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  1.  92
    Emotions: An Essay in Aid of Moral Psychology.Robert Campbell Roberts - 2003 - New York: Cambridge University Press.
    Life, on a day to day basis, is a sequence of emotional states: hope, disappointment, irritation, anger, affection, envy, pride, embarrassment, joy, sadness and many more. We know intuitively that these states express deep things about our character and our view of the world. But what are emotions and why are they so important to us? In one of the most extensive investigations of the emotions ever published, Robert Roberts develops a novel conception of what emotions are and then applies (...)
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  2. Intellectual virtues: an essay in regulative epistemology.Robert C. Roberts & W. Jay Wood - 2007 - New York: Oxford University Press. Edited by W. Jay Wood.
    From the ferment of recent debates about the intellectual virtues, Roberts and Wood develop an approach they call 'regulative epistemology', exploring the connection between knowledge and intellectual virtue. In the course of their argument they analyse particular virtues of intellectual life - such as courage, generosity, and humility - in detail.
  3.  29
    Emotions in the Moral Life.Robert Campbell Roberts - 2013 - New York: Cambridge University Press.
    Robert C. Roberts first presented his vivid account of emotions as 'concern-based construals' in his book Emotions: An Essay in Aid of Moral Psychology. In this new book he extends that account to the moral life. He explores the ways in which emotions can be a basis for moral judgments, how they account for the deeper moral identity of actions we perform, how they are constitutive of morally toned personal relationships like friendship, enmity, collegiality and parenthood, and how pleasant and (...)
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  4. What an emotion is: A sketch.Robert C. Roberts - 1988 - Philosophical Review 97 (April):183-209.
  5.  21
    The Structure of Emotions: Investigations in Cognitive Philosophy.Robert C. Roberts & Robert M. Gordon - 1990 - Philosophical Review 99 (2):266.
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  6. Forgivingness.Robert C. Roberts - 1995 - American Philosophical Quarterly 32 (4):289 - 306.
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  7. Humility and epistemic goods.Robert C. Roberts & W. Jay Wood - 2003 - In Linda Zagzebski & Michael DePaul (eds.), Intellectual Virtue: Perspectives From Ethics and Epistemology. New York: Oxford University Press. pp. 257--279.
    Some of the most interesting works in virtue ethics are the detailed, perceptive treatments of specific virtues and vices. This chapter aims to develop such work as it relates to intellectual virtues and vices. It begins by examining the virtue of intellectual humility. Its strategy is to situate humility in relation to its various opposing vices, which include vices like arrogance, vanity, conceit, egotism, grandiosity, pretentiousness, snobbishness, haughtiness, and self-complacency. From this list vanity and arrogance are focused on in particular. (...)
     
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  8.  61
    Emotion: An Essay in Aid of Moral Psychology.Robert Campbell Roberts - 2003 - New York: Cambridge University Press.
    Life, on a day to day basis, is a sequence of emotional states: hope, disappointment, irritation, anger, affection, envy, pride, embarrassment, joy, sadness and many more. We know intuitively that these states express deep things about our character and our view of the world. But what are emotions and why are they so important to us? In one of the most extensive investigations of the emotions ever published, Robert Roberts develops a novel conception of what emotions are and then applies (...)
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  9.  91
    Natural epistemic defects and corrective virtues.Robert C. Roberts & Ryan West - 2015 - Synthese 192 (8):2557-2576.
    Cognitive psychologists have uncovered a number of natural tendencies to systematic errors in thinking. This paper proposes some ways that intellectual character virtues might help correct these sources of epistemic unreliability. We begin with an overview of some insights from recent work in dual-process cognitive psychology regarding ‘biases and heuristics’, and argue that the dozens of hazards the psychologists catalogue arise from combinations and specifications of a small handful of more basic patterns of thinking. We expound four of these, and (...)
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  10. Spiritual Emotions: A Psychology of Christian Virtues.Robert C. Roberts - 2007
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  11. Will power and the virtues.Robert C. Roberts - 1984 - Philosophical Review 93 (2):227-247.
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  12. Cosmic Gratitude.Robert C. Roberts - 2014 - European Journal for Philosophy of Religion 6 (3):65--83.
