Does gratitude to R for ϕ-ing imply gratitude that R ϕ-ed?

Manela, Tony

doi:10.1007/s11098-019-01368-z

Cited by 8 publications

(6 citation statements)

References 6 publications

Supporting

Mentioning

Contrasting

Order By: Relevance

“…However, some think that gratitude entails reciprocity. Tony Manela (2016), for example, claims that someone who lacks a desire to reciprocate does not count as grateful. Others maintain that reciprocity is a component of justice (as opposed to gratitude) and that gratitude and reciprocity merely co-occur in response to the same acts.…”

Section: Reciprocitymentioning

confidence: 99%

Reciprocity, Inequality, and Unsuccessful Rescues

Eskens

2023

Utilitas

View full text Add to dashboard Cite

Forced choices between rescuing imperilled persons are subject to a presumption of equality. Unless we can point to a morally relevant difference between these persons' imperilments, each should get an equal chance of rescue. Sometimes, this presumption is overturned. For example, when one imperilled person has wrongfully caused the forced choice, most think that this person (rather than an innocent person) should bear the harm. The converse scenario, in which a forced choice resulted from the supererogatory action of one of the imperilled people, has received little attention in distributive ethics. I argue that, sometimes, we need not offer equal chances in these cases either. When the supererogatory act places the initially imperilled person under a reciprocal duty to bear risks for the supererogatory agent's sake in the forced choice, we may fulfil this duty for them if they are unable to do it themselves, by favouring the supererogatory agent.

show abstract

Section: Reciprocitymentioning

confidence: 99%

Reciprocity, Inequality, and Unsuccessful Rescues

Eskens

2023

Utilitas

View full text Add to dashboard Cite

show abstract

“…Targeted gratitude or triadic gratitude is about one person being grateful to the other. And generalized or propositional or dyadic gratitude involves gratefulness for the state of affairs (Manela, 2016;McConnell, 2020). Manela (2019) further noted that appreciation is a response to the beneficial or valuable states of affairs constituted by cognitive elements.…”

Section: Literature Review Appreciation and Its Constructsmentioning

confidence: 99%

“…And generalized or propositional or dyadic gratitude involves gratefulness for the state of affairs (Manela, 2016;McConnell, 2020). Manela (2019) further noted that appreciation is a response to the beneficial or valuable states of affairs constituted by cognitive elements. Researchers have confirmed these discrepancies in definitions and underscored the necessity for accommodating all forms of gratitude (Hlava and Elfers, 2014;Steindl-Rast, 2004).…”

Section: Literature Review Appreciation and Its Constructsmentioning

confidence: 99%

Exploring intergenerational differences in the virtue of appreciation at the workplace

Garg

Mahipalan

2022

SRJ

View full text Add to dashboard Cite

Purpose The present study aims to explore the intergenerational differences in the virtue of appreciation. The construct of appreciation takes a broadened perspective with six dimensions of “have” focus, awe, ritual, present moment, loss/adversity and interpersonal appreciation. Four different generations are studied – baby boomers (above 55 years), pre-millennial or Generation X (41–55 years), millennial or Generation Y (23–39 years) and post-millennial or Generation Z (below 23 years). Design/methodology/approach The collected data is analyzed in two stages. First, the adaptability of the scale is examined using exploratory factor analysis, confirmatory factor analysis, reliability and validity estimates. And in the second stage, the variations in appreciation scores are explored using ANOVA and post hoc analysis. Findings The results reveal statistically significant intergenerational differences among four subscales of appreciation, i.e. “have” focus, awe, present moment and loss/adversity. Only one subscale of appreciation, i.e. ritual, does not vary significantly across respondents of different generations. Also, younger generations have lesser scores on subscales of appreciation than older generations. Thus, it seems that older generations are generally more appreciative than younger generations. Originality/value The present study, to the best of the authors’ knowledge, could be the first research that examines the variation among generations for the experience of broader construct of appreciation within the Indian context.

show abstract

“…I follow the predominant contemporary philosophical and psychological approach, which takes gratitude in this proper sense to be a three-place relation: you are grateful for something to someone (Manela 2019, Section 1;Carr 2013;Gulliford et al 2013;R. C. Roberts 2014;Manela 2016). This beneficiary-benefit-benefactor structure is found both in small cases, such as being grateful to your child for bringing you breakfast in bed, and in cases that encompass your whole life, such as being grateful to God for creating and sustaining you.…”

Section: Characterizing Gratitude Cosmic Gratitude and Constitutional...mentioning

confidence: 99%

Endurance, Acceptance, or Constitutional Gratitude: Non-Theistic and Theistic Attitudes to Suffering

Cohoe

2022

Religions

View full text Add to dashboard Cite

Against those who think that only believers in a personal God are entitled to be grateful for their existence and for reality itself (cosmic gratitude), I show that there are non-theistic views on which everything that happens is part of an overall good order, supporting gratitude toward that order’s source. However, most non-theist views that affirm reality’s goodness, including pantheism, axiarchism, and ultimism, hold that an individual’s existence has value as part of a larger whole. Some things may be bad for me but good for the whole. In such cases, acceptance is the best available positive attitude. Many versions of theism, by contrast, support constitutional gratitude, a characteristic attitude of thankfulness toward the ultimate source of goodness. Using Marilyn Adams’ distinction between global and local goods, I show how Christianity, Islam, and other theistic views that affirm a personal God who cares for the well-being of each individual as such enable constitutional gratitude. If the evils you experience will be defeated by greater goods that you personally experience, you can be grateful to God for God’s presence and plan even in suffering. Whether this attitude is more appropriate than acceptance or endurance depends on facts about reality and value.

show abstract

Does gratitude to R for ϕ-ing imply gratitude that R ϕ-ed?

Cited by 8 publications

References 6 publications

Reciprocity, Inequality, and Unsuccessful Rescues

Reciprocity, Inequality, and Unsuccessful Rescues

Exploring intergenerational differences in the virtue of appreciation at the workplace

Endurance, Acceptance, or Constitutional Gratitude: Non-Theistic and Theistic Attitudes to Suffering

Contact Info

Product

Resources

About