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  1. Paul Coates (2013). Chess, Imagination, and Perceptual Understanding. Royal Institute of Philosophy Supplement 73:211-242.
    Chess is sometimes referred to as a ‘mind-sport’. Yet, in obvious ways, chess is very unlike physical sports such as tennis and soccer; it doesn't require the levels of fitness and athleticism necessary for such sports. Nor does it involve the sensory-governed, skilled behaviour required in activities such as juggling or snooker. Nevertheless, I suggest, chess is closer than it may at first seem to some of these sporting activities. In particular, there are interesting connections between the way that we (...)
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  2. Michael W. Austin (2013). Sport as a Moral Practice: An Aristotelian Approach. Royal Institute of Philosophy Supplement 73:29-43.
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  3. Philip Bartlett (2013). Is Mountaineering a Sport? Royal Institute of Philosophy Supplement 73:145-157.
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  4. Michael Brearley (2013). Rivalry in Cricket and Beyond: Healthy or Unhealthy? Royal Institute of Philosophy Supplement 73:159-173.
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  5. Timothy Chappell (2013). Glory in Sport (and Elsewhere). Royal Institute of Philosophy Supplement 73:99-128.
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  6. Philip A. Ebert & Robertson (2013). A Plea for Risk. Royal Institute of Philosophy Supplement 73:45-64.
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  7. Stephen Mumford (2013). Ways of Watching Sport. Royal Institute of Philosophy Supplement 73:3-15.
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  8. Anthony O'Hear (2013). Preface. Royal Institute of Philosophy Supplement 73:1-1.
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  9. Anthony O'Hear (2013). Not a Matter of Life and Death? Royal Institute of Philosophy Supplement 73:65-77.
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  10. David Papineau (2013). In the Zone. Royal Institute of Philosophy Supplement 73:175-196.
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  11. Graham Priest (2013). The Martial Arts and Buddhist Philosophy. Royal Institute of Philosophy Supplement 73:17-28.
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  12. Heather L. Reid (2013). Olympic Sacrifice: A Modern Look at an Ancient Tradition. Royal Institute of Philosophy Supplement 73:197-210.
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  13. Emily Ryall (2013). Conceptual Problems with Performance Enhancing Technology in Sport. Royal Institute of Philosophy Supplement 73:129-143.
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  14. Paul Snowdon (2013). Sport and Life. Royal Institute of Philosophy Supplement 73:79-98.
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  15. David Roden (2013). NATURE's DARK DOMAIN: AN ARGUMENT FOR A NATURALIZED PHENOMENOLOGY. Royal Institute of Philosophy Supplement 72 (1):169-88.
    Phenomenology is based on a doctrine of evidence that accords a crucial role to the human capacity to conceptualise or ‘intuit’ features of their experience. However, there are grounds for holding that some experiential entities to which phenomenologists are committed must be intuition-transcendent or ‘dark’. Examples of dark phenomenology include the very fine-grained perceptual discriminations which Thomas Metzinger calls ‘Raffman Qualia’ and, crucially, the structure of temporal awareness. It can be argued, on this basis, that phenomenology is in much the (...)
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  16. Rudolf Bernet (2013). The Body as a 'Legitimate Naturalization of Consciousness'. Royal Institute of Philosophy Supplement 72:43-65.
    Husserl's phenomenology of the body constantly faces issues of demarcation: between phenomenology and ontology, soul and spirit, consciousness and brain, conditionality and causality. It also shows that Husserl was eager to cross the borders of transcendental phenomenology when the phenomena under investigation made it necessary. Considering the details of his description of bodily sensations and bodily behaviour from a Merleau-Pontian perspective allows one also to realise how Husserl (unlike Heidegger) fruitfully explores a phenomenological field located between a science of pure (...)
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  17. Eran Dorfman (2013). Naturalism, Objectivism and Everyday Life. Royal Institute of Philosophy Supplement 72:117-133.
    In this paper I analyse the role of naturalism and objectivism in everyday life according to Husserl and Merleau-Ponty. Whereas Husserl attributes the naturalistic attitude mainly to science, he defines the objectivist attitude as a naiveté which equally applies to the natural attitude of everyday life. I analyse the relationship between the natural attitude and lived experience and show Husserl's hesitation regarding the task of phenomenology in describing the lived experience of everyday life, since he considers this experience to be (...)
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  18. James Lenman (2013). Science, Ethics and Observation. Royal Institute of Philosophy Supplement 72:261-274.
    This paper examines the idea that ethics might be understood as a domain of straightforwardly empirical inquiry with reference to two of its defenders. Sam Harris has recently urged that ethics is simply the scientific study of welfare and how best to maximize it. That is of course to presuppose the truth of utilitarianism, something Harris considers too obvious to be sensibly contested. Richard Boyd's more nuanced and thoughtful position takes the truth of the ethical theory he favours to be (...)
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  19. Dermot Moran (2013). 'Let's Look at It Objectively': Why Phenomenology Cannot Be Naturalized. Royal Institute of Philosophy Supplement 72:89-115.
