標題: Titlebook: Emotions and Understanding; Wittgensteinian Pers Ylva Gustafsson,Camilla Kronqvist,Michael McEachra Book 2009 Palgrave Macmillan, a divisio [打印本頁] 作者: HARDY 時間: 2025-3-21 16:22
書目名稱Emotions and Understanding影響因子(影響力)
書目名稱Emotions and Understanding影響因子(影響力)學科排名
書目名稱Emotions and Understanding網絡公開度
書目名稱Emotions and Understanding網絡公開度學科排名
書目名稱Emotions and Understanding被引頻次
書目名稱Emotions and Understanding被引頻次學科排名
書目名稱Emotions and Understanding年度引用
書目名稱Emotions and Understanding年度引用學科排名
書目名稱Emotions and Understanding讀者反饋
書目名稱Emotions and Understanding讀者反饋學科排名
作者: bourgeois 時間: 2025-3-21 20:37 作者: capillaries 時間: 2025-3-22 04:14 作者: Instantaneous 時間: 2025-3-22 04:56
The Conceptual Framework for the Investigation of Emotions,f Ledoux [(1996)] and Damasio [(1994)], emotions are once again a legitimate topic for research’ (David and Halligan 2000, p. 508). However, as I shall argue, the conceptual structures with which they operate (partly inherited from William James) are misconceived.. Mary Phillips has recently observe作者: Bravura 時間: 2025-3-22 12:41
Emotion-Philosophy-Science,nitivists and in the other those who favour a Jamesian approach, the neo-Jamesians.. The term ‘cognitivism’ brings together writers on emotions, some of whom might be termed . cognitivists, for example Solomon (1976 and 2003c), Taylor (1985) and Nussbaum (2004), and those who might be termed . cogni作者: 混沌 時間: 2025-3-22 16:08 作者: 混沌 時間: 2025-3-22 17:31
The Self and the Emotions,rst-person emotion utterances like ‘I am afraid’ or ‘I am angry,’ we must consider both components; on one hand the fear, anger, and so on, and on the other the I that is afraid, or angry, or the like. In addition it seems plausible that light cast on either of the two — self or emotion — will provi作者: intangibility 時間: 2025-3-23 00:11 作者: Autobiography 時間: 2025-3-23 04:32
Emotion, Expression and Conversation,Descartes, but that, I believe, continues to have a powerful, and undesirable, grip on much philosophical thinking. In . ([1649] 1989) Descartes presents a detailed and fascinating placing of emotion within a view of the real self as a unified, rational, mind or soul lodged within the body: the form作者: 膝蓋 時間: 2025-3-23 05:57
On The Pursuit of Happiness, ultimate goal of life, and so ethical. Perhaps some psychological concepts are sharply defined, but Wittgenstein’s mature view of ethical concepts is that they are, so to speak, blurry. He writes in . § 77 that ‘if you look for definitions corresponding to our concepts in aesthetics or ethics’ then作者: 借喻 時間: 2025-3-23 10:17
Our Struggles with Reality, by Erich Fried reminds us that accepting the reality, or realities, of emotion asks for the acceptance of there being, at times, quite diverging accounts of what has happened or what a situation is. It involves the acknowledgement that we do not always share the same kind of life but sometimes live作者: 郊外 時間: 2025-3-23 16:45 作者: Anthem 時間: 2025-3-23 19:29
https://doi.org/10.1057/9780230584464emotion; ethics; happiness; Ludwig Wittgenstein作者: Inertia 時間: 2025-3-24 00:32 作者: circumvent 時間: 2025-3-24 04:29
http://image.papertrans.cn/e/image/308752.jpg作者: cuticle 時間: 2025-3-24 08:00 作者: NICE 時間: 2025-3-24 12:29 作者: 賞心悅目 時間: 2025-3-24 17:32
https://doi.org/10.1007/978-3-8349-6334-5sense that there is no question of arriving at a better grasp of what justifies them by shifting to, say, physical or other natural scientific modes of description. Although it is not unheard of for philosophers to defend this ordinary understanding of psychological discourse, the stance is only mod作者: Liberate 時間: 2025-3-24 20:57
