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The revival of philosophical interest in emotions from the middle of the twentieth century can be traced to an article by Erroll Bedford (1957), and a book by Anthony Kenny (1963) which argued against the assumption that emotions are feelings, impervious to either will or reason.Bedford stressed both the intentionality and the importance of contextual factors on the nature, arousal and expression of emotions.Some treat emotion as one of many separate faculties.For Plato in the , there seems to have been three basic components of the human mind: the reasoning, the desiring, and the emotive parts.Emotions also raise normative questions: about the extent to which they can be said to be rational, or can contribute to rationality.

Other models propose mutually conflicting ways of locating emotion within the general economy of the mind.They are then treated as mere composites or offshoots of those other faculties: a peculiar kind of belief, or a vague kind of desire or will.The Stoics made emotions into judgments about the value of things incidental to an agent's virtue, to which we should therefore remain perfectly indifferent.So it is not surprising that most of the great classical philosophers—Plato, Aristotle, Spinoza, Descartes, Hobbes, Hume—had recognizable theories of emotion, conceived as responses to certain sorts of events of concern to a subject, triggering bodily changes and typically motivating characteristic behavior.What is surprising is that in much of the twentieth-century philosophers of mind and psychologists tended to neglect them—perhaps because the sheer variety of phenomena covered by the word “emotion” and its closest neighbors tends to discourage tidy theory.

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