Sport, Olympism and Two Lifestyles

Baltic Journal of Sport and Health Sciences, 2018

Background. The study analyses sport as the basic contents of leisure in biodromal perspective ad the ascetic lifestyle of an athlete. Ascetic lifestyle is observed not only as it contributes to the best performances, but also to lifelong participation including, for instance, long-distance runners with the stage of minimally 20 years of competition racing. The latter is the centre of our attention. The object of the research is sport as the basic contents of leisure in biodromal perspective. Research aim is to analyse the ascetic lifestyle of an athlete; to map the real role of asceticism in the sports sphere on example of long-distance runners.Methods. We researched a special group of long-distance runners with the stage of minimally 20 years of competition racing (168 athletes). A research questionnaire with this special group was implemented. Descriptive statistical evaluation was performed.Results. We found noticeable ascetic features of lifestyle among long-di...

2021

The focus of the book Philosophy of Sport. Emergence and Development of a Discipline is on a drawing and critical analysis of the history and development of the philosophy of sport as a separate branch of philosophy, but also the ethics and bioethics of sport as its key subdisciplines. In the first chapter of the book, the author discusses the question of what sport is. He first presents and critically considers the definitions of play, game, and sport as set out by B. H. Suits in his masterpiece Grasshopper. Games, Life and Utopia and some of his articles. Namely, Suits’ definitions and understandings of the “tricky triad” (play, games, sport) are the foundation and starting point of the philosophy of sport, as well as the framework for understanding sports and all its problems and issues. In relation to Suits', the author also considers the definitions of Huizinga, Wittgenstein, Fink, Guttman and Nguyen, and lay the foundations for the philosophy of play and games as separate discipline or area of philosophical consideration. The author concludes that the definition of sport cannot be provided in a logical and unambiguous way. Therefore, he turns to consideration and critical examination of the different characterizations and conceptualizations of sport presented in the literature – testing and contesting, the spirit of sports, the integrity of sports, Olympic sports. The chapter concludes with the author’s evaluation of the literature on the defining sport. In the second chapter, the author gives his definition of the philosophy of sport and a brief overview of all sub-branches developed so far. Then, he presents his own view of the history of the philosophy of sport in three phases. The first is the Ancient Phase or ‘the ancient Mediterranean roots of the discipline’, where he immediately points out that it is incorrect to call ‘ancient competitive games to honour the gods’ – a sport. Namely, sport per se, as well as its name, originate from the 19th century or over 2000 years after the ancient period. As the content relevant to the philosophy of sport in Ancient Greek period, he finds depictions of competitive games in the Iliad and Odyssey. Furthermore, in the works of Plato and Aristotle, he finds numerous passages that speak of the important role of physical exercise and competitive games in honour of the gods, especially in the terms of education. The second phase the author calls the Pre-Disciplinary Phase, which on the one hand, includes the post-ancient history of philosophy as the pool from which sport-philosophy pulls out relevant authors and works for better philosophical consideration and understandings of the sport, and on the other hand, includes the theory of sport in the 19th and 20th Century which is the forerunner of the philosophy of sport as a philosophical discipline. The third is the disciplinary phase that begins in 1972 – the point in time in which the philosophy of sport became a separate and distinct branch of general philosophy. Within the disciplinary phase, the author points out and critically examine the key points of development. At the end of the chapter, he gives a brief overview of the development of sports philosophy outside the United States, the United Kingdom and Canada. In the third chapter, the author critically reflects and considers the role of William John Morgan in the development of the discipline. The author identifies Morgan as one who has made key contributions to the development and global spread of the philosophy of sport in several ways. He puts emphasis on Morgan’s consideration of economization and commodification of the modern sport as one of the fundamental reasons for almost all problems of today's sport. The author makes the second emphasis on the possible solutions for sports, which Morgan finds in sport practice communities and the application of J. Habermas’ deliberation process and J.