Downloads & Free Reading Options - Results

                 REASON AND VALUATIONAL EMOTION Research Preface   There are occasions in life, not the least in personal private life when we are supposed to combine what appears to be reason with emotions, the more so when it is a question of reason about right or wrong, and valuations of what it is morally good and bad. Until further notice I leave consciously aside definitional problems of many involved terms that are the object of  meta-ethics . In my attempts to frame this combination, relevant for both my private life and my professional concern for the deeper meaning of computer-human interaction (logical thinking reason – valuational emotive feeling), I have been attracted since some decades ago to the psychology of Carl Jung as well as to Christian thought. In the essay prefaced here which, I must warn, is "heavy reading", I expose one path that led me to this choice on the basis of particular events in my life as they appear in a diary I wrote, stretching during a critical period from March 1980 to August 1981.    The present text, written in 2014 is intended to be a non-separable sort of explanatory preface to the diary written more than 30 years earlier. It could ideally have been heavily edited into a partial biography following more traditional lines of separation between private, personal, and public. It would have attempted to adopt a "bird's perspective" or, preposterously enough, a "God's eye" with the ambition of being objective in its references to anonymous still living persons and their relatives.    In doing so it would have resembled what I myself tried to do in witnessing the transformation of the Swedish universities during the last 40 years with an industrialization of research and education in terms of increased number of university colleges and of enrolled students. That process watered down the universities' content of science and research, increasing administrative burdens and emphasis on profitable commercializations. Instead of simply complaining for the bureaucratic burdens at the expenses of genuine research and education, I preferred then to consider the transformation itself and its bureaucracy as a research problem, beyond Max Weber's conceptions. It resulted in a  special section  of my homepage on education and research, which includes an  extensive bibliography .    The same idea pervades my writing of the diary and the present preface. Instead of only complaining about the emotional distress of what appears as a sort of provincial passional drama in the broad sense of  eros  or, worse, a reality novel, I want it to be seen as a research or as an attempt to research on dialog seen as an archetype for the illusive process of  communicative information  that I addressed in an earlier paper. Long ago I read somewhere the claim that one difference between  J.W. Goethe  and  A. Strindberg  is that Goethe tried to adopt a sort of God's eye perspective on the condition of man while Strindberg stayed at the human level and with his literary art occasionally let himself get emotionally submerged in it. With no claim to further comparisons I would like to strive for a middle position. Alternatively I would like that my diary be seen as a modest (very) loose analogy to what has been published as Jung's  Red Book  that he wrote following his "divorce" from Sigmund Freud, eventually leading to the conception of  psychological types . It is a book with contents so personal and sensitive that Jung's estate refused for a long time to make them available to outsiders. Carl Jung's psychology is, by the way, extremely fruitful for understanding complex ties between emotions and reason, as illustrated in one particular radio program at the Swedish Radio, "Passionen kommer med död" [Passion comes with death], broadcasted on 25 July 2016, in the series "Till sängs i kulturen" [Going to bed in culture] (by Samanda Ekman and Malena Ivarsson) available on the net until further notice  here ).    Regarding sensitiveness to privacy and integrity of involved persons these last years there has been a blurring of private vs. public in both mass media and literature. In Sweden this may be exemplified by the biographic accounts of such authors as  Jan Myrdal ,  Lars Norn , and  Felicia Feldt , with many more analogs in the English speaking world. Even when involved people are anonymized those readers who really care (and should be cared for) can figure out who is who. And those who do not care, well, don't mind.     