Results for 'pride'

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Bibliography: Pride in Normative Ethics
  1.  15
    Peter Marshall, Heretics and Believers: A History of the English Reformation[REVIEW]Jacob Pride - 2018 - Moreana 55 (1):123-126.
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  2.  73
    An empirical examination of three machiavellian concepts: Advertisers vs. the general public. [REVIEW]John Fraedrich, O. C. Ferrell & William Pride - 1989 - Journal of Business Ethics 8 (9):687 - 694.
    This paper examines the perceived ethics of advertisers and the general public relative to three ethical concepts. Based on the survey findings, it can be concluded that with regard to the ethically-laden concepts of manipulation, exploitation, and deviousness, advertisers are perceptually as ethical as the general public. The research also clarifies some of the differences between ethics and Machiavellianism.
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  3. Pride, shame, and guilt: emotions of self-assessment.Gabriele Taylor - 1985 - New York: Oxford University Press.
    This discussion of pride, shame, and guilt centers on the beliefs involved in the experience of any of these emotions. Through a detailed study, the author demonstrates how these beliefs are alike--in that they are all directed towards the self--and how they differ. The experience of these three emotions are illustrated by examples taken from English literature. These concrete cases supply a context for study and indicate the complexity of the situations in which these emotions usually occur.
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  4. Pride, Achievement, and Purpose.Antti Kauppinen - 2017 - In Joseph Adam Carter & Emma C. Gordon (eds.), The Moral Psychology of Pride. London: Rowman & Littlefield.
    Pride in our own actions tells a story: we faced a challenge, overcame it, and achieved something praiseworthy. In this paper, I draw on recent psychological literature to distinguish to between two varieties of pride, 'authentic' pride that focuses on particular efforts (like guilt) and 'hubristic' pride that focuses on the whole self (like shame). Achievement pride is fitting when either efforts or traits explain our success in meeting contextually relevant, authoritative, and challenging standards without (...)
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  5. Pride and Moral Responsibility.Jeremy Fischer - 2015 - Ratio 30 (2):181-196.
    Having the emotion of pride requires taking oneself to stand in some special relation to the object of pride. According to agency accounts of this pride relation, the self and the object of pride are suitably related just in case one is morally responsible for the existence or excellence of the object of one's pride. I argue that agency accounts fail. This argument provides a strong prima facie defence of an alternate account of pride, (...)
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  6.  36
    Pride and Social Status.Henrietta Bolló, Beáta Bőthe, István Tóth-Király & Gábor Orosz - 2018 - Frontiers in Psychology 9:386264.
    Pride is a status-related self-conscious emotion. The present study aimed to investigate the nature of status behind pridein four studies with using the two-facet model of pride, status maintenance strategies and with differentiating subjective social status (SSS) and objective social status (OSS). In Study 1 and 2 we used questionnaire methods with structural equation modeling (SEM) in order to identify the relationship patterns between SSS, OSS, status maintenance strategies and pride. In Study 3 and 4 we used (...)
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  7.  75
    Pride and Investment.Jessica Isserow - 2024 - Ethics 135 (2):259-289.
    We can feel proud of a great deal many things. But pride has its limits; I can be proud of myself or of my spouse for publishing a book, but not of a complete stranger for achieving the same. These observations reflect two central features of pride: its Promiscuity and its Positionality. Many accounts struggle to accommodate both. I diagnose this struggle as a symptom of a long-standing tendency to focus on self-directed pride to the exclusion of (...)
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  8.  50
    Pride: The Seven Deadly Sins.Michael Eric Dyson - 2006 - Oup Usa.
    Dyson explores the fate of pride from Christain theology to the social responsibilities of self-regard and regard for the society as a whole. Also discusses pride in black communities.
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  9. Pride, Shame, and Group Identification.Alessandro Salice & Alba Montes Sánchez - 2016 - Frontiers in Psychology 7.