-P. Sartre’s discourse ethics. Finally, the author brings his own addition to the solution for a (more) moral sport – proper upbringing and education. In the fourth chapter, the author critically examines and considers the ethics of sport, a dominant field or subdiscipline of the philosophy of sport from the 1990s. Firstly, he puts careful and detailed attention to the (development of) contours and divisions of the ethics of sport, where he makes a claim that in the ethics of sport there are actually only four fields of consideration: competition, enhancements, gender issues, and social issues in sport. Then he determines the key points in the development of the ethics of sport and puts critical considerations of them. Finally, he elaborates on possible directions for further development. The fifth chapter brings critical discussion over the normative theories of sport and of the internal or intrinsic values of sport. The author provides a critical account of the theories of formalism, conventionalism, and internalism in five variants: W. J. Morgan’s internalism, J. S. Russell’s interpretivism, R. Simon’s broad internalism, S. Kretchmar’s pluralistic internalism, and S. MacRae’s shallow interpretivism. The author points out, and this is mostly unrecognized in the discipline, that W. J. Morgan was in fact the originator of internalism on one hand, and on the other hand, that he got the idea from A. MacIntyre’s book After Virtue. Here, the author presents his critical understandings of the internal values of sport and suggests that they should be called intrinsic because they are not only internal but, moreover, essential. After the critical observation and evaluation of the debate between the proponents of rationally oriented broad internalism whose aim is to rationally extract the essence of sport and use it as normative guidance on the one side, and Morgans emphasis on the view that there is no essence of sport and that we need to historicize and socialize internal values on the other side, the author puts the emphasis on the possible solutions or ways out of the debate. Thus, on the one hand, he presents the (new) model of intrinsic values in sports that he has developed: intersubjective, emotional, spiritual, sensual, cognitive and ethical. On the other hand, he expresses a clear position on the impossibility of formulating intrinsic values of sports except through personalized narratives of sports practitioners. Finally, he presented three directions of possible exits from the current situation. In the sixth chapter, the author focuses on the bioethics of sport subdiscipline. A the beginning, he offers a (new) definition of the bioethics of a sport that would correspond to all present understandings of bioethics. He then presents a brief history (which is indeed very short) and considers the thematic spectrum in two different understandings of the bioethics of sport, which the author calls narrow bioethics of sport and broad bioethics of sport. In a narrow version, the concept of bioethics as the new medical ethics the term bio is reduced to biomedicine and biotechnology. Thus, the thematic scope is pretty narrow, including eight groups of issues: sports medicine, health, doping, genes, biotechnology, gender, Paralympics, and transhumanism. In a broad version, the term bio is understood as bios or life and refers not only to issues of human life but also to non-human and to all the life forms in general. Thematic spectre is thus very wide: human body issues, animal use, environmental issues, danger and threat issues, psychological and socio-political-economic issues, and the issues of ethical committees and codes in sports… Furthermore, the author defines the bioethics of sport as the one that deals with and solves the most difficult cases of sport today, but also as the one that creates and develops scenarios for the future of the sport. In that regard, the author analyzes cases of doping, cyborgization, intersexuality and the COVID-19 pandemic. Finally, in his view of the future of sport, he recognizes and elaborates ten scenarios for the future development of sport. In the final, seventh chapter, the author brings the first history of philosophy, ethics and bioethics of sport in Croatia through three aspects: 1) organized classes at universities, 2) published publications with specific topics, and 3) organized conferences and gatherings. At the very end, the author brings several scenarios for possible further development.

