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Introduction: Positive feelings on the border between phenomenology, psychology, and virtue ethics
No full textThe papers collected in this issue address different topics at play in the contemporary debate on positive feeling and emotion by virtue of both their primary function in everyday life and their embedded structure. Within this issue, specific attention has been given to the intertwining of positive feeling and ethical issues according to different approaches whose goals consist in providing a description and clarification of the phenomena in question. The contributions gathered here give us a clear idea of the variety and possible nuances that define positive feelings and, with them, of the complexity of our lives and reality. Specifically, they concretely show the degree to which the quality of an experience depends on the agent-environment relationship, the benefits we can derive from certain positive experiences, and the extent to which the valence of an emotion can affect our moral life
J. Hersch, Primo amore Temps alternés (translation), Traduzione di R. Guccinelli, Prefazione di R. De Monticelli, Baldini Castoldi Dalai, Milano 2005
No full text
The "Flower of Happiness". Phenomenology, Psychopathology, and Clinical Psychiatry
No full textThis paper deals with a classical issue that remains at the core of the contemporary philosophical debate: the fact that the meaning of life is interlaced—in both negative and positive ways, with respect to morality—with happiness. On some historical conceptions, individual happiness must be sacrificed for the moral (universal, objective) good of a life, where the good fundamentally coincides with the meaning of life. On other approaches, happiness and flourishing (where flourishing is understood in terms of life’s meaningfulness) consist in good action and a good life. On still other views, happiness, while equated with the meaning of life, is reduced to mere pleasure, to a sensorial state that can be influenced by outside forces. In the current literature, the prevailing interpretations of this question are largely deontological, eudaimonic or hedonic in character. Moving from the Schelerian theory of the stratification of the emotional life, and emphasizing the affective side of this broadly ethical question, this paper intends to examine this issue through the lens of phenomenology. From this perspective, the connection between happiness and the meaning not only of life but also of existence can be understood in light of what appears to underlie both phenomena: the entire existence of the individual, which is revealed most clearly in an act of personal love. Since this paper considers the condition humaine in all its complexity, that is to say, even in its fragility and vulnerability, within this framework I will also consider possible abnormal manifestations of happiness. Following Rümke’s clinical observations of pathological frameworks in which the feeling of happiness manifests itself, this paper shows how the deepest feeling of happiness, understood as a Schelerian personality feeling, can remain untouched by pathology. In his classic (but largely unappreciated) enquiry into the happiness syndrome, Rümke engages in a fruitful dialogue with Scheler, whose theory of the stratification of emotional life plays a crucial role in the former’s study of the phenomenology and the clinical aspects of happiness. Not only is Rümke’s Zur Phänomenologie und Klinik des Glücksgefühls an excellent example of applied phenomenology, but it also confirms the results of Scheler’s research on affective life
Going Beyond Counting First Authors in Author Co-citation Analysis
Get PDFThe present study examines one of the fundamental aspects of author co-citation analysis (ACA) - the way co-citation
counts are defined. Co-citation counting provides the data on which all subsequent statistical analyses and mappings
are based, and we compare ACA results based on two different types of co-citation counting - the traditional type that
only counts the first one among a cited work's authors on the one hand and a non-traditional type that takes into
account the first 5 authors of a cited work on the other hand. Results indicate that the picture produced through this non-traditional author co-citation counting contains more coherent author groups and is therefore considerably clearer. However, this picture represents fewer specialties in the research field being studied than that produced through the traditional first-author co-citation counting when the same number of top-ranked authors is selected and analyzed. Reasons for these effects are discussed
Autenticità e Alterità: Il ruolo dell’esemplarità nella trasformazione morale di sé .
No full textThe terms “destiny” and “fate” are often used
interchangeably in common parlance. In the
course of history, in its relation to morality
and religion, fate has sometimes prevailed
over destiny as an irrational law or necessity
capable of determining the course of events
according to an inscrutable order. Scheler—
whose philosophy inspired this contribution
on authenticity as a fundamental quality of
one’s identity—excludes all possible forms of
fatalism. In this regard, he
phenomenologically distinguishes “destiny”
from “individual destination” or “vocation”
(individuelle Bestimmung). On his view, it is
only by identifying the first with the second,
or rather by identifying a set of personal data,
traditions, characters, and environments with
the specific task that each of us has been
called on to carry out in the moral cosmos,
that fatalism can arise—where fatalism is
linked to the necessity of the world and the
absolute impossibility of carving out spheres
of human freedom within it. This paper deals
precisely with the link between the
phenomenon of authenticity and the concept
of a person’s vocation. How can we “be” or
“become” our authentic selves if we do not
know ourselves? If we do not feel what we
really love or prefer? If we never feel the
breath of freedom? This paper focuses on the
role that otherness, understood as effective
exemplarity, plays in the formation and moral
growth of essential individuality. I will argue,
from a Schelerian perspective, that the
discovery of the “true” or “ideal” self and the
exercise of freedom—as presuppositions of
all authentic behavior—do not exclude but
rather require the ability to establish
meaningful interpersonal relationships. The
aim of this work is to offer an axiological,
dynamic-relational and embodied model of
authenticity
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