Results for 'resentment'

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Bibliography: Resentment in Normative Ethics
  1. Freedom and Resentment.Peter Strawson - 1962 - Proceedings of the British Academy 48:187-211.
    The doyen of living English philosophers, by these reflections, took hold of and changed the outlook of a good many other philosophers, if not quite enough. He did so, essentially, by assuming that talk of freedom and responsibility is talk not of facts or truths, in a certain sense, but of our attitudes. His more explicit concern was to look again at the question of whether determinism and freedom are consistent with one another -- by shifting attention to certain personal (...)
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  2. Statistical Resentment, Or: What’s Wrong with Acting, Blaming, and Believing on the Basis of Statistics Alone.David Enoch & Levi Spectre - 2021 - Synthese 199 (3-4):5687-5718.
    Statistical evidence—say, that 95% of your co-workers badmouth each other—can never render resenting your colleague appropriate, in the way that other evidence (say, the testimony of a reliable friend) can. The problem of statistical resentment is to explain why. We put the problem of statistical resentment in several wider contexts: The context of the problem of statistical evidence in legal theory; the epistemological context—with problems like the lottery paradox for knowledge, epistemic impurism and doxastic wrongdoing; and the context (...)
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  3. Freedom, Resentment, and the Metaphysics of Morals.Pamela Hieronymi - 2020 - Princeton, NJ, USA: Princeton University Press.
    Nearly sixty years after its publication, P. F. Strawson’s “Freedom and Resentment” continues to inspire important work. Its main legacy has been the notion of “reactive attitudes.” Surprisingly, Strawson’s central argument—an argument to the conclusion that no general thesis (such as the thesis of determinism) could provide us reason to abandon these attitudes—has received little attention. When the argument is considered, it is often interpreted as relying on a claim about our psychological capacities: we are simply not capable of (...)
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  4.  1
    Resentment's Virtue: Jean Amery and the Refusal to Forgive.Thomas Brudholm - 2009 - Temple University Press.
    Most current talk of forgiveness and reconciliation in the aftermath of collective violence proceeds from an assumption that forgiveness is always superior to resentment and refusal to forgive. Victims who demonstrate a willingness to forgive are often celebrated as virtuous moral models, while those who refuse to forgive are frequently seen as suffering from a pathology. Resentment is viewed as a negative state, held by victims who are not "ready" or "capable" of forgiving and healing. Resentment's Virtue (...)
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  5. Unreasonable Resentments.Alice MacLachlan - 2010 - Journal of Social Philosophy 41 (4):422-441.
    How ought we to evaluate and respond to expressions of anger and resentment? Can philosophical analysis of resentment as the emotional expression of a moral claim help us to distinguish which resentments ought to be taken seriously? Philosophers have tended to focus on what I call ‘reasonable’ resentments, presenting a technical, narrow account that limits resentment to the expression of recognizable moral claims. In the following paper, I defend three claims about the ethics and politics of (...). First, if we care about socially just processes of reconciliation, we have good reason to pay attention to the logic of resentments. Second, the account philosophers offer of resentment – its distinctive features, aims, rationality, and gratification – will affect the conclusions we draw about which actual resentments to take seriously, which aspects of resentful claims need addressing, and what it means to address and repair them. In contesting definitions of resentment, I argue, we do more than simply perform housekeeping in philosophical taxonomies of emotion. Restricting our understanding to essentially ‘moral’ cases may cause us to lose sight of expressly political resentments. Instead, I argue, a plausible account of resentment must acknowledge that we resent violations and threats that are not necessarily self-pertaining, may not be expressible as individual, discrete injuries, and cannot always be construed as moral threats. Second, given the dependence of moral judgments on a broader horizon of moral possibility, philosophical standards of ‘reasonable’ or ‘appropriate’ resentment cannot avoid being politically charged. Thus, the widely accepted account of ‘reasonable’ resentment cannot make philosophical sense of the most interesting and perplexing cases. Ironically, a theoretical measure designed to revalue emotional expressions of moral protest may result in the exclusion and silencing of those with the most reasons to protest. (shrink)
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  6.  64
    Creative Resentments: The Role of Emotions in Moral Change.Matthew Congdon - 2018 - Philosophical Quarterly 68 (273):739-757.