We are going to celebrate 10th anniversary of the European Association for Sociology of Sport (eass) which was founded in November 2001. There were organized successful scientific conferences of this Association – in Vienna (2002), Rzeszów and Łańcut (2004), Jyväskylä (2006), Münster (2007), Bled (2008), Rome (2009) and Porto (2010). A factography of the events is shown in the Part 4th, the eass history in photos – from Vienna to Rome. Under the auspices of eass there were published some valuable books. This is the next of the series. A part of papers presented in Rome (25 selected works) constitutes the content of the monograph. The 6th Eass Conference, held in Rome in May 2009 and dedicated to “Sport, Bodies, Identities”, aimed at focalizing surveys, studies and methodological approaches of the Social Sciences oriented to draw a wide-range representation of sport as one of the most important, expressive and socially relevant representations of body. It means that sport was considered as a privileged instrument and a strategy for producing both individual and collective identities, sense and belonging. By this point of view, the main challenge that the involved scholars had to face was to support, on one hand, a properly sociological perspective to the topics, and, on the other, enriching and integrating it by different scientific contributions involving all the domains of Social Sciences. Reviewing the contributions of the participants submitted to the readers, thanks to the cooperation between the main academic institutions which supported the programme – the University of Rzeszów (Professor Wojciech J. Cynarski and Professor Kazimierz Obodyński) and University of Cassino (Professor Nicola Porro), we can score an important point in favour of an advancement of such a critical, controversial and culturally debated question. The Conference held in Rome under the prestigious tutorship of the Eass President, Professor Georg Anders, can be considered at the same time as the arrival point of a first phase of involvement of the Sociology of sport in the intriguing domain of body and bodily experience and as the virtual starting point for a more courageous and systematic analysis of sport by the point of view of the Sociology of body. This statement implies a further reflection, regarding Sociology at large, its effort in fighting the tendency to enclose the discipline into the narrow and unfruitful perspective of hyperspecialistic approaches and against the intellectual dictatorship of the so called hypheneted sociologies. The body, and the bodies in action as narrated by the sports experience, can represent a privileged domain for an epistemological revolution. A turning point required by prominent scholars who have underlined the need and the urgency of revisiting the mission itself of contemporary Sociology. A privileged domain because body and sport are placed at the common set of nature and culture, man and society, space and time, matter and mind. Nothing is more personal than the body, and the way we represent it deeply contributes to the establishment of our individual identity. Despite the social control to which it is submitted, it is also the place of individuality, the material substratum of physical existence and social relationships. Through the history of the body, or better, of the bodies in action, it can be possible to tell the history of mankind, its itineraries from primitive communities to civilization, until modernity and the so-called hypermodernity. Pierre Bourdieu described the body as “a language from which we are spoken”, an intellectual provocation that is put in a continuity line with both Michel Foucault’s and Norbert Elias’s researches. Being impossible now to deepen philosophical premises of this statement, it could be useful to wonder, with Bourdieu, that the language could speak the body of sport and wonder, with Foucault, if the analysis of sportization doesn’t represent a possible point of attack for philosophical criticism, that are founded on the dichotomy between body and mind. Only in this way it will be possible to welcome the recommendations of Elias to avoid any reductionistic representation of social action and therefore of sportization. We cannot question the body without first distancing from traditional visions. Neither can we settle down in a Sociology incline to the “reduction to state” (Zustandreduktion) of social courses. While we have to adopt that dynamic and dialectic representation of social system that Elias identifies as figuration, in Simmel’s honour. From this perspective, that tries to combine Weber and Simmel with the civilization theory of Elias and with the anti-metaphysical criticism of Foucault and Bourdieu, the social action space is covered by the body. In sports, as well as in sexuality and in illnesses, the body represents a system of meanings. Sportized bodies are not just