The philosophical and scientific literature on play is extensive and the approaches to the study, description, and explanation of play are diverse. In this paper I intend to provide an overview of approaches to play. My interest is in describing the most fundamental categories in terms of which play is characterized, explained, and evaluated. Insofar as these categories attempt to describe what kind of reality we are talking about when we make claims about play, I hope to clarify the metaphysics (...) of play. Once this categorical scheme is made clear, we will be in a better position to evaluate the task of definition, claims about the relation of sport and play, and assertions about the significance of play. First, I place the discussion in the context of Bernard Suits's account of play and some other recent approaches to play. Next, I distinguish the following approaches to play: (a) play as behavior or activity; (b) play as motive, attitude, or state of mind; (c) play as form or structure; (d) play as meaningful experience; (e) play as an ontologically distinctive phenomenon. There is a natural progression in the way the analysis unfolds. In the final section I argue that my analysis generates a pluralist, nonreductive account of play. (shrink)

Introduction: Play, Power, and the Western Mentality Whereas play has always had an important, if sometimes unthemat- ized, role in Western literary ...

Heidegger is often attacked for his failure to offer a thematic account of the body in his Being and Time (Aho, 2005). The general misunderstanding of Heidegger’s negation of body arises from the different meanings associated with the term ‘body’. Body can be understood from two perspectives: body in terms of corpse and body in terms of lived-body. Doctors study body as corpse or object because that is required in their training and education. Heidegger’s Being in his Being and Time (...) ruled out all dichotomy of the body. The aim of this paper is to understand the Heideggerian perspective on Dasein as not a negation of bodilyness but a phenomenological understanding of Dasein body, and as such to highlight the dimension of lived-body in Heidegger’s Being and Time. The paper will re-examine how Heidegger’s philosophy of Dasein contributed to the phenomenology of lived-body in terms of his analysis of habitual body. Indo-Pacific Journal of Phenomenology , September 2008, Volume 8, Edition 2. (shrink)

What is play? Why do we play? What can play teach us about our life as social beings? In this critical investigation into the significance of play, Henning Eichberg argues that through play we can ask questions about the world, others and ourselves. Playing a game and asking a question are two forms of human practice that are fundamentally connected. This book presents a practice-based philosophical approach to understanding play that begins with empirical study, drawing on historical, sociological and anthropological (...) investigations of play in the real world, from contemporary Danish soccer to war games and folk dances. Its ten chapters explore topics such as: play as a practice of search playing, learning and progress the light and dark sides of play playing games, sport and display folk sports, popular games, and social identity play under the conditions of alienation. From these explorations emerge a phenomenological approach to understanding play and its value in interrogating ourselves and our social worlds. This book offers a challenging contribution to the interdisciplinary field of the philosophy of play. It will be fascinating reading for any student or researcher interested in social and cultural anthropology, phenomenology, and critical sociology as well as the ethics and philosophy of sport, leisure studies, and the sociology of sport.. (shrink)

In the Philosophy of Sport literature, play has been widely conceived, in whole or part, as an autotelic activity; that is, an activity pursued for intrinsic factors. I examine several versions of the conception of play as an autotelic activity. Given these different accounts, I raise the question whether the concept of autotelic play is tenable. I examine three possibilities: (i) accept the concept of autotelic play and reject the possibility of satisfying the conditions for play activities; (ii) accept the (...) concept and acknowledge that play refers to a range of activities ranging from the purely autotelic to something less; and, (iii) reject the definition of play as an autotelic activity and redefine play. I argue that the third option is the best avenue for constructing a viable account of play. In defending this third option, I argue that play activities are value laden, that the value of play is an empirical matter, and that the effect of motivating reasons on behavior is the basis for determining which motivating reasons count as intrinsic or extrinsic. I conclude that the weight of the arguments suggest we would be well-served to redefine and move beyond the notion of autotelic play. (shrink)

The 'Metaphysics of Dasein ' is the name which Heidegger gave to a new philosophical project developed immediately after the partial publication of his masterwork Being and Time. As Heidegger was later to recall, an 'overturning' took place at that moment, more precisely right in the middle of the 1929 treatise On the Essence of Ground. Between the fundamental-ontological formulation of the question of being and its metaphysical rephrasing, Heidegger discovered that a 'metaphysical freedom' stood at the root of Dasein (...) 's relation to his world and, thus, at the basis of his whole ontological questioning. This article will show how the very structure of the 1929 essay clearly illustrates the path Heidegger followed between Being and Time and the new philosophical beginning of the mid 1930s. It will conclude with a few critical remarks concerning Heidegger 's attempt to free his thinking from traditional philosophy and to overcome metaphysics. (shrink)

Although Heidegger's philosophical complicity with National Socialism has been the focus of virtually all discussions of his politics, little to no attention has been placed on how the conception of human existence developed in Being and Time might shed light on debates about the self between contemporary liberals and communitarians. By situating Heidegger's early work within these ongoing debates, the author will show how his descriptions of Dasein—especially the descriptions of the relationship between Dasein and its community—are actually more consistent (...) with liberal views of the self than with communitarian interpretations. Heidegger helps to clarify how a thickly constituted, social self may nevertheless stand back from its community in ways that communitarians are hard pressed to explain. In the final section, the author will comment on the compatibility of Heidegger's conception of Dasein with liberalism as a political philosophy, focusing in particular on Heidegger's conception of Mitsein or being-with. (shrink)

This paper has two main parts to it. First, it is an attempt to clarify certain metaphysical issues regarding play. Play scholars from any number of academic disciplines have created a vast body of literature on the topic that seems overwhelming. Therefore, I offer descriptions of four characteristics of play that seem most experientially prominent and most indicative of the many play descriptors that previous authors have used. Second, I make axiological claims that follow from the metaphysical descriptions. I argue (...) against many previous authors, as I assert that play is not different in kind from our normal workaday lives but instead is only different by degree. Play is a deeper engagement with the world than that which we normally experience. (shrink)