Indeed: what is reality? To begin with memory itself: memory research has reported that it is legitimately dynamic, being functional in trying unconsciously to create meaning or making sense of what has really happened, forming a sort of consistent or acceptable puzzle image. "Really happened?" One might recall the artistic reenactment of this issue in the classic film  Rashomon  where, as I remember, the same event could only be grasped through the melding of several different visual accounts. The question is whose accounts they are, and according to which principles of historical research or of ("Hegelian"?) inquiring systems in the spirit of West Churchman in his book on  The Design of Inquiring Systems . I wonder what would have happened to my own memory since the writing of the diary more than 30-40 years ago, and of this preface. One may then wonder what would have been the import of my attempt to purge or rephrase the text of the diary, as I was tempted to do, in order to revise earlier perceived reality, avoiding present sensitivities. They would have included my own sensitivities, and self-defense when I feel embarrassed, for instance, by injustice done to "the other", or by the melodramatic self-pity conveyed by pieces of my old text. Should I retract what I did write on the basis of my changed perceptions or memories assuming that they are "better" now?    Finally, the most important thing is why one should write at all, why I wrote the whole thing, and why I wish to present it to a wider reading public. I still entertain the illusion that we all should help each other to constructively handle the drawbacks of emotional distress beginning with the failures of  dialog and debate  to which I have dedicated  another essay . This preface and associated documents can be considered as a complement to it. A sort of archetypal symbol of the breakdown of dialog and debate is divorce in the middle of breakdown of the marriage institution and the image of the traditional family. In referring to this, nevertheless, I have no ambition of playing the role of untrained psychotherapist as it was done, for instance, in the past societal trend of problematic  sensitivity training . Today it is done again in the many trends of  psychotherapies , not the least the latest hyped  cognitive behavioral therapy  - CBT, that have succeeded the earlier hyped but better controlled professional psychoanalysis. My wish is primarily to capitalize, that is, to use work that I happened to have to do, more than 400 pages of empirical material and analysis, which might be well material for a doctoral dissertation. I want to show how I attempted to perform a self-therapy that also made sense of many problems in my research on information. It happened to be consistent with my own professional needs at work. Despite of not having been an alcoholic I also get from the accounts of  Alcoholic Anonymous  AA, and the relatives'  Al-Anon  that my contribution may be seen as a (too long) rejoinder in a AA or, rather, Al-Anon meeting. The most modern analogy to AA or Al-Anon that is professionally relevant here is, of course,  computer addiction  in its various forms that in fact may include routine abuse of "serious" computer applications in business and private life, and includes the extreme form of  video game addiction .   In the way of summary, however, I emphasize that the account presented in these texts  must not be considered as a “reality” or an account of raw facts  that could be perceived as offensive by affected people, but rather as a daydream,  active imagination , and a (non-computer-related)  virtual reality , a vision produced by a psyche that in terms of analytical psychology can be classified as being  anima-possessed . It is a vision that can be seen as a pale analogy to Carl Jung’s account in  The Red Book .   The prefaced text (in Swedish) referenced above, which is copyrighted and intended not to be forwarded to third parties, is delivered only for personal and confidential knowledge to those who qualify after reading this preface.  Upon request  it is obtainable from me in two parts, downloadable in pdf-format from my site under the coded names of:  Please proceed here to the presentation of the work (in Swedish) , and further text pending statement of earlier research and research objectives.