representation. They create a social construction. Sportization, in fact, cannot ignore formulation, transmission, and the continuous perfecting of practices and body techniques. With this formula, the anthropologist Marcel Mauss defined the “ways how men, in any society, learn to use their bodies”. Medicine, hygiene, medical theories, the use of physicalness during leisure time activities, but also the rules enforced by the fashion or by publicity, food taste and dietetic regulations belong to the social action field of the body. They produce specific body techniques. They have been matched and interconnected too with sportization courses and they contributed collective imagination to outline modern sportized bodies in a more usual technical action of physical modelling. The body was and is at the centre of a centenary struggle for power and amongst powers. By becoming, all human societies bring into being new taboos through the body and suppress the old ones, stir up new fears while leaving behind old ones. Current affairs provide dramatic examples. A new generation of kamikaze terrorists embodies (in its actual meaning) a collective nightmare, even more worrying because based on the denial of the instinct of self-preservation itself. The nightmare takes shape through the body of killer martyrs, it is designated as a metaphor place of a root cultural conflict. Moreover, the body gives evidence to the disenchantment towards the mythologies of hypermodern science. The society of the risk produces both the narcissistic illusion of a perfect body and the mass hypochondria of the target body. In the threat to the integrity of our individual bodies, our appeased civilization fears come up. Vulnerability of the body breaks off the illusion of immortality and transforms everybody of us into possible victims and virtual persecutors. This may be grounds for pathologies at venereal transmission or in the case of traffic risks, weapon violence or the endemic persistence of hunger, for illnesses or for the consequences of addiction to alcohol and drug. The body of hypermodernity is a prisoner of sexual insecurity and of dietary uneasiness. It is a body free from the repressive puritan ethic, and at the same time a body bought and sold to prostitution. It is a body modelled by surgery or genetically manipulated, deformed by caloric excesses or shaped by the rituals of diet and gyms. The body transformed in consumer religion and freedom, but also subject and object of the worrying contradiction of a contingent immortality. Late modernity raised it to preference instrument of a new inter-society ascesis, that enhances human condition and its diversity in comparison to animal world through the trait of the species, which is consciousness to own a body and not just to be a body, as Berger and Luckman emphasized in the late Sixties. The representation and the social construction of the body are two unavoidable elements of a civilization theory. According to Elias, especially close observation of sportization dynamics allows a social theory of emotions. A sociology of sportization is able to make the “unsaid” of Western civilization come out, because it makes clear how bodies – sportized bodies – are pervaded by the social element. This intuition includes a criticism of mentalistic epistemologies, from Plato to Descartes, not less root than that of Foucault. Unavoidably, it lives on the contribution of psychoanalysis. Freud, first of all, distinguished the material body, the inner body (Körper) from the experience body, as the source of excitement (Leib). The first one is the visible and tangible body, widespread on the space, with its anatomical coherence and subject to the compulsory logic of physiology. The other one is the body origin of life, subject of individuation. That is the body is historicized according to different sport corporeity examples described by the process of sportization and civilization. The body reflects main social forms and symbolic apparatuses of Western sportization, their relationships with the power, culture, media. This is why the sportized body is, by definition, able to take up different forms, representations and aesthetical canons. It is polymorph: there are many sportized bodies, and there are many and different cultural technical and expressive manners of sport activities. Or rather: the body identifies meaningful variations on the issue also if it refers to only one discipline. There is not a body of athletics or track and field disciplines, but a number of different bodies in motion of sprinters, jumpers or long-runners. Moreover, sportization doesn’t deal just with practiced disciplines, but also with the widen and different frameworks that represent sport events, such as social facts. The rhythmic advancing of a gymnastic choreography describes sportized bodies in the form of an anonymous fellow, of a mass-gymnast...

