Kant stated that there are three mental faculties: cognition, feeling, and desire. The faculty of feeling has received the least scholarly attention, despite its importance in Kant's broader thought, and this volume of new essays is the first to present multiple perspectives on a number of important questions about it. Why does Kant come to believe that feeling must be described as a separate faculty? What is the relationship between feeling and cognition, on the (...) one hand, and desire, on the other? What is the nature of feeling? What do the most discussed Kantian feelings, such as respect and sublimity, tell us about the nature of feeling for Kant? And what about other important feelings that have been overlooked or mischaracterized by commentators, such as enthusiasm and hope? This collaborative and authoritative volume will appeal to Kant scholars, historians of philosophy, and those working on topics in ethics, aesthetics, and emotions. (shrink)

In several texts, Kant announces that there are three distinct mental faculties: cognition, desire, and feeling. This trinitarian commitment should give us pause, for many people operate instead with a dualist model of reason and emotion, where desire and feeling are usually squished together under emotion. Here, as elsewhere, the Kantian model is more complicated. On Kant's view, each of the three faculties has its own specific work to do and generates its own kinds of representations. We do (...) not simply have emotions that... (shrink)

In the past few decades a remarkable change occurred in Kant scholarship: the "other" Kant has been discovered, i.e. the one of the doctrine of virtue and the anthropology. Through the rediscovery of Kant's investigations into the empirical and sensuous aspects of knowledge, our understanding of Kant's philosophy has been enriched by an important element that has allowed researchers to correct supposed deficiencies in Kant's work. In addition, further questions concerning the nature of Kant's philosophy itself have been formulated: the (...) more the "other" Kant comes to the fore, the stronger the question concerning the connection between pure philosophy and empirical investigation becomes. The aim of this study is to show that the psychological and anthropological interpretations of Kant's pure philosophy are not convincing and at the same time to illustrate some connections between his critical and anthropological investigations by means of an analysis of the theory of the faculties. Against both a "transcendental psychological" and an "anthropological" reading, the book presents Kant's theory of the facultiesas a constitutive part of his critical philosophy andshows that there is a close connection between Kant's pure philosophy and his moral aesthetic. (shrink)

이 논문의 목적은 화이트헤드의 철학을 윤리 이론의 관점에서 탐색하는 것이다. 화이트헤드의 철학은 일반적으로 느낌의 철학이라고도 부르며, 그 느낌이란 대상과 주체, 주체적 형식이 상호 작용하는 긍정적 파악으로 구성되어 있다. 그 느낌을 윤리이론에 적용한다면 어떤 내용으로 전개될 수 있는지를 살펴보는 것이 이 논문의 핵심적인 주제이다. 그 내용을 세부적으로 나누면, 우선 능력 심리학을 중심으로 전개된 근대 윤리학을 비판적으로 조망하는 것이며, 다음으로 화이트헤드의 느낌 이론의 주된 내용을 세 가지 관점에서 고려할 것이다. 그것은 각각 카오스모스, 강도, 생생함으로 나눌 수 있다. 이와 같은 요소들은 모두 과정 (...) 속에서 존속을 통해 어떤 것을 지속시키는 것이 윤리적 함의를 갖는지를 볼 수 있는 것들이다. 따라서 이 논문은 실체철학에 근거를 둔 근대 윤리이론을 비판적으로 조망하고, 화이트헤드의 사건철학에서 윤리이론을 숙고하는 길잡이의 역할을 할 수 있을 것이다. (shrink)

Name der Zeitschrift: Kant-Studien Jahrgang: 108 Heft: 4 Seiten: 672-675.

During their educational life, medical students encounter several challenges, the origins and causes of which vary. This paper explores and attempts to scrutinize two of these challenges, before eventually introducing the concept of responsibility. First, this paper describes the general characteristics of medical schools, medical students, and medical education. Second, two different ethical challenges that medical students confront are then delineated: the anxiety of continuously questioning ‘while being trained, do I cause patients to receive suboptimal health care?’ and occasionally (...) class='Hi'>feeling obligated, consequently, to breach the ethical boundaries to practice procedures on patients. Finally, the faculty of responsibility and its components are introduced and discussed as a model that can overcome these ethical challenges. (shrink)