    Self-conscious emotions such as shame and pride are emotions that typically focus on the self of the person who feels them. In other words, the intentional object of these emotions is assumed to be the subject that experiences them. Many reasons speak in its favor and yet this account seems to leave a question open: how to cash out those cases in which one genuinely feels ashamed or proud of what someone else does? This paper contends that such cases (...)
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  10.  79
    Pride, hypocrisy and civility in Mandeville's social and historical theory.Laurence Dickey - 1990 - Critical Review: A Journal of Politics and Society 4 (3):387-431.
    This paper seeks to show that Bernard Mandeville's primary purpose in The Fable of the Bees was to historicize the concept of self?love (amour?propre) articulated by seventeenth?century French Jansenists and moralistes; that in doing so Mandeville constructed a theory designed to explain the inter?subjective constraints and forces of social discipline which characterize commercial societies; and that a full understanding of Mandeville's achievement depends upon an appreciation of the way in which pride in his theory becomes socialized into hypocrisy at (...)
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  11.  74
    Comparative Pride.Christopher Morgan-Knapp - 2019 - Philosophical Quarterly 69 (275):315-331.
    Comparative pride—that is, pride in how one compares to others in some respect—is often thought to be warranted. In this paper, I argue that this common position is mistaken. The paper begins with an analysis of how things seem when a person feels pride. Pride, I claim, presents some aspect of the self with which one identifies as being worthy. Moreover, in some cases, it presents this aspect of the self as something one is responsible for. (...)
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  12. Intellectual Pride.Allan Hazlett - 2017 - In Joseph Adam Carter & Emma C. Gordon (eds.), The Moral Psychology of Pride. London: Rowman & Littlefield.
    Intellectual pride is pride about intellectual matters – for example, knowledge about what you know, about your intellectual virtues, or about your intellectual achievements. It is the opposite of intellectual humility (e.g. knowledge about what you don’t know, about your intellectual vices, or about your intellectual failures). In this paper I will advocate for intellectual pride by explaining its importance in the contexts of education (where a lack of pride threatens to undermine motivation), intellectual marginalization (where (...)
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  13. Pride and Identity.Jerome Neu - 1998 - Midwest Studies in Philosophy 22 (1):227-248.
    Christian theology still condemns the sin of pride, yet many modern political movements stake their claims in terms of pride (Black Pride, Gay Pride, Deaf Pride, etc.). In the age of identity politics, it would seem pride may help to overcome self-loathing and to transform society. To see the appropriate personal and political place of pride, one must properly understand the differing roles of responsibility and value in the constitution of pride. A (...)
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  14. Pride in Christian Philosophy and Theology.Kevin Timpe & Neal A. Tognazzini - 2017 - In Joseph Adam Carter & Emma C. Gordon (eds.), The Moral Psychology of Pride. London: Rowman & Littlefield. pp. 211-234.
    Our focus in this chapter will be the role the pride has played, both historically and contemporarily, in Christian theology and philosophical theology. We begin by delineating a number of different types of pride, since some types are positive (e.g., when a parent tells a daughter “I’m proud of you for being brave”), and others are negative (e.g., “Pride goes before a fall”) or even vicious. We then explore the role that the negative emotion and vice play (...)
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  15. Pride and Prejudiced.Robin Jeshion - 2020 - Grazer Philosophische Studien 97 (1):106-137.
    The reclamation of slurs raises a host of important questions. Some are linguistic: What are the linguistic conventions governing the slur post-reclamation and how are they related to the conventions governing it pre-reclamation? What mechanisms engender the shift? Others bend toward the social: Why do a slur’s targets have a special privilege in initiating its reclamation? Is there a systematic explanation why prohibitions on out-group use of reclaimed slurs vary from slur to slur? And how does reclamation contribute to shaping (...)
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  16.  67
    Pride and Hume's Sensible Knave.James King - 1999 - Hume Studies 25 (1-2):123-137.
