共查询到20条相似文献，搜索用时 31 毫秒
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Leo Hsu 《Sport, Education and Society》2013,18(1):143-154
The purpose of this study is to resolve ‘moral conflict’ in sport and to present a better approach with respect to right actions for sports participants. While acknowledging that there are many positive values or principles (e.g. Olympism) in sport, some ‘moral conflict’ in sport might still arise and therefore cannot be easily resolved. By introducing Hare's two levels of moral thinking (i.e. intuitive level and critical level), I first clarify the question ‘Why do moral conflicts appear?’ That moral conflicts may arise normally is because people or philosophers tend to think that moral principles ought to be simple and general. In the general situation, it would be fine to follow these kinds of principles when there is no conflicting situation. But in a particular context, there might be a problem. It would be impossible to resolve a conflicting problem if we do not think critically. Second, I suggest that ‘keep the rules’ can be seen as a prima facie principle or duty for sports participants. However, this prima facie principle may not be sufficient or appropriate to resolve the problem of conflict by using the intuitive thinking, since one might face a conflict between ‘keep the rules’ and ‘not to keep the rules’ and s/he cannot select in between. Thus, critical thinking is needed. Third, I try to differentiate critical thinking from intuitive thinking. Critical thinking aims not only to select the best set of prima facie principles for use in intuitive thinking, but also to resolve conflicts between them. So, if we are able to think critically, a prima facie duty sometimes can be overridden by other more important duties (sound and ethical) in a particular situation. However, as not all sports participants are capable enough to think critically, moral education regarding how to develop athletes' ‘critical thinking’ in sport is needed. It may be recommended that virtue ethics play an important role in sport not just through initiating participants into rule‐following but also in cultivating certain dispositions and educating their desires. As it is, what we also need is a good sports education system which can enlighten people toward a better understanding of sport and its values. 相似文献
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During the past several decades, South Korea has gained tremendous international recognition by achieving an excellent performance in a variety of international sport competitions and hosting numerous mega-sporting events. Although success in elite sport (i.e. Development of Sport approach) has contributed to making South Korea one of the sport powerhouses in the world, South Korea has paid very little attention to the role that sport can play as a tool for social and personal development (i.e. Development through Sport approach). Similarly, scholars also paid little attention to the ‘development through sport’ approach in South Korea while predominantly focusing their attention in taking the ‘development of sport’ approach. In recent years, however, the South Korean government has begun to show interest in the ‘development through sport’ approach to become a truly advanced sporting nation. Thus, the purpose of this paper is to explore how South Korea's paradigm in sport has historically shifted from ‘development of sport’ to ‘development through sport’ in its socio-political context. 相似文献
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William J. Morgan 《体育哲学杂志》2013,40(1):33-51
In this article I argue both that an understanding of sport’s general character as competitive play can help us to read Homer more insightfully and that this reading can boomerang back to us to further illuminate the sport as competitive play thesis. My overall method is that of (Rawlsian) reflective equilibrium. The three sections of Homer that I examine are the Phaiacian games in Book 8 of the ‘Odyssey’, the Patroclos games in Book 23 of the ‘Iliad’, and the Penelope games in Books 21–22 of the ‘Odyssey’. 相似文献
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Steven Weimer 《体育哲学杂志》2016,43(2):179-198
Two recent articles in this journal – one by Morris, the other by Pfleegor & Rosenberg – have revived the philosophical discussion of the ethics of deception in sport which had largely laid dormant since the 1973 publication of Pearson’s ‘Deception, Sportsmanship, and Ethics’. Morris and Pfleegor & Rosenberg both share with Pearson the view that ethical deceptive sport acts are those that relate to sport-specific skills. However, whereas Pearson ultimately grounds this view in the agreement she takes to obtain amongst sport participants, both recent treatments overlook this fundamental aspect of her account and offer alternative justifications for that view. I argue, though, that in both cases the arguments offered are incomplete precisely because they require an appeal to the agreement amongst participants that lies at the foundation of Pearson’s account. On all three treatments, I argue, what ultimately determines an action’s ethical status is not its relation to sport-specific skills, but its conformity to, or violation of, that agreement. I conclude with a discussion of what this implies for future work on deception in sport. 相似文献
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Robert Lewis 《国际体育史杂志》2013,30(9):1062-1080
In the light of the republication of my original article on ‘Football hooliganism in England before 1914’ in the volume Sports History: Critical Concepts, edited by Wray Vamplew and published by Routledge in 2014, I offer here a belated reply to the counter-critique of my arguments given by Patrick Murphy, Eric Dunning and Joseph Maguire in their article in the International Journal of the History of Sport in 1998. I regard this debate as still relevant to the academic discussion of the history of association football, particularly the concern about the social and historical origins of football hooliganism within an English context, despite the topic being rather less fashionable than it once was. I believe that my original article, and this reply to Murphy, Dunning and Maguire, make a contribution to the ongoing debate within sports history over the relevance of using particular forms of sociological theory (in this case, Norbert Elias' concept of a ‘civilising process’ operating in European history from the middle ages) to explain historical phenomenon. This paradigm, it is argued, distorts the historical interpretation of sport by the use of such a priori sociological arguments. 相似文献
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Steven Weimer 《体育哲学杂志》2013,40(2):233-245