The article offers a conversation with the ghost of the madman ‘Jacotot/rancière’: one of the possible dialogues between the ignorant schoolmaster and my own perplexities in what I feel to be an endgame. Is there any point at the present time, in the declining mercantilist university, in pondering once again the issue of the place of philosophy in institutions responsible for training people who will work in the sphere of education? ‘We’ knew the old words, so the article goes, but (...) now we are no longer sure they mean anything. And we are not keen to learn the new ones: we do not trust them, they are irrelevant to us. Moreover, we are sad and tired. All we feel is rage and impotence. Will we be capable of trying all the words once again: university, philosophy, education? Will we be capable of trying all the verbs once again: reading, writing, conversing, perhaps thinking? (shrink)

In his reconstruction of Kant’s critical philosophy as a whole, Deleuze argues that the cognitive and practical faculties are genetically grounded in the affective, enlivening dynamics of the reflecting power of judgment. In this paper I propose to take Kant’s account of self-organisation as model for understanding this genesis of the faculties in terms of a circular causality that is purposively animated from within by a self-productive and self-maintaining tendency. The key argument I develop is that this generative tendency may (...) be understood as a conatus that is inherent to the power of judgment and comes to the fore in the subject’s feeling of life. (shrink)

The graduate teaching assistant prepares to enter a classroom for the first time as its instructor beset by feelings of incompetence: indeed, learning to successfully display a professional identity is often a terrifying experience, such that promising novices may abandon it prematurely. This hermeneutic phenomenological study asks one female doctoral candidate the following question: What is the experience of feelings of competence and incompetence in the process of becoming a professor? The core finding of this interview-based study is the thematic (...) demarcation of sequential stages in the participant’s experience of the process of becoming “member enough”. In the presentation of the findings, the identification of the central themes is validated with excerpts from the interview data, and their implications for the study of competence, the sociocultural study of identity development, and the mentoring of pre-service college faculty discussed. Indo-Pacific Journal of Phenomenology , May 2010, Volume 10, Edition 1. (shrink)

How do therapists learn to manage sexual feelings in the therapeutic relationship in an ethical, responsible manner? Data from 293 university-based psychotherapists show that the minority who report that their training prepared them to do so "very well" were more likely to have received "content-specific" training related to the topic or an opportunity to explore themselves as sexual beings, or both. In addition, they had experience with supervisors who modeled the belief that sexual feelings are a normal, expected part of (...) any human relationship and must be anticipated and planned for by therapists. (shrink)

This research has been carried during the spring semester of 2021-2022 in Nevşehir Hacı Bektaş Veli University Theology Faculty, with five male and eight female senior class students that took the “teaching practice” course anda re determined by the method of simple random sampling. It has followed the phenomenological method of qualitative research. Among the purposes of phenomenological research, it is also possible to describe how one or more individuals describe the situations they have experienced and what they have (...) in common in these definitions. The focus problem of the research consists of the expectations of the students who took the teaching practice course through the research study group, and to what extent these expectations were met at the end of the process. The focus problem is subdivided in the following issues: “What are the expectations of the students from the partners of the process, such as the academician, the guiding teacher, the students, the administration of the school and the faculty management who accompany them throughout the practice?”. At the same time “what are the problems that they think are caused by these partners throughout the process?”. For this purpose, one-on-one interviews were conducted with the students in the research group, stating on 28 February 2022, the beginning of the “teaching practice course” in the spring term of 2022. In the next stage, another meeting was held in the last week of May, before the date of 23 June 2022, which is the date when the implementation ends. In these interviews, semi-structured questions were directed to the students in the research group at the beginning and end of the process in one-on-one interviews, and the interviews were audio-recorded. These audio recordings constitute the data source of the research. Among the findings obtained from the research, the main expectations of the theology faculty students in the study group from teaching practice are to be aware of their development in terms of teaching competencies. It is concluded that the low self-efficacy perception of the participants, who expressed their feelings with concepts such as fear, anxiety, and worry that are confused with each other in daily life before the application, lies in the anxiety of not being socially accepted by other partners in the school environment, experiencing communication problems and encountering undesirable student behaviors in the classroom. As a result of the implementation process, the majority of the participants got rid of these concerns and came to the fore with the result that their expectations from the process and the partners accompanying them in the process were met. It has been observed that the problems encountered by the study group in the process occur in the form of classroom management problems, communication problems and not being socially accepted in the school system. In the present research, analyzes are given regarding the solution of the problems encountered in the implementation process by the working group at the point of the responsibilities of the partners. One of the findings obtained from the research is that the teaching practice course should not be online, but should be face-to-face in terms of course learning outcomes and effectiveness. (shrink)

