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  1. Jonathan Gilmore (2014). The Epistemology of Fiction and the Question of Invariant Norms. Royal Institute of Philosophy Supplement 75:105-126.
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  2. Shen-yi Liao (2014). Explanations: Aesthetic and Scientific. Royal Institute of Philosophy Supplement 75:127-149.
    Methodologically, philosophical aesthetics is undergoing an evolution that takes it closer to the sciences. Taking this methodological convergence as the starting point, I argue for a pragmatist and pluralist view of aesthetic explanations. To bring concreteness to discussion, I focus on vindicating genre explanations, which are explanations of aesthetic phenomena that centrally cite a work's genre classification. I show that theoretical resources that philosophers of science have developed with attention to actual scientific practice and the special sciences can be used (...)
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  3. Nigel Fabb (2014). The Verse-Line as a Whole Unit in Working Memory, Ease of Processing, and the Aesthetic Effects of Form. Royal Institute of Philosophy Supplement 75:29-50.
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  4. Berys Gaut (2014). Mixed Motivations: Creativity as a Virtue. Royal Institute of Philosophy Supplement 75:183-202.
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  5. Gordon Graham (2014). Aesthetics as a Normative Science. Royal Institute of Philosophy Supplement 75:249-264.
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  6. Matthew Kieran (2014). Creativity, Virtue and the Challenges From Natural Talent, Ill-Being and Immorality. Royal Institute of Philosophy Supplement 75:203-230.
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  7. Jenefer Robinson (2014). Aesthetic Disgust? Royal Institute of Philosophy Supplement 75:51-84.
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  8. Jon Robson (2014). Aesthetic Autonomy and Self-Aggrandisement. Royal Institute of Philosophy Supplement 75:3-28.
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  9. Roger Scruton (2014). Music and Cognitive Science. Royal Institute of Philosophy Supplement 75:231-247.
  10. Murray Smith (2014). Against Nature? Or, Confessions of a Darwinian Modernist. Royal Institute of Philosophy Supplement 75:151-182.
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  11. Deena Skolnick Weisberg (2014). The Development of Imaginative Cognition. Royal Institute of Philosophy Supplement 75:85-103.
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  12. Richard Sorabji (2014). Philosophy and Life in Ancient Greek and Roman Philosophy: Three Aspects. Royal Institute of Philosophy Supplement 74:45-74.
    Philosophy, in the ancient Graeco-Roman world, and in various other cultures too, was typically thought of as, among other things, bearing on how to live. Questions of how to live may now be considered by some as merely one optional specialism among others, but Derek Parfit for one, we shall see, rightly treats implications for how to live as flowing naturally from metaphysical theories. In the hope of showing something about the ancient Graeco-Roman tradition as a whole, I shall speak (...)
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  13. Tamra Wright (2014). Self, Other, God: 20<sup>th≪/Sup>century Jewish Philosophy. Royal Institute of Philosophy Supplement 74:149-169.
    Martin Buber, Franz Rosenzweig and Emmanuel Levinas are three of the most prominent Jewish philosophers of the 20th century. This paper looks at the different understandings each author offers of intersubjectivity and authentic self-hood and questions the extent to which for each author God plays a role in interpersonal relationships.
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  14. Keith Ansell-Pearson (2014). Heroic-Idyllic Philosophizing: Nietzsche and the Epicurean Tradition. Royal Institute of Philosophy Supplement 74:237-263.
    This essay looks at Nietzsche in relation to the Epicurean tradition. It focuses on his middle period writings of 1878 texts such as Human, all too Human, Dawn, and The Gay Science heroic-idyllic philosophizing’. At the same time, Nietzsche claims to understand Epicurus differently to everybody else. The essay explores the main figurations of Epicurus we find in his middle period and concludes by taking a critical look at his later and more ambivalent reception of Epicurus.
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  15. Yoko Arisaka (2014). Modern Japanese Philosophy: Historical Contexts and Cultural Implications. Royal Institute of Philosophy Supplement 74:3-25.
    The paper provides an overview of the rise of Japanese philosophy during the period of rapid modernization in Japan after the Meiji Restoration (beginning in the 1860s). It also examines the controversy surrounding Japanese philosophy towards the end of the Pacific War (1945), and its renewal in the contemporary context. The post-Meiji thinkers engaged themselves with the questions of universality and particularity; the former represented science, medicine, technology, and philosophy (understood as ) and the latter, the Japanese non-Western tradition. Within (...)
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  16. David E. Cooper (2014). Daoism, Nature and Humanity. Royal Institute of Philosophy Supplement 74:95-108.