                 REASON AND VALUATIONAL EMOTION Research Preface   There are occasions in life, not the least in personal private life when we are supposed to combine what appears to be reason with emotions, the more so when it is a question of reason about right or wrong, and valuations of what it is morally good and bad. Until further notice I leave consciously aside definitional problems of many involved terms that are the object of  meta-ethics . In my attempts to frame this combination, relevant for both my private life and my professional concern for the deeper meaning of computer-human interaction (logical thinking reason – valuational emotive feeling), I have been attracted since some decades ago to the psychology of Carl Jung as well as to Christian thought. In the essay prefaced here which, I must warn, is "heavy reading", I expose one path that led me to this choice on the basis of particular events in my life as they appear in a diary I wrote, stretching during a critical period from March 1980 to August 1981.    The present text, written in 2014 is intended to be a non-separable sort of explanatory preface to the diary written more than 30 years earlier. It could ideally have been heavily edited into a partial biography following more traditional lines of separation between private, personal, and public. It would have attempted to adopt a "bird's perspective" or, preposterously enough, a "God's eye" with the ambition of being objective in its references to anonymous still living persons and their relatives.    In doing so it would have resembled what I myself tried to do in witnessing the transformation of the Swedish universities during the last 40 years with an industrialization of research and education in terms of increased number of university colleges and of enrolled students. That process watered down the universities' content of science and research, increasing administrative burdens and emphasis on profitable commercializations. Instead of simply complaining for the bureaucratic burdens at the expenses of genuine research and education, I preferred then to consider the transformation itself and its bureaucracy as a research problem, beyond Max Weber's conceptions. It resulted in a  special section  of my homepage on education and research, which includes an  extensive bibliography .    The same idea pervades my writing of the diary and the present preface. Instead of only complaining about the emotional distress of what appears as a sort of provincial passional drama in the broad sense of  eros  or, worse, a reality novel, I want it to be seen as a research or as an attempt to research on dialog seen as an archetype for the illusive process of  communicative information  that I addressed in an earlier paper. Long ago I read somewhere the claim that one difference between  J.W. Goethe  and  A. Strindberg  is that Goethe tried to adopt a sort of God's eye perspective on the condition of man while Strindberg stayed at the human level and with his literary art occasionally let himself get emotionally submerged in it. With no claim to further comparisons I would like to strive for a middle position. Alternatively I would like that my diary be seen as a modest (very) loose analogy to what has been published as Jung's  Red Book  that he wrote following his "divorce" from Sigmund Freud, eventually leading to the conception of  psychological types . It is a book with contents so personal and sensitive that Jung's estate refused for a long time to make them available to outsiders. Carl Jung's psychology is, by the way, extremely fruitful for understanding complex ties between emotions and reason, as illustrated in one particular radio program at the Swedish Radio, "Passionen kommer med död" [Passion comes with death], broadcasted on 25 July 2016, in the series "Till sängs i kulturen" [Going to bed in culture] (by Samanda Ekman and Malena Ivarsson) available on the net until further notice  here ).    Regarding sensitiveness to privacy and integrity of involved persons these last years there has been a blurring of private vs. public in both mass media and literature. In Sweden this may be exemplified by the biographic accounts of such authors as  Jan Myrdal ,  Lars Norn , and  Felicia Feldt , with many more analogs in the English speaking world. Even when involved people are anonymized those readers who really care (and should be cared for) can figure out who is who. And those who do not care, well, don't mind.     Indeed: what is reality? To begin with memory itself: memory research has reported that it is legitimately dynamic, being functional in trying unconsciously to create meaning or making sense of what has really happened, forming a sort of consistent or acceptable puzzle image. "Really happened?" One might recall the artistic reenactment of this issue in the classic film  Rashomon  where, as I remember, the same event could only be grasped through the melding of several different visual accounts. The question is whose accounts they are, and according to which principles of historical research or of ("Hegelian"?) inquiring systems in the spirit of West Churchman in his book on  The Design of Inquiring Systems . I wonder what would have happened to my own memory since the writing of the diary more than 30-40 years ago, and of this preface. One may then wonder what would have been the import of my attempt to purge or rephrase the text of the diary, as I was tempted to do, in order to revise earlier perceived reality, avoiding present sensitivities. They would have included my own sensitivities, and self-defense when I feel embarrassed, for instance, by injustice done to "the other", or by the melodramatic self-pity conveyed by pieces of my old text. Should I retract what I did write on the basis of my changed perceptions or memories assuming that they are "better" now?    Finally, the most important thing is why one should write at all, why I wrote the whole thing, and why I wish to present it to a wider reading public. I still entertain the illusion that we all should help each other to constructively handle the drawbacks of emotional distress beginning with the failures of  dialog and debate  to which I have dedicated  another essay . This preface and associated documents can be considered as a complement to it. A sort of archetypal symbol of the breakdown of dialog and debate is divorce in the middle of breakdown of the marriage institution and the image of the traditional family. In referring to this, nevertheless, I have no ambition of playing the role of untrained psychotherapist as it was done, for instance, in the past societal trend of problematic  sensitivity training . Today it is done again in the many trends of  psychotherapies , not the least the latest hyped  cognitive behavioral therapy  - CBT, that have succeeded the earlier hyped but better controlled professional psychoanalysis. My wish is primarily to capitalize, that is, to use work that I happened to have to do, more than 400 pages of empirical material and analysis, which might be well material for a doctoral dissertation. I want to show how I attempted to perform a self-therapy that also made sense of many problems in my research on information. It happened to be consistent with my own professional needs at work. Despite of not having been an alcoholic I also get from the accounts of  Alcoholic Anonymous  AA, and the relatives'  Al-Anon  that my contribution may be seen as a (too long) rejoinder in a AA or, rather, Al-Anon meeting. The most modern analogy to AA or Al-Anon that is professionally relevant here is, of course,  computer addiction  in its various forms that in fact may include routine abuse of "serious" computer applications in business and private life, and includes the extreme form of  video game addiction .   In the way of summary, however, I emphasize that the account presented in these texts  must not be considered as a “reality” or an account of raw facts  that could be perceived as offensive by affected people, but rather as a daydream,  active imagination , and a (non-computer-related)  virtual reality , a vision produced by a psyche that in terms of analytical psychology can be classified as being  anima-possessed . It is a vision that can be seen as a pale analogy to Carl Jung’s account in  The Red Book .   The prefaced text (in Swedish) referenced above, which is copyrighted and intended not to be forwarded to third parties, is delivered only for personal and confidential knowledge to those who qualify after reading this preface.  Upon request  it is obtainable from me in two parts, downloadable in pdf-format from my site under the coded names of:  Please proceed here to the presentation of the work (in Swedish) , and further text pending statement of earlier research and research objectives.