    Classically, gratitude is a tri-polar construal, logically ordering a benefactor, a benefice, and a beneficiary in a favour-giving-receiving situation. Grammatically, the poles are distinguished and bound together by the prepositions ”to’ and ”for’; so I call this classic concept ”to-for’ gratitude. Classic religious gratitude follows this schema, with God as the benefactor. Such gratitude, when felt, is a religious experience, and a reliable readiness or ”habit’ of such construal is a religious virtue. However, atheists have sometimes felt an urge or (...)
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  13. Humor and the virtues.Robert C. Roberts - 1988 - Inquiry: An Interdisciplinary Journal of Philosophy 31 (2):127 – 149.
    Five dimensions of amusement are ethically searched: incongruity, perspectivity, dissociation, enjoyment, and freshness. Amusement perceives incongruities and virtues are formally congruities between one's character and one's nature. An ethical sense of humor is a sense for incongruities between people's behavior and character, and their telos. To appreciate any humor one must adopt a perspective, and in the case of ethical amusement this is the standpoint of one who possesses the virtues. In being amused at the incongruity of some human foible, (...)
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  14. The Emotion-Virtue-Debt Triad of Gratitude: An Introduction to The Moral Psychology of Gratitude.Robert C. Roberts & Daniel Telech - 2019 - In Robert Roberts & Daniel Telech (eds.), The Moral Psychology of Gratitude. Rowman & Littlefield International.
  15. Aristotle on virtues and emotions.Robert Roberts - 1989 - Philosophical Studies 56 (3):293 - 306.
  16.  60
    What Is Wrong with Wicked Feelings?Robert C. Roberts - 1991 - American Philosophical Quarterly 28 (1):13 - 24.
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  17. The Vice of Pride.Robert C. Roberts - 2009 - Faith and Philosophy 26 (2):119-133.
    This paper clarifies the vice of pride by distinguishing it from emotions that are symptomatic of it and from virtuous dispositions that go by the same name, by identifying the disposition (humility) that is its virtue-counterpart, and by distinguishing its kinds. The analysis is aided by the conception of emotions as concern-based construals and the idea that pride can be a dispositional concern of a particular type or family of types.
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  18.  39
    The Normative and the Empirical in the Study of Gratitude.Robert C. Roberts - 2015 - Res Philosophica 92 (4):883-914.
    Recent empirical work on the virtue of gratitude raises questions about the limits of that research and its methods to address normative questions about gratitude. I distinguish two kinds of norms for the emotion of gratitude—norms of genuineness and norms of excellence. I examine two kinds of empirical studies that aim to establish or contribute to the norms for gratitude: a so-called “prototype” approach, and a narrative vignettes approach, finding the latter far superior, and suggest various refinements that might improve (...)
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  19. Propositions and animal emotion.Robert C. Roberts - 1996 - Philosophy 71 (275):147-56.
  20.  71
    Narrative Ethics.Robert Roberts - 2012 - Philosophy Compass 7 (3):174-182.
    This paper explores the relationships between philosophical ethics and literary narratives. The focus on virtues and vices in recent ethics has made narratives more integrally relevant to ethics. Some of the best literature displays moral character in richer ways than philosophy alone has resources to do, but philosophy brings to its description a schematic precision that narrative alone cannot supply. As traits of character, virtues differ from events like the actions, thoughts, emotions, and episodic desires that express the traits; traits (...)
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  21.  16
    The Moral Psychology of the Virtues.Robert C. Roberts - 1986 - Philosophical Review 95 (4):636.
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  22.  60
    Is amusement an emotion?Robert C. Roberts - 1988 - American Philosophical Quarterly 25 (3):269-274.
  23.  30
    The sophistication of non-human emotion.Robert C. Roberts - 2009 - In Robert W. Lurz (ed.), The Philosophy of Animal Minds. Cambridge University Press. pp. 145--164.
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  24.  55
    Emotional Consciousness and Personal Relationships.Robert C. Roberts - 2009 - Emotion Review 1 (3):281-288.