    This paper develops two related theses concerning resentment. The first, which I label the ‘prior norm requirement’, holds that feelings of resentment are grounded in the resenter’s conviction that some portion of their existing normative expectations has been violated. The second holds that resentments can make a rational contribution to the development of new normative expectations, transforming the resenter’s existing normative outlook. Certain expressions of the prior norm requirement in recent theory clash with the notion of norm-creative resentments, (...)
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  7. Collective Resentment.Katie Stockdale - 2013 - Social Theory and Practice 39 (3):501-521.
    Resentment, as it is currently understood in the philosophical literature, is individual. That is, it is anger about a moral injury done to oneself. But in some cases, resentment responds to systemic harms and injustices rather than direct moral injuries. The purpose of this paper is to move beyond individualistic conceptions of resentment to develop an account of collective resentment that better captures the character and effects of the emotion in these cases. I use the example (...)
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  8.  7
    Resentment's Virtue: Jean Amery and the Refusal to Forgive.Thomas Brudholm - 2008 - Temple University Press.
    Arguing beyond hasty dichotomies and unexamined moral assumptions, _Resentment's Virtue_ offers a more nuanced approach to an understanding of the reasons why survivors of mass atrocities sometimes harbour resentment and refuse to forgive. Building on a close examination of the writings of Holocaust-survivor Jean Améry, Brudholm argues that the preservation of resentment or the resistance to calls for forgiveness can be the reflex of a moral protest and ambition that might be as permissible, humane or honourable as the (...)
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  9.  29
    Anger and Forgiveness: Resentment, Generosity, Justice.Martha C. Nussbaum - 2016 - New York: Oxford University Press.
    In this volume based on her 2014 Locke Lectures, Martha C. Nussbaum provides a bracing new view that strips the notion of forgiveness down to its Judeo-Christian roots, where it was structured by the moral relationship between a score-keeping God and penitent, self-abasing, and erring mortals.
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  10. Resentment and Moral Judgment in Smith and Butler.Alice MacLachlan - 2010 - The Adam Smith Review 5:161-177.
    This paper is a discussion of the ‘moralization’ of resentment in Adam Smith’s Theory of Moral Sentiments. By moralization, I do not refer to the complex process by which resentment is transformed by the machinations of sympathy, but a prior change in how the ‘raw material’ of the emotion itself is presented. In just over fifty pages, not only Smith’s attitude toward the passion of resentment, but also his very conception of the term, appears to shift dramatically. (...)
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  11. Resentment and Reality: Buddhism on Moral Responsibility.Charles Goodman - 2002 - American Philosophical Quarterly 39 (4):359-372.
  12.  33
    Resenting Heaven in the Mencius: An Extended Footnote to Mencius 2B13.Daryl Ooi - 2021 - Dao: A Journal of Comparative Philosophy 20 (2):207-229.
    It is widely accepted among Mencius scholars that for Mencius, the junzi 君子 is the kind of person who accepts Heaven’s will and never resents Heaven. There are, however, several passages where resentment seems to be presented as a quality that the junzi possesses. In particular, Mencius 2B13 has been the subject of much contention. In Section 1, I will discuss various interpretations of 2B13, building on and updating Philip Ivanhoe’s helpful 1988 survey. In Section 2, I will present (...)
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  13. Freedom and Resentment.Peter Strawson - 2003 - In Gary Watson (ed.), Free Will. Oxford University Press.
     
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  14.  79
    Tragedy and Resentment.Carlsson Ulrika - 2018 - Mind 127 (508):1169-1191.
    According to Kantian ethics, immoral actions convey disrespect. This negative attitude makes injuries inflicted by other persons worse than injuries caused by nature, ceteris paribus. As Strawson would later put it, the perpetrator’s attitude of disregard prompts in the victim the reactive attitude of resentment. But, I point out, we harbour and display plenty of other negative attitudes toward people aside from disrespect. What, if any, reactive attitudes are natural and appropriate in response to these? In unrequited love, for (...)
