Olberding, Amy. Community Practices and Getting Good at Bad Emotions
2023, Royal Institute of Philosophy Supplement 93:9-21
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Added by: Deryn Mair ThomasAbstract:
Early Confucian philosophy is remarkable in its attention to everyday social interactions and their power to steer our emotional lives. Their work on the social dimensions of our moral-emotional lives is enormously promising for thinking through our own context and struggles, particularly, I argue, the ways that public rhetoric and practices may steer us away from some emotions it can be important to have, especially negative emotions. Some of our emotions are bad – unpleasant to experience, reflective of dissatisfactions or even heartbreak – but nonetheless quite important to express and, more basically, to feel. Grief is like this, for example. So, too, is disappointment. In this essay, I explore how our current social practices may fail to support expressions of disappointment and thus suppress our ability to feel it well.
Comment : This essay explores the ways that society and social culture can either facilitate or inhibit our opportunities to practice feeling, experiencing, and managing bad (or undesirable) emotions, and the problems that might be associated with our failure to do so. In particular, the author focuses on the feelings of grief and dissapointment, highlighting their importance in the context of a full and flourishing life. Without them, we may lose other interpersonal and empathetic skills which allow us to live well with others and approach others in good faith. As such, this essay bears obvious relevance to topic areas such as philosophy of death and Confucian philosophy, but also applies more broadly to questions about the practice of virtue, philosophy of emotions, applied/everday ethics, and the cultivation of pro-social habits.Piredda, Giulia. What is an affective artifact? A further development in situated affectivity2020, Phenomenology and the Cognitive Sciences 19(3), pp. 549-567-
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Added by: Maria Jimena Clavel VazquezAbstract:
In this paper I would like to propose the notion of "affective artifact", building on an analogy with theories of cognitive artifacts (cf. Casati 2017; Fasoli 2018; Heersmink, 2013, 2016; Hutchins 1999) and referring to the development of a situated affective science (cf. Colombetti 2014; Colombetti and Krueger 2015; Colombetti and Roberts 2015; Griffiths and Scarantino 2009). Affective artifacts are tentatively defined as objects that have the capacity to alter the affective condition of an agent, and that in some cases play an important role in defining that agent's self.The notion of affective artifacts will be presented by means of examples supported by empirical findings, by discussing a tentative definition and classification, and by considering several related but differing notions (cf. Colombetti and Krueger 2015; Heersmink 2018). Within the framework of situated affectivity, the notion of affective artifacts will represent a further step in the enterprise of understanding how the environment helps us scaffold our affective processes. I will conclude that affective artifacts play a key role in the philosophy of cognitive science, the philosophy of technology and in the debate about the self.Comment : available in this BlueprintRen, Songyao. The Zhuangist views on emotions2018, Asian Philosophy 28 (1):55-67-
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Added by: Xintong WeiAbstract:
In this article, I will look into the Zhuangist views on emotions. I will argue that the psychological state of the Zhuangist wise person is characterized by emotional equanimity accompanied by a general sense of calmness, ease, and joy. This psychological state is constitutive of and instrumental to leading a good life, one in which one wanders the world and explores the plurality of daos. To do so, I will first provide an overview of the scholarly debate on this issue and unveil the disconcerting disagreement that underlies it. Then, I will survey some passages in the Zhuangzi and sketch my interpretation of the Zhuangist views on emotions. Next, I will examine the theoretical foundation for this interpretation by referencing the Zhuangist pluralism and their conception of the good life. Finally, I will look into some potential objections to the Zhuangist views on emotions and attempt responses to them.Comment : available in this BlueprintScrutton, Tasia. Thinking through Feeling: God, Emotion and Passibility2011, New York: Continuum.-
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Added by: John BaldariPublisher’s Note:
Publisher: This book examines some of the primary questions for the impassibility debate through the lens of contemporary philosophy of emotion: is the property of being able to experience emotions a susceptibility and a weakness, or a capacity and a strength? What does it mean to experience emotions, and what sort of being is able to experience them? In examining these questions, it explores the relationship between emotions, body, will and intelligence, addressing questions concerning whether emotions are essentially physiological or cognitive, whether emotions detract from intelligence or may actually contribute towards it, and whether (and to what extent) emotions can be controlled and/or cultivated. The book moves away from some of the artificially extreme accounts of emotion towards a more subtle account that sees most emotions as on a spectrum between cognitive and physiological, voluntary and non-voluntary.Comment : This book will be of interest to those working within contemporary philosophy of emotion, its primary value lies in applying these insights to the impassibility debate within theology and philosophy of religion.Scrutton, Tasia. Divine Passibility: God and Emotion2013, Philosophy Compass 8(9): 866-874.-
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Added by: Emily Paul
Abstract: While the impassibility debate has traditionally been construed in terms of whether God suffers, recent philosophy of religion has interpreted it in terms of whether God has emotions more generally. This article surveys the philosophical literature on divine im/passibility over the last 25 years, outlining major arguments for and against the idea that God has emotions. It argues that questions about the nature and value of emotions are at the heart of the im/passibility debate. More specifically, it suggests that presuppositions about the dichotomy between emotions and reason (or the 'heart and the head') have negatively impacted the debate. It contends that the debate can only move forward in response to serious reflection on our affects as we experience them, aided by historical and anthropological as well as contemporary philosophical perspectivesComment : A great paper to use when teaching non-classical conceptions of God. Could follow a lecture on the 'omni' God who is immutable, impassible, etc. It could also be interesting as a gateway to feminist Philosophy of Religion - i.e. the classical conceptions of God are typically 'masculine'Thompson, Evan, Stapleton, Mog. Making Sense of Sense-Making: Reflections on Enactive and Extended Mind Theories2009, Topoi 28: 23-30-
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, Contributed by: Jimena ClavelAbstract:
This paper explores some of the differences between the enactive approach in cognitive science and the extended mind thesis. We review the key enactive concepts of autonomy and sense-making. We then focus on the following issues: (1) the debate between internalism and externalism about cognitive processes; (2) the relation between cognition and emotion; (3) the status of the body; and (4) the difference between ‘incorporation’ and mere ‘extension’ in the body-mind-environment relation.Comment : The paper is a good introduction to enactivism within the context of other situated approaches to cognition (i.e., the extended mind thesis, the thesis of embodied cognition, the thesis of embedded cognition). It can be used in an intermediate or advanced course in philosophy of mind or philosophy of cognitive science.- 1
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