Includes bibliography

El Repositorio de Doblajes Disney es una iniciativa dedicada a la preservación y difusión de doblajes originales en español que se creían perdidos de películas clásicas de Disney. Este archivo de audio se divulga con base en los Artículos 148, 150 y 151 de la Ley Federal del Derecho de Autor mexicana. Explora la colección completa aquí: Repositorio de Doblajes Disney

El Repositorio de Doblajes Disney es una iniciativa dedicada a la preservación y difusión de doblajes originales en español que se creían perdidos de películas clásicas de Disney. Este archivo de audio se divulga con base en los Artículos 148, 150 y 151 de la Ley Federal del Derecho de Autor mexicana. Explora la colección completa aquí: Repositorio de Doblajes Disney

El Repositorio de Doblajes Disney es una iniciativa dedicada a la preservación y difusión de doblajes originales en español que se creían perdidos de películas clásicas de Disney. Este archivo de audio se divulga con base en los Artículos 148, 150 y 151 de la Ley Federal del Derecho de Autor mexicana. Explora la colección completa aquí: Repositorio de Doblajes Disney

El Repositorio de Doblajes Disney es una iniciativa dedicada a la preservación y difusión de doblajes originales en español que se creían perdidos de películas clásicas de Disney. Este archivo de audio se divulga con base en los Artículos 148, 150 y 151 de la Ley Federal del Derecho de Autor mexicana. Explora la colección completa aquí: Repositorio de Doblajes Disney

"Conscience as Reason and as Emotion" is an article from The Philosophical Review, Volume 25 . View more articles from The Philosophical Review . View this article on JSTOR . View this article's JSTOR metadata . You may also retrieve all of this items metadata in JSON at the following URL: https://archive.org/metadata/jstor-2178607

"Conscience as Reason and as Emotion" is an article from The Philosophical Review, Volume 25 . View more articles from The Philosophical Review . View this article on JSTOR . View this article's JSTOR metadata . You may also retrieve all of this items metadata in JSON at the following URL: https://archive.org/metadata/jstor-2178607