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  15. 1. Freedom and Resentment.Peter Strawson - 1962 - In John Martin Fischer & Mark Ravizza (eds.), Perspectives on Moral Responsibility. Cornell University Press. pp. 1-25.
  16.  37
    Resentment, Parenting, and Strawson’s Compatibilism.Daniel Coren - forthcoming - Erkenntnis:1-23.
    Is moral responsibility compatible with determinism? Peter Strawson’s first answer is: I do not know what the thesis of determinism is. His second answer seems to be: Yes, it is, and we can see this by looking to relevant pockets of our ordinary practices and attitudes, especially our responses (resentment, anger, love, forgiveness) to quality of will. His second answer has shaped subsequent discussions of moral responsibility. But what exactly is Strawson’s compatibilism? And is it a plausible view? By (...)
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  17. Freedom, Resentment, and the Metaphysics of Morals by Pamela Hieronymi (Review). [REVIEW]Ekin Erkan - 2020 - Review of Metaphysics 74 (1):150-153.
    Contra the dominant readings, Hieronymi—refusing to sideline concerns of metaphysics for the impasse of normativity—argues that the core of Strawson's argument in "Freedom and Resentment" rests on an implicit and overlooked metaphysics of morals grounded in social naturalism, focusing her discussion on Strawson's conception of objective attitudes. The objective attitude deals with exemption, rather than excuse. This distinction is critical to Strawson's picture of responsibility: In addition to our personal reactive attitudes are their impersonal or vicarious analogues. There are (...)
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  18. Where Love and Resentment Meet: Strawson's Intrapersonal Defense of Compatibilism.Seth Shabo - 2012 - Philosophical Review 121 (1):95-124.
    In his seminal essay “Freedom and Resentment,” Strawson drew attention to the role of such emotions as resentment, moral indignation, and guilt in our moral and personal lives. According to Strawson, these reactive attitudes are at once constitutive of moral blame and inseparable from ordinary interpersonal relationships. On this basis, he concluded that relinquishing moral blame isn’t a real possibility for us, given our commitment to personal relationships. If well founded, this conclusion puts the traditional free-will debate in (...)
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  19.  24
    Freedom and Resentment and Other Essays.Peter Frederick Strawson - 1974 - London, England: Routledge.
    By the time of his death in 2006, Sir Peter Strawson was regarded as one of the world's most distinguished philosophers. First published thirty years ago but long since unavailable, _Freedom and Resentment_ collects some of Strawson's most important work and is an ideal introduction to his thinking on such topics as the philosophy of language, metaphysics, epistemology and aesthetics. Beginning with the title essay _Freedom and Resentment_, this invaluable collection is testament to the astonishing range of Strawson's thought as (...)
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  20.  23
    Freedom, Resentment and the Metaphysics of Morals, by Pamela Hieronymi. [REVIEW]Ulrika Carlsson - forthcoming - Mind.
    _ Freedom, Resentment and the Metaphysics of Morals _, by HieronymiPamela. Princeton, NJ: Princeton University Press, 2020. Pp. xx + 145.
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  21. Freedom and Resentment and Other Essays.Peter Frederick Strawson - 1974 - London, England: Routledge.
    asks them would normally be taken to be committed to the belief that the phenomenon which is the subject of his inquiry is something publicly perceptible . ...
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  22.  40
    Power, Resentment, and Self-Preservation: Nietzsche’s Moral Psychology as a Critique of Trump.Aaron Harper & Eric Schaaf - 2018 - In Marc Benjamin Sable & Angel Jaramillo Torres (eds.), Trump and Political Philosophy: Patriotism, Cosmopolitanism and Civic Virtue. Palgrave Macmillan. pp. 257-280.
    We use Nietzsche’s On the Genealogy of Morality as a touchstone for comprehending Trump’s appeal and victory. Following Nietzsche’s concerns, the most noteworthy puzzle is that of Trump’s peculiar popularity, especially given his impolitic statements and policy proposals that often appear in tension with the interests of his voter base. While Nietzsche’s discussions of power and resentment would seem obvious starting points to examine the success of Trump and Trumpism, we contend that these provide largely superficial and, at best, (...)