    In recent years there have been attempts to integrate first-person phenomenology into naturalistic science. Traditionally, however, Husserlian phenomenology has been resolutely anti-naturalist. Husserl identified naturalism as the dominant tendency of twentieth-century science and philosophy and he regarded it as an essentially self-refuting doctrine. Naturalism is a point of view or attitude (a reification of the natural attitude into the naturalistic attitude) that does not know that it is an attitude. For phenomenology, naturalism is objectivism. But phenomenology maintains that objectivity is (...)
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  20. Matthew Ratcliffe (2013). Phenomenology, Naturalism and the Sense of Reality. Royal Institute of Philosophy Supplement 72:67-88.
    Phenomenologists such as Husserl, Heidegger and Merleau-Ponty reject the kind of scientific naturalism or that takes empirical science to be epistemologically and metaphysically privileged over all other forms of enquiry. In this paper, I will consider one of their principal complaints against naturalism, that scientific accounts of things are oblivious to a that is presupposed by the intelligibility of science. Focusing mostly upon Husserl's work, I attempt to clarify the nature of this complaint and state it in the form of (...)
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  21. Alison Assiter (2013). Kant and Kierkegaard on Freedom and Evil. Royal Institute of Philosophy Supplement 72:275-296.
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  22. Thomas Baldwin (2013). Merleau-Ponty's Phenomenological Critique of Natural Science. Royal Institute of Philosophy Supplement 72:189-219.
    In his Phenomenology of Perception Merleau-Ponty maintains that our own existence cannot be understood by the methods of natural science; furthermore, because fundamental aspects of the world such as space and time are dependent on our existence, these too cannot be accounted for within natural science. So there cannot be a fully scientific account of the world at all. The key thesis Merleau-Ponty advances in support of this position is that perception is not, as he puts it, . He argues (...)
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  23. Havi Carel & Darian Meacham (2013). Phenomenology and Naturalism: Editors' Introduction. Royal Institute of Philosophy Supplement 72:1-21.
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  24. Iain Hamilton Grant (2013). The Universe in the Universe: German Idealism and the Natural History of Mind. Royal Institute of Philosophy Supplement 72:297-316.
    Recent considerations of mind and world react against philosophical naturalisation strategies by maintaining that the thought of the world is normatively driven to reject reductive or bald naturalism. This paper argues that we may reject bald or naturalism without sacrificing nature to normativity and so retreating from metaphysics to transcendental idealism. The resources for this move can be found in the Naturphilosophie outlined by the German Idealist philosopher F.W.J. Schelling. He argues that because thought occurs in the same universe as (...)
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  25. David Morris (2013). From the Nature of Meaning to a Phenomenological Refiguring of Nature. Royal Institute of Philosophy Supplement 72:317-341.
    I argue that reconciling nature with human experience requires a new ontology in which nature is refigured as being in and of itself meaningful, thus reconfiguring traditional dualisms and the . But this refiguring of nature entails a method in which nature itself can exhibit its conceptual reconfiguration—otherwise we get caught in various conceptual and methodological problems that surreptitiously reduplicate the problem we are seeking to resolve. I first introduce phenomenology as a methodology fit to this task, then show how (...)
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  26. Fredrik Svenaeus (2013). Naturalistic and Phenomenological Theories of Health: Distinctions and Connections. Royal Institute of Philosophy Supplement 72:221-238.
    In this paper I present and compare the ideas behind naturalistic theories of health on the one hand and phenomenological theories of health on the other. The basic difference between the two sets of theories is no doubt that whereas naturalistic theories claim to rest on value neutral concepts, such as normal biological function, the phenomenological suggestions for theories of health take their starting point in what is often named intentionality: meaningful stances taken by the embodied person in experiencing and (...)
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  27. Michael Wheeler (2013). Science Friction: Phenomenology, Naturalism and Cognitive Science. Royal Institute of Philosophy Supplement 72:135-167.
    Recent years have seen growing evidence of a fruitful engagement between phenomenology and cognitive science. This paper confronts an in-principle problem that stands in the way of this (perhaps unlikely) intellectual coalition, namely the fact that a tension exists between the transcendentalism that characterizes phenomenology and the naturalism that accompanies cognitive science. After articulating the general shape of this tension, I respond as follows. First, I argue that, if we view things through a kind of neo-McDowellian lens, we can open (...)
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  28. Dan Zahavi (2013). Naturalized Phenomenology: A Desideratum or a Category Mistake? Royal Institute of Philosophy Supplement 72:23-42.
    If we want to assess whether or not a naturalized phenomenology is a desideratum or a category mistake, we need to be clear on precisely what notion of phenomenology and what notion of naturalization we have in mind. In the article I distinguish various notions, and after criticizing one type of naturalized phenomenology, I sketch two alternative takes on what a naturalized phenomenology might amount to and propose that our appraisal of the desirability of such naturalization should be more positive, (...)
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