    Whether the sensible knave can take pride in herself is a question not merely curious but potentially devastating for Hume's moral theory. Hume assuredly classifies knavery a vice, but given his doctrine that it belongs to virtue to produce pride, then if she can take pride in herself qua knave, the knave is positioned to claim that knavery is, and ought to be recognized as, a virtue. And if this is true, then either Hume is mistaken to (...)
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  17.  5
    Pride and moral disengagement: associations among comparison-based pride, moral disengagement, and unethical decision-making.Manuel Rengifo & Simon M. Laham - forthcoming - Cognition and Emotion.
    Pride has rarely been explored in the context of moral disengagement and unethical decision-making. Although some research has examined the associations between “authentic” and “hubristic” pride and unethical behaviour, little attention has been paid to potential mechanisms. Across two correlational studies (N = 379), we explore the associations between two facets of pride rooted on comparisons – social comparison-based pride, and self-based pride, moral disengagement, and unethical decision-making. Results show that social comparison-based pride consistently (...)
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  18. Justifying Emotions: Pride and Jealousy.Kristjan Kristjansson - 2001 - Routledge.
    The two central emotions of pride and jealousy have long been held to have no role in moral judgements, and have been a source of controversy in both ethics and moral psychology. Kristjan Kristjansson challenges this common view and argues that emotions are central to moral excellence and that both pride and jealousy are indeed ingredients of a well-rounded virtuous life.
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  19.  48
    Philosophic Pride: Stoicism and Political Thought From Lipsius to Rousseau.Christopher Brooke - 2012 - Princeton University Press.
    Surveying this large field with more amplitude and exactitude than anything else on offer, this book will be important for scholars of the humanities and specialists.
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  20.  19
    Pride and humility: a new interdisciplinary analysis.Shawn R. Tucker - 2016 - New York: Palgrave-Macmillan.
    This interdisciplinary analysis presents an innovative examination of the nature of pride and humility, including all their slippery nuances and points of connection. By combining insights from visual art, literature, philosophy, religious studies, and psychology, this volume adapts a complementary rather than an oppositional approach to examine how pride and humility reinforce and inform one another. This method produces a robust, substantial, and meaningful description of these important concepts. The analysis takes into account key elements of pride (...)
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  21.  99
    'Pride produces the idea of self': Hume on moral agency.Améelie Oksenberg Rorty - 1990 - Australasian Journal of Philosophy 68 (3):255 – 269.
  22. Should pride of place be given to the norms? Intentionality and normativity.Clotilde Calabi & Alberto Voltolini - 2005 - Facta Philosophica 7 (1):85-98.
    Reasons motivate our intentions and thus our actions, justify our beliefs, ground our hopes and connect our feelings of shame and pride to our thoughts. Given that intentions, beliefs and emotions are intentional states, intentionality is strongly connected with normativity. Yet what is more precisely their relationship? Some philosophers, notably Brandom and McDowell, contend at places that intentionality is intrinsically normative. In this paper, we discuss Brandom and McDowell’s thesis and the arguments they provide for its defence. In contrast (...)
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  23. Natural pride and natural shame.Arnold Isenberg - 1949 - Philosophy and Phenomenological Research 10 (1):1-24.
  24. The Practice of Pride.Tara Smith - 1998 - Social Philosophy and Policy 15 (1):71.
    Pride has been denounced as one of the seven deadly sins and praised as the crown of the virtues. Perhaps because of the difficulty of navigating between these appraisals, pride has not been paid very much attention by ethicists. Moreover, pride is so familiar as a feeling that the suggestion that it could be a virtue may seem misplaced.
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  25.  21
    Pride, Arrogance, and Humility.P. M. S. Hacker - 1976 - In Robert C. Solomon (ed.), The Passions. The Myth and Nature of Human Emotions. Notre Dame, Ind.: Doubleday. pp. 129–151.
