emotions

One of the primary crises facing Muslims today is the question of personal identity. While many contemporary Islamic thinkers have addressed this issue, their focus has often been on the collective dimensions of identity. Meanwhile, some have sought to analyze the crisis on a deeper, individual level. This topic, historically explored by philosophers, is now revisited within the framework of analytical philosophy, where emerging approaches provide critical distinctions and insights. Notably, thinkers like Dariush Shayegan have examined the crisis of identity by linking it to the emotional structure of Muslims. Building on Shayegan’s perspective, this research aims to analyze the identity crisis within the Muslim world by integrating contemporary theories of emotion. Recognizing the profound connection between religion and emotion, the study begins by exploring the nature of emotions in Islamic philosophy, with a particular emphasis on Avicenna’s contributions. Avicenna’s theory of emotion and its role within his broader philosophical system serve as a key foundation for this analysis. By revisiting his approach and adapting it to address the challenges of the modern world, this study proposes an alternative path for revitalizing the Islamic intellectual tradition and confronting identity-related crises in the Muslim world.

By using primary and secondary evaluations of school and classroom context, teachers can gain effective moral experiences and a relative understanding of their capabilities and emotions. The main goal of the current research is to evaluate the model of professional ethics based on the character abilities and emotions of the teacher, taking into account the mediating role of moral identity in the teachers of Babak city.

The current research was applied and among descriptive-correlational researches. The statistical population of the research includes the teachers of Babak city, the sampling method was available sampling. The sample size was 384 teachers of Babak city. The data collection tool was a questionnaire and finally the data were analyzed by structural equation analysis using SPSS23 and Smart PLS software.

The results of the hypothesis analysis showed that the value of the path coefficient was an acceptable value, and the t coefficients for most of the research hypotheses were high (above 1.96), so it was significant at the 95% confidence level. All assumptions are confirmed. According to the Sobel test, the indirect effect of the mediating variables is at the 5% level with the Sobel statistic of 3.56 and their confidence interval is significantly higher than zero. The results show that the effect of the mediator variable in the regression model is significant and effective.

Based on the results of the present research, there is a relationship between professional ethics based on character abilities and teacher needs with the mediating role of moral identity in the teachers of Babak city, and it can be concluded that the research model has a suitable fit.

Avicenna did not explicitly present a distinct theory titled "Theory of Emotions" in his works. However, based on scattered references, it appears that the core of emotions, in his view, is evaluation, divided into two categories: motivational and non-motivational. Another component that seems common in all instances of emotions is pleasure and pain, although there is also evidence against this claim. There are ambiguities in Avicenna's text regarding the relationship between emotions and the body, but most evidence favors the assumption of a non-essential relationship between emotions and the body. Concerning the relationship between emotions and ethics, the conceptual analysis of virtue as one of the pillars of ethical discourse indicates a necessary relationship between emotions and virtues, suggesting a connection between emotions and ethics.

Epictetus divides the affairs of the world into two categories: the external world, which was organized by Zeus, and human being has no freedom or responsibility in this area. The inner world: which is completely under the control of human responsibility. Epictetus considers the inner world in three areas: rational judgments or beliefs, feelings and emotions, desires and avoidances. According to Epictetus, rational judgments are the most important of the inner realms and determine the other realms. Epictetus gives many examples and conversations to prove that rational judgments are the cause of feelings and emotions and desires. Therefore, feelings and emotions as well as desires are the result of the functioning of the reason. If the function of the reason is correct, it results in good feelings and logical desires, and if the function of the reason is imperfect, it leads to negative emotions and unreasonable desires.The Stoics, unlike Plato and Aristotle, do not believe in non-cognitive elements in the human mind and consider the human mind as a rational whole. They refer all feelings and emotions to rational beliefs. "Epictetus also considers the human mind to be rational.