PHYSICAL CULTURE AND SPORT. STUDIES AND RESEARCH, 2011

"The modern lifestyle, with its emphasis on enjoyment and immoderation, could lead a human being to the point where he is not a master of himself anymore. Inner desires and outer pressures force a man to take those actions that are not in accordance with his rational human nature and that are not good for him. According to the classical philosophical view of Socrates, Plato and Aristotle, this clearly shows the inner slavery of modern man. Temperance, moderation or asceticism today seem old fashioned and unnecessary virtues; nevertheless, it is obvious that many problems of modern societies have roots in the absence of these virtues. These problems include a high percentage of obese population, different addictions and other health problems concerning the immoderate life style. It seems that nowadays enjoyment is the highest imperative for the individual and for society as a whole. However, these days it is possible to recognize the revival of these virtues. This paper points out the case of sport where these virtues are still cultivated and highly appreciated. At first this may seem somehow strange, because many times sport is perceived as connected with pleasure, fun and excess, but in reality sport demands much of participants. It could be even said that professional athletes are modern ascetics, and a big part of recreational sport is all but not enjoyment. In conclusion we can assert that virtues acquired in the field of sport can indeed help a human being to live a better life in general. KEYWORDS: sport, temperance, virtue, philosophy of sport, education"

Ido Movement for Culture. Journal of Martial Arts Anthropology, 2018

Background. Attitudes of Church teaching, essentially, are not contrary to the efforts of man to strive for a healthy and fruitful life (in every aspect), where sport takes an important place in the context of his health – like physical health is not complete without “a healthy soul” and “a healthy mind”. And right there, in the work of man’s efforts to be “completely healthy”, faith (religion, beliefs, commitment etc.) plays a special role in the so-called “Gymnastics of the soul”. As knowledge and learning, intellectual development has a duty to uphold the “Gymnastics of the mind”. Method. A broad discourse analysis is used, including literature. This study uses a theoretical perspective based on philosophy, the philosophy of sport and theological aspects of human anthropology. Results. The aim of this work is contained in the philosophical-critical analysis of the basic correlative connection between authentic and confirmed sports values compared to the quintessential items of Ch...

Physical education and sport through the centuries, 2018

The scientific contribution of this paper consists of an innovative approach to the issues of Orthodox faith and sport, which opens up a new creative area for theology itself, where sport also gets new opportunities. Given the known "affair" in almost all sports branches, which illustrate the state of "alarming helplessness", the contribution of faith in solving it is indisputable, especially in the way advocated in this research work. The primary goal is to extract from the plethora of theological literature those contents that can encourage the creative responsibility of all positive factors of sports events, from the athletes themselves, through their managers and club officials to the fans. Recognizing these problems and referring to theological sources as "clear content", without the bias of the members, with critical awareness, qualifies work to search and find adequate answers to the asked questions. The mere fact that a new research field has been opened, without the intention to make the last word on this, points to the scientific contribution of this paper.

Journal of Advances in Sports and Physical Education

Changes in politics, the economy and the social sphere directly or indirectly affect the social value system. The change of society values is mainly attributed to changes in value structures at work. The Protestant work ethic, which places the meaning of life at work, sees moral value as an end in itself, and puts the fulfilment of duty above the enjoyment of existence, gradually loses its relevance. To the same extent that work loses its function and value, sport experiences a fundamental revaluation. Sport becomes an integral part of every person's role. With the sportization of living conditions, sport becomes a social model. The ultimate goal of this research is to examine the causes of changes in society values and their effects on sports / mass sports. The method adopted for the study was a literature review. On the occasion of the present study, it is found that the changing value of sports in society has created new "directorial forms" in sports. So, for example, in leisure time modern sports also serve as a presentation of the independent lifestyle. This impulse finds its expression through an additional gain of aesthetic dimension, which is externally observed in athletic shoes, sports sweaters, sports bags, sports accessories, etc. The expression of individualized values in sports is closely related to the reduction of access routes for sports. This is not only due to the growing number of opportunistic and active athletes, but also to the development of new sport types. New sports such as Windsurfing, paragliding, free climbing or Bungee jumping are in line with the new orientations of values and try to match individualized hedonistic desires in sports. Sport types are multiplying, and leading the sports system, as already described, to an unprecedented complexity. The overall sports system basically becomes more open. This creates completely new access to sports. Sports forms are multiplying and leading the sports system, as already described, to an unprecedented complexity. The overall sports system basically becomes more open. This creates completely new access to sports. The initial selectivity of sports is increasingly losing its importance, so new groups of people such as the elderly, overweight, women or the disabled have more access to leisure sports and widespread sports. Due to the qualitative changes in sports socialization, strong new sport roles have become possible. With the isolation and selection of certain incentives, sport is now more easily accessible. The motivation that previously prevailed in leisure sports and in widespread sports is losing its charm, so some writers talk about the unathleticism of sports or the non-athletic sports. Instead, in sports / mass sports, one seeks pleasure, spontaneity and social contacts.

