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essay Martha Nussbaum’s Neo-Stoic Theory of Emotion
Contents
1. Introduction
2. The difference between Martha Nussbaum’s view and traditional stoicism
3. The essence of Martha Nussbaum’s neo-stoic views
4. The critique of Martha Nussbaum’s views
5. Conclusion
6. Bibliography
assignment Introduction玛莎是代表的斯是谁的neo-stoicism特别关注这个问题的情感。应该说,这个问题不是什么新事物,自古以来情感的性质、起源和发展一直感兴趣的科学家、哲学家和普通百姓。毫不奇怪,她的neo-stoic观点的看法都是基于古代哲学家称为忍者学校。此外,她的想法是一个逻辑延续古代哲学家的观念明显修改并适应虽然当代世界里,一个个体和边境宇宙趋于消失,使许多哲学家说关于发展中cosmopolitism前所未有的规模。
玛莎斯之间的差异的观点和传统的坚忍不拔的精神
从一开始,它是必要的开始与描述玛莎斯的基本理论方面的概念和她的哲学neo-stoic的观点。
首先,应该说,突显出,她自己的观点是基于斯多葛学派的思想,她估计,斯多葛学派支付特别关注这个问题的情感。举例来说,她指出,“斯多葛学派的是第一个给系统注重情感,他们有太多的事情正确的”(斯2001年,p.27)和她严谨,根据忍者的观点“如果我们想明白为什么社会分歧,他们(斯多葛学派]说,看着不恰当的情绪,在确定货物的汇率高估,比如金钱、荣誉、地位。(2001年,特奥斯)。
然而,这是必要的,以表明她的观点,其中包括情绪,有别于传统的观点的代表前往学校。在这方面,这是可能的,而往往说她更精确,更关心的是情感的问题上的观点正确相比传统的斯多葛学派。基本上她更倾向于“使他们的理论[斯多葛学派]情绪,从规范论文狂饮”(2001年,特奥斯)。
此外,她明显修改意见坚忍的情绪,强调评价能力和这样的观点的当代哲学家可能非常收不古代哲学家忍者,但在某种程度上,它们就像是托马斯•阿奎那的观点。基本上,是什么使她的观点完全不同或修改的观点相比,古斯多葛派哲学家的事实是,她信仰的一个主要目标是所谓“ataraxia ',自由的骚动,寓意“平静的状态产生的剥离仔细流出来的附件,以外部货物交付,其中有无法控制的”(《2003年,p.131)。很明显,在一定程度上的挑战淡泊常识,如下。”艺术保持沉着”(《2003年,第1页)。
作为一个结果,她来到不同的结论,特别是关于情感。值得注意的是,她指出,“一些表现的情感可以破坏人类繁荣的“(如果说2001,21(2))。例如,这种情感的厌恶,让人觉得在一个少数群体,可能导致在任何情绪反应从口头虐待身体的暴力。否则,感觉的耻辱,是残疾人个体所经历的,是会伤及他/她的能力,不要求直接联系的事实被残疾人本身。#p#分页标题#e#
玛莎的本质的neo-stoic斯的观点
很明显,有一定的差异,玛莎的观点代表斯传统的忍者学校。这就是为什么它是必要的,以微量的主要理论假设,使她的理论真正新的东西,或者把它neo-stoic更准确。在这方面,玛莎斯情感是特别值得注意的看法,因为他们真的区别与其他斯多葛派哲学家她明显受到忍者学校传统的观点。
首先,应该说,她付了很多钱的时候注意这个问题的情感和情绪,她强调评价判断形式。这意味着,根据玛莎Bussam情绪产生影响的个人和他/她的个人世界的领悟,他/她的思维方式等都有可能使预计情绪是由它们的本性有意,也许更重要的是,他们的影响下形成一个单独的个人信仰。这意味着情感上增加一个个体所拥有,甚至引发的感知是他/她的个人的观点和信仰。换句话说,相同的事件中,不同的情绪或行为可能会刺激的人有不同的社会文化背景,不同的观点、信仰和传统。
例如,同类相食的野蛮的行为似乎是可怕的,令人震惊的为现代文明个人的同时,如果一个人需要一个回顾历史时,他/她就会意识到,对于一个野蛮很普通的练习,一个标准的生活。作为一个结果,现代的个人会大吃一惊,他/她将会完全负面的情绪,而野蛮人将继续保持冷漠,如果不是说很高兴在某种意义上说,他/她吃人是相关的行为过程的饮食,传统上,积极的情绪,引发几乎所有人,需指出的是,情绪引发的最强的情绪在吃上增加一个个体所能经历。
此外,如果说其中玛莎定义“鑑定及价值判断,归给外面的人和事的人的控制极其重要的那个人的繁荣”(Nussaum 2001年,p.79)。这意味着情感会有助于自我完善的个人。此外,她认为情绪也会发展相结合的思想,和在它们会影响个人的道德生活。
在很大程度上的巨大影响,而情绪而已,或结合思想能生产一个个体,可能的结果基本上由于一个所谓的冲击作用的某种感情。它意味着,一些情感是如此强大,他们可以将个人的思考方式某些事情,在这方面它值得注意的提醒的可能性的情感和组合的想法。举例来说,这样一个强大的情绪会产生冲击悲伤影响个体的程度,他/她会将这一些极端消极情感,常合并的悲伤。
Martha Nussbaum is one of the representatives of neo-stoicism who is particularly concerned about the problem of emotions. It should be said that this problem is not new and since the ancient times assignment emotions their nature, origin and development have always interested scientists, philosophers and ordinary people. Not surprisingly that her neo-stoic views are based on the views on ancient philosophers known as the stoic school. Moreover, her ideas are a logical continuation of the ideas of ancient philosophers though significantly modified and adapted to the contemporary world where the frontier between an individual and the universe tends to disappear that makes many philosophers speak about the development of cosmopolitism in an unprecedented scale.#p#分页标题#e#