The philosophy of music is a branch of philosophy that studies the meaning of music, the relationship between the artist and the creation of music, the relationship between the audience and music, and such issues. Since emotions and feelings constitute the meaning of music, the primary focus of theorists in this field is devoted to the fundamental question of where the emotional impact of music originates from. In the philosophy of music, there are two rival theories regarding the source of musical emotions: the expressive theory, which prioritizes the emotions of the artist in creating the work and considers the meaning of music in the expression of the artist's emotions, and the arousal theory, which gives priority to the emotions evoked in the listener and considers the meaning and purpose of music in eliciting the emotions of the audience.
The aim of this research is to facilitate the scientific examination of the relationship between music and emotions. The specific objectives of this research are as follows: _ Introducing and examining the most important theories and discussions in the philosophy of music. _ Investigating the most important criticisms that have been made on various theories in the philosophy of music and showing the efforts of theorists and philosophers to respond to these criticisms. _ Showing that old theories put forward by philosophers like Aristotle can still be relevant in current philosophical discussions. This highlights the importance of mastering the history of philosophy for researchers in this field. _ Demonstrating that music can (or even should) be subject to contemplation and philosophical inquiry. This research is classified as fundamental research in terms of the data collection method, which is qualitative research using a library research approach. Additionally, this research specifically utilizes up-to-date and primary sources in the field of philosophy of music.

Research Question(s):

Which of these two theories of Expression and Arousal provides a more comprehensive understanding of the relationship between music and emotions and offers a better explanation of our emotional experiences when confronted with music?
Which theory can better respond to the criticisms raised against it?
Literature Review
Some of the most important articles published on the arousal theory of music are as follows (in chronological order):Mew, P (1984) The musical arousal of emotions.British Journal of Aesthetics 25 (4):357-361.
Robinson, J (1994) The expression and arousal of emotion in music. Journal of Aesthetics and Art Criticism 52 (1):13-22.
 Beever, A. (1998) The Arousal Theory Again? The British Journal of Aesthetics 38(1):82-90.
Kingsbury, J (1999) Why the Arousal Theory of Musical Expressiveness is Still Wrong? Australasian Journal of Philosophy 77 (1):83 – 88.
Matravers, D (2007) Musical expressiveness. Philosophy Compass 2 (3):373–379.
 Arbo, A. (2009) Some Remarks on “Hearing-as” and its Role in the Aesthetics of Music. Topoi 28 (2):97-107.
Cochrane, T. (2010) Music, Emotions and the Influence of the Cognitive Sciences. Philosophy Compass 5 (11):978-988.
Eerola, T. (2016) Being Moved by Unfamiliar Sad Music Is Associated with High Empathy. Frontiers in Psychology 7.
Levinson,  j (2016) Music-Specific Emotion: An Elusive Quarry. Estetika 53 (2):115-131.
Wu-Jing He (2017) Emotional Reactions Mediate the Effect of Music Listening on Creative Thinking: Perspective of the Arousal-and-Mood Hypothesis. Frontiers in Psychology 8

This research is classified as fundamental research in terms of its objective. The general aim of this research is to establish a conceptual framework for the philosophical examination of the relationship between music and emotions