The "beauty and truth" in the title reminds one of John Keats's "Ode on a Grecian Urn." That is not only a great Romantic poem, but also a highly sophisticated rhetorical discourse. In it, the interwoven voices of the speaker, of the Urn, and of Keats himself as an implied author, exploit the ambivalence and ambiguity of the pronoun "we" in creating speakers and listeners, performers and audiences. The current article explores the rhetoric of populist discourse in one of Nigel Farage's recent (May 4th, 2019) speeches. The speaker appeals to emotion rather than reason, systematically using anaphoric and epiphoric triads and other rhetorical devices to hammer his messages home. The article undertakes to examine the inconsistency in the speaker's development of the antagonism between "ordinary," "patriotic," "honest" people seen as the vast majority of the British population (far more than the 52% who voted for Brexit in the 2016 referendum) and the remaining tiny minority, including the political and cultural elites, the multinationals, the banks, the hedge funds, identified as THEY. Nigel Farage, the son of a stockbroker, a stockbroker himself, the friend of stockbrokers supporting his campaign, is one of the ordinary, honest people. [For "NORDSCI International Conference Proceedings: Education and Language Edition (Athens, Greece, August 19, 2019). Book 1. Volume 2," see ED603411.]

The "beauty and truth" in the title reminds one of John Keats's "Ode on a Grecian Urn." That is not only a great Romantic poem, but also a highly sophisticated rhetorical discourse. In it, the interwoven voices of the speaker, of the Urn, and of Keats himself as an implied author, exploit the ambivalence and ambiguity of the pronoun "we" in creating speakers and listeners, performers and audiences. The current article explores the rhetoric of populist discourse in one of Nigel Farage's recent (May 4th, 2019) speeches. The speaker appeals to emotion rather than reason, systematically using anaphoric and epiphoric triads and other rhetorical devices to hammer his messages home. The article undertakes to examine the inconsistency in the speaker's development of the antagonism between "ordinary," "patriotic," "honest" people seen as the vast majority of the British population (far more than the 52% who voted for Brexit in the 2016 referendum) and the remaining tiny minority, including the political and cultural elites, the multinationals, the banks, the hedge funds, identified as THEY. Nigel Farage, the son of a stockbroker, a stockbroker himself, the friend of stockbrokers supporting his campaign, is one of the ordinary, honest people. [For "NORDSCI International Conference Proceedings: Education and Language Edition (Athens, Greece, August 19, 2019). Book 1. Volume 2," see ED603411.]

Ancient Philosophy Cooper

Ancient Philosophy Cooper

Ancient Philosophy Cooper

Ancient Philosophy Cooper

Ancient Philosophy Cooper

Book Source: Digital Library of India Item 2015.51707 dc.contributor.author: Macmurrary John dc.date.accessioned: 2015-06-29T12:57:25Z dc.date.available: 2015-06-29T12:57:25Z dc.date.copyrightexpirydate: 0000-00-00 dc.date.digitalpublicationdate: 0000-00-00 dc.date.citation: 1935 dc.identifier.barcode: 99999990241382 dc.identifier.origpath: /data4/upload/0094/186 dc.identifier.copyno: 1 dc.identifier.uri: http://www.new.dli.ernet.in/handle/2015/51707 dc.description.scanningcentre: UOD, Delhi dc.description.main: 1 dc.description.tagged: 0 dc.description.totalpages: 288 dc.format.mimetype: application/pdf dc.language.iso: English dc.publisher: Faber And Faber Ltd. dc.rights: Not Available dc.source.library: Central Library, Delhi University dc.title: Reason And Emotion

Book Source: Digital Library of India Item 2015.51707 dc.contributor.author: Macmurrary John dc.date.accessioned: 2015-06-29T12:57:25Z dc.date.available: 2015-06-29T12:57:25Z dc.date.copyrightexpirydate: 0000-00-00 dc.date.digitalpublicationdate: 0000-00-00 dc.date.citation: 1935 dc.identifier.barcode: 99999990241382 dc.identifier.origpath: /data4/upload/0094/186 dc.identifier.copyno: 1 dc.identifier.uri: http://www.new.dli.ernet.in/handle/2015/51707 dc.description.scanningcentre: UOD, Delhi dc.description.main: 1 dc.description.tagged: 0 dc.description.totalpages: 288 dc.format.mimetype: application/pdf dc.language.iso: English dc.publisher: Faber And Faber Ltd. dc.rights: Not Available dc.source.library: Central Library, Delhi University dc.title: Reason And Emotion

