By Carlos Alberto Seguin
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It is obvious that "being in a passion" and "becoming emotional" are regularly associated with certain feelings and sensations, the flushing and pulsing and tightness of the throat, tensions in our arms and legs and mild cramping in the stomach, slight breathlessness and nausea, an over-all feeling of readiness and excitement. But it does not follow from this regular association that these feelings and sensations are the emotion. Thus, I have noted that Freud and a great many other psychologists augment the Jamesian claim that an emotion is simply an affect (that is, simply a feeling) with some version of the hydraulic theory that would allow that an emotion also has a role in the dynamics of the personality (for example, as energy or instinct, as motive or cognitive appraisal).
So, too, one can say that the Humean impression of pride, in order to be pride (rather than just some pleasant impression or other), must cause an idea of a certain kind as well as be caused by ideas of a certain kind. In other words, certain impressions count as pride (the logical point) only if they have the right kind of causes and effects (the causal connection). Hume's causal thesis remains intact. But it is also a logical point, one that allows the reconstructed Humean to say that pride must take as its object, as a matter of logic, a particular kind of object, namely self.
Notice Davidson's explicit reference to intentionally here ("to which it is directed," emphatically not a causal notion). Notice, too, the move from pride as impression to pride as idea. e. the impression) had no 'representative quality'; . . ). ) Davidson's reconstruction begins with a significant but suspicious revision. Although nearly all of Hume's examples are in the form "proud of . . ," Davidson says that he is "best" interpreted as providing as account of "propositional pride"—"pride described by sentences like, 'She was proud that she had been elected president' " (744).