The emergence of the COVID-19 pandemic initiated major disruptions to higher education systems. Physical spaces that previously supported interpersonal interaction and community were abruptly inactivated, and faculty largely took on the responsibility of accommodating classroom structures in rapidly changing situations. This study employed interviews to examine how undergraduate Science, Technology, Engineering, and Mathematics (STEM) instructors adapted instruction to accommodate the mandated transition to virtual learning and how these accommodations supported or hindered community and belonging during the onset of the (...) pandemic. Interviews with 25 STEM faculty at an undergraduate Hispanic Serving Institution revealed a wide range of accommodations they made to their courses and how they managed communication with students. Faculty strived to support student belonging with responses ranging from caring to crisis management, though some faculty expressed feelings of powerlessness when unable to accommodate certain challenges. The case of a responsive and flexible instructor is presented to highlight a productive response to a crisis. These retrospective findings point to strategies to support faculty teaching in virtual learning environments in the future; increasing opportunities for student–student and student–faculty interaction, supporting faculty in learning technologies that support these interactions and addressing faculty’s feelings of powerlessness. (shrink)

This study investigated faculty attitudes towards student violations of academic integrity in Canada using a qualitative review of 17 universities’ academic integrity/dishonesty policies combined with a quantitative survey of faculty members’ (N = 412) attitudes and behaviours around academic integrity and dishonesty. Results showed that 53.1% of survey respondents see academic dishonesty as a worsening problem at their institutions. Generally, they believe their respective institutional policies are sound in principle but fail in application. Two of the major factors (...) identified by faculty as contributing to academic dishonesty are administrative. Many faculty members feel unsupported by their administration and are reluctant to formally report academic dishonesty due to the excessive burdens of dealing with paperwork and providing proof. Faculty members also cite unprepared students and international students who struggle with language issues and the Canadian academic context as major contributors to academic dishonesty. This study concludes with recommendations for educators and recommendations for future research. (shrink)

In this paper, I propose a solution to a notorious puzzle that lies at the heart of Kant’s Critique of Judgment. The puzzle arises because Kant asserts two apparently conflicting claims: (1) F→J: A judgment of beauty is aesthetic, i.e., grounded in feeling. (2) J→F: A judgment of beauty could not be based on and must ground the feeling of pleasure in the beautiful. I argue that (1) and (2) are consistent. Kant’s text indicates that he distinguishes two (...) feelings: the feeling of the harmony of the cognitive faculties that is the ground of judgments of beauty (F1 → J), and the feeling of pleasure that is its consequence (J → F2). I develop and defend a view of Kant’s account of the structure of judgments of beauty that incorporates this crucial distinction. Next, I argue that my view resolves another long-standing problem for Kant’s “Deduction” of judgments of beauty: it allows him to claim that the harmony of the faculties is a condition of judgment in general without implying, absurdly, that all judgments are pleasurable. (shrink)

Traditionally, pleasure has been understood in three different ways: as a simple feeling or phenomenological quality, as a behavioral disposition, and as an evaluation. While versions of these accounts – and combinations of two of them – have been attributed to Kant, I argue that Kant successfully combines all three. Pleasure, on this view, is an evaluation of an object’s agreement with a particular subject’s ability or intention to act. Because it refers to a particular subject, it has a (...) subjective felt character, and because it is about agreement with an ability or intention to act, it disposes one to action. In addition to being philosophically compelling, this reading incorporates Kant’s disparate characterizations of pleasure. (shrink)

This paper shows the ways in which Kant’s notions of the feeling of life and the feeling of the promotion of life may be influenced by Epicurus’ theory of pleasure and the Stoic notion of oikeiôsis, respectively. Accordingly, getting a clear picture of Epicurus’ theory of pleasure and the Stoic notion of oikeiôsis will help us (i) understand why Kant introduces these notions in the third Critique and (ii) why he identifies aesthetic pleasure with the feeling of (...) the promotion of life. As I will demonstrate, the feeling of life allows us to be conscious of the harmonious interaction of our faculties with each other while the feeling of the promotion of life allows us to be aware of the harmonious relationship between our faculties and nature. Hence, the feeling of the promotion of life indicates the well-being of the subject in its relation to its environment. (shrink)

