Search results for 'Amusement' (try it on Scholar)

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  1.  3
    Is Amusement & Robert C. Roberts (1988). Understanding Lincoln, Ruth Anna Putnam. Australasian Journal of Philosophy 66 (2).
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  2.  34
    Ward E. Jones (2006). The Function and Content of Amusement. South African Journal of Philosophy 25 (2):126-137.
    Once we establish that the fundamental subject matter of the study of humour is a mental state – which I will call finding funny – then it immediately follows that we need to find the content and function of this mental state. The main contender for the content of finding funny is the incongruous (the incongruity thesis ); the main contenders for the function of finding funny are grounded either in its generally being an enjoyable state (the gratification thesis ) (...)
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  3.  21
    Robert C. Roberts (1988). Is Amusement an Emotion? American Philosophical Quarterly 25 (July):269-274.
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  4. Aaron Smuts (2009). Do Moral Flaws Enhance Amusement? American Philosophical Quarterly 46 (2):151-163.
    I argue that genuine moral flaws never enhance amusement, but they sometimes detract.I argue against comic immoralism--the position that moral flaws can make attempts at humor more amusing.Two common errors have made immoralism look attractive.First, immoralists have confused outrageous content with genuine moral flaws.Second, immoralists have failed to see that it is not sufficient to show that a morally flawed joke is amusing; they need to show that a joke can be more amusing because of the fact that it (...)
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  5.  9
    Nicholas Reynolds (2009). Family, Inner Life, and the Amusement Industry. Radical Philosophy Review 12 (1/2):1-19.
    I critically engage Max Horkheimer’s “Art and Mass Culture” from Critical Theory. I split Horkheimer’s essay into three parts, which correspond to the three sections of my essay. The first section details the objective historical conditions that have lead up to Horkheimer’s diagnosis. The second section describes the change in consciousness that corresponds to these conditions, and the third section outlines Horkheimer’s critique of Mortimer Adler and art that belongs to “the amusement industry.” I describe the basic elements of (...)
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  6.  15
    Joseph T. Palencik (2007). Amusement and the Philosophy of Emotion: A Neuroanatomical Approach. Dialogue 46 (3):419-434.
    Philosophers who discuss the emotions have usually treated amusement as a non-emotional mental state. Two prominent philosophers making this claim are Henri Bergson and John Morreall, who maintain that amusement is too abstract and intellectual to qualify as an emotion. Here, the merit of this claim is assessed. Through recent work in neuroanatomy there is reason to doubt the legitimacy of dichotomies that separate emotion and the intellect. Findings suggest that the neuroanatomical structure of amusement is similar (...)
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  7.  9
    Scott H. Hemenover & Ulrich Schimmack (2007). That's Disgusting!…, but Very Amusing: Mixed Feelings of Amusement and Disgust. Cognition and Emotion 21 (5):1102-1113.
  8.  42
    Noël Carroll (2014). Ethics and Comic Amusement. British Journal of Aesthetics 54 (2):241-253.
    This article explores several views on the relation of humour, especially tendentious humour, to morality, including comic amoralism, comic ethicism, comic immoralism, and moderate comic moralism. The essay concludes by defending moderate comic moralism.
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  9.  10
    E. K. Ackermann (2015). Amusement, Delight, and Whimsy: Humor Has Its Reasons That Reason Cannot Ignore. Constructivist Foundations 10 (3):405-411.
    Context: The idea for this article sprang from a desire to revive a conversation with the late Ernst von Glasersfeld on the heuristic function - and epistemological status - of forms of ideations that resist linguistic or empirical scrutiny. A close look into the uses of humor seemed a thread worth pursuing, albeit tenuous, to further explore some of the controversies surrounding the evocative power of the imaginal and other oblique forms of knowing characteristic of creative individuals. Problem: People generally (...)
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  10.  7
    W. Jones (2011). Transgressive Comedy and Partiality: Making Sense of Our Amusement at His Girl Friday. In Ward E. Jones & Samantha Vice (eds.), Ethics at the Cinema. Oxford University Press
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  11.  6
    Judy Stove (2007). Instruction with Amusement. Renascence 60 (1):3-16.
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  12.  15
    Robert A. Sharpe (1975). Seven Reasons Why Amusement is an Emotion. Journal of Value Inquiry 9 (3):201-203.
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  13.  2
    Vicky L. Morrisroe (2013). “Sanguinary Amusement”: E. A. Freeman, the Comparative Method and Victorian Theories of Race. Modern Intellectual History 10 (1):27-56.