In response to the first question, we first need to see what each of these two theories offers in response to the most important issue regarding emotions and music, namely the issue of the "relationship between expressed emotions in music and evoked emotions in the listener." The expressive theory addresses this issue with the concept of "grounding," while the motivational theory uses the concept of "emotional codes." Our analysis shows that the concept of "emotional codes" is more effective than "grounding" for two reasons:"Grounding" is a concept that claims objectivity, while by definition, the meaning of music lies in its sensory content. The conflict between the expressive theory and the motivational theory is essentially a conflict over determining the place of sensory content in music. The expressive theory places the sensory content in the expressed emotions in the musical piece and considers these emotions as a crystallization of the emotions of the creator, while the motivational theory places the sensory content of music in the emotions evoked in the listener through music. Referring to an objective concept to explain the place of sensory content, if not a theoretical impossibility, is an additional effort that only complicates the conflict between these two theories.
The concept of emotional codes conceptualizes the issue at the mental (or intermental) level and provides an effective framework for explaining the position of the sensory content of music. Different and varied reactions to music are appropriate. Furthermore, by introducing the concept of emotional codes, one can pave the way for framing research issues in an interdisciplinary context. This way, the issue of the sensory content of music can be explored in the interdisciplinary fields of musicology, philosophy, psychology, and neuroscience.
Our analysis has shown that the theory of motivation with our experiential intuition is more compatible. This is because the basis of judging a musical work is the experienced emotions, not the assumed emotions that the artist intended to express. For example, when we label a piece of music as sad, it is not because the composer intended to express sad emotions, but rather it is simply and intuitively because that piece evokes a sense of sadness in us.
As a result, the theory of motivation provides a better and more valid explanation of the relationship between music and emotions.
In response to the second question, it is important to consider the main criticism that challenges each of these two theories and how they respond to it. Our analysis has shown that the main criticism of the expressive theory is the "expression of unexperienced emotions," and proponents of the expressive theory, in response to this criticism, question the principles of this theory. They do not necessarily consider the expressed emotions as belonging to the artist, but rather see the artist as simply a narrator of the emotions of another individual (or even a completely imaginary person). In this way, they raise the larger question of whose emotions are being expressed in music. Since the answer cannot be the audience (as that would essentially turn it into a motivational theory), this question remains shrouded in ambiguity and mystery.
On the other hand, in our research, we demonstrated that the responses that have been presented to the issue of "liking sad music" are not defensible and valid. Furthermore, by using the concept of catharsis from Aristotle, we were able to propose an acceptable response to this criticism. We showed that our proposed response can address all the criticisms that were present in other responses.

The purpose of this study was a systematic review of the application of caring thinking and its correlations in ethical philosophy. The research method is literature review and library research. In this study, existing articles on the subject were used in order to comprehensively and systematically review and summarize the interested content. For this purpose, articles from Persian and English sites in the field of caring thinking were studied and reviewed.Caring thinking, as the third component of Lipman’s three modes of thinking theory, has cardinal dimensions such as Appreciative Thinking, Affective Thinking, Active Thinking, Normative Thinking, and Empathic Thinking and progresses towards ethics and a better life which are rooted in theories of moral development by theorists such as Kohlberg, and can be used to design educational packages for cognitive development and the buildout of different levels of thinking (including moral development of children and adolescents).Despite its philosophical roots, caring thinking has rather straightforward and relevant psychological and moral correlations that together can manifest in the feeling of being cared for, companionship, positive and committed thinking based on values, emotions and norms.

The essence of cinema lies in its moving pictures, with the visual aspect holding particular significance. However, the human mind plays a distinct role in both the creation and perception of films. This is why some cinema theorists refer to it as ‘the art of the mind.’ By evoking the viewer's feelings and emotions, a film engages with their mind. Avicenna's perspective highlights that the perception of partial meanings triggers emotional responses in the audience, a function attributed to the estimative faculty within the human soul. In Avicenna's philosophical framework, the soul comprises various faculties, each contributing to the perception of films or the creation of cinematic scenes according to their specific functions. One such influential faculty is the imagination. Nevertheless, Avicenna's psychological insights underscore the vital role of the Estimative Faculty in the perception of films. The estimative faculty, as one of the soul's most crucial faculties, plays a significant role in both the creation and comprehension of films. Its functions include perceiving partial meanings and cognitive errors. As a result, the estimative faculty often prevails over other mental faculties when an audience engages with a film. This article investigates the role of the Estimative Faculty in perceiving partial meanings, cognitive errors, imitation of inner emotions, and rendering partial judgments within the context of cinema. To illustrate the impact of this faculty, we offer a focused analysis of the horror genre and the school of expressionism in this regard.

Linda Zagzebski is one of the philosophers working on the emotions and motivating dispositions of the saints. By expanding her theory of divine motivation, she tried to fill in an important gap in previous accounts about saintly life and show why thinking of the saints only as moral exemplars is insufficient. She argues that the saints’ connection to God is what makes them morally good. Zagzebski focuses rightly on the emotions of the saints and provides valuable insights into their moral psychology. In the present study, we first discuss the etymology of the word "saint" and examine its historical background in Christian culture, and then, through the explanation of Zagszebski's important theories of Exemplarism and Divine Motivation, we criticize her most important arguments about the saintly life. Although her attractive viewpoint makes some important advances toward understanding and justifying moral saintliness, it remains deficient insofar as she cannot accurately clarify the limits of imitating saints and the nature of their connection to God. Also, she neglects the role of religious institutions, communities, and spiritual disciplines in helping the saints come to share God’s motives; and she either does not give due attention to the specific virtues and gifts the saints- especially in non-Christian cultures- possess. So, her account is not comprehensive enough in this regard.