This essay argues that, contrary to the prevailing view according to which reflection in Kant's aesthetic judgment is interpreted as ‘the logical actus of the understanding’, we should pay closer attention to Kant's own formulation of aesthetic reflection as ‘an action of the power of imagination’. Put differently, I contend in this essay that the rule that governs and orders the manifold in aesthetic judgment is imagination's own achievement, the achievement of the productive synthesis of the ‘fictive power’, entirely independent (...) of the understanding. While this view does not entail that the faculty of the understanding is not necessary in aesthetic reflection, a stronger emphasis on the role of imagination in aesthetic reflection allows us to realize that its schematizing and interpretive activity, while consistent with, goes well beyond the discursive demands of the understanding insofar as it intimates the supersensible ground of freedom that manifests itself as ‘the feeling of life’. Therefore, I show in this essay that the imagination's unique interpretive power has a special role in completing Kant's critical system by facilitating the connection of the sensible to the supersensible, which further helps us appreciate imagination's practical as opposed to merely cognitive significance. (shrink)

ABSTRACTIn ‘The Principles of Art’, R. G. Collingwood argues that art is the imaginative expression of emotion. So much the worse, then, for Collingwood. The theory seems hopelessly inadequate to the task of capturing art’s extension: of encompassing all the works we generally suppose should be rounded up under the concept. A great number of artworks, and several art forms, have nothing to do with emotion. But it would be surprising were Collingwood philistine enough to think that art is only (...) ever concerned with communicating quotidian affective states, like anger, fear or love. Surely he has some more sophisticated notion of emotion in mind, and quite probably of expression too. And it turns out that those sophisticated notions can be pushed towards a version of the expression theory that meets the extensional challenge. If we interpret Collingwood as saying that expression is a particular application of imagination, and that imagination is the faculty that refines ideas of emotions, and that ‘emotions’... (shrink)

Since there are so few controls over detecting and preventing faculty misconduct, one of the most common ways in which it is discovered is through student reports. Given the importance of student reports in bringing to light faculty’s ethical lapses, this paper seeks to understand what factors influence students’ likelihood to report faculty misconduct. We develop an empirical model that integrates the decision process of the Prosocial Organizational Behavior Model with insights from the emotional perspective on whistleblowing. (...) Specifically, we use an experimental survey to examine how students’ perceived unfairness of the faculty misconduct, feelings of anger, and the students’ self-interest in the situation in conjunction with situational “cues for inaction” lead to the intention to blow the whistle. Overall, the results from our structural model partially support our theoretical model. Interestingly, these findings demonstrate that, in the case of faculty member misconduct, anger and perceptions of unfairness play a greater role than the more rational cost-benefit process of the POB model. These results could aid in development of ethics education for students and could also inform the development of university policies that encourage students to come forward when faced with faculty misconduct. (shrink)

This book examines the human ability to participate in moments of joint feeling. It presents an answer to the question concerning the nature of our faculty to share in what might be called episodes of collective affective intentionality. The proposal develops the claim that our capacity to participate in such episodes is grounded in an ability central to our human condition: our capacity to care with one another about certain things. The author provides a phenomenologically adequate account of (...) collective affective intentionality that takes seriously the idea that feelings are at the core of our emotional relation to the world. He details a form of group emotional orientation that relies on the fact that the participating individuals have come to share a number of concerns. Readers will learn that at the heart of a collective affective intentional episode, one does not merely find a set of shared concerns, but also a particular mode of caring. In the end, the argument presented in this monograph makes plausible the idea that the emotions through which humans participate in moments of affective intentional community express our nature. In addition, it shows that the debate on collective affective intentionality also permits us to better understand the relationship between two conflicting philosophical pictures of ourselves: the idea that we are essentially social beings and the claim that we are creatures for whom our personal existence is an issue. Thus, aiming at an elucidation of the nature of our ability to feel together, the book offers a detailed account of what it is to situationally express our human nature by caring about something in a properly joint manner. (shrink)

It is well known that Kant connects judgment and feeling in the third Critique. However, the precise relationship between these two faculties remains virtually unexplored, in large part due to the unpopularity of Kant’s faculty psychology. This paper considers why, for Kant, judgment and feeling go together, arguing that he had good philosophical reasons for forging this connection. The discussion begins by situating these faculties within Kant’s mature faculty psychology. While the ‘power of judgment’ [Urteilskraft] is (...) fundamentally reflective, feeling [Gefühl] reveals itself as essentially non-discursive. Their systematic connection emerges through the principle of purposiveness [Zweckmäßigkeit], which the former legislates for the latter. I claim that we must understand this notion in terms of the suitability of the faculties for each other, as displayed in mere reflection. That is, we can only recognize the fitness of two things for each other through feeling, which, in turn, is the only way that we can engage in the activity of merely reflecting judgment. I conclude by gesturing at an even further way in which judgment and feeling are related, based on their mutual role in orienting all of the faculties of the human mind. (shrink)