    This article seeks to revise the conventional portrait of the historian E. A. Freeman (1823–92) as an arch-racist and confident proponent of Aryan superiority. Focusing on the relatively obscure Comparative Politics (1873), it is argued that, while attitudes towards race were hardening in the later nineteenth century, Freeman combined the insights of the practitioners of the Comparative Method and the Liberal Anglican philosophy of Thomas Arnold to define the Aryan race as a community of culture rather than of blood. Explicitly (...)
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  14.  3
    Marike Finlay (1988). Deconstructing Austin’s Pragmatics: ‘An Idle Tea-Table Amusement’ or an Epistemological Solution to the Crisis of Representation? Semiotica 68 (1-2):7-32.
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  15.  2
    David Anderson & Samson Nashon (2007). Predators of Knowledge Construction: Interpreting Students' Metacognition in an Amusement Park Physics Program. Science Education 91 (2):298-320.
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  16. M. David (1972). Bougeant . - Amusement Philosophique Sur Le Langage Des Bêtes. [REVIEW] Revue Philosophique de la France Et de l'Etranger 162:449.
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  17. G. E. G. E. (1956). L'Amusement philosophique sur le language des bêtes. [REVIEW] Giornale Critico Della Filosofia Italiana 10:283.
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  18. Richard Johnson & John Bewick (1801). The Blossoms of Morality Intended for the Amusement and Instruction of Young Ladies and Gentlemen. Printed by J. Jones.
     
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  19. Hanns-Peter Neumann (2006). Reise ins Reich der Unvernunft: Aufgeklärtes Amüsement bei Johann Christoph Adelung. In Sebastian Lalla, Anja Hallacker & Günter Frank (eds.), Erzählende Vernunft. Akademie Verlag 61-74.
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  20. John Huddlestone Wynne, J. Chapman & George Riley (1775). Choice Emblems, Natural, Historical, Fabulous, Moral and Divine; for the Improvement and Pastime of Youth Serving to Display the Beauties and Morals of the Ancient Fabulists: The Whole Calculated to Convey the Golden Lessons of Instruction Under a New and More Delightful Dress. Written for the Amusement of the Right Honourable Lord Newbattle. Printed by J. Chapman, ... For George Riley, ..
     
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  21. E. M. Dadlez (2011). Truly Funny: Humor, Irony, and Satire as Moral Criticism. Journal of Aesthetic Education 45 (1):1-17.
    Comparatively speaking, philosophy has not been especially long-winded in attempting to answer questions about what is funny and why we should think so. There is the standard debate of many centuries’ standing between superiority and incongruity accounts of humor, which for the most part attempt to identify the intentional objects of our amusement.1 There is the more recent debate about humor and morality, about whether jokes themselves may be regarded as immoral or about whether it can in certain circumstances (...)
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  22.  67
    Andrew Jordan & Stephanie Patridge (2012). Against the Moralistic Fallacy: A Modest Defense of a Modest Sentimentalism About Humor. Ethical Theory and Moral Practice 15 (1):83-94.
    In a series of important papers, Justin D’Arms and Daniel Jacobson argue that all extant neo-sentimentalists are guilty of a conflation error that they call the moralistic fallacy. One commits the moralistic fallacy when one infers from the fact that it would be morally wrong to experience an affective attitude—e.g., it would be wrong to be amused—that the attitude does not fit its object—e.g., that it is not funny. Such inferences, they argue, conflate the appropriateness conditions of attitudinal responses with (...)
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  23. Aaron Smuts (2010). The Ethics of Humor: Can Your Sense of Humor Be Wrong? Ethical Theory and Moral Practice 13 (3):333-47.
    I distill three somewhat interrelated approaches to the ethical criticism of humor: (1) attitude-based theories, (2) merited-response theories, and (3) emotional responsibility theories. I direct the brunt of my effort at showing the limitations of the attitudinal endorsement theory by presenting new criticisms of Ronald de Sousa’s position. Then, I turn to assess the strengths of the other two approaches, showing that that their major formulations implicitly require the problematic attitudinal endorsement theory. I argue for an effects-mediated responsibility theory , (...)
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  24. Berys Nigel Gaut (1998). Just Joking: The Ethics and Aesthetics of Humor. Philosophy and Literature 22 (1):51-68.
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  25.  76
    Martin Shuster (2013). Humor as an Optics: Bergson and the Ethics of Humor. Hypatia 28 (3):618-632.
    Although the ethics of humor is a relatively new field, it already seems to have achieved a consensus about ethics in general. In this paper, I implicitly (1) question the view of ethics that stands behind many discussions in the ethics of humor; I do this by explicitly (2) focusing on what has been a chief preoccupation in the ethics of humor: the evaluation of humor. Does the immoral content of a joke make it more or less humorous? Specifically, I (...)