    Three kinds of emotional consciousness are distinguished in this article: feeling awareness, intellectual awareness, and bare awareness. All are important to three moral properties that emotions may have: epistemic, practical, and relational. The bulk of this article is devoted to the third dimension of moral value, that emotions are constitutive of personal relationships such as friendship, enmity, good and bad parenthood, and collegiality. The conception of emotions as concern-based construals (Roberts, 2003) is put to work to explain how felt and (...)
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  25.  36
    Joys.Robert C. Roberts - 2019 - Faith and Philosophy 36 (2):195-222.
    This paper is an initial effort preparatory for a more thorough “theology of joys.” I distinguish joys from other kinds of pleasure and argue that joy can be seen as the form of all the so-called positive emotions. So joy is properly treated in the plural: joys come in a variety of kinds. I distinguish canonical from non-canonical joys. The worthiness of joys is primarily a function of their objects—what the joys are about. I look at a few examples of (...)
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  26. “Humility from a Philosophical Point of View”.W. Scott Cleveland & Robert Roberts - 2016 - In Everett Worthington, Don E. Davis & Joshua N. Hook (eds.), Handbook of Humility: Theory, Research, and Applications. Routledge.
     
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  27.  83
    Justice as an Emotion Disposition.Robert C. Roberts - 2010 - Emotion Review 2 (1):36-43.
    In this tribute to the work of Robert Solomon, I address a topic that occupied him frequently in the last 20 years of his life, and about which he wrote a book and several articles: the relation(s) between the emotions and justice as a personal virtue. I hope to clarify Solomon’s views using three distinctions that seem implicit in his writings, among (1) justice as general virtue and justice as a particular virtue, (2) objective justice and justice as a virtue, (...)
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  28. Emotions and the Canons of Evaluation.Robert C. Roberts - 2009 - In Peter Goldie (ed.), The Oxford Handbook of Philosophy of Emotion. Oxford University Press.
     
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  29.  85
    Not Passion's Slave.Robert C. Roberts - 2004 - Mind 113 (451):588-590.
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  30.  18
    Emotions as JudgmentsThe Therapy of Desire.Robert C. Roberts & Martha C. Nussbaum - 1999 - Philosophy and Phenomenological Research 59 (3):793.
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  31.  67
    Emotions among the Virtues of the Christian Life.Robert C. Roberts - 1992 - Journal of Religious Ethics 20 (1):37 - 68.
    Emotions enter into the structure of Christian virtues in especially central ways because of special features of the Christian virtues-system. Four kinds of virtues can be distinguished-emotion virtues, behavioral virtues, virtues of will power, and attitudinal virtues. A detailed examination of an example of a Christian virtue from each of the last three classes discloses the structural dependency of these virtues on the Christian emotions.
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  32.  37
    Emotions, Character, and Associationist Psychology.Robert C. Roberts & Adam C. Pelser - 2017 - Journal of Moral Philosophy 14 (6):623-645.
    Emotions are pivotal in the manifestation and functioning of character traits. Traits such as virtues and vices involve emotions in diverse but connected ways. Some virtues are exemplified, in important part, by feeling emotions. Others are exemplified in managing, bypassing, or even eliminating emotions. And one virtue at least is exemplified in not-feeling a certain range of emotions. Emotions are a kind of perceptual state, namely construal, involving concern or caring about something, in which the elements of a situation are (...)
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  33.  32
    Emotions, Character, and Associationist Psychology.Robert C. Roberts & Adam C. Pelser - 2017 - Journal of Moral Philosophy 14 (6):623-645.
    _ Source: _Page Count 23 Emotions are pivotal in the manifestation and functioning of character traits. Traits such as virtues and vices involve emotions in diverse but connected ways. Some virtues are exemplified, in important part, by feeling emotions. Others are exemplified in managing, bypassing, or even eliminating emotions. And one virtue at least is exemplified in _not_-feeling a certain range of emotions. Emotions are a kind of perceptual state, namely _construal_, involving concern or caring about something, in which the (...)
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  34.  60
    The Moral Psychology of Gratitude.Robert Roberts & Daniel Telech (eds.) - 2019 - Rowman & Littlefield International.