Hardenberg/Novalis uses the concept of drive in his Fichte Studies as well as later in an almost exuberant manner. He is inspired by conceptions from Reinhold, Fichte, Platner, and Schiller. According to him, drives stand for the forces and forms of expression of human nature. They represent the mental energies of humans, such as seeing, thinking, or feeling, which arise from the uncontrollable realm of the unconscious. Thus, according to a statement in the Monologue, “this urge to speak [Sprachtrieb, (...) drive of language] were the mark of the inspiration of language, the working of language within me”. Moreover, his statement from the Fichte Studies, “The drive to be an I is at the same time the drive to think and to feel”, emphasises the importance of not only understanding human thought in a classical way but also exploring its close relationship to the realm of feelings. In this manner, Hardenberg impressively reflects on the reciprocity of thinking and feeling as the fundamental form of philosophising. (shrink)

Incivility in the academic arena elicits a wide range of reactions: it interferes with learning, increases stress, feelings of disrespect and helplessness. Although reactions to incivility were mainly tested in workplaces, an extensive, robust framework to explain and measure responses to faculty incivility is yet to be offered. This study used Facet theory approach with a multidimensional scaling method of smallest space analysis, and confirmatory factor analysis to confirm the theoretical structure of reactions to FI. A mapping sentence was (...) constructed expressing the composite of three individual facets based on the theoretical framework: Facet A including four types of reactions Exit Voice Loyalty and Neglect ; Facet B reflecting the destructiveness – constructiveness dimension, and Facet C illustrating a dimension ranging from passive to active responses. Data were gathered by a scale measuring students’ reactions to FI. According to the findings, the CFA result presented four relatively interpretable factors while the SSA showed these factors as well as additional facets. (shrink)

Reflective capacity is integral to core healthcare professional practice competencies. Reflection plays a central role in teacher education as reflecting on teaching behaviours with critical analysis can potentially improve teaching practice. The humanities including narrative and the visual arts can serve as a valuable tool for fostering reflection. We conducted a multinational faculty development workshop aiming to enhance reflective capacity in medical educators by using a combination of abstract paintings and narratives. Twenty-three family physicians or physicians-in-training from 10 countries (...) participated in the workshop. Qualitative assessment of the workshop showed that the combined use of art and narrative was well received and perceived as contributing to the reflective exercise. Participants generally felt that viewing abstract paintings had facilitated a valuable mood transformation and prepared them emotionally for the reflective writing. Our analysis found that the following themes emerged from participants’ responses: narratives from different countries are similar; the use of art helped access feelings; viewing abstract paintings facilitated next steps; writing reflective narratives promoted examination of educational challenges, compassion for self and other, and building an action plan; and sharing of narrative was helpful for fostering active listening and appreciating multiple perspectives. Future research might include comparing outcomes for a group participating in arts–narrative-based workshops with those of a control group using only reflective narrative or in combination with figurative art, and implementing a combination of qualitative and quantitative methods of assessment. (shrink)

In what circumstances, if any, are intimate relationships between faculty members and students at the same academic institution morally permissible? Relationships can be sexual without the involvement of any intimate romantic feelings, or romantic without any sexual intimacy. By "intimate relationships" I mean those involving either kind of intimacy. Since adult humans should normally be allowed to choose with whom they have intimate relationships, the burden of proof is on the person who would restrict faculty-student relationships to show (...) why they are morally wrong. Although none of my main arguments depend on the gender of the faculty member and student, we need to bear in mind that the vast majority of such relationships occur between male faculty and female students. Gender inequalities in our society are likely to exacerbate the concerns that I discuss in section 2a about female students' ability to give fully voluntary consent to intimate relationships with male professors, and these inequalities also create the danger, which I discuss in section 3, that such relationships may perpetuate negative stereotypes about women. (shrink)

