Anastasija Filipovic

Our aim in this paper is to investigate the novelties that Descartes’ theory of passions brings to contemporary emotion theories by contrasting it with a medieval understanding of passions. We review how Gregory of Nyssa, Augustine of Hippo, John of Damascus and Thomas Aquinas apprehend passions and compare their view to Descartes’ as well as the other three most prominent contemporary theories of emotions: Jesse Prinz’s theory, enactive theory. According to medieval perspectives, passions are seen through a value-laden lens and are deeply intertwined with religious beliefs. Descartes’ theory of passions started their process of naturalization and secularization. On the other hand, we claim that the difference between the contemporary understanding of emotions and the medieval understanding of passions is not as significant as it is usually portrayed. In both cases, bodily and active aspects of passions (emotions) are present. So, while Descartes indeed influenced a new outlook and productive scientific discussion about passions and emotions, we do not think that the value-laden perspective was erased. We will try to demonstrate our thesis by analyzing the medieval perspective on the passion of sorrow and comparing it to contemporary views on sadness and depression.

The main goal of this paper is to analyze dynamical systems theory and to present how its key points can be used in emotion theory. Dynamical models are the methodological basis for another theoretical approach, enactivism, that in my opinion should be employed when it comes to explaining emotions, their origin and connection. Applying enactivism’s theoretical framework together with a dynamical model of emotion provides us with a complex and balanced approach towards emotions and affectivity in general. This approach is beneficial in two ways. First, it gives a more nuanced outlook on emotions. Second, it helps in overcoming traditional divides in philosophy which do not depict the true nature of human mental and emotional life.

Objects and events from the outside world are represented in our consciousness through the structure of time. Temporality and consciousness are closely related phenomena and in this paper, I intend to explore their relationship by referring to the philosophy of Edmund Husserl. I will try to provide an adequate contemporary interpretation of Husserl’s understanding of temporality and the relationship between the internal structure of time and consciousness through the conceptual framework of dynamic systems theory and enactivist theory of cognition.. In order to succeed in my intention, I will rely on a unique ability of the subject: activity.