The difference between Martha Nussbaum’s views and traditional stoicism
From the beginning, it is necessary to start with the description of Martha Nussbaum’s basic theoretical concepts and her philosophical neo-stoic views.
First of all, it should be said that she underlines that her views are based on the ideas of stoics and she estimates that stoics paid a particular attention to the problem of emotions. For instance, she states that “the stoics were the first to give systematic attention to emotions, and they get a lot of things right” (Nussbaum 2001, p.27) and she precise that according to stoic views “if we want to understand why a society is riven, they [stoics] say, look at inappropriate emotions, at the overvaluation of certain goods, such as money, honour, status. (Nussbaum 2001, p.28).
However, it is necessary to say that her view, including those on emotions, differ from the traditional views of representatives of the stoic school. In this respect, it is possible to say that she rather tends to be more precise, more concerned on the problem of emotions proper compared with the views of traditional stoics. Basically she tends to “distinguish their [stoics] theory of emotion from their normative thesis, which goes overboard” (Nussbaum 2001, p.28).
Moreover, she significantly modifies stoic views on emotions, emphasising their evaluative power and such views of the contemporary philosopher may be rather close not to traditional ancient stoic philosophers but, to a certain extent, they are similar to the views of Thomas Aquinas. Basically, what makes her views really different or modified compared to the views of ancient stoic philosophers is the fact that she beliefs that one of the main goal is a so-called ‘ataraxia’, a freedom from disturbance that implies “a state of calm detachment resulting from the careful shedding of attachments to external goods over which one has no control” (Jacobson, 2003, p.131). Obviously, to a certain extent it challenges stoicism in the common sense, i.e. “the art of maintaining a stiff upper lip” (Jacobson 2003, p.132).
As a result, she arrives to different conclusions, especially concerning emotions. Notably, she states that “some manifestations of emotions can be destructive to human flourishing” (Nussbaum 2001, p.142). For instance, such an emotion as disgust, being perceived in a minority group, can potentially result in any emotional reaction from verbal cruelty to physical violence. Or else, the feeling of shame, being experienced by a disabled individual, can damage his/her capacities, which are not necessarily directly linked to the fact of being handicapped itself.
