Emotions = moral forces?
It was one of those bleak winter afternoons in Utrecht, the Netherlands - cold, damp and grey. The kind of day that makes you question why you ever left the warmth of home. As I walked through the near-empty streets, wrapped in layers that failed to block the chill, my mind drifted to my friends, scattered across different parts of the world. I thought about how they experience and express emotions so differently: some openly discussing their struggles, others retreating into silence, shaped by their cultural backgrounds and personal histories.
Then, by pure chance, my Spotify queue shuffled to an episode of People I (Mostly) Admire featuring Owen Flanagan, a philosopher and cognitive scientist. His voice filled my ears as he explored the nature of emotions: not just as fleeting feelings but as active forces shaping our moral compass, decisions and social interactions. That moment triggered a deep dive into his book, How to Do Things with Emotions, which helped me answer a question that had long intrigued me: Why do people experience and regulate emotions so differently, and what does that mean for our sense of morality and well-being?
The Cultural Landscape of Emotions
Flanagan argues that emotions are not merely universal biological responses but are deeply shaped by culture. Different societies impose distinct emotional norms, dictating which emotions should be amplified, subdued or hidden altogether.
Take, for example, the contrast between Western and Eastern emotional cultures. In many Western societies, emotional expressiveness is encouraged: anger, joy, frustration and excitement are all seen as natural and even necessary for personal growth. In contrast, many East Asian cultures prioritise emotional restraint, valuing harmony over individual expression. This distinction is particularly evident in how different cultures deal with shame and guilt.
Shame, often dominant in collectivist cultures, focuses on how one’s actions impact the group. It fosters social cohesion but can also lead to avoidance behaviours to escape public embarrassment. Guilt, on the other hand, is more common in individualist cultures, centring on personal responsibility and self-improvement. While both emotions play a role in moral development, the way they are experienced and acted upon varies significantly across societies.
Emotions as Moral Guides
One of Flanagan’s most compelling arguments is that emotions are not just personal experiences but moral forces. They guide us in making ethical decisions, forming bonds and shaping our identities. He explores several emotions that play key roles in morality:
Empathy and compassion – These emotions allow us to connect with others and understand their suffering, fostering altruistic behaviour. Without them, moral reasoning would be cold and detached.
Moral outrage and justice – Anger, often viewed as a negative emotion, can be a powerful driver of social change. It fuels movements against injustice, but unchecked, it can also lead to destructive behaviour.
Shame and guilt – While both regulate social behaviour, shame often leads to concealment and fear of judgement, whereas guilt encourages accountability and change.
Yet, Flanagan warns against assuming that emotions always lead to good moral outcomes. They can be manipulated! Propaganda often weaponises fear and outrage to influence public opinion. This is why cultivating emotional wisdom is essential.
Regulating Emotions for a Better Life
If emotions play such a crucial role in our personal and moral lives, how can we manage them effectively? Flanagan integrates insights from both Western cognitive science and Eastern philosophy to offer practical strategies:
1. Cognitive strategies (Western Psychological Approaches)
Reframing emotional responses – Seeing emotions from a different perspective can transform their impact. Instead of viewing anxiety as crippling, for instance, it can be framed as a sign of preparation and focus.
Mindfulness and self-reflection – Observing emotions without immediate reaction can prevent impulsive decisions and foster greater self-awareness.
Cognitive behavioural therapy (CBT) techniques – Recognising and challenging negative thought patterns can help regulate distressing emotions.
2. Philosophical and ethical approaches
Aristotelian virtue ethics – Aristotle championed the Golden Mean, where emotions should be balanced - not suppressed nor indulged excessively. For instance, courage is the balance between fear and recklessness.
Stoicism and buddhist non-attachment – Stoicism teaches detachment from what is beyond our control, reducing unnecessary suffering. Similarly, Buddhist philosophy encourages non-attachment, recognising that emotions, like thoughts, are transient.
3. Social and cultural strategies
Changing emotional contexts – Since emotions are shaped by our environments, we can regulate them by modifying external conditions. Surrounding ourselves with supportive communities or avoiding toxic relationships can drastically impact emotional health.
Practising emotional scripts – Learning cultural and situationally appropriate ways of expressing emotions can enhance social and professional interactions.
Cultivating Emotional Wisdom
Listening to Flanagan that day, during my winter walk, made me realise that emotions are far more than just fleeting sensations, they are tools, both personal and societal, that shape our lives in profound ways. Understanding cultural variations in emotions helps us navigate social interactions with greater empathy, while actively managing our emotions allows us to cultivate a more meaningful and balanced life.
Flanagan’s work ultimately offers a compelling challenge: Instead of being controlled by our emotions, we should strive to master them, using them wisely to build a more ethical, resilient and fulfilling existence.
As I made my way home through the misty streets of Utrecht, I couldn’t help but feel a renewed appreciation for the complexity of human emotion; and a determination to wield my own emotions with greater care and purpose.
