This monograph offers new insights into the connection between self-consciousness and emotion. It focuses on what fundamental “feelings of being” tell us about ourselves. The results enrich the philosophy of human affectivity and help shed new light on some pressing, current problems. The author seeks to understand self-consciousness as an affective phenomenon, namely as self-feeling. He identifies it as a pre-reflective, pre-propositional, bodily feeling that shapes our space of possibilities. It is the affective disclosure of individual existence. His account overcomes the difficulties of infinite regress and vicious circularity that reflective (or higher-order) accounts of self-consciousness struggle with. At the same time, it helps build a bridge between the basic level of self-consciousness and the higher level of more substantial thoughts about oneself. The title explores fundamental affectivity, Matthew Ratcliffe’s theory of existential feelings, features of self-feeling, and appropriateness and inappropriateness in self-interpretation. It also considers the contributions of the Heidelberg School of self-consciousness to current debates. The title provides students and researchers with a unique look into such vital philosophical questions as: What is self-consciousness? How do we know ourselves? It will also appeal to a wider audience interested in self-consciousness and/or human affectivity since it does not presuppose knowledge of the jargon.

All human beings have spontaneous needs for happiness, self-understanding, and love. In Feeling Good: The Science of Well Being, psychiatrist Robert Cloninger describes a way to coherent living that satisfies these strong basic needs through growth in the uniquely human gift of self-awareness. The scientific findings that led Dr. Cloninger to expand his own views in a stepwise manner during 30 years of research and clinical experience are clearly presented so that readers can consider the validity of his viewpoint for themselves. The principles of well-being are based on a non-reductive scientific paradigm that integrates findings from all the biomedical and psychosocial sciences. Reliable methods are described for measuring human thought and social relationships at each step along the path of self-aware consciousness. Practical mental exercises for stimulating the growth of self-awareness are also provided. The methods are supported by data from brain imaging, genetics of personality, and longitudinal biopsychosocial studies. Feeling Good: The Science of Well-Being will be of value to anyone involved in the sciences of the mind or the treatment of mental disorders. It will also interest theologians, philosophers, social scientists, and lay readers because it provides contemporary scientific concepts and language for addressing the perennial human questions about being, knowledge, and conduct.

Comprehensively examining the relationship between cognition and emotion, this authoritative handbook brings together leading investigators from multiple psychological subdisciplines. Biological underpinnings of the cognition-emotion interface are reviewed, including the role of neurotransmitters and hormones. Contributors explore how key cognitive processes -- such as attention, learning, and memory -- shape emotional phenomena, and vice versa. Individual differences in areas where cognition and emotion interact -- such as agreeableness and emotional intelligence -- are addressed. The volume also analyzes the roles of cognition and emotion in anxiety, depression, borderline personality disorder, and other psychological disorders.

This second book of the Real Magic series continues to explore the ancient Hermetic Teachings as “A mental art—the art of using consciousness itself as the tool for creating changes in consciousness.” What does the Hermetic axiom “as above, so below” really mean? The relationship between macrocosm (above) and microcosm (below) is the key to the Hermetic Teachings. Macrocosm refers to the Eternal Reality of Light; the realm of God. Microcosm is its reflection; a fragmentation of Light; the world of human existence and human ego. The core of the Hermetic Teachings for centuries has been focused on transforming the fragmented body of Light in human consciousness and uniting below with above.

Why should researchers be interested in their feelings and emotions as they carry out research? Emotion is what it is to exist, to be human, and is present in every sphere of our lives. All activities are infused with emotion, even those that are constructed as ‘rational’, because rationality and emotionality are interpenetrated and entwined because all thinking is tinged with feeling, and all feeling is tinged with thinking. This book illuminates the emotional processes of doing social and organizational research, and the implications of this for the outcomes of research. With contributions from leading academics and research practitioners, it addresses the significant issue of the sometimes intense emotional experiences involved in doing research and the implications it has for the theory and practice of social research. By examining the nature of feelings and emotions, it explores how we might understand researchers’ emotions and experiences, and considers the often powerful feelings encountered in a variety of research contexts. Topics discussed include: power relations; psycho-social explanations of researcher emotions; paradoxical relations with research participants and the sometimes disturbing data that is gained; research supervision; the politics of research; gender; publishing, undergoing vivas and presenting at conferences. This book will therefore be a valuable companion to researchers and research students from the start of their career onwards.

Regardless of their specific diagnosis, many people seeking treatment for psychological problems have some form of difficulty in managing emotional experiences. This state-of-the-art volume explores how emotion regulation mechanisms are implicated in the etiology, development, and maintenance of psychopathology. Leading experts present current findings on emotion regulation difficulties that cut across diagnostic boundaries and present psychotherapeutic approaches in which emotion regulation is a primary target of treatment. Building crucial bridges between research and practice, chapters describe cutting-edge assessment and intervention models with broad clinical utility, such as acceptance and commitment therapy, mindfulness-based therapy, and behavioral activation treatment.

Publisher Description

This treatise explores what is at issue in narrowly moral questions, and in questions of rational thought and conduct in general. It helps to explain why normative thought and talk so pervade human life, and why our highly social species might have evolved to be gripped by these questions. The author asks how, if his theory is right, we can interpret our normative puzzles, and thus proceed toward finding answers to them.

Universities teach courses in ethics, but do they teach students how to be ethical in practice? Lisa Kretz’s Ethics, Emotion, Education, and Empowerment explores the ways that philosophical ethics are currently taught and argues that dominant approaches fail to adequately support ethical action, in part because emotions are all too often ignored or repressed in university classrooms. In isolation, abstract theoretical content fails to motivate. The ability to reason through an ethical dilemma does not, by itself, of necessity impact ethical action. Empowered action requires intentional emotional engagement. Kretz argues that part of the reason affective pedagogy fails to get sufficient uptake is due to the operations of oppression. There is a long history of the reason-emotion dualism undermining recognition of the necessary and valuable epistemic roles emotions play in moral life, and serving as a political tactic to undermine the experience of oppressed groups. This impoverishes ethical pedagogy because it is to the detriment of their ability to teach ethics in a comprehensive way and strips the potential of supporting students to enact their own reflectively held ethical beliefs and values. Using the example of the environmental crisis, Kretz makes a case for supporting students as engaged activists aware of their capacity to ethically change the world.