    Each person should have their pride – a proper sense of their worth and dignity. Improper pride is arrogance; proper pride, one might say, is necessary for self‐respect. As an emotion, pride may take the form of a momentary emotional occurrence, as when, for example, one is complimented by people whose approval one appreciates on some achievement of one's own, of one's spouse, or of one's children. Pride may also take the form of a persistent, (...)
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  26.  96
    Pride, shame and responsibility.W. H. Walsh - 1970 - Philosophical Quarterly 20 (78):1-13.
  27. The Vice of Pride.Robert C. Roberts - 2009 - Faith and Philosophy 26 (2):119-133.
    This paper clarifies the vice of pride by distinguishing it from emotions that are symptomatic of it and from virtuous dispositions that go by the same name, by identifying the disposition (humility) that is its virtue-counterpart, and by distinguishing its kinds. The analysis is aided by the conception of emotions as concern-based construals and the idea that pride can be a dispositional concern of a particular type or family of types.
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  28. Responsibility and Comparative Pride – a Critical Discussion of Morgan-Knapp.Cathy Mason - 2020 - Philosophical Quarterly 70 (280):617-624.
    Taking pride in being better than others in some regard is not uncommon. In a recent paper, Christopher Morgan-Knapp argues that such pride is misguided: it ‘presents things as being some way they are not’. I argue that Morgan-Knapp's arguments do not succeed in showing that comparative pride is theoretically mistaken.
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  29.  97
    Pride, Virtue, and Self-Hood: A Reconstruction of Hume.Pauline Chazan - 1992 - Canadian Journal of Philosophy 22 (1):45 - 64.
    Hume’s account of how the self enters the moral domain and comes to a consciousness of itself as a moral being is one which he superimposes upon his Treatise account of the constitution of the non-metaphysical self. This primordial self is for Hume constructed out of the passions of pride and humility which are themselves in tum constructed out of certain feelings of pain and pleasure, these feelings being worked on by memory and imagination, and converted back and forth (...)
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  30. Hume on Pride, Vanity and Society.Enrico Galvagni - 2020 - Journal of Scottish Philosophy 18 (2):157-173.
    Pride is a fundamental element in Hume's description of human nature. An important part of the secondary literature on Hume is devoted to this passion. However, no one, as far as I am aware, takes seriously the fact that pride often appears in pairs with vanity. In Book 2 of the Treatise, pride is defined as the passion one feels when society recognizes his connection to a ‘cause’, composed by a ‘subject’ and a (positive) ‘quality’. Conversely, no (...)
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  31.  11
    Pride and Anger.Gabriele Taylor - 2006 - In Deadly vices. New York: Oxford University Press.
    Pride is vice which most patently involves consciousness of self and self-evaluation. The assessment of its nature and implicit harm will depend on the features of the self set out in the preceding chapter. There are different types of pride and, as in the case of envy, not all of them are corruptive.
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  32.  38
    Pride in Parsimony.Lisa A. Williams & David DeSteno - 2010 - Emotion Review 2 (2):180-181.
    Tracy, Shariff, and Cheng (2010) present a timely and eloquent review of the current research on the emotion pride in terms of a naturalist framework. The present commentary not only echoes arguments relating to pride’s adaptive function, but also highlights some points of theoretical clarification. Specifically, we question the necessity of the naturalist approach and the emphasis on two facets of pride.
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  33.  98
    Symbolic Products: Prestige, Pride and Identity Goods.Elias L. Khalil - 2000 - Theory and Decision 49 (1):53-77.
    The paper distinguishes between two kinds of products, `symbolic' and `substantive'. While substantive products confer welfare utility in the sense of pecuniary benefits, symbolic products accord self-regarding utility. Symbolic products enter the utility function in a way which differs from substantive ones. The paper distinguishes among three kinds of symbolic products and proposes that each has a distorted form. If symbolic products result from forward-looking evaluation, they act as `prestige goods' which please admiration or, when distorted, as `vanity goods' which (...)