This article shifts from doubt about the meaning of a commonly neglected phrase in Aristotle’s Metaphysics about the relation between metaphysics and myth into a fundamental question about the relation between metaphysics and emotions. The contemporary philosophical trend of reviving emotions, with all of its advantages in different felids of philosophy, has been almost silent in the field of metaphysics. The historical cliché of reason/emotion (also, reason/body) separation, among other things, has overshadowed the possibility of revising/ re-reading metaphysical texts through the lenses of constitutional emotions. This article develops a different narrative about the nature of metaphysics in Aristotel’s thought through re-reading some of his works. According to this narrative, certain emotions, including wonder (thauma), praise, pleasure, and desire, alongside the “nous”, play a constitutional role in the construction of the Aristotelian structure of metaphysics. I will discuss that the concept of “nous/ reason” cannot suffice for giving a comprehensive explanation for the tools and methods of metaphysics. According to the constitutional role of emotions, reductive interpretations of Metaphysics should be radically challenged in that they have ignored the emotional foundations of metaphysics during the history of philosophy. Moreover, I will suggest that the new narrative of metaphysics can provide some material to revise the traditional understanding of the soul’s parts, the soul’s unity, and relation between soul and body in Aristotle’s thought.

According to the founders of this philosophical school, the phenomenology of ethics was a way to criticize the structure of moral values in Kant's philosophy. Also, provide a new definition of moral values that is based on the truth of human existence. Francis Brentano and Max Scheler, as the founders of the phenomenology of ethics, tried to redefine the structures of moral values by relying on the phenomenological method against the concepts formed in pure practical reason. In their phenomenology of ethics, these two thinkers want to return feelings and emotions as the fundamental principle of human action to the structure of moral values and make it the center of their philosophy. But Brentano's and Scheler's views on the nature of moral values have fundamental differences. In fact, both thinkers use the phenomenological method to understand the nature of moral values, but Brentano has a desire for a psychological understanding of human nature with the help of epistemological foundations, and in contrast to Scheler, he is searching for the fact that with an ontological view of moral values, reveal with the divine command.

Emotions,as one of the areas of emotional tendencies,play an important role in the arousal of human behavior.MullaSadra believes that man has an insight structure that consists of components related to each other that are toward the end.These ends have a deep sense of emotion in terms of youthful and emotional actions.Whether emotions are of a nature or a link to human actions,the two main questions of the research are ahead.MullaSadra,by proving existence,love and authority,considers the true emotions of the inner one that provokes the interests of affairs and behavioral actions appropriate to them,for thenature of emotions has an acquired role.Incontrast to the socialist philosopher,believers are not merely emotions and emotions,but they form the human consciousness structure Purposeful and meaningful,therefore,whatever we do (consciously)is influenced by emotions,and the condition for the realization of these emotions is the same.In fact,they believe that emotions are associated with belief, that is,for example,we are happy to be happy with our behavior,and that we feel good.We are responsible for this behavior.Its the responsibility of our emotions and emotions that make us love, hate,and because we choose our emotions.Therefore,in the article, we are ready to give a descriptive-analytical overview of the more specific views on the cognitive nature of emotions,shows a dramatic impact on the approach of these two philosophers,which is somewhat dim in existing research,and onthe other hand by comparing their views In the way of similarities and differences,we will achieve an acceptable answer to the question of what the role of emotions in human behavior is.