Necessity can be ascribed not only to propositions, but also to feelings. In the Critique of Judgment (KdU), Immanuel Kant argues that a feeling of beauty is the necessary satisfaction instantiated by the ‘free play’ of the cognitive faculties, which provides the grounds for a judgment of taste (KdU 5:196, 217-19). In contradistinction to the theoretical necessity of the Critique of Pure Reason and the moral necessity of the Critique of Practical Reason, the necessity assigned to a judgment of (...) taste is exemplary necessity (KdU 5:237). Necessity can also be assigned by employing the de re/de dicto distinction, namely, by ascribing entailments of what must necessarily hold to either a thing (de re) or to a proposition (de dicto). Although Kant does not use the distinction in any of the three Critiques, this omission has not prevented Kant scholars from applying the distinction in their analyses of the first two Critiques. In this paper, I examine the role that modality plays in Kant’s third Critique and I attempt to bring the de re/de dicto distinction to bear on Kant’s famous aesthetic theory. Ultimately, I perform a retrospective classification of the modality of taste by arguing that because a judgment of taste is not a statement about an objective fact, a judgment of ‘x is beautiful’ can only be read as de dicto necessary. (shrink)

Singing is a way of musical expression interwoven into the human beings' very essence. Voice, as an intimate instrument invisible to the eye, demands as fuller use as possible, which includes muscular stamina and refined listening to sounds. In the educational system, singing is a part of a structured programme with the goal of developing singing abilities and musical culture of participants in the educational process in general. Feeling self-confident and having an image of oneself as a competent and (...) qualified expert in the singing area is of the utmost importance for quality work in the profession of preschool teachers or teachers. The goal of this study was to examine how students at the Teacher Education faculty perceive themselves and assess their singing abilities according to the singing elements we should nourish in working with children. The study aimed at examining how much the students enjoy singing activities, how they appraise their sense of self-confidence in singing, and to which extent the feeling of competence in singing is related with the time component of learning. It was investigated how teachers assess their satisfaction and self-confidence in singing, and whether the connection between these constructs and the type and year of study exists. The research involving 162 participants was conducted in the academic year 2021/2022. The results have shown that students of teacher education faculty are satisfied with their singing abilities and evaluate them well. On the other hand, they lack self-confidence and are not self-assured during singing activities. The results of the t-test showed a statistically significant difference in the assessment of satisfaction with singing abilities between students of early and preschool education and teacher education. The Kruskal-Wallis test determined the existence of statistically significant differences between students of higher years of study and those at lower year of studying according to their assessment of satisfaction with singing activities, wherein students at higher study years gave higher assessments. (shrink)

The landscape of graduate science education is changing as efforts to diversify the professoriate have increased because academic faculty jobs at universities have grown scarce and more competitive. With this context as a backdrop, the present research examines the perceptions and career goals of advisors and advisees through surveys of PhD students and faculty mentors in science, technology, engineering, and math disciplines. Study 1 examined actual preferences and career goals of PhD students among three options: research careers, teaching (...) careers, and non-academic careers in industry, and compared the actual preferences of students with what they perceived as being the normative preferences of faculty. Overall, students had mixed preferences but perceived that their advisors had a strong normative preference for research careers for them. Moreover, students who ranked research positions as most desirable felt the most belonging in their academic departments. Further analyses revealed no differences in career preferences as a function of underrepresented minority student status or first-generation status, but URM and FG students felt less belonging in their academic departments. Study 2 examined faculty preferences for different careers for their advisees, both in general and for current students in particular. While faculty advisors preferred students to go into research in general, when focusing on specific students, they saw their preferences as being closely aligned with the career preference of each PhD student. Faculty advisors did not perceive any difference in belonging between their students as a function of their URM status. Discrepancies between student and faculty perceptions may occur, in part, because faculty and students do not engage in sufficient discussions about the wider range of career options beyond academic research. Supporting this possibility, PhD students and faculty advisors reported feeling more comfortable discussing research careers with each other than either non-academic industry positions or teaching positions. Discussion centers on the implications of these findings for interpersonal and institutional efforts to foster diversity in the professoriate and to create open communication about career development. (shrink)

