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Emotional intelligence and moral agency: Some worries and a suggestion

机译：情绪智力和道德能力：一些担忧和建议

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摘要

Emotional intelligence (EI) has been put forward as a distinctive kind of intelligence and, by popularizers such as Daniel Goleman, as an indicator of moral and life skills. Critics, however, have been concerned EI-testing measures conformity or the ability to manipulate own or others' emotions, and relies on a problematic assumption that there are definitive, universal “right” answers when it comes to feelings. Such worries have also been raised about the original concept developed by Peter Salovey and John D. Mayer; that version is the focus here. While it improves on the largely unreflective reliance on particular belief- and value-systems in Goleman's account, however, it does not entirely succeed in being context- and value-neutral. A useful way forward is to apply Ronald de Sousa's notion that emotions are shaped by ideology: this in turn affects attempts to measure any putative “intelligence” with respect to them. Once the ideological dimension is bracketed, a clearer picture of both the usefulness and the limitations of the EI-concept can emerge—and also a better sense of its possible contributions to value theory and moral psychology. The ideological dimension itself may also be unavoidable; squarely facing this possibility is preferable to ignoring it.
机译：情绪智力（EI）已被提出作为一种独特的智力，并被丹尼尔·戈尔曼（Daniel Goleman）等大众所采用，作为道德和生活技能的指标。但是，批评者一直在关注EI测试的一致性或操纵自己或他人情绪的能力，并依赖于一个有问题的假设，即在感觉上存在确定的，普遍的“正确”答案。人们对彼得·萨洛维（Peter Salovey）和约翰·D·梅耶（John D. Mayer）提出的原始概念也产生了担忧。该版本是这里的重点。尽管它改善了Goleman帐户中对特定信仰和价值系统的很大程度上非反思性的依赖，但是它并不能完全成功地实现上下文和价值中立。前进的一种有用方法是运用罗纳德·德·索萨（Ronald de Sousa）的观念，即情感是由意识形态塑造的：这反过来又影响了衡量与情感有关的任何“智能”的尝试。一旦将意识形态层面放在括号内，就可以清晰地看到EI概念的有用性和局限性，并且可以更好地理解EI概念对价值理论和道德心理学的可能贡献。意识形态方面本身也是不可避免的。正视这种可能性比忽略它更可取。

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