One of the issues studied by Muslim philosophers is the effect and emotions in response to various forms of artwork. The nature of these experiences and specifically how emotions in the arts are perceived and represented on a subjective, bodily, and evaluative level is a heavily debated issue.To arouse emotions and imagination are the main features that define an artwork in Avicennian philosophy. Thus, through a comparative- descriptive study, we aim to address the raised questions: what kinds of emotions aroused in facing a work of art? What factors evoke emotions? How emotions interact with the perception and judgment of the artworks and their beauty? In his works, Ibn Sina mentions different types of emotion that work of art can elicit e.g. positive experience including joy and pleasure and negative emotions negative emotions of fear, anger or disgust as well as confusion and bewilderment, happiness, etc. Studying his works reveals that the collaboration of the three factors of form, imagination, and human nature evokes emotions. Moreover, emotions in the arts affect us on a subjective and bodily level which influences aesthetic evaluations emotions in concert with cognition are ways to understand the meaning and judge the beauty and value of a work of art.

This study examines "the possibility of using psychiatric drugs to help human moral education". The study aims to help the difficult process of human education. The methodology of the study is library research of some new pharmaceutical achievements of psychiatry with a comparative view of moral education in Islam. The results of the study indicates the possibility of using psychiatric drugs to control some emotions and feelings that either cause the voluntary behaviors of human morality or are sometimes considered a moral act. One of the findings of the study shows that with the help of psychiatric knowledge and especially drug therapies, ethics scholars and educators can provide the ground for some moral changes that are difficult and even impossible under normal conditions.

Human actions and behavior are formed based on their internal events. Among these behaviors, some arise specifically under the influence of one character and emotions instantly and without undergoing the stages of thought and reflection; even though they use a knowledgeable source of the category of imagination. Similarly, sometimes particular qualities affect human souls that are subject to passivity that is acquired for the benefit of beneficial and harmful affairs in some faculties. These states of the soul are called human emotions; happiness and joy, grief and sorrow, fear and hope, fervor and ecstacy, and wrath and anger are all of this class. Here, the question arises as to what the position of the character and emotions is in the human existence according to Mulla Sadra? What factors are influential in creating the states and emotions of the soul? In this study, employing the descriptive-analytic method and using sources of Sadrian philosophy, we conclude that the presence of the character necessitates that when the will to act is formed, action is produced without any difficulty, thought, and contemplation. In reality, the characteristics of the soul originate from human perception and manifest their influence in actions. The repetition and exercise of this perception and the actions related to them create the grounds for the formation of a habit in human beings that gives rise to vocation and industry. There is a strong relationship between the habits of the soul and human states and actions. Similarly, there is a special relationship between inner characteristics and emotion and the human physical condition. Based on this relationship, just as behavior is influenced by characteristics, characteristics are also affected by behavior; however, this influence is indirect. It is noteworthy that the attributes and characteristics that are activated in human beings from intellection and reasoning are never themselves the cause of the suspension of thought. On the contrary, with their activity the performance of the aforementioned faculties is elevated in terms of quality and speed. When weak souls are engaged in intellection, their emotions become chaotic or when their emotions are engaged, their mind is disturbed. However, strong souls combine the attributes of perceptions and stimulations and create a balance. The noble soul is similar to the incorporeal beings in terms of instincts and nature from a wisdom and freedom perspective. In reality, the evolution and perfection of the soul from the stage of potential to the stage of actualized intellect do not create any obstacles for the form and states of the soul. The different physical states and circumstances and their effect on the vaporous soul in terms of fineness and subtlety or roughness and density of the soul results in the intensification of the potential of emergence of different and proportional states of the soul. However, Mulla Sadra does not believe that physical states and attributes have an existential affect on the soul and spirit because such a thing is impossible and is similar to the effect of something lower on the higher. Rather, specific physical conditions create the grounds and help the emergence or intensify the potential of the manifestation of a specific state of the soul and characteristic. In all these instances, those that have a direct influence on creating the state of the soul are the human perceptive faculties including sense, imagination, and reasoning, that is, first thought and conception are formed in human beings and the states and feelings of the soul emerge after that. However, he does not believe in the direct effect of the emotions on the functioning of the reason and perceptive faculties; however, he does not deny the indirect and preparatory role of the states of the soul on human reasoning and thought. In this way, this situation itself provides the grounds for the creation of new thoughts and ideas.

