L. Jaffro (2017). The Passions and Actions of Laughter in Shaftesbury and Hutcheson. In A. Cohen and R. Stern (eds.), Thinking About the Emotions. A Philosophical History. Mind Association Occasional Series, Oxford:Oxford University Press, 2017, 130-149. https://www.oxfordscholarship.com/view/10.1093/oso/9780198766858.001.0001/oso-9780198766858-chapter-7
The third Earl of Shaftesbury and Francis Hutcheson
considered laughter as a passion in its own right. The hilarious
response is not reducible, as Hobbes believed, to the facial expression
of the sudden awareness of our own superiority. Ridicule is however an
important kind of laughter; it is also an action, part of a strategy
against the seriousness of fanaticism. Shaftesbury gives much importance
to the politics of laughter and to the caustic power of ridicule, but
also to the capacity to laugh at one’s laughter, which is crucial to
what he calls good humour. Hutcheson and Shaftesbury interestingly
disagree on the question of how to regulate laughter and limit its
Ch. Maurer & L. Jaffro (2013). Reading Shaftesbury’s Pathologia: An Illustration and Defence of the Stoic Account of the Emotions. History of European Ideas, 39(2), 207-220. https://www.tandfonline.com/doi/full/10.1080/01916599.2012.679795
L. Jaffro, Ch. Maurer & A. Petit (2013). Pathologia, A Theory of the Passions. History of European Ideas, 39(2), 221-240. https://www.tandfonline.com/doi/full/10.1080/01916599.2012.679796
The present article is an edition of the Pathologia (1706), a Latin manuscript on the passions by Anthony Ashley Cooper, the third Earl of Shaftesbury (1671–1713). There are two parts, i) an introduction with commentary (http://dx.doi.org/10.1080/01916599.2012.679795), and ii) an edition of the Latin text with an English translation (http://dx.doi.org/10.1080/01916599.2012.679796) . The Pathologia treats of a series of topics concerning moral psychology, ethics and philology, presenting a reconstruction of the Stoic theory of the emotions that is closely modelled on Cicero and Diogenes Lærtius. It contains a most detailed typology of the passions and affections as well as an analysis of a series of psychological connections, for example between admiration and pride. On the basis of his reconstruction of Stoic moral psychology and ethics, Shaftesbury argues that in one of his phases, Horace should be interpreted as a Stoic rather than as an Epicurean. The translation and the commentary draw attention to the relations between the Pathologia and Shaftesbury’s English writings, most importantly Miscellaneous Reflections and the Inquiry Concerning Virtue, or Merit, which sheds light on several features of Shaftesbury’s relation to Stoicism.
L. Jaffro (2006). What is Wrong With Reid’s Criticism of Hume on Moral Appreciation? European Journal of Analytic Philosophy, 2(2), 11-26. http://www.ffri.hr/phil/casopis/content/volume_2/EUJAP_4_jaffro.pdf
In his Essays on the Active Powers, Thomas Reid criticises Hume’s theory of moral judgment and argues that it is untenable. The aim of this paper is to show that Reid shares more with his target than is ordinarily acknowledged. The author suggests that the opposition between cognitivism and non-cognitivism concerning the role of feelings in moral judgment tends to obscure (disputable) assumptions held in common by both philosophers about the nature of feelings.