https://doi.org/10.1007/978-3-658-39767-8ension can be seen between his emphasis on the unity of the concept of an emotion and a conflicting emphasis on differences between our concepts of individual emotions. This tension is at the same time one between earlier and later remarks.. Accordingly, in the first section I shall give a brief acc作者: craving 時間: 2025-3-25 01:40 作者: 有常識 時間: 2025-3-25 04:04
https://doi.org/10.1007/978-3-662-56539-1nitivists and in the other those who favour a Jamesian approach, the neo-Jamesians.. The term ‘cognitivism’ brings together writers on emotions, some of whom might be termed . cognitivists, for example Solomon (1976 and 2003c), Taylor (1985) and Nussbaum (2004), and those who might be termed . cogni作者: 因無茶而冷淡 時間: 2025-3-25 09:12
https://doi.org/10.1007/978-3-662-66984-6bances are caused by beliefs. Following Stoic philosophy Ellis argued that emotional disturbances are a . (C) of . (B) rather than of . themselves (A) (e.g., Ellis 1962). Since then, beliefs have been the focal point of CBT — be it Ellis’ . (REBT), Aaron T. Beck’s . (CT) or the so-called ‘new wave’ 作者: 誤傳 時間: 2025-3-25 14:58
Anette Skowronsky,Christine von Reibnitzrst-person emotion utterances like ‘I am afraid’ or ‘I am angry,’ we must consider both components; on one hand the fear, anger, and so on, and on the other the I that is afraid, or angry, or the like. In addition it seems plausible that light cast on either of the two — self or emotion — will provi作者: 制定 時間: 2025-3-25 18:12 作者: Factual 時間: 2025-3-25 23:31 作者: absorbed 時間: 2025-3-26 02:24
,Funktionsst?rungen der Harnblase, ultimate goal of life, and so ethical. Perhaps some psychological concepts are sharply defined, but Wittgenstein’s mature view of ethical concepts is that they are, so to speak, blurry. He writes in . § 77 that ‘if you look for definitions corresponding to our concepts in aesthetics or ethics’ then作者: 放逐 時間: 2025-3-26 06:43 作者: antipsychotic 時間: 2025-3-26 08:43 作者: 鎮(zhèn)痛劑 時間: 2025-3-26 13:39
https://doi.org/10.1007/978-3-658-37143-2In this chapter, I aim to characterize the extreme aversive emotion of psychotic and quasi-psychotic psychopathology that I will call ‘dread’.作者: chondromalacia 時間: 2025-3-26 18:59
Illusions of Empathy,How do we understand other people’s emotions? In attempting to explain this question, the concept of empathy has become quite a popular subject in both philosophy and psychology.作者: SEVER 時間: 2025-3-27 00:58 作者: 含糊 時間: 2025-3-27 04:42
https://doi.org/10.1007/978-3-658-29564-6tive of a temptation that a Wittgensteinian approach might help us dissolve. It is the tendency to neglect the particular case, or to think that a generalizing image gives us a better idea of what a smile means than what can be gained from reflecting on concrete situations, the contexts in which we 作者: 不規(guī)則的跳動 時間: 2025-3-27 08:21
https://doi.org/10.1007/978-3-8349-6334-5ic of the universe’ that possess the effective or causal powers attributed to them within such descriptions and explanations. Admittedly, there are additional senses in which commonsense realism about the mind is consistent with materialist commitments.作者: Conflagration 時間: 2025-3-27 13:12 作者: 放大 時間: 2025-3-27 17:12 作者: 撤退 時間: 2025-3-27 20:24 作者: 疏遠天際 時間: 2025-3-27 22:25
Ylva Gustafsson,Camilla Kronqvist,Michael McEachra作者: ELUDE 時間: 2025-3-28 02:27 作者: 飾帶 時間: 2025-3-28 07:48