    This paper sympathetically explores Daoism's relevance to environmental philosophy and to the aspiration of people to live in a manner convergent with nature. After discussing the Daoist understanding of nature and the dao (Way), the focus turns to the implications of these notions for our relationship to nature. The popular idea that Daoism encourages a return to a way of life is rejected. Instead, it is shown that the Daoist proposal is one of living more than people generally do in (...)
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  17. Vrinda Dalmiya (2014). From Good Knowers to Just Knowers in the Mahãbhãrata : Towards a Comparative Virtue Epistemology. Royal Institute of Philosophy Supplement 74:195-220.
    Adopting the framework of Anglo Analytic Virtue Epistemology, I ask of the Sanskrit epic, the Mahrata, the question: What sort of character or must a have? Then, inspired by broadly feminist sensibilities, I raise the concern whether dispositions for knowing the world can be associated with motivations to rectify injustices in that world just knower.virtues of truth’ in the epic to see whether they can establish a connection between knowing and justice.
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  18. Bret W. Davis (2014). Conversing in Emptiness: Rethinking Cross-Cultural Dialogue with the Kyoto School. Royal Institute of Philosophy Supplement 74:171-194.
    As we attempt to engender a dialogue between different philosophical traditions, one of the first of the topics which need to be addressed is that of the very nature of dialogue. In other words, we need to engage in a dialogue about dialogue. Toward that end, this essay attempts to rethink the nature of dialogue from the perspective of two key members of the Kyoto School, namely its founder, Nishida Kitar1945), and its current central figure, Ueda Shizuteru (b. 1926). The (...)
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  19. Jonardon Ganeri (2014). Philosophical Modernities: Polycentricity and Early Modernity in India. Royal Institute of Philosophy Supplement 74:75-94.
    The much-welcomed recent acknowledgement that there is a plurality of philosophical traditions has an important consequence: that we must acknowledge too that there are many philosophical modernities. Modernity, I will claim, is a polycentric notion, and I will substantiate my claim by examining in some detail one particular non-western philosophical modernity, a remarkable period in 16th to 17th century India where a diversity of philosophical projects fully deserve the label.
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  20. Barry Hallen (2014). Select Issues and Controversies in Contemporary African Philosophy. Royal Institute of Philosophy Supplement 74:109-122.
    African philosophy today is a complicated and dynamic discipline. This presentation will concentrate on two topics that are currently of special interest. One concerns the meaning of the term when it is used to express a defining characteristic of Africa's cultures. The other concerns the reactions on the part of African philosophers and scholars to the movement that has come to be known in Western academia and culture as.
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  21. Matthew T. Kapstein (2014). Buddhist Idealists and Their Jain Critics On Our Knowledge of External Objects. Royal Institute of Philosophy Supplement 74:123-147.
    In accord with the theme of the present volume on , it is not so much the aim of this essay to provide a detailed account of particular lines of argument, as it is to suggest something of the manner in which so-called 'Buddhist idealism' unfolded as a tradition not just for Buddhists, but within Indian philosophy more generally. Seen from this perspective, Buddhist idealism remained a current within Indian philosophy long after the demise of Buddhism in India, in about (...)
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  22. Fraser MacBride (2014). Analytic Philosophy and its Synoptic Commission: Towards the Epistemic End of Days. Royal Institute of Philosophy Supplement 74:221-236.
    There is no such thing as , conceived as a special discipline with its own distinctive subject matter or peculiar method. But there is an analytic task for philosophy that distinguishes it from other reflective pursuits, a global or synoptic commission: to establish whether the final outputs of other disciplines and common sense can be fused into a single periscopic vision of the Universe. And there is the hard-won insight that thought and language aren't transparent but stand in need of (...)
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  23. Alan Montefiore (2014). The 'Continental' Tradition? Royal Institute of Philosophy Supplement 74:27-43.
    There is no one such thing as the continental tradition in philosophy, but rather a whole discordant family of notably distinct traditions. They are, nevertheless, broadly recognisable to each other. For much of the last century, however, most of those engaged in or with philosophy in continental Europe, on the one hand, and in the English-speaking world, on the other hand, had surprisingly little knowledge of, interest in or even respect for what was going on in the other. Happily, the (...)
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  24. Ali Paya (2014). Islamic Philosophy: Past, Present and Future. Royal Institute of Philosophy Supplement 74:265-321.
    The aim of this paper is to critically assess the present state of Islamic philosophy in its main home, namely, Iran. However, since such a study requires some knowledge of the past developments of philosophical thought among Muslims, the paper briefly, though critically, deals with the emergence and subsequent phases of change in the views of Muslim philosophers from ninth century onward. In this historical survey I also touch upon the role played by other Muslim scholars such as theologians, mystics (...)
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