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Moral emotions include disgust, shame, pride, anger, guilt, compassion, and gratitude, [5] and help to provide people with the power and energy to do good and avoid doing bad. [4] Moral emotions are linked to a person's conscience - these are the emotions that make up a conscience and promote learning the difference between right and wrong ...
Outrage is a strong moral emotion characterized by a combination of surprise, disgust, [1] and anger, [2] usually in reaction to a grave personal offense. [3] It comes from old French "ultrage", which in turn borrows from classical Latin "ultra", meaning "beyond".
Anger, indignation, and disgust are a normal part of the moral life. If we didn’t have these negative emotions, we would not be motivated to fight for justice. And if we didn’t have strong ...
The Stoics used the word to discuss many common emotions such as anger, fear and excessive joy. [3] A passion is a disturbing and misleading force in the mind which occurs because of a failure to reason correctly. [2] For the Stoic Chrysippus the passions are evaluative judgements. [4]
Discrete emotion theory is the claim that there is a small number of core emotions.For example, Silvan Tomkins (1962, 1963) concluded that there are nine basic affects which correspond with what we come to know as emotions: interest, enjoyment, surprise, distress, fear, anger, shame, dissmell (reaction to bad smell) and disgust.
In both wars, context made it tricky to deal with moral challenges. What is moral in combat can at once be immoral in peacetime society. Shooting a child-warrior, for instance. In combat, eliminating an armed threat carries a high moral value of protecting your men. Back home, killing a child is grotesquely wrong.
Socio-moral disgust is different from core disgust. In the 2006 study done by Simpson and colleagues, there was a divergence found in disgust responses between the core elicitors of disgust and the socio-moral elicitors of disgust, suggesting that the makeup of core and socio-moral disgust may be different emotional constructs. [66]
Contempt can serve a useful purpose in a moral community. An ethics of contempt provides a much larger breadth of answers than other competing systems of ethics, whether they be based on ethics of actions (judging actions by their rightness or wrongness) or ethics of feelings (e.g., ethics of resentment).