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The phenomenon of self‐anger has been overlooked in the contemporary literature on emotion. This is a failing we should seek to remedy. In this paper I provide the first effort towards a philosophical characterization of self‐anger. I argue that self‐anger is a genuine instance of anger and that, as such, it is importantly distinct from the negative self‐directed emotions of guilt and shame. Doing so will uncover a potentially distinctive role for self‐anger in our moral psychology, as one of the strongest affective motivators for self‐change. [ABSTRACT FROM AUTHOR]

Does shame have a place in a mature moral agent's psychology? Does it play a useful and positive role in morality? One skepticism that disputes shame's compatibility with mature moral agency or its being a useful moral emotion is that shame appears heteronomous in nature: We experience shame not because we have behaved badly by our own moral standards, but because we have been reproved by other people and suffered an injury to our social image. To mitigate this skepticism, this paper will propose a way in which we can reconcile shame with moral autonomy. Specifically, I will argue that a mature moral agent is vulnerable to shame because she cares a great deal about morality, and possesses certain character traits that dispose her to take others' moral criticisms seriously. Occurrences of shame therefore are not always a threat to a moral agent's autonomous moral judgment. [ABSTRACT FROM AUTHOR]

Nostalgia is standardly assumed to be directed towards the past, to involve some salient feeling of the irretrievability of the past, and to be directed towards the memory of an event. In this paper I argue that none of these standard assumptions hold. I use a time‐traveller example to demonstrate that nostalgia is not essentially past‐directed. Once nostalgia is prised from the objective past, we can examine the other purported conditions, making space for the conclusion that the felt irretrievability of the past is not the necessary feature of nostalgia that we assumed it to be. I then argue that the notion that nostalgia is directed towards the memory of an event is misguided. Finally, I distinguish two routes to nostalgia and, with this distinction in place, argue that nostalgia is neither essentially time nor place directed. Nostalgia is simply change‐directed. [ABSTRACT FROM AUTHOR]

Can love be an appropriate response to a person? In this paper, I argue that it can. First, I discuss the reasons why we might think this question should be answered in the negative. This will help us clarify the question itself. Then I argue that, even though extant accounts of reasons for love are inadequate, there remains the suspicion that there must be something about people which make our love for them appropriate. Being lovable, I contend, is what makes our love for them appropriate, just as being fearsome is what makes our fear of certain situations appropriate. I finally propose a general account of this property which avoids the major problems facing the extant accounts of reasons for love. [ABSTRACT FROM AUTHOR]

A number of emotion theorists hold that emotions are perceptions of value. In this paper I say why they are wrong. I claim that in the case of emotion there is nothing that can provide the perceptual modality that is needed if the perceptual theory is to succeed (where by 'perceptual modality' I mean the particular manner in which something is perceived). I argue that the five sensory modalities are not possible candidates for providing us with 'emotional perception'. But I also say why the usual candidate offered - namely feeling or affectivity - does not give us the sought-after perceptual modality. I conclude that as there seems to be nothing else that can provide the needed perceptual modality, we should reject the perceptual theory of emotion. [ABSTRACT FROM AUTHOR]

Many writers offer accounts of our grasp of the expressive gestures of others, or of the expressive content of works of art, in terms of our imagining the experiences of another, or ourselves having certain experiences, or, in the case of works of art, a persona to have experiences. This invocation of what Kant would term, the reproductive imagination, in the perception of expressive content, is contested in this paper. In its place it is suggested that the detection of expressive content is a form of direct, but reason constituting perception. In such perception it is the Kantian productive, rather than the reproductive, imagination which plays a central role. [ABSTRACT FROM AUTHOR]

It is often said that people are‘not themselves’ when they are in situations which rob them of their self-control. Strangely, these are also circumstances in which people are often said to be most fully themselves. This paper investigates the pictures of the self behind these two truisms, and the relation between them. Harry Frankfurt’s work represents the first truism, and standard objections to his work the second. Each of these approaches is found to capture one independent and widely employed picture of the self. The connection each draws between being oneself and flourishing, however, suggests a point of contact between them. This point of contact is used to develop a third view of being oneself which integrates the insights of the other two. [ABSTRACT FROM AUTHOR]