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  34.  87
    Pride Shame and Guilt.Gabriele Taylor - 1989 - Noûs 23 (2):253-254.
  35.  39
    Pride Aside: James Dundas as a Stoic Christian.Giovanni Gellera - 2019 - Journal of Scottish Philosophy 17 (2):157-174.
    In the manuscript Idea philosophiae moralis, James Dundas, first Lord Arniston, a Presbyterian, a judge and a philosopher, makes extensive use of Stoic themes and authors. About one third of the manuscript is a close reading of Seneca. Dundas judges Stoicism from the perspective of Calvinism: the decisive complaint is that the Stoics are ‘prideful’ when they consider happiness to be within the grasp of fallen human reason. However, pride aside, Dundas is willing to recover some Stoic insights for (...)
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  36.  38
    "Pride and Prejudice": Thought, Character, Argument, and Plot.Richard McKeon - 1979 - Critical Inquiry 5 (3):511-527.
    Justification for reading Pride and Prejudice as a philosophical novel may be found in its much cited and variously interpreted opening sentence: "It is a truth universally acknowledged, that a single man in possession of a good fortune, must be in want of a wife." This universal law is the first principle of a philosophical novel, although I shall also interpret it as the statement of a scientific law of human nature, a characterization of the civility of English society, (...)
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  37.  22
    Pride May Facilitate Cooperation with Agentic Though Immoral Individuals.Bogdan Wojciszke & Kuba Krys - 2016 - Polish Psychological Bulletin 47 (4):445-450.
    In most individualistic cultures, pride is regarded as a positive emotion that follows a positive evaluation of one’s competence or effort when achieving a goal. Fredrickson suggests that pride may expand individuals’ scope of attention and broaden their action repertoires by driving them toward greater achievements in the future. In the present study, we show that proud individuals may search for greater achievements by stronger willingness to cooperate with agentic though immoral individuals. We demonstrate that proud participants in (...)
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  38.  13
    Who expresses their pride when? The regulation of pride expressions as a function of self-monitoring and social context.Chau Tran, Bengisu Sezer & Yvette van Osch - 2024 - Cognition and Emotion 38 (8):1343-1353.
    Pride expressions draw attention to one’s achievement, and therefore can enhance one’s status. However, such attention has been linked to negative interpersonal consequences (i.e. envy). Fortunately, people have been found to regulate their pride expressions accordingly. Specifically, pride expressions are lower when the domain of the achievement is of high relevance to observers. We set out to replicate this effect in a non-Western sample. Additionally, we extended the current finding by investigating the moderating role of self-monitoring, an (...)
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  39. On Pride.Lorenzo Greco - 2019 - Humana Mente 12 (35):101-123.
    In this essay, I offer a vindication of pride. I start by presenting the Christian condemnation of pride as the cardinal sin. I subsequently examine Mandeville’s line of argument whereby pride is beneficial to society, although remaining a vice for the individual. Finally, I focus on, and endorse, the analysis of pride formulated by Hume, for whom pride qualifies instead as a virtue. This is because pride not only contributes to making society flourish but (...)
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  40. Pathologies of Pride in Camus's The Fall.Robert C. Solomon - 2004 - Philosophy and Literature 28 (1):41-59.
    What is Hell? Here is one answer: five straight days of conversation with a garrulous, narcissistic, rather depraved lawyer. This is the text, in fact the entire content, of Camus's brilliant quasi-religious novel, The Fall. The book has been read as a meditation on the "deadly" sin of pride, introducing a host of ethical and theological questions. I interpret the book as the story of a virtuous, contented, vulnerable man who is struck down by his own mistaken self-reflection and (...)
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  41.  56
    Pridefulness.Kristján Kristjánsson - 2001 - Journal of Value Inquiry 35 (2):165-178.
