and peoples play a diminished influence in the behavior of individuals and groups. Great transformations are always accompanied by great suffering as well as hope and expectation. We often see more of what is lost rather than what is gained, because what is lost is well known and visible, while what will be gained in the future is uncertain, unclear in anyone's mind, often an unexpected consequence of conscious actions that are affirmed in the short term and can lead to a worsening but also an improvement in the way we live in the world.

2025, Philosophia

In a recent paper, Gregory defends the claim that a normative reason is a good basis for Φ-ing. He claims that a Bbasis^is what is commonly known as a motivating reason. By Bgood^Gregory means good in its attributive sense, as something which is good as a kind. In this paper I argue that it is not plausible that normative reasons are motivating reasons that are good as an instance of their kind. I argue that in order to assess this claim, pace Gregory, we need to know what it is for a motivating reason to be good as a kind. I canvas some potential answers to this question provided by Gregory, first that motivating reasons are things that play a role in a causal structure, and second that motivating reasons are what is believed to be a normative reason. I argue that since neither of these is plausibly good as a kind, we should reject RGB.

2025, Samuel Beckett’s Endgame, ed. Mark S. Byron. (Amsterdam: Rodopi Press, 2007): 207-227.

The facts-let us have facts, facts, plenty of facts," (32) cries the narrator of Dream of Fair to Middling Women echoing the words of Thomas Gradgrind in Dickens's Hard Times as he asserts that "we want nothing but Facts, sir; nothing but Facts!" (10) Despite such allusions as this, the fact remains that the role of Dickens in the works of Beckett has been all but ignored. As far as I am aware, the only article devoted to Dickens and Beckett is "Dickens and Beckett: Two Uses of Materialism," by Victor Sage in 1977. Mary Bryden, in "Gender in Transition: Waiting for Godot and Endgame," provides a valuable reading of the two Nells of Endgame and The Old Curiosity Shop, even if she regards the linkage as temporary and offers it only tentatively. James Acheson gestures towards, yet does not execute, a Dickensian reading of Endgame in his influential article "Chess with the Audience" in which he states that if Hamm is related to the Ham of David Copperfield then the play displays "displeasure with Victorian sentimentality" (36). Such moments are rare in the Beckett critical canon. In James Knowlson's encyclopaedic biography of Beckett, Dickens is mentioned only twice, compared, for example, to nine mentions for Samuel Johnson and ten for Sartre. But those two mentions are themselves important. The first is a comment directly attributed to Beckett in which he describes his father's library stocked with a set of Dickens and a host of encyclopaedias, neither of which Beckett's father ever read. The second, again direct from Beckett, speaks of the enthusiasm with which he read Oliver Twist as a boy (Knowlson 10 and 139). Given such hints from Beckett's biography

2025, KDP

Discussão sobre os prazeres falsos no Filebo de Platão.

2025, The unity of a person

This chapter investigates the relationship between the first-person singular and the firstperson plural perspectives by pursuing two interrelated aims. The first one is to show that the traditional focus on collective intentionality can be fittingly supplemented with a focus on collective or we-identity. The second one is to articulate a narrative approach to the we-identities characteristically present in one central form of friendship. I argue that the narrative approach offers resources to account for the historicity, communicative character, and depth of robust or companion friendship. On the present proposal, companion friends conceive of some characteristics and happenings of their lives-including some of their episodes of collective intentionality-in a way that is narratively unified. They do so by appropriating and articulating individual episodes and characteristics within the unfolding trajectory of their relation, which has some intrinsic value for them.

2025, The Southern Journal of Philosophy

Emotional recalcitrance is where an emotion occurs in conflict with a belief or judgment and does not subside despite your efforts to rationalize or reason against it. If, for example, you experience fear of flying whilst sitting on an airplane despite wholeheartedly believing that you are completely safe, your fear is recalcitrant. Much of the discussion surrounding recalcitrant emotions has been concerned with determining the respect(s) in which the agent who experiences one is irrational (e.g., Brady, 2009; Döring, 2015; Helm, 2015; Majeed, 2022). This will be my focus here. More specifically, I want to offer an account that focuses on the irrationality of the cognitions-particularly the reasoning-that these emotions motivate.

2025

En revanche, peu d'études abordent en profondeur, dans le détail des textes, des sources et des formulations de Bergson, la relation vitale entre mécanique et mysticisme, développée principalement, dans toute sa technicité, dans le quatrième et dernier chapitre de l'oeuvre : Remarques finales. Mécanique et mystique. C'est à cette analyse que nous voudrions contribuer ici. Pour ce faire, nous éprouvons au préalable la chaîne conceptuelle qui entremêle la critique du mécanisme, la promotion de la mécanique et l'essor du machinisme au sein du corpus bergsonien, en en dégageant divers aspects lexicaux, psychologiques, épistémologiques et métaphysiques. Fort de cette propédeutique, nous nous concentrons ensuite sur ce chapitre final et destinal, le dernier de l'oeuvre publiée de Bergson, afin d'examiner le diptyque mécanique et mystique.