What Nussbaum seeks is to base ethics on emotions. It seems that love, as an important emotional state, is not only accompanied by jealousy and revenge but is also incompatible with liberal ethical principles. In Nussbaum’s view, liberal principles that love must accord with so that general ethical propositions based on emotions are adhered to, are mutual relations, individuality and empathy. She is therefore seeking a version of love that possesses these principles. Thus, after investigating the views of different philosophers and writers concerning love, she criticizes any form of domination in love and believes that the only way in which in the course of a romantic relationship one can respect the individuality of the beloved and maintain mutual respect is not to have any ulterior motives and not try to use the beloved as a means of attaining them. Thus, she maintains, the lover shall concern himself purely with the act of loving and does not seek to dominate the beloved. For trying to do so would bring jealousy and revenge in its wake.In this article we have attempted, in the light of Sadr al-Muta’alihin’s perspective that considers paying attention to the individuality and reality of a person’s existence, and hence unselfish love, to be possible only when one can love the concrete being of human beings while seeing also their connection to the Hereafter, to critique and evaluate Martha Nussbaum’s point of view.

Feelings and emotions play a special role in human’s behavior and actions. This influence is also seen in the realm of worship and religious behavior. It is debatable whether emotions contribute to worship and servitude or act as deterrents. The purpose of this study is to investigate the harms that emotions can inflict on the realm of worship and achievement of nearness to God. Previous studies have not explicitly addressed this issue. Therefore, in order to achieve this goal, the descriptive-analytical method and library method (collection of data from valid interpretive, narrative, and ethical sources) have been used. The findings of the study show that negative and deterring emotions such as fear and despair can prevent a person from moving towards servitude, because they prevent the true knowledge of God and, consequently, the acts of worship. The relationship between these feelings and regression in the path of servitude is a synergistic one. Therefore, the root of some sins such as jealousy can be found in feelings that are abnormal and contrary to human nature.

Human beings experience every kind of emotion in their everyday lives. Traditionally, emotions are categorized as negative or positive. People, however, tend to escape, disengage from, or avoid the latter type. Emotions are studied from philosophical, biological, and psychological perspectives. On the other hand, al-Rāzī and Ibn Sina are two Muslim scholars who discussed the grief and sorrow disorders in their philosophy. Comparing their works reveals that al-Rāzī applies Plato's moral philosophy, therefore his main focus is on health and well-being. He considers both physical and psychological aspects. In his view, grief and sorrow are unpleasant. Also, the lack of balance in humors and stability of thoughts are the direct causes of raising such strong emotions. Keeping the balance in humors, anti-negativity, and restoration of stability of thoughts are the treatments al-Rāzī suggests in Kitāb al-Ṭibb al-rūḥānī (Book of Spiritual Medicine). Inspired by Aristotle's moral philosophy, Ibn Sina follows the approach of perfectionism. Treating the disorder of grief and sorrow, he goes beyond bodily health issues and admits that moral and psychological treatments are more effective. Apart from the restoration of stability of thoughts and emotions, he is of the opinion that prayers and pilgrimage play a significant role in coping with grief and sorrow.

In this article, we try to investigate and compare the thought of the two intellectuals of two completely different cultures, an Iranian thinker and poet Saeb Tabrizi, a German thinker and philosopher Nietzsche. Nietzsche, with the predominance of the elements of Dionysius against the elements of Apollonius, opposed the intellect, and Saeb was also influenced by the style of Hindi and with such things as the expensive psychic reason; incompleteness; arrogance; weakness and disability; capturing; enchantment; controversy; Tragic in his poems. Nietzsche and Saeb were both heavily influenced by the tradition of Hindu Buddhism, and in this tradition the intellect was incapable of understanding the nature of reality and human life. To illustrate the similarity of these two thinkers, we divide the article into two parts. In the first part, we discuss Nietzsche's irrationalism, and in the second part we deal with irrationalism of Saeb, and in the section of the result we have evaluated this issue in the form of a diagram to these two thinkers. In this article we have tried to use the main sources of these two thinkers..