Sympathy is a powerful principle in human nature, which can change our passions, sentiments and ways of thinking. For the 18th century Scottish philosopher David Hume, sympathy is a working mechanism accountable for a wide range of communication: the ways of interacting with the others’ affections, emotions, sentiments, inclinations, ways of thinking and even opinions. The present paper intends to find a systematic reading of Hume’s Treatise of Human Nature from the point of view of what the mechanism of sympathetic (...) communication implies in terms of strengthening our action of understanding, of being sensitive to, and vicariously experiencing the feelings, thoughts, and experience of others. Hume’s description of the sympathetic mechanism appears to suggest that sympathetic passions come upon us purely by natural means in a passive manner, without the active use of any of our faculties. Consequently, scholarly attention is drawn to the mechanistic character of the sympathetic process; its automatic nature is emphasized to such an extent that some experts even find it to be completely void of any reflective process. The current study investigates to what extent the sympathetic process can actively be modified and in what manner sympathetic feelings can be generated as described in Hume’s system of emotions. The paper identifies at which points the otherwise mechanically and passively operating process of sympathetic feelings is open to be modified by actively altering or strengthening certain skeletal points of the mechanism. I argue that the alterations can be initiated by the person who receives the sympathetic feelings and also by the person whose passions are transmitted, moreover even by a third party. In a seemingly mechanic model, there is room for altering or at least amplifying one’s sympathetic feelings. (shrink)

This book examines the human ability to participate in moments of joint feeling. It presents an answer to the question concerning the nature of our faculty to share in what might be called episodes of collective affective intentionality. The proposal develops the claim that our capacity to participate in such episodes is grounded in an ability central to our human condition: our capacity to care with one another about certain things. The author provides a phenomenologically adequate account of (...) collective affective intentionality that takes seriously the idea that feelings are at the core of our emotional relation to the world. He details a form of group emotional orientation that relies on the fact that the participating individuals have come to share a number of concerns. Readers will learn that at the heart of a collective affective intentional episode, one does not merely find a set of shared concerns, but also a particular mode of caring. In the end, the argument presented in this monograph makes plausible the idea that the emotions through which humans participate in moments of affective intentional community express our nature. In addition, it shows that the debate on collective affective intentionality also permits us to better understand the relationship between two conflicting philosophical pictures of ourselves: the idea that we are essentially social beings and the claim that we are creatures for whom our personal existence is an issue. Thus, aiming at an elucidation of the nature of our ability to feel together, the book offers a detailed account of what it is to situationally express our human nature by caring about something in a properly joint manner. (shrink)

A common assumption among Kantians is that the feelings/inclinations constituting non-moral motivation are little different from the brute sensations and blind instinctual urges found in animals. And since this “inner animal” lacks reason, it cannot control itself. So our rational nature must step in to govern. The problem, however, is that it must do so as a nature standing above the animal as an independent ruler. I reject this understanding of our lower nature, arguing instead that reason governs from within (...) our lower nature, by giving it shape and structure. I show that this is possible because Kant actually held a cognitive theory of emotion, one in which feeling takes the form of judgments of fit between an object and the sensible needs of the subject, by which the life or well-being of the subject is promoted. Through these judgments of feeling, reason generates a complex evaluative framework that structures our practical point of view. (shrink)

I examine the place of the sublime within the Kantian architectonic, I examine why the topic matters for Kant and what its accommodation within the architectonic tells us about his conception of system. I present my argument in the form of answers to the following questions: “What is the sublime?” “What is the sublime about?” “Why does the sublime matter?”.

While it is well known that Kant’s transcendental idealism forbids the transcendent use of reason and its ideas, what had been underexplored until the last decade or so is his account of the positive use of reason’s ideas as it is expounded in the “Appendix” of the Critique of Pure Reason. The main difficulty faced by his account is that while there is no doubt that for Kant we need to rely on the ideas of reason in order to gain (...) knowledge of the empirical world, the justificatory grounds for our use remain unclear. Commentators have suggested various ways of addressing this worry. Some emphasize that reason’s demand for systematicity is purely methodological; others that the assumption that nature itself is systematically unified is transcendentally necessary. Some simply deem Kant’s account “extremely self-contradictory.” What is clear is that if neither the presupposition of nature’s systematic unity nor the command to seek this unity have any justification, reason’s regulative function, which plays a crucial role in Kant’s account of cognition, also lacks justification. This would be a disastrous result, for it would threaten the very possibility of cognition and its progress. This chapter proposes to tackle this problem from a new angle by exploring the role of reason’s feelings in Kant’s account. While the relationship between practical reason and feeling has been explored at length in the literature, the relationship between theoretical reason and feeling has not, and my aim is to suggest that doing so can shed new light on reason’s cognitive activity. For focusing on the fact that theoretical reason’s need manifests itself as a feeling will enable me to reassess how this need is met through reason’s regulative use of its ideas. (shrink)