2025, Kırım Tatar Türkçesi Deyim ve Kalıp Sözlerinde Öfke Kavramı

Öfke duygusu temel duygularımızdan biridir. Öfke de tıpkı korku gibi, kendimizi dış dünyadaki tehlikelerden korumak için ortaya çıkar. Ya da herhangi bir tehlike durumuyla karşı karşıya kaldığımız zaman kendimizi korumak, kollamak ve hayata tutunmak için öfke duygusuna kapılırız. Bu duygu kaş çatma, dik dik bakma gibi yüz ifadeleriyle, terleme ya da yüzün kızarması gibi fiziksel belirtilerle dışa vurabileceği gibi, birine arkamızı dönme ya da dimdik durma gibi vücut diliyle, yüksek ve sert bir ses tonuyla, vurma, yumruklama, tekmeleme ya da nesneleri fırlatma, saldırganlık gibi agresif davranışlarla kendini belli edebilir. Peki dilimiz aracılığıyla bu duyguyu nasıl ifade ederiz? Türk dilinin bütün lehçe ve şivelerinin söz varlığında bu duyguyu anlatan/gösteren çok sayıda atasözü, deyim ve kalıp söz bulunmaktadır. Çalışmamızda öfke duygu durumunun bütün psikolojik çeşitliliği ile Kırım Tatar Türkçesi sözvarlığında nasıl karşılandığı üzerinde durulacaktır. Bu nedenle Kırım Tatar Türkçesinin sözlükleri, konuşma kılavuzları taranıp, tanıklarla sohbet edilip, öfke kavram alanına dâhil olan tamlama, deyim ve kalıp sözler derlenecektir. Konu ayrıca edebi eserlerden seçilmiş örnek cümleler ve atasözleriyle desteklenecektir. Deyim ve kalıp sözlerin semantik yapısını incelerken öfke duygusu ile ilgili belirli özellikler göz önünde bulundurulacaktır. Bu özellikler şunlardır: a) Öfkenin alevlenmesi ve karmaşık doğası (kırgınlık, utanç, hoşnutsuzluk, suçluluk, gerginlik, sinirlilik, kızgınlık, hiddet, nefret vb.), b) Öfkenin dışa doğru olumsuz yansıması, c) Öfke aracılığıyla psikolojik manipülasyon, d) Öfkenin geçiciliği ve yetersiz gerekçesi. Öfkeyi ifade eden Kırım Tatar Türkçesinin deyim ve kalıp sözleri, ayrıca bu duygunun şu dört aşamasına göre tasnif edilecektir: öfkenin gizli aşaması, heyecan aşaması, kontrol edilemeyen öfke patlaması ve öfkenin zayıflama aşaması. Bu çalışma aynı zamanda Kırım Tatar toplumunun öfke olgusuyla ilgili kültürel normlarını da ortaya çıkarmış olacaktır.

2025, IfS-Working-Paper

In den letzten Jahren sind autosoziobiografische Erzählungen über Klasse breit rezipiert worden. Die Schriften von Annie Ernaux, Didier Eribon oder Édouard Louis beleuchten aus unterschiedlicher Perspektive, wie sich die kapitalistische Verfügungsgewalt in die Körper einschreibt und Klassensubjekte formt. In meinem Working Paper stütze ich mich auf eine in diesem Literaturgenre prominente Figur – den transclasse –, um aufzuzeigen, welche Rolle dem Affekt der Scham als dominanter Reproduktionskraft für die Klassenherrschaft zukommt. Da sich nicht alle Menschen in gleichem Maße oder auf die gleiche Weise schämen, möchte ich der Frage nachgehen, wer welcherart für Scham empfänglich(er) gemacht wird und welche demokratietheoretischen Konsequenzen daraus folgen, wenn Scham als existenziell wahrgenommen wird, obwohl sie politisch erzeugt ist. Ich werde argumentieren, dass ein produktiver Schamumgang es nicht nur erlaubt, das Bild eines schicksalshaften »Individualgefühls« von Einzelnen zu desavouieren, sondern zudem radikaldemokratische Ressourcen anderer Affektpolitiken freilegt. Scham so zu deuten, hilft zu verstehen, dass der Kampf um und für Demokratie immer auch ein Kampf um und für Affekte ist.