,Wittgenstein’s Commonsense Realism about the Mind,ic of the universe’ that possess the effective or causal powers attributed to them within such descriptions and explanations. Admittedly, there are additional senses in which commonsense realism about the mind is consistent with materialist commitments.作者: 奴才 時間: 2025-3-28 12:49 作者: HATCH 時間: 2025-3-28 16:12 作者: languid 時間: 2025-3-28 21:26
ent philosophical and scientific debates about emotions and offers significant insights into the role of emotions for understanding interpersonal relations and the relation between emotion and ethics.978-1-349-29958-4978-0-230-58446-4作者: 音樂學者 時間: 2025-3-29 00:50 作者: 燦爛 時間: 2025-3-29 03:54
https://doi.org/10.1007/978-3-662-66984-6 (e.g., Ellis 1962). Since then, beliefs have been the focal point of CBT — be it Ellis’ . (REBT), Aaron T. Beck’s . (CT) or the so-called ‘new wave’ of cognitive-behavioral therapies such as . (ACT) (e.g., Beck 1979; Beck et al. 1979; Ellis and Blau 1998; Hayes, Follette and Linehan 2004).作者: ALERT 時間: 2025-3-29 10:36 作者: 觀點 時間: 2025-3-29 15:00 作者: 聲音刺耳 時間: 2025-3-29 18:01
https://doi.org/10.1007/978-3-662-56539-1ign themselves with the research program initiated by Darwin ([1872] 1999) and later Ekman (1972); those Darwinian claims are often buttressed by theoretical claims drawn from neuroscience and cognate theories of mind, for example Damasio (1994), Prinz (2004) and Robinson (1995).作者: 煤渣 時間: 2025-3-29 23:20 作者: Brain-Waves 時間: 2025-3-30 00:17 作者: 向下 時間: 2025-3-30 06:02
Anette Skowronsky,Christine von Reibnitzs them?’ And conversely, what do we learn about the self given a correct interpretation of the emotions. This chapter is an attempt to answer those questions. Insight into what the I is allows us to see aspects of the emotions we might otherwise miss. What surprised me was the reverse: clarity about the emotions leads to a better grasp of the I.作者: 遺傳 時間: 2025-3-30 09:07
Markus Mangiapane,Matthias Bender, of rules of expression formed by our culture, and thus, conceivably, varying from one culture to another. Furthermore, it would seem that the way to resolve this issue is through empirical research. Thus, one might try to establish what degree of variation there is between the expressive force of smiles in different societies.作者: Vital-Signs 時間: 2025-3-30 16:15
The Self and the Emotions,s them?’ And conversely, what do we learn about the self given a correct interpretation of the emotions. This chapter is an attempt to answer those questions. Insight into what the I is allows us to see aspects of the emotions we might otherwise miss. What surprised me was the reverse: clarity about the emotions leads to a better grasp of the I.作者: 大火 時間: 2025-3-30 17:01 作者: PTCA635 時間: 2025-3-31 00:26 作者: Hirsutism 時間: 2025-3-31 04:23
Capturing Emotional Thoughts: The Philosophy of Cognitive-Behavioral Therapy, (e.g., Ellis 1962). Since then, beliefs have been the focal point of CBT — be it Ellis’ . (REBT), Aaron T. Beck’s . (CT) or the so-called ‘new wave’ of cognitive-behavioral therapies such as . (ACT) (e.g., Beck 1979; Beck et al. 1979; Ellis and Blau 1998; Hayes, Follette and Linehan 2004).作者: tympanometry 時間: 2025-3-31 06:37
Our Struggles with Reality,unts of what has happened or what a situation is. It involves the acknowledgement that we do not always share the same kind of life but sometimes live in quite different worlds. Taking the lead from Wittgenstein’s . we may conclude that ‘The world of the happy is quite another than that of the unhappy’ (Wittgenstein 1993, § 6.43).
