1. For examples of this attitude and criticism of them, see R. W. Leeper, ‘A motivational theory of emotion to replace “Emotion as disorganised response”,’ in (ed.) M. Arnold,The Nature of Emotion(Harmondsworth, Penguin, 1968).
2. Trans. R. Wood, Pittsburgh, Duquesne University Press, 1977.
3. Trans. C. Smith, London, Routledge, 1962. See especially pp. 132–6,155–7; and Scheler, ‘On the meaning of suffering’, in (ed.) M. Frings,Max Scheler: Centennial Essays(The Hague, M. Nijhoff, 1974) pp. 156–7. Compare also Santanya on minds without emotions:
4. Every event would then be noted, its relations would be observed, its recurrence might even be expected; but all this would happen without a shadow of desire, of pleasure, or of regret. No event would be repulsive, no situation terrible. We might, in a word, have a world of idea without a world of will. In this case, as completely as if consciousness were absent altogether, all value and existence would be gone. So that for the existence of good in any form it is not merely consciousness but emotional consciousness that is needed. Observation will not do, appreciation is required.’—The Sense of Beauty(New York, Collier Books, 1961), p. 25. As he asserts immediately after this, in his view emotions create values in objects and do not respond to them. But, taking my stand on experience and not on any theory, Ifindvalues in the world and emotional experiences to give themselves asresponsesto values and disvalues.
5. Strasser,op. cit., pp. 221–4.