The essence of Martha Nussbaum’s neo-stoic views
It is obvious that there are certain differences in the views of Martha Nussbaum and representatives of traditional stoic school. This is why it is necessary to trace the main theoretical assumptions, which make her theory really new, or to put it more precisely neo-stoic. In this respect, Martha Nussbaum views on emotions are particularly noteworthy since they really distinguish her from other stoic philosophers who are significantly influenced by traditional views of stoic school.#p#分页标题#e#
First of all, it should be said that she pays a lot of attention to the problem of emotions and she underlines that emotions form evaluative judgements. It means that, according to Martha Bussam emotions are engendered by an individual and are influenced by his/her individual perception of the world, his/her way of thinking, etc. that makes it possible to estimate that emotions are intentional by their nature and, what is probably more important, they are shaped under the influence of personal beliefs of an individual. It means that emotions an individual possesses are perceived and even provoked by his/her own individual view and beliefs. In other words one and the same event, or action may provoke different emotions for people who have different socio-cultural background, different views, beliefs and traditions.
For instance, the act of cannibalism seems to be terrifying, shocking for a contemporary civilised individual while, if one takes a look back into history, he/she will realise that for a savage it is quite an ordinary practice, a norm of life. As a result, the contemporary individual will be shocked, he/she will have absolutely negative emotions, while the savage will remain indifferent, if not to say pleased in the sense that for him/her the act of cannibalism is associated with the process of eating, which traditionally provokes positive emotions for practically all people and it should be pointed out that the emotions provoked by eating are among the strongest emotions an individual can experience.
Furthermore, Martha Nussbaum defines emotions as “appraisals or value judgments, which ascribe to things and persons outside the person’s own control great importance for that person’s own flourishing” (Nussaum 2001,p.79). It means that emotions can contribute to the self-perfection of an individual. Moreover, she argues that emotions may be developed in thoughts and in a combination they can influence the moral life of an individual.
To a significant extent the great effect, which emotions only, or in combination with thoughts can produce on an individual, may be possible basically due to the result of a so-called ‘shock effect’ of certain emotions. It means that some emotions are so strong that they can change the individual way of thinking about certain things, in this respect it is noteworthy to remind the possibility of combinations of emotions and thoughts. For instance, such a strong emotion as grief can produce a shock effect on an individual to the extent that he/she would attribute this emotion to something extremely negative that is associated with grief.
The critique of Martha Nussbaum’s views
However, such a view on emotions that Martha Nussbaum promotes may be criticised. To put to more precisely, her opponents estimate that the combination of emotions and thoughts suggested by the philosopher seems to be contradicting to physiological processes which the work of brains constitutes. To put it more precisely, it is possible to draw an example of people who have brain damage, which often affects directly the centre of emotions so that people can neither feel nor make decisions about how they have to act or behave. In response Martha Nussbaum underlines that emotions possess the judgement value and thus are essential basis for the formation of individual’s views on the world that implies the formation of thoughts and certain mentality.#p#分页标题#e#
At the same time, Martha Nussaum underlines the importance of feeling ‘global responsibility’ that also engenders a lot of criticism because it comes into clashes with her concept of “the rootedness of emotions in local situations” (Jacobson 2003, p.141) within the individual and the feeling of global responsibility. And the response of the philosopher also seems to be quite persuading: “the challenge is to build concentricity in a way that really does extend outward rather than drawing the line somewhere, so that you demonise those who are outside the boundary” (Nussbaum 2001, p.348).
assignment Conclusion
Thus, it is possible to conclude that Martha Nussbaum’s neo-stoic views underline the role of emotions in the shaping of moral values on the basis of the role of emotions as evaluative judgements. Her argument seems to be quite persuasive though not ideal that makes it necessary to continue the analysis of theoretical concepts she suggests in her works.
Bibliography:
1. Jacobson, Daniel. (2003). “The Significance of Recalcitrant Emotions (Or Anti-QuasiJudgmentalism)” Philosophy, Supp. 52, p.127-145.
2. Nussbaum, Martha. (2001). Upheavals of Thought: The Intelligence of Emotions. New York: Routledge.
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