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  23. Forgiveness and Resentment.Jeffrie Murphy - 1982 - Midwest Studies in Philosophy 7 (1):503-516.
  24. Envy and Resentment.Marguerite La Caze - 2001 - Philosophical Explorations 4 (1):31-45.
    Envy and resentment are generally thought to be unpleasant and unethical emotions which ought to be condemned. I argue that both envy and resentment, in some important forms, are moral emotions connected with concern for justice, understood in terms of desert and entitlement. They enable us to recognise injustice, work as a spur to acting against it and connect us to others. Thus, we should accept these emotions as part of the ethical life.
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  25.  36
    Born of Resentment: Yuan 怨 in Early Confucian Thought.Michael D. K. Ing - 2016 - Dao: A Journal of Comparative Philosophy 15 (1):19-33.
    This essay explores the positive aspects of resentment in early Confucian thought. Specifically, it argues that from an early Confucian perspective, resentment is a frustration or anger that occurs when those close to us withhold their care or when they otherwise injure us. Stated succinctly, resentment is a result of frustrated desire for affection. It is a sign that we require the care of significant others, and that we are vulnerable to their concern or neglect. When understood (...)
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  26.  62
    Freedom, Resentment, and the Psychopath.Piers Benn - 1999 - Philosophy, Psychiatry, and Psychology 6 (1):29-39.
    This paper discusses the moral responsibility of psychopaths for their anti-social actions. Starting from P. F. Strawson's discussion of our participant reactive attitudes, which stresses their indispensability for meaningful human relations, the paper contrasts a variety of "normal" wrongdoers with psychopaths. It suggests that the latter are often seriously deficient in their capacity to entertain these attitudes, and that their resulting lack of proper self-evaluation may explain both their callousness and their imprudence. It is then argued that only creatures able (...)
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  27.  18
    Resentment/Ressentiment.Michael Ure - 2015 - Constellations 22 (4):599-613.
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  28. The Interplay Between Resentment, Motivation, and Performance.Myisha Cherry - 2019 - Journal of the Philosophy of Sport 46 (2):147-161.
    ABSTRACTWhile anger in sports has been explored in philosophy, the phenomenon known as having a ‘chipped shoulder’ has not. In this paper I explore the nature, causes, and effects of playi...
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  29.  26
    Resentment and the Impossibility of Universal Abnormality.David Botting - 2015 - Acta Analytica 30 (2):157-169.
    P.F. Strawson in “Freedom and Resentment” argues that it is self-contradictory for abnormality to be the universal condition. This argument is claimed by Paul Russell to be faulty because conflating abnormality and incapacity, there being no contradiction involved in incapacity being a universal condition. Russell’s critique has become the mainstream view, but it will be shown that from the first-person point of view, universal incapacity could not be any basis on which we could in practice modify our attitudes.
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  30.  77
    Desert, Fairness, and Resentment.Dana Kay Nelkin - 2013 - Philosophical Explorations 16 (2):1-16.
    Responsibility, blameworthiness in particular, has been characterized in a number of ways in a literature in which participants appear to be talking about the same thing much of the time. More specifically, blameworthiness has been characterized in terms of what sorts of responses are fair, appropriate, and deserved in a basic way, where the responses in question range over blame, sanctions, alterations to interpersonal relationships, and the reactive attitudes, such as resentment and indignation. In this paper, I explore the (...)
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  31.  41
    Resentment of Advice and Norms of Advice.Monique Jonas - 2017 - Ethical Theory and Moral Practice 20 (4):813-828.
    Advice-giving is an important means of supporting others to act well. It inspires gratitude, indifference and resentment in equal measure. Although we can often predict a resentful reception for advice, its normative implications may be unclear. Should advice that is likely to be resented be withheld or modified because of its resentability, or delivered despite it? The norms that underwrite advice-giving, and which inform justified resentment, have thus far evaded systematic philosophical analysis. Using a case proposed by Edward (...)
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  32. Redeeming Resentment: Nietzsche's Affirmative Riposts.Grace Hunt - 2013 - American Dialectic (No. 2/3).