Book Source: Digital Library of India Item 2015.51707 dc.contributor.author: Macmurrary John dc.date.accessioned: 2015-06-29T12:57:25Z dc.date.available: 2015-06-29T12:57:25Z dc.date.copyrightexpirydate: 0000-00-00 dc.date.digitalpublicationdate: 0000-00-00 dc.date.citation: 1935 dc.identifier.barcode: 99999990241382 dc.identifier.origpath: /data4/upload/0094/186 dc.identifier.copyno: 1 dc.identifier.uri: http://www.new.dli.ernet.in/handle/2015/51707 dc.description.scanningcentre: UOD, Delhi dc.description.main: 1 dc.description.tagged: 0 dc.description.totalpages: 288 dc.format.mimetype: application/pdf dc.language.iso: English dc.publisher: Faber And Faber Ltd. dc.rights: Not Available dc.source.library: Central Library, Delhi University dc.title: Reason And Emotion

This paper examines the potential of sociohistorical theory for the study of academic debate. The essay describes sociohistorical theory (noting that it is most often attributed to the work of Lev Vygotsky and that contemporary scholars influenced by it include Jerome Bruner and James Wertsch), the relationship between reason and emotion from a traditional and sociohistoric view, and how sociohistorical theory provides fertile ground for theorizing about debate and critical thinking. Contains 61 references. (NKA)

This paper examines the potential of sociohistorical theory for the study of academic debate. The essay describes sociohistorical theory (noting that it is most often attributed to the work of Lev Vygotsky and that contemporary scholars influenced by it include Jerome Bruner and James Wertsch), the relationship between reason and emotion from a traditional and sociohistoric view, and how sociohistorical theory provides fertile ground for theorizing about debate and critical thinking. Contains 61 references. (NKA)

This paper examines the potential of sociohistorical theory for the study of academic debate. The essay describes sociohistorical theory (noting that it is most often attributed to the work of Lev Vygotsky and that contemporary scholars influenced by it include Jerome Bruner and James Wertsch), the relationship between reason and emotion from a traditional and sociohistoric view, and how sociohistorical theory provides fertile ground for theorizing about debate and critical thinking. Contains 61 references. (NKA)

This paper examines the potential of sociohistorical theory for the study of academic debate. The essay describes sociohistorical theory (noting that it is most often attributed to the work of Lev Vygotsky and that contemporary scholars influenced by it include Jerome Bruner and James Wertsch), the relationship between reason and emotion from a traditional and sociohistoric view, and how sociohistorical theory provides fertile ground for theorizing about debate and critical thinking. Contains 61 references. (NKA)

Video Rating: G For @BlazeJohnson28 Taken from DVD Disney/SEGA entertaiment Academy Award Animation Collection (2008) and Looney Tunes Golden Animated Collections Volume 06 (2008). Note: This Cartoon is nominated in Academy Awards in 1943

Video Rating: G For @BlazeJohnson28 Taken from DVD Disney/SEGA entertaiment Academy Award Animation Collection (2008) and Looney Tunes Golden Animated Collections Volume 06 (2008). Note: This Cartoon is nominated in Academy Awards in 1943

Reason and Emotion (1943) is one of the most popular propaganda films made by the Walt Disney Studio in WW2. The short showcases and analyses the Nazi psyche.

Healing the Reason-Emotion Split draws on research from experimental psychology and neuroscience to dispel the myth that reason should be heralded above emotion. Arguing that reason and emotion mutually benefit our decision-making abilities, the book explores the idea that understanding this relationship could have long-term advantages for our management of society’s biggest problems. Levine reviews how reason and emotion operated in historical movements such as the Enlightenment, Romanticism and 1960s' counterculture, to conclude that a successful society would restore human connection and foster compassion in economics and politics by equally utilizing reason and emotion. Integrating discussion on classic and contemporary neurological studies and using allegory, the book lays out the potential for societal change through compassion, and would be of interest to psychologists concerned with social implications of their fields, philosophy students, social activists, and religious leaders.