At a time when monuments are falling, learning processes and discourses accelerating, it seems apposite to pay attention also to artworks commissioned by established institutions in order to give form to good intentions. This essay focuses on a commissioned portrait of female professors, on art education, Dutch art policy / politics and the former colonial site that the University of Amsterdam occupies, in order to aide this institution’s desired process to become more inclusive. It proposes Art Research as a realm (...) that can contribute a differentiated and thoughtful positioning of research and universities in visual and public domains: a necessary ally. Since the essay was written in Summer 2019, much has happened: the Faculty in question has been found to be the locus of ongoing sexual harassment. The student victims did not feel that the complaints procedures were safeguarding them sufficiently. They went to the media. The university’s ombudsperson asked to investigate found no systemic deficiencies. Since George Floyd’s death, such a conclusion is no longer possible, and the Board of the university has admitted shameful and systemic failures.[1] We now know better what “systemic” means. This essay’s case study is meant to show that art and philosophy can jointly analyze systems and organizations as a basis for necessary conversations, followed by a broad range of people taking responsibility and acting accordingly. In Covid lock-down times, it became deceptively obvious how unimportant art is. Through an essay such as this, it is hopefully also evident how art can be an indicator of institutional culture: e.g. in relation to how embedded the principle to consult specialists is, even if this seems to be unimportant. And that is a matter of life and death. [1] https://www.folia.nl/actueel/138876/fred-weerman-en-geert-ten-dam-dit-is-ongehoord-beschamend. (shrink)

In his theory of beauty, Kant introduces the free and harmonious play of the faculties as a kind of judging. This judging should precede the pleasure in the beautiful. But being the determining ground of the judgement of taste, the pleasure should precede the judgement. Regarding this problem, two opposing models have been proposed: Paul Guyer's ‘two-acts model’ and Hannah Ginsborg's ‘one-act model’. I propose a third model that, I argue, resolves the difficulty and does not fall prey to the (...) problems of the other two resolutions: the ‘subsumption model’, according to which the pleasure is followed by a subsumption under the concept ‘beautiful’. (shrink)

The aim of this paper is to extract from Kant's writings an account of the nature of the emotions and their function – and to do so despite the fact that Kant neither uses the term ‘emotion’ nor offers a systematic treatment of it. Kant's position, as I interpret it, challenges the contemporary trends that define emotions in terms of other mental states and defines them instead first and foremost as ‘feelings’. Although Kant's views on the nature of feelings have (...) drawn surprisingly little attention, I argue that the faculty of feeling has the distinct role of making us aware of the way our faculties relate to each other and to the world. As I show, feelings are affective appraisals of our activity, and as such they play an indispensable orientational function in the Kantian mind. After spelling out Kant's distinction between feeling and desire, I turn to the distinction between feeling and cognition and show that while feelings are non-cognitive states, they have a form of derived-intentionality. §4 argues that what feelings are about, in this derived sense, is our relationship to ourselves and the world: they function as affective appraisals of the state of our agency. §5 shows that this function is necessary to the activity of the mind insofar as it is orientational. Finally, §6 discusses the examples of epistemic pleasure and moral contentment and argues that they manifest the conditions of cognitive and moral agency respectively. (shrink)

Ever since Chomsky, language has become the paradigmatic example of an innate capacity. Infants of only a few months old are aware of the phonetic structure of their mother tongue, such as stress-patterns and phonemes. They can already discriminate words from non-words and acquire a feel for the grammatical structure months before they voice their first word. Language reliably develops not only in the face of poor linguistic input, but even without it. In recent years, several scholars have extended this (...) uncontroversial view into the stronger claim that natural language is a human-specific adaptation. As I shall point out, this position is more problematic because of a lack of conceptual clarity over what human-specific cognitive adaptations are, and how they relate to modularity, the notion that mental phenomena arise from several domain-specific cognitive structures. The main aim of this paper is not to discuss whether or not language is an adaptation, but rather, to examine the concept of modularity with respect to
the evolution and development of natural language.
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Unlike some other reproductions of classic texts (1) We have not used OCR(Optical Character Recognition), as this leads to bad quality books with introduced typos. (2) In books where there are images such as portraits, maps, sketches etc We have endeavoured to keep the quality of these images, so they represent accurately the original artefact. Although occasionally there may be certain imperfections with these old texts, we feel they deserve to be made available for future generations to enjoy.