Ramifications of cross cultural dating

No aspect of our mental life is more important to the quality and meaning of our existence than emotions.

Philosophers have been especially partial to cognitivist theories, emphasizing analogies either with propositional judgments or with perception.

But different theories implicitly posit different ontologies of emotion, and there has been some dispute about what emotions really are, and indeed whether they are any kind of thing at all.

Some treat emotion as one of many separate faculties.

For Plato in the , there seems to have been three basic components of the human mind: the reasoning, the desiring, and the emotive parts.

This results in a particularly ambivalent relation between emotions and morality.

I will conclude with a brief survey of some recent trends, particularly as they affect and are influenced by the neighboring disciplines in which the study of emotions has become increasingly prominent.Hobbes assimilated “passions” to specific appetites or aversions.Kant too saw emotions as essentially conative phenomena, but grouped them with inclinations enticing the will to act on motives other than that of duty.Emotions also raise normative questions: about the extent to which they can be said to be rational, or can contribute to rationality.In that regard the question of our knowledge of our own emotions is especially problematic, as it seems they are both the object of our most immediate awareness and the most powerful source of our capacity for self-deception.How do emotions fit into different conceptions of the mind?

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