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  42. Feeling Racial Pride in the Mode of Frederick Douglass.Jeremy Fischer - 2021 - Critical Philosophy of Race 9 (1):71-101.
    Drawing on Frederick Douglass’s arguments about racial pride, I develop and defend an account of feeling racial pride that centers on resisting racialized oppression. Such pride is racially ecumenical in that it does not imply partiality towards one’s own racial group. I argue that it can both accurately represent its intentional object and be intrinsically and extrinsically valuable to experience. It follows, I argue, that there is, under certain conditions, a morally unproblematic, and plausibly valuable, kind of (...)
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  43. A Naturalist’s View of Pride.Jessica L. Tracy, Azim F. Shariff & Joey T. Cheng - 2010 - Emotion Review 2 (2):163-177.
    Although pride has been central to philosophical and religious discussions of emotion for thousands of years, it has largely been neglected by psychologists. However, in the past decade a growing body of psychological research on pride has emerged; new theory and findings suggest that pride is a psychologically important and evolutionarily adaptive emotion. In this article we review this accumulated body of research and argue for a naturalist account of pride, which presumes that pride emerged (...)
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  44. On Moral Pride as Taking Responsibility for the Good.Monique Wonderly - 2023 - Philosophy and Public Affairs 51 (3):265-293.
    In “Freedom and Resentment,” P.F. Strawson (1962) introduced the “reactive attitudes” as attitudes to which we are prone in response to a moral agent’s expressed quality of will. Theorists have since represented a subset of those attitudes as modes of holding agents responsible. To resent another for some wrongdoing – or again, to experience moral indignation toward her – is to hold her responsible for the act. To experience guilt, on the other hand, is to hold oneself responsible. Importantly, on (...)
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  45. Pride and Prejudice.Jane Austen - 1813 - Oxford World's Classics.
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  46.  52
    (1 other version)Pride and Preference.William E. Mann - 2006 - Faith and Philosophy 23 (2):156-168.
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  47.  52
    Pride, Shame and Guilt: Emotions of Self-Assessment.Laurence Thomas - 1988 - Philosophical Review 97 (4):585.
  48.  38
    Mad Pride and the Creation of Culture.Mohammed Abouelleil Rashed - 2023 - Royal Institute of Philosophy Supplement 94:201-217.
    Among the different approaches in mental health activism, there is an ongoing concern with the concepts and meanings that should be brought to bear upon mental health phenomena. Aspects of Mad Pride activism resist the medicalisation of madness, and seek to introduce new, non-pathologizing narratives of psychological, emotional, and experiential states. This essay proposes a view of Mad Pride activism as engaged in no less than the creation of a new culture of madness. The revisioning and revaluing of (...)
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  49.  64
    Hubristic and Authentic Pride as Serial Homologues: The Same but Different.Jason A. Clark - 2010 - Emotion Review 2 (4):397-398.
    Tracy, Shariff, and Cheng (2010) propose that human pride has two facets (hubristic pride [HP] and authentic pride [AP]) which, despite their similarities, diverge in important ways, including their evolutionary histories and functions. Put simplistically, AP emerged from HP. While AP and HP are thus homologous, HP continues to exist in humans, alongside AP. This is problematic on the most common interpretation of homology, in which an ancestral trait transforms into a derived trait, but does not remain (...)
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  50.  11
    Thomistic Pride and Liberal Vice.Paul J. Weithman - 1996 - The Thomist 60 (2):241-274.
    In lieu of an abstract, here is a brief excerpt of the content:THOMISTIC PRIDE AND LIBERAL VICE 1 PAUL J. WEITHMAN University of Notre Dame Notre Dame, Indiana L IBERALISM IS often portrayed, and sometimes portrays itself, as a moral and political view that rejects the claims of tradition. Thus liberals characteristically claim that the traditional standing of a social arrangement contributes little or nothing to its political legitimacy. Whether an arrangement is legitimate depends upon whether or not those (...)
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