Hichem Naar

“Frankfurt-style cases” are widely considered as having refuted the Principle of Alternate Possibilities by presenting cases in which an agent is morally responsible even if he could not have done otherwise. However, Neil Levy has recently argued that FSCs fail because our intuitions about cases involving counterfactual interveners are inconsistent, and this inconsistency is best explained by the fact that our intuitions about such cases are grounded in an internalist prejudice about the location of mental states and capacities. In response to this challenge, we argue that there is no inconsistency in our intuitions about cases involving CIs, as soon as we draw the comparison properly, and that intuitions about such cases do not rest on an internalist prejudice, but on a more basic distinction between two kinds of dispositions. Additionally, we discus...

On a naive reading of the major accounts of love, love is a kind of mental event. A recent trend in the philosophical literature on love is to reject these accounts on the basis that they do not do justice to the historical dimension of love, as love essentially involves a distinctive kind of temporally extended pattern. Although the historicist account has advantages over the positions that it opposes, its appeal to the notion of a pattern is problematic. I will argue that an account of love as disposition, suitably construed, is superior to the historicist account in that it has the advantages the historicist account has without its problems. In addition, the dispositional account has advantages of its own

© The Authors 2017. Published by Oxford University Press on behalf of The Analysis Trust. All rights reserved. For Permissions, please email: [email protected] is widely accepted that emotions have something to do with values. The major task of contemporary philosophy of emotion is to say precisely what that something is. How exactly are emotions related to evaluative properties? Unsurprisingly, there are various ways they may be related. First, emotions might themselves be bearers of value. It might be a good thing to be afraid, sad, or joyful in certain circumstances. And of course, there are various ways emotions might be valuable. One way – but probably not the only way – they might be valuable is in providing us with information about the world, and in particular about further values. A second way, therefore, emotions might be related to values, is by helping us apprehend such...

Cet article explore la viabilité de la conjonction de trois thèses : (1) qu’il existe des valeurs objectives ; (2) que certaines émotions ont pour fonction de les représenter ; (3) que de telles émotions représentent ces valeurs de manière fiable. Nous cherchons plus particulièrement à réconcilier la troisième thèse avec l’observation que les émotions ont un aspect subjectif ou personnel qu’il n’est pas possible d’éliminer. This article explores the viability of the conjunction of three claims: (1) that there are objective values; (2) that some emotions have the function of representing them; (3) that such emotions represent these values reliably. In particular, we will be concerned with the project of reconciling (3) with the simple observation that emotions have a subjective or personal aspect that cannot be ignored.