"Although I cannot tell for certain what sparked my interest in the neural underpinnings of reason, I do know when I became convinced that the traditional views on the nature of rationality could not be correct". Thus begins a book that takes the reader on a journey of discovery, from the story of Phineas Gage, the famous nineteenth-century case of behavioral change that followed brain damage, to the contemporary recreation of Gage's brain; and from the doubts of a young neurologist to a testable hypothesis concerning the emotions and their fundamental role in rational human behavior. Drawing on his experiences with neurological patients affected by brain damage (his laboratory is recognized worldwide as the foremost center for the study of such patients), Antonio Damasio shows how the absence of emotion and feeling can break down rationality. In the course of explaining how emotions and feelings contribute to reason and to adaptive social behavior, Damasio also offers a novel perspective on what emotions and feelings actually are: a direct sensing of our own body states, a link between the body and its survival-oriented regulations, on the one hand, and consciousness, on the other. Descartes' Error leads us to conclude that human organisms are endowed from the very beginning with a spirited passion for making choices, which the social mind can use to build rational behavior.

xxiii, 312 p. : 24 cm

'Damasio 1994 - Descartes’ Error Emotion, Reason and the Human Brain_rep'

'Damasio 1994 - Descartes’ Error Emotion, Reason and the Human Brain_rep'

'Damasio 1994 - Descartes’ Error Emotion, Reason and the Human Brain_rep'

'Damasio 1994 - Descartes’ Error Emotion, Reason and the Human Brain_rep'

This book explores how, in Kant’s world view, our actions are informed, contextualized and dependent on the tension between emotion and reason. Arguing that affects and passions are illnesses of the mind, because both hinder the sovereignty of reason, Borges demonstrates Kant’s recognition of the malleability of reason. To this end, the book explores the full range of negative and positive emotions in Kant’s work, including self-control, compassion, sympathy, as well as anger. Kant’s argument on the gendered nature of emotion, that women’s innate morality disciplined men’s tendency to behave in immoral ways, is also discussed. Finally, Borges shows how Kant’s theory of emotion includes both physiological and cognitive aspects. Emotion, Reason and Action in Kant is an important new contribution to Kant Studies, suitable for students of Kant, ethics, and moral psychology.

This book explores how, in Kant’s world view, our actions are informed, contextualized and dependent on the tension between emotion and reason. Arguing that affects and passions are illnesses of the mind, because both hinder the sovereignty of reason, Borges demonstrates Kant’s recognition of the malleability of reason. To this end, the book explores the full range of negative and positive emotions in Kant’s work, including self-control, compassion, sympathy, as well as anger. Kant’s argument on the gendered nature of emotion, that women’s innate morality disciplined men’s tendency to behave in immoral ways, is also discussed. Finally, Borges shows how Kant’s theory of emotion includes both physiological and cognitive aspects. Emotion, Reason and Action in Kant is an important new contribution to Kant Studies, suitable for students of Kant, ethics, and moral psychology.

This book explores how, in Kant’s world view, our actions are informed, contextualized and dependent on the tension between emotion and reason. Arguing that affects and passions are illnesses of the mind, because both hinder the sovereignty of reason, Borges demonstrates Kant’s recognition of the malleability of reason. To this end, the book explores the full range of negative and positive emotions in Kant’s work, including self-control, compassion, sympathy, as well as anger. Kant’s argument on the gendered nature of emotion, that women’s innate morality disciplined men’s tendency to behave in immoral ways, is also discussed. Finally, Borges shows how Kant’s theory of emotion includes both physiological and cognitive aspects. Emotion, Reason and Action in Kant is an important new contribution to Kant Studies, suitable for students of Kant, ethics, and moral psychology.