After offering a characterization of what unites versions of 'expressivism', we highlight a number of dimensions along which expressivist views should be distinguished. We then separate four theses often associated with expressivisma positive expressivist thesis, a positive constitutivist thesis, a negative ontological thesis, and a negative semantic thesisand describe how traditional expressivists have attempted to incorporate them. We argue that expressivism in its traditional form may be fatally flawed, but that expressivists nonetheless have the resources for preserving what is essential to their view. These resources comprise a re-configuring of expressivism, the result of which is the view we call 'neo-expressivism'. After illustrating how the neo-expressivist model works in the case of avowals and ethical claims, we explain how it avoids the problems of traditional expressivism.
which represents-to a greater or lesser extent-academic disciplines. However, this shall by no means imply any kind of disciplinary hegemony. Rather, it should demonstrate the coexistence of varying discourses, which at best provide opportunities for exchange and circulation of ideas. The chapters are as follows:
Notably absent from much of the psychological literature on emotion regulation are attempts to answer explicitly normative questions about the phenomenon. It is one thing to explain how emotional states are regulated. It is another thing to say something about what reasons there are to regulate our emotions, whether and why we might sometimes be obligated to regulate our emotions, and how we regulate our emotions well, or optimally. This paper is an attempt at the latter task, focused specifically on a type of emotion regulation also receiving little attention in the literature—what I call dispositional emotion regulation. Dispositional regulation occurs, when it does, at some point or period of time significantly prior to the onset of affected emotional states or episodes, and by means of modifying the subject’s emotional dispositions. And it is done well, or optimally, I argue, when it is done with an aim toward achieving and maintaining a coherent and comprehensible self, in the sense Shaftesbury had in mind.
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