2025

Già da un bel po' di tempo, sempre con più frequenza, si ascolta menzionare il vocabolo empatia, utilizzandolo a volte anche con grande facilità… Ma cos'è veramente l'empatia? La genesi del vocabolo è greca, significa: sentire profondamente l'altro, ed è, evidentemente, un'abilità che non tutti sviluppano al meglio. Se l'umanità percepisse veramente l'altro con tutte le sue emozioni, sicuramente non farebbe guerra... L'empatia rimanda a quella capacità di entrare all'unisono con l'alterità, in filosofia, e ricordiamo che il concetto di empatia è stato introdotto verso la fine del XIX secolo da Robert Vischer, studioso di arti figurative secondo i canoni dell'estetismo, per definire le capacità della fantasia umana di cogliere il valore simbolico della natura. Utilizzava, egli, il termine 'einfuhlung', che fu poi tradotto con il termine 'empaty'. Lipps, inoltre, introdusse l'empatia nella dimensione della psicologia, parlando delle profondità dell'esperienza dell'altro e introducendo così il problema dell'alterità ripreso dalla Scuola Fenomenologica e quindi da Husserl. Successivamente la neurobiologia introdusse il fenomeno dei neuroni a specchio (cui molto si deve al "Maestro Empatico" del Movimento Giacomo Rozzolatti) ovvero l'altro percepito in noi stessi. Illuminato dal proprio sentire artistico a 360 gradi e capendo che l'unico modo per potersi completare fosse la riunione con gli altri, il poeta e scrittore Menotti Lerro avvia nel 2019 un intenso percorso di riunificazione delle arti stesse, dando vita al nuovo Movimento della Contemporaneità: l'Empatismo. Lo stesso nasce con la creazione del Centro Contemporaneo delle Arti, proprio nel 2019, in collaborazione con docenti dell'Accademia di Brera e di vari artisti del territorio Cilentano.

2025, Europäische Erinnerungsorte 2

2025, CounterPunch

Since October of 2023, we have been witnessing a live-streamed genocide. We feel sadness about the lives that are cut short and the suffering of the tortured, the starved, the maimed, and the dispossessed. We feel guilty and ashamed that... more

2025, Royal Institute of Philosophy Supplement (on the theme of Remembering and Forgetting; forthcoming)

Talk of being emotionally haunted is commonplace in everyday life and also in literature. However, the associated experiences have been neglected by philosophers working on emotion. In this paper, I focus specifically on what it is to be haunted by one's past. In many instances, I suggest, this is a matter of feeling unsettled by the indeterminate significance of something in the past. One senses that whatever happened or may have happened retains the potential to take on a different or more determinate significance that would undermine and disrupt the current organization of one's life. I conclude by sketching how emotional haunting can be situated within a larger conception of human emotional life, emphasizing the themes of pre-reflective anticipation, indeterminacy, and selfcoherence.

2025, RES. Revista Española de Sociología

Este artículo tiene como objetivo destacar la complejidad del fenómeno de las emociones y resaltar la necesidad de considerarlas desde una perspectiva más sociológica que complemente los estudios en los que se incide sobre las bases psicológicas de las mismas y su función adaptativa. Otro aspecto a destacar es que aunque las emociones son importantes en la vida social, su estudio necesita de una mayor claridad conceptual que la que disponemos en la actualidad. Asimismo, es importante señalar la existencia de dificultades para relacionar las emociones con otros procesos mentales, en especial con los procesos socio-cognitivos; históricamente, emoción y cognición se han considerados como antagónicas. Al presentar algunas de las principales perspectivas de análisis de las emociones, nos centraremos en las investigaciones que concluyen que las emociones y los procesos socio-cognitivos no sólo se influyen mutuamente, sino que, a su vez, se encuentran en una relación de codeterminación con los procesos socioculturales. A pesar de las innumerables dificultades para compatibilizar planteamientos epistemológica y teóricamente distintos, la complejidad del fenómeno de las emociones fuerza la integración de perspectivas en principio divergentes, pues todas las tentativas de aprehenderlas se han mostrado incompletas. Se concluye afirmando la necesidad de construir una teoría sobre las emociones que englobe contribuciones de diversos campos del conocimiento, incluyendo a la sociología.

2025, Acta Analytica, https://doi.org/10.1007/s12136-025-00622-w

Representational accounts of painful experiences, which characterize contents of pain in indicative terms, face a serious problem known as the Messenger-Shooting Objection. This problem arises from the fact that indicative representational accounts do not seem to be able to accommodate the observation that painful experiences rationalize actions aimed towards their own removal. I present a novel representational account of painful experiences which can solve the Messenger-Shooting Objection while still being an indicative representational theory. I argue that the proposed account is also coherent with the contemporary scientific paradigm concerning pains.