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  26.  29
    Aaron Smuts (2003). Review of Simon Critchley, On Humour. [REVIEW] Journal of Aesthetics and Art Criticism 61 (4):414-416.
    The highlight of Simon Critchley's small book On Humor (2002) is the inclusion of seven beautiful prints by Charles Le Brun at the start of each chapter. Le Brun's captivating drawings are zoomorphic studies of the human face, each in relation to a different animal.
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  27.  14
    Glenn A. Hartz & Ralph Hunt (1991). Humor: The Beauty and the Beast. American Philosophical Quarterly 28 (4):299 - 309.
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  28. Eric Funkhouser (2006). The Determinable-Determinate Relation. Noûs 40 (3):548–569.
    The properties colored and red stand in a special relation. Namely, red is a determinate of colored, and colored is determinable relative to red. Many other properties are similarly related. The determination relation is an interesting topic of logical investigation in its own right, and the prominent philosophical inquiries into this relation have, accordingly, operated at a high level of abstraction.1 It is time to return to these investigations, not just as a logical amusement, but for the payoffs such (...)
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  29. Joseph Weber (2014). Transcendental Meditation and the Remaking of an Iowa Farm Town. Utopian Studies 25 (2):341-358.
    At first blush, the town square in Fairfield, Iowa, seems no different from hundreds like it that grace small communities from New England to California. It has a pretty gazebo where bands play, a stretch of grass ideal for sunbathing, and a monument to historic local events, and all of it is surrounded by businesses that offer clothes, medicine, food, and, perhaps, a drink or two. Such town centers are so classically American that Disney and Hollywood have turned them into (...)
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  30.  16
    Christina M. Colvin (2015). Collision. Bass Pro Shops, Environmental Thought, and the Animatronic Dead. Evental Aesthetics 4 (2):105-115.
    This essay collides with the aesthetic of wilderness cultivated by the North American retail chain Bass Pro Shops. Through elaborate displays and décor that render each store part rustic lodge, aquarium, amusement park, natural history museum, and hunting simulator, the stores represent the natural world and its inhabitants as abundant resources for human consumption. The stores’ aesthetic is primarily wrought through the arrangement of taxidermied animals. These animals include both traditional wildlife mounts posed in lifelike attitudes as well as (...)
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  31. John Austin (1956). A Plea for Excuses. Proceedings of the Aristotelian Society 57:1--30.
    The subject of this paper, Excuses, is one not to be treated, but only to be introduced, within such limits. It is, or might be, the name of a whole branch, even a ramiculated branch, of philosophy, or at least of one fashion of philosophy. I shall try, therefore, first to state what the subject is, why it is worth studying, and how it may be studied, all this at a regrettably lofty level: and then I shall illustrate, in more (...)
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  32.  34
    Phillip Deen (2016). What Moral Virtues Are Required to Recognize Irony? Journal of Value Inquiry 50 (1):51-67.
    The Onion, a widely known satirical newspaper, frequently finds its articles taken as the literal truth. One article from May 2011, “Planned Parenthood Opens $8 Billion Abortionplex,” featured teenage girls gushing over the amusement park amenities like a ten-screen theater, nightclub and “lazy river” and a fake PR representative touting, “Whether she’s a high school junior who doesn’t want to go to prom pregnant, a go-getter professional who can’t be bothered with the time commitment of raising a child, or (...)
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  33. Neera Badhwar Kapur (1991). Why It is Wrong to Be Always Guided by the Best: Consequentialism and Friendship. Ethics 101 (3):483-504.
    I take friendship to be a practical and emotional relationship marked by mutual and (more-or-less) equal goodwill, liking, and pleasure. Friendship can exist between siblings, lovers, parent and adult child, as well as between otherwise unrelated people. Some friendships are valued chiefly for their usefulness. Such friendships are instrumental or means friendships. Other friendships are valued chiefly for their own sakes. Such friendships are noninstrumental or end friendships. In this paper I am concerned only with end friendships, and the challenge (...)
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  34.  16
    Rainer Reisenzein, Markus Studtmann & Gernot Horstmann (2013). Coherence Between Emotion and Facial Expression: Evidence From Laboratory Experiments. Emotion Review 5 (1):16-23.