  33.  47
    Resentment and Impartiality.William E. Young - 1998 - Southern Journal of Philosophy 36 (1):103-130.
  34. Freedom and Resentment and Other Essays.P. F. Strawson - 1976 - Philosophy and Rhetoric 9 (3):185-188.
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  35.  6
    Freedom and Resentment and Other Essays.Peter Frederick Strawson - 1974 - London, England: Routledge.
    By the time of his death in 2006, Sir Peter Strawson was regarded as one of the world's most distinguished philosophers. First published thirty years ago but long since unavailable, _Freedom and Resentment_ collects some of Strawson's most important work and is an ideal introduction to his thinking on such topics as the philosophy of language, metaphysics, epistemology and aesthetics. Beginning with the title essay _Freedom and Resentment_, this invaluable collection is testament to the astonishing range of Strawson's thought as (...)
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  36.  14
    Resentment and the "Feminine" in Nietzsche's Politico-Aesthetics.Caroline Joan Picart - 1999 - Pennsylvania State University Press.
    Nietzsche's remarks about women and femininity have generated a great deal of debate among philosophers, some seeing them as ineradicably misogynist, others interpreting them more favorably as ironic and potentially useful for modern feminism. In this study, Kay Picart uses a genealogical approach to track the way Nietzsche's initial use of "feminine" mythological figures as symbols for modernity's regenerative powers gradually gives way to an increasingly misogynistic politics, resulting in the silencing and emasculation of his earlier configurations of the "feminine." (...)
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  37. Self-Knowledge and Resentment.Akeel Bilgrami - 2000 - Knowing Our Own Minds (October):207-243.
    Once this integrated position is fully in place, the book closes with a postscript on how one might fruitfully view the kind of self-knowledge that is pursued ...
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  38.  88
    Trust, Anger, Resentment, Forgiveness: On Blame and its Reasons.R. Jay Wallace - 2019 - European Journal of Philosophy 27 (3):537-551.
    European Journal of Philosophy, EarlyView.
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  39.  2
    Recognizing Resentment: Sympathy, Injustice, and Liberal Political Thought.Michelle Schwarze - 2020 - Cambridge University Press.
    We typically think of resentment as an unjustifiable and volatile emotion, responsible for fostering the worst political divisions. Recognizing Resentment argues instead that sympathy with the resentment of victims of injustice is vital for upholding justice in liberal societies, as it entails recognition of the equal moral and political status of those with whom we sympathize. Sympathizing with the resentment of others makes us alive to injustice in a way no rational recognition of wrongs alone can, (...)
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  40.  28
    Freedom, Resentment, and the Metaphysics of Morals, by Pamela Hieronymi. Princeton, NJ: Princeton University Press, 2020. Pp. Xx + 145, ISBN: 978-0691194035, Hbk: $29.95. [REVIEW]Stephen Darwall - 2021 - European Journal of Philosophy 29 (2):528-532.
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  41. Unrequited Love, Self-Victimisation and the Target of Appropriate Resentment.Anca Gheaus - 2021 - The Journal of Ethics 25 (4):487-499.
    In “Tragedy and Resentment” Ulrika Carlsson claims that there are cases when we are justified in feeling non-moral resentment against someone who harms us without wronging us, when the harm either consists in their attitude towards us or in the emotional suffering triggered by their attitudes. Since they had no duty to protect us from harm, the objectionable attitude is not disrespect but a failure to show love, admiration, or appreciation for us. I explain why unrequited love is (...)
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  42. Arendt on Resentment: Articulating Intersubjectivity.Grace Hunt - 2015 - Journal of Speculative Philosophy 29 (3):283-290.
    ABSTRACT This article develops an Arendtian conception of resentment and shows that resentment as a response to injustice is in fact only possible within a community of persons engaged in moral and recognitive relations. While Arendt is better known for her work on forgiveness—characterized as a creative rather than vindictive response to injury—this article suggests that Arendt provides a unique way of thinking about resentment as essentially a response to another human's subjectivity. But when injury is massive, (...)