Physical Culture and Sport. Studies and Research

This paper deals with the question “What is Good Sport?”. It aims to enrich previous discussions of the issue by offering a systematic and comprehensive account of good sport, which is missing in the existing literature. The topic is analysed from the ontological and moral point of view. This project builds primarily on moral realism with an emphasis on objective moral values (Spaemann), traditional virtue ethics (Plato, Aristotle) as applied in sport (Pisk, Feezell), and the conceptions of relevant modern philosophers concerned with the ontology of sport (Suits, Fraleigh, Kretchmar, Butcher, Schneider, Jirásek, and others). I maintain that good sport involves various dimensions that need to be distinguished in order to analyse the concept properly. These are good sport as an activity, as an attitude, as an environment (culture), and as fandom. The primary task of this paper is to describe the most relevant properties of good sport in the first three dimensions, indicate their autho...

HUMANITIES STUDIES, 2020

The relevance of this study. The article presents socio-philosophical sports reflection, in context of which problems theoretical and methodological sports principles as a human area of sports activity dimension, which is based on competition as an institutionalized social practice; the sports essence as a specific human capabilities measuring means and abilities, its human-dimensional essence is determined; it is proved that sport acts as transforming human nature means as a social individual and requires the creation of human-dimensional forms life for the realization of its essential forces; the socio-cultural sports potential as a social practice, based on the humanistic sports activities essence and sports life, is revealed; to identify the cultural sports means as a human development potential and possibility of its humanization as a social practical factor in its human dimension. The purpose of the study is to conceptualize the theoretical and methodological foundations of sport as an area of human dimension of sports activity and the possibility of its humanization as a social practice. The objective of the study are: highlight previous ly unsolved of the general problems of the sports philosophy; analyze the latest insights sports philosophy, as the theoretical and methodological foundations of sport as an area of human dimension of sports activity and the possibility of its humanization as a social practice. The result of the study. To determine cultural potential of sport reproduced the needmotivational aspect of the problem, insofar as a need to go beyond their capabilities and the movement towards them are essential moments of human creativity process in constellation with the creativity phenomena, culture, humanism. Therefore, we have proved the realization sport possibilities of human-creating cultural function are laid down, which implicitly include human self-realization possibilities. The ultimate sports' principles should be sought in the basic cultural layers, which forms a person's attitude to himself, society, human nature, existence. In the depths of cultural foundations we find unreflected and unarticulated inclinations to sports play, formed in an institute sports evolution, formed priorities for personal development through sports, formed deep meanings that motivate people to sports and formed values of universals as sports area human dimension sports

Management Theory and Studies for Rural Business and Infrastructure Development, 2017

The aim of this study is to present the hedonic and eudaimonic value preferences for the youth Lithuanian participants and non-participants in sport. Participants of this study were 345 school children, 16-18 years of age. Self-report questionnaire consisted of S. H. Schwartz's Value Survey, questions about socio-demographic characteristics, information about activity in sports and questions about expectations of the career in sport. The results revealed that eudaimonic values are more expressed in females than males. Secondly, young people that are participating in sports have more strongly expressed values compared to non-participants, and also, engagement in sport's activities is driven by both-eudaimonic and hedonic values. Finally, expectations of young people's career in sport are associated with personal growth and development (the eudemonic approach), as well as achievement and recognition (the hedonic approach). The implications for interventions are discussed.