    Evidence on the coherence between emotion and facial expression in adults from laboratory experiments is reviewed. High coherence has been found in several studies between amusement and smiling; low to moderate coherence between other positive emotions and smiling. The available evidence for surprise and disgust suggests that these emotions are accompanied by their “traditional” facial expressions, and even components of these expressions, only in a minority of cases. Evidence concerning sadness, anger, and fear is very limited. For sadness, one (...)
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  35. Aaron Smuts (2013). The Salacious and the Satirical: In Defense of Symmetric Comic Moralism. Journal of Aesthetic Education 47 (4):45-62.
    A common view holds that humor and morality are antithetical: Moral flaws enhance amusement, and moral virtues detract. I reject both of these claims. If we distinguish between merely outrageous jokes and immoral jokes, the problems with the common view become apparent. What we find is that genuine morals flaws tend to inhibit amusement. Further, by looking at satire, we can see that moral virtues sometimes enhance amusement. The position I defend is called symmetric comic moralism. It (...)
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  36.  75
    Graham Harman (2011). The Road to Objects. Continent 3 (1):171-179.
    continent. 1.3 (2011): 171-179. Since 2007 there has been a great deal of interest in speculative realism, launched in the spring of that year at a well-attended workshop in London. It was always a loose arrangement of people who shared few explicit doctrines and no intellectual heroes except the horror writer H.P. Lovecraft, an improbable patron saint for a school of metaphysics. Lovecraft serves as a sort of mascot for the “speculative” part of speculative realism, since his grotesque semi-Euclidean monsters (...)
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  37. William Paley (1785). The Principles of Moral and Political Philosophy. Garland Pub..
    A major philosophical mind in his day, William Paley wrote in a lucid style that made complex ideas more accessible to a wide readership. This work, first published in 1785, was based on the lectures he gave on moral philosophy at Christ's College, Cambridge. Cited in parliamentary debates and remaining on the syllabus at Cambridge into the twentieth century, it stands as one of the most influential texts to emerge from the Enlightenment period in Britain. An orthodox theologian, grounding his (...)
     
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  38.  10
    Mordechai Gordon (2010). Learning to Laugh at Ourselves: Humor, Self-Transcendence, and the Cultivation of Moral Virtues. Educational Theory 60 (6):735-749.
    In this essay Mordechai Gordon begins to address the neglect of humor among philosophers of education by focusing on some interesting connections between humor, self‐transcendence, and the development of moral virtues. More specifically, he explores the kind of humor that makes fun of oneself and how it can affect educational encounters. Gordon begins his analysis by discussing the nature and purpose of humor in general, while distinguishing it from laughter and amusement. In the next part of the essay, he (...)
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  39.  62
    Victor Nell (2006). Cruelty's Rewards: The Gratifications of Perpetrators and Spectators. Behavioral and Brain Sciences 29 (3):211-224.
    Cruelty is the deliberate infliction of physical or psychological pain on other living creatures, sometimes indifferently, but often with delight. Though cruelty is an overwhelming presence in the world, there is no neurobiological or psychological explanation for its ubiquity and reward value. This target article attempts to provide such explanations by describing three stages in the development of cruelty. Stage 1 is the development of the predatory adaptation from the Palaeozoic to the ethology of predation in canids, felids, and primates. (...)
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  40.  71
    Robert C. Roberts (1988). Humor and the Virtues. Inquiry 31 (2):127 – 149.
    Five dimensions of amusement are ethically searched: incongruity, perspectivity, dissociation, enjoyment, and freshness. Amusement perceives incongruities and virtues are formally congruities between one's character and one's nature. An ethical sense of humor is a sense for incongruities between people's behavior and character, and their telos. To appreciate any humor one must adopt a perspective, and in the case of ethical amusement this is the standpoint of one who possesses the virtues. In being amused at the incongruity of (...)
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  41. John Morreall (ed.) (1986). The Philosophy of Laughter and Humor. State University of New York Press.
    This book assesses the adequacy of the traditional theories of laughter and humor, suggests revised theories, and explores such areas as the aesthetics and ethics of humor, and the relation of amusement to other mental states. Theories of laughter and humor originated in ancient times with the view that laughter is an expression of feelings of superiority over another person. This superiority theory was held by Plato, Aristotle, and Hobbes. Another aspect of laughter, noted by Aristotle and Cicero and (...)
     
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  42.  10
    Md Nazrul Islam & Md Saidul Islam (2015). Human-Animal Relationship: Understanding Animal Rights in the Islamic Ecological Paradigm. Journal for the Study of Religions and Ideologies 14 (41):96-126.