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  43. Self-Knowledge and Resentment.Akeel Bilgrami - 1998 - In Crispin Wright, Barry C. Smith & Cynthia Macdonald (eds.), Knowing Our Own Minds. Clarendon Press.
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  44. Divine Hiddenness and Creaturely Resentment.Travis Dumsday - 2012 - International Journal for Philosophy of Religion 72 (1):41-51.
    Abstract On Schellenberg’s formulation of the problem of divine hiddenness, a loving God would ensure that anyone capable of having a relationship with Him, and not resisting it, would be granted sufficient evidence to make belief in God rationally indubitable. And He would do this by granting a powerful religious experience to every person at the moment he or she reaches the age of reason. Here I lay out a new reason why God might delay revelation of himself, justifiably allowing (...)
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  45.  18
    Resentment, Empathy and Indignation.Jacqueline Taylor - 2019 - Humana Mente 12 (35).
    The paper offers an account of justified resentment and its importance in preserving human dignity. I situate the argument in the context of Martha Nussbaum's recent work against anger and resentment. Drawing on Enlightenment thinkers, I show the importance of resentment in deterring injury, in creating greater solidarity and humanity, and in preserving human dignity. The paper also offers a preliminary analysis of the norms that help to ensure appropriately expressed resentment.
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  46.  21
    Forgiveness, Resentment, and Intentional Agency.Anthony Marc Williams - 2011 - Essays in the Philosophy of Humanism 19 (1):1-12.
    Forgiveness is a highly personal act. Only a moral agent can forgive and the only proper object of forgiveness is a moral agent. One trait that is particularly characteristic of moral agents is selfevaluation. It is precisely this activity that is involved in a genuine act of forgiveness. According to Bishop Butler and several other contemporary philosophers, forgiveness involves foreswearing one’s resentment towards another person. Successful forgiveness, for these accounts, essentially involves overcoming oneself. An important part of this self-overcoming (...)
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  47.  38
    Resentment Rising.Jerome Neu - 2009 - Emotion Review 1 (1):31-32.
    Oatley's discussion of “resentment” in Othello works with an unfortunately impoverished notion of resentment, and the narrative of emergence and unfolding that he offers suffers from it. As explicated by Bishop Butler, John Rawls, and other philosophers, resentment rests on moral claims and is to be distinguished on that basis from envy and Nietzschean ressentiment. W. H. Auden, in “The Joker in the Pack,” provides more persuasive insight into the dark destructive malicious envy that motivates Iago. Such (...)
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  48. Retributivism, Resentment And Amnesty.Arnulf Zweig - 1995 - Jahrbuch für Recht Und Ethik 3.
    In this paper I explore some of the moral pros and cons of pardoning or granting amnesty to people who have committed or participated in serious crimes. I believe that we are pulled in two directions when faced with questions of clemency, pardoning, amnesty, especially when it comes to war criminals or people who are guilty of flagrant violations of human rights. Our everyday morality provides us with fairly strong intuitions when the culprits are "remorseless villains". Remorseless villains don't deserve (...)
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  49. Are Envy, Anger, and Resentment Moral Emotions?Aaron Ben-Ze'ev - 2002 - Philosophical Explorations 5 (2):148 – 154.
    The moral status of emotions has recently become the focus of various philosophical investigations. Certain emotions that have traditionally been considered as negative, such as envy, jealousy, pleasure-in-others'-misfortune, and pride, have been defended. Some traditionally "negative" emotions have even been declared to be moral emotions. In this brief paper, I suggest two basic criteria according to which an emotion might be considered moral, and I then examine whether envy, anger, and resentment are moral emotions.
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  50.  68
    Freedom, Gratitude, and Resentment: Olivi and Strawson.Daniel Coren - 2019 - Res Philosophica 96 (3):1-21.
    I argue that by attending to a distinction among perspectives on the root causes of our reactive attitudes, we can better understand the bases and limitations of long-standing debates about free will and moral responsibility. I characterize this distinction as “objectivism vs. subjectivism.” I bring out this distinction by, first, scrutinizing an especially sharp divergence between Peter Strawson and Peter John Olivi: for Olivi, our ordinary human attitudes make it obvious that we have free will, and our attitudes would be (...)
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