In this paper, we argue that a rich phenomenological description of ?sweet tension? is an important step to understanding how and why sport is a meaningful human endeavour. We introduce the phenomenological concepts of intersubjectivity and horizon and elaborate how they inform the study and understanding of human experience. In the process, we establish that intersubjectivity is always embodied, developing and ethically committed. Likewise, we establish that our horizons are experienced from an embodied, developing and ethically committed perspective that serves (...) as the possibility for new intersubjective engagement. What follows is a discussion of the explanatory role of intersubjectivity and horizon in elucidating experiences of sweet tension in and through sport. The phenomenological account of sweet tension provides insights into the significance of our sporting experiences. Indeed, taking phenomenology seriously represents a commitment to descriptively elucidate what makes such experiences of sport significant and why we long for them. Recognising that sweet tension is a form of intersubjective horizon opens up new avenues for addressing ethical issues in sport as well as in crafting well-balanced games. (shrink)

ABSTRACTThis article critiques contemporary applications of the computational metaphor, popular among Silicon Valley technologists, that views individuals and culture through the lens of computer and information systems. Taken literally, this metaphor has become entrenched as a quasi-religious ideology that obscures the moral and political-economic gatekeeping power of technology elites. Through an examination of algorithmic processing applications and life-logging devices, the authors highlight the inequitable consequences of the tendency, in popular media and marketing rhetoric, to collapse the distinctions between processing and (...) judgment, storage and memory. Such distinctions are necessary for an ethical development of more equitable digital environments. (shrink)

Can philosophy still be fruitful, and what kind of philosophy can be such? In particular, what kind of philosophy can be legitimized in the face of sciences? The aim of this paper is to answer these questions, listing the characteristics philosophy should have to be fruitful and legitimized in the face of sciences. Since the characteristics in question demand that philosophy search for new knowledge and new rules of discovery, a philosophy with such characteristics may be called the ‘heuristic view’. (...) According to the heuristic view, philosophy is an inquiry into the world which is continuous with the sciences. It differs from them only because it deals with questions which are beyond the present sciences, and in order to deal with them must try unexplored routes. By so doing, when successful, it may even give birth to new sciences. In listing the characteristics that philosophy should have, the paper systematically compares them with classical analytic philosophy, because the latter has been the dominant philosophical tradition in the last century. (shrink)

This paper discusses a problem for Russellian propositions. According to Russellianism, each word in a sentence contributes its referent to the proposition expressed by the sentence. Russellian propositions have normally been conceived of as problematic for two reasons, viz. they cannot account for the unity of the proposition and they have problems with non-referring singular names. In this paper, I argue that Russellianism also faces a problem with respect to properties. It is inconsistent with both traditional realism and trope-theories. The (...) only theory of properties which is consistent with Russellianism is Platonism. Moreover, it is argued that Russellianism needs a particularly implausible version of Platonism. (shrink)

To systematically answer two questions “how does language work?” and “where does linguistic meaning come from?” this paper argues for SocialConstructivism of Language and Meaning which consists of six theses: the primary function of language is communication rather than representation, so language is essentially a social phenomenon. Linguistic meaning originates in the causal interaction of humans with the world, and in the social interaction of people with people. Linguistic meaning consists in the correlation of language to the world established by (...) collective intentions of a language community. Linguistic meaning is based on the conventions produced by a language community in their long process of communication. Semantic knowledge is empirical and encyclopedic knowledge distilled and condensed, and the uses of language accepted by a linguistic community. Language and meaning change rapidly or slowly as the communicative practice of a linguistic community does. The crucial point of SCLM is to focus on the triadic relation among language, humans and the world, rather than the dyadic relation between language and the world. (shrink)

The article entitled “Post-COVID-19: Education and Thai Society in Digital Era” has two objectives: 1) to study digital technology 2) to study the living life in Thailand in the digital era after COVID-19 pandemics. According to the study, it was found that the new digitized service is a service process on digital platforms such as ordering food, hailing a taxi, and online trading. It is a service called via smartphone. The information is used digitally. Public relations, digital marketing, and living (...) in cyberspace play an increasingly digital role. People have communication skills, use Line, Facebook, social media, have tools to search for knowledge, learn and improve themselves. People in the new era of life have a new way of life therefore there is social life in the cyber world. There should be ethics, attitudes, values, and click-on images that are linked to digital use. For a good time life, It is important to have digital intelligence (Digital Quotient) to live after post-COVID19, the digital era. (shrink)

This article aims to study George Berkeley's subjective concept of psychoism to analyze George Burley's subjective concept. The results of the study showed that in Berkeley's philosophy, the idea is not exactly what it really is. But the idea is the potential of the mind to make us aware of the outside world. The perception must therefore start from the mind to the outside world. Berkeley's philosophy is more focused on specific things than the general. The existence of the outside (...) world in Berkeley's perspective means existence as something that appears to our perception. And the perception of external things is therefore reached in the same way as access to God in our minds. Making God the most important absolute thing in George's subjective theory. Berkeley's philosophy believes in a genuine, spiritual identity, and that vision is the result of identity. Matter is present as a vision. Therefore, the world only exists with the manophage, his philosophy is purely the idea, meaning idea, which means that the idea means that the spirit is used instead of idealism, this cult is taught that the mind exists as one person, so it is called the Daemon God, so the true mind is god's mind only. (shrink)