    Animals have encountered cruelty and suffering throughout the ages. It is something perpetrated up till this day, particularly, in factory farms, animal laboratories, and even in the name of sports or amusement. However, since the second half of the twentieth century, there has been growing concerns for animal welfare and the protection of animal rights within the discourse of environmentalism, developed mainly in the West. Nevertheless, a recently developed Islamic Ecological Paradigm rooted in the classical Islamic traditions contests the (...)
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  43.  15
    Ward E. Jones (2009). The King of Pain. The Philosophers' Magazine 47 (47):79-84.
    Dark comedies invite us to laugh at something which is, at least ostensibly, not funny at all. They take an act or event that would, under most descriptions or presentations, invite pity or anger, and give it characteristics that invite amusement. It is essential to the humour of the kidnapping in The King of Comedy that it is a kidnapping. The immorality of this event is crucial to its humour.
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  44.  8
    A. Chronaki & C. Kynigos (2015). Humor as a Humble Way to Access the Complexity of Knowledge Construction. Constructivist Foundations 10 (3):416-417.
    Open peer commentary on the article “Amusement, Delight, and Whimsy: Humor Has Its Reasons that Reason Cannot Ignore” by Edith K. Ackermann. Upshot: Ackermann tackles “humor” as an agentive participant in the process of knowledge construction. Performing her thesis in her writing, she give a reflective account of how oblique ways of knowing have always been present in debates concerning epistemology, albeit not given equal status as rational ones. As such, her endeavors in this text are geared towards lifting (...)
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  45.  18
    Tomáš Kulka (2007). The Incongruity of Incongruity Theories of Humor. Organon F: Medzinárodný Časopis Pre Analytickú Filozofiu 14 (3):320-333.
    The article critically reviews the Incongruity Theory of Humor reaching the conclusion that it has to be essentially restructured. Leaving aside the question of scope, it is shown that the theory is inadequate even for those cases for which it is thought to be especially well suited – that it cannot account either for the pleasurable effect of jokes or for aesthetic pleasure. I argue that it is the resolution of the incongruity rather than its mere apprehension, which is that (...)
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  46.  26
    Paul Thagard & Cameron Shelley, Emotional Analogies and Analogical Inference.
    Despite the growing appreciation of the relevance of affect to cognition, analogy researchers have paid remarkably little attention to emotion. This paper discusses three general classes of analogy that involve emotions. The most straightforward are analogies and metaphors about emotions, for example "Love is a rose and you better not pick it." Much more interesting are analogies that involve the transfer of emotions, for example in empathy in which people understand the emotions of others by imagining their own emotional reactions (...)
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  47.  41
    Lawrence Lengbeyer (2005). Humor, Context, and Divided Cognition. Social Theory and Practice 31 (3):309-36.
    Those who suggest that only a sexist (or racist, or anti-semite) can experience amusement at a sexist (or racist, or anti-semitic) joke have failed to grasp two underappreciated features of the psychology of humor: (1) that amusement is sensitive to what is conveyed to the audience by the contexts within which a joke is taken to be situated, and hence to pragmatic, and not merely semantic, factors; and (2) that, given the non-integrated nature of the ordinary human cognitive (...)
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  48.  23
    John Alan Cohan (2003). Is Hunting a “Sport”? International Journal of Applied Philosophy 17 (2):291-326.
    This essay discusses the question of whether hunting is a competitive sport. The discussion approaches this issue from several angles. The author asserts that there is an anthropomorphic fallacy that the “superiority” of human beings justifies the “right” to exploit animals. The discussion turns to an historical analysis of how hunting emerged as a “sport.” The author discusses evolving standards of what constitutes acceptable forms of amusement, and the basis of moral criticisms of hunting. The author then claims that (...)
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  49.  15
    Ward E. Jones (2009). The King of Pain. The Philosophers' Magazine 47 (47):79-84.
    Dark comedies invite us to laugh at something which is, at least ostensibly, not funny at all. They take an act or event that would, under most descriptions or presentations, invite pity or anger, and give it characteristics that invite amusement. It is essential to the humour of the kidnapping in The King of Comedy that it is a kidnapping. The immorality of this event is crucial to its humour.
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  50.  4
    T. Hug (2015). Towards a Delightful Critique of Pure Reason. Constructivist Foundations 10 (3):414-416.
    Open peer commentary on the article “Amusement, Delight, and Whimsy: Humor Has Its Reasons that Reason Cannot Ignore” by Edith K. Ackermann. Upshot: Ackermann’s target article strikes a chord by thinking together oblique and rational aspects of knowing in constructivism. Her target article points out uses of humor and various ways of making sense of our experience that have been underestimated in constructivist discourse. While I can agree on the main lines of her argument, I want to argue for (...)
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