    Expressions of gratitude abound. Hardly a book is published that does not include in its preface or acknowledgments some variation on, “I am grateful to…for…” Indeed, most achievements come to be only through the help of others. We value the benevolence of others, and when we—or our loved ones—are the recipients of benevolence, our emotional response is often one of gratitude. -/- But, are we bound to the requirement of ‘repaying’ our benefactors in some way? If we are, and there (...)
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  35. Forgiveness.Robert C. Roberts - 1995 - American Philosophical Quarterly 32:289.
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  36.  94
    Solomon on the control of emotions.Robert C. Roberts - 1984 - Philosophy and Phenomenological Research 44 (March):395-404.
  37.  56
    Thinking subjectively.Robert C. Roberts - 1980 - International Journal for Philosophy of Religion 11 (2):71 - 92.
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  38. Virtues and rules.Robert C. Roberts - 1991 - Philosophy and Phenomenological Research 51 (2):325-343.
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  39.  23
    Exemplarist Moral Theory, by Linda T. Zagzebski: New York: Oxford University Press, 2017, pp. xiii + 274, £41.99.Robert C. Roberts - 2019 - Australasian Journal of Philosophy 97 (1):205-207.
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  40. Feeling one's emotions and knowing oneself.Robert C. Roberts - 1995 - Philosophical Studies 77 (2-3):319-38.
  41.  30
    Emotions in the Christian tradition.Robert Roberts - 2008 - Stanford Encyclopedia of Philosophy.
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  42.  78
    Emotions as Access to Religious Truths.Robert C. Roberts - 1992 - Faith and Philosophy 9 (1):83-94.
  43.  16
    Smiling with God.Robert C. Roberts - 1987 - Faith and Philosophy 4 (2):168-175.
    This essay evaluates two arguments found in John Morreall’s Taking Laughter Seriously: That Christianity is incompatible with a sense of humor since the latter requires that a person take nothing with absolute seriousness, and that God can have no sense of humor because he is omniscient. I point out that seriousness about something is a necessary condition of humor and that what people find funny is in part a function of what they take seriously. I illustrate these points with examples (...)
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  44.  8
    Virtues and Rules.Robert C. Roberts - 1991 - Philosophy and Phenomenological Research 51 (2):325-343.
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  45.  11
    Understanding Lincoln, Ruth Anna Putnam.Is Amusement & Robert C. Roberts - 1988 - Australasian Journal of Philosophy 66 (2).
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  46.  15
    I. the ethical as a stage or sphere of existence.C. Stephen Evans & Robert C. Roberts - 2013 - In John Lippitt & George Pattison (eds.), The Oxford handbook of Kierkegaard. Oxford, U.K.: Oxford University Press. pp. 211.
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  47.  22
    An Essay Review of Peter Goldie’s.Robert C. Roberts - 2001 - Philosophia Christi 3 (2):543-552.
  48. Compasión cristiana comparada con compasíón aristotélica.Robert C. Roberts - 2009 - Kairos (misc) 44:105-116.
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  49.  49
    Character Ethics and Moral Wisdom.Robert C. Roberts - 1998 - Faith and Philosophy 15 (4):478-499.
    A particular conception of the enterprise of character ethics is proposed, in which the central preoccupation of the discipline is to explore the logical-psychological features of particular virtues. An attraction of this approach is the prospect it holds out of promoting in its practitioners and readers the virtue of moral wisdom. Such analysis is sensitive to differences among moral traditions which imply differences in the logical-psychological features of versions of types of virtues. Thus Christian generosity could be expected to have (...)
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  50.  6
    Character Ethics and Moral Wisdom.Robert C. Roberts - 1998 - Faith and Philosophy 15 (4):478-499.
    A particular conception of the enterprise of character ethics is proposed, in which the central preoccupation of the discipline is to explore the logical-psychological features of particular virtues. An attraction of this approach is the prospect it holds out of promoting in its practitioners and readers the virtue of moral wisdom. Such analysis is sensitive to differences among moral traditions which imply differences in the logical-psychological features of versions of types of virtues. Thus Christian generosity could be expected to have (...)
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