In his ‘Rules and Obligations,’ Bogdan Ciomaga defends a pluralist account of moral obligations to follow sport rules by arguing that no single explanation of such obligations will plausibly apply in multiple contexts. I dispute this claim by showing that consent generates rule-following obligations in a very wide variety of the contexts in which sports are played, including each of those Ciomaga cites in support of his pluralist account. The contractualist or consent-based theory of rule normativity therefore offers a substantially unifying – though not a unitary, for reasons I go on to explain – source of moral obligations to follow sport rules. 相似文献
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Brent McDonald 《Sport, Education and Society》2016,21(3):465-482
The intersection of sport and education is a potentially powerful site for the production of class and gender. This paper examines how the relationship between sport and education can also serve to (re)produce ideas about ‘race’. Drawing on research conducted during my time as a coach of the first XV rugby team at an elite private school in Australia, I consider how whiteness creates the ‘other’. In particular I highlight how, despite their absence, the Pacific Island ‘other’ is (re)produced through stories that coaches share during training. These stories revolve around the themes of the ‘natural’, fear and violence and commodity. As themes they resonate with a larger meta-narrative that informs dominant ‘white’ culture on Pacific Islanders in Australia. Such stories have the power to shape students’ subjectivities, both of themselves and Pacific Islanders. Deconstructing the white-stream narrative identifies sport settings in education as important pedagogical sites where ‘race’, class and gender are learned. As such, there is a need to utilise critical pedagogical approaches in the education of sports coaches. 相似文献
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Thierry Ozwald 《Sport in History》2019,39(3):334-349
ABSTRACT‘It is a sport’ writes Hemingway on the subject of bullfights in public places, ‘a very wild and primitive sport and, mainly, a true sport of amateurs. I fear however that because of danger of death which it implies, it never has great success among the sporting-men of America and England’ (Death in the afternoon, Gallimard, 1938, p. 27). Hemingway was interested in sport since his young age: athletic, a follower of sports at Oak Park's High School, fascinated by horse racing and later an enthusiast for deep sea fishing, hunting, boxing etc, in other words what we would call today the ‘extreme sports’, he had a passion for bullfighting in Spain, which he tested, although unsuccessfully. In his papers for the Toronto Weekly Star, his novel The Sun also rises published in 1926, and especially in his essay Death in the afternoon, a true treaty of bullfighting, he undertakes a close study of the specific techniques of this very particular sport; yet what interests him most of all is its artistic value. Art or sport? Such is the key question that he poses throughout the pages of this work, which are actually a deep reflection on the origins of the sport and the finality of art; the relations between sport and art are quite complex and, according to him, have to be reconsidered, since writing for him is also linked to moral and physical effort, and is even a kind of ‘intimate bullfighting’. 相似文献
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R. Scott Kretchmar 《体育哲学杂志》2013,40(3):367-382
In this essay, I defend sport as a (mere) hobby in contrast to sport as a ‘mutual quest for excellence through challenge’. With the assistance of ideas found in the novel Don Quixote, I raise questions about the clarity, merit, and sufficiency of the quest-for-excellence apologetic. I employ arguments made by James and Dewey to support my alternate defense of sporting activity as a hobby, that is, as ‘the gentle pursuit of a modest competence’. Based on the work of Wu, my defense stands as both a philosophic argument and a cultural critique. 相似文献
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I present a corrective to the formalist and conventionalist down-playing of physical actions in the understanding of the value of sport. I give a necessarily brief account of the Causal Theory of Action (CTA) and its implications for the normativity of actions. I show that the CTA has limitations, particularly in the case of failed or incomplete actions, and I show that failed or incomplete actions are constitutive of sport. This allows me to open up the space for another model, drawn from Aristotle, for failed or incomplete actions, conceived of as ‘doables.’ This avoids some of the problems of the CTA. I explain the importance of difficult but doable actions, at which athletes often fail, and suggest that this establishes pro tanto value. Finally, I claim that this account of the actions that are constitutive of sport deepens our understanding of the value of sport as a whole. 相似文献
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Håkan Larsson 《Sport, Education and Society》2013,18(3):334-348
This article sets out to show how physiological knowledge about sex/gender relates to power issues within sport. The sport physiology research at the Swedish School of Sport and Health Sciences (Swedish acronym: GIH) during the twentieth century is analysed in relation to the political rationality concerning gender at GIH and within the Swedish Sports Confederation during the same period. The analysis is constituted by Michel Foucault's notion of power–knowledge relations and regimes oftruth. The construction of sex/gender in the physiological research changes over time. Comparative studies on the function of ‘sexual difference’ during strenuous work, which, in hindsight, might be seen to restrict women's sport participation, was gradually displaced by a lack of interest in sexual difference, and later by a growing fascination with sexual difference from a ‘gender perspective’ in terms of women being ‘different but equal’ to men. This displacement goes hand in hand with a displacement of the political rationality concerning gender at GIH and within the Swedish Sports Confederation, where a pre-World War II strategy of excluding women's competitive sport participation, restricting women's physical exercise to gymnastics, was after 1945 followed by a strategy of including women. This was at first in the name of ‘women's right to do sport’—where the physiological research advocated this endeavour—and later in the name of ‘women's right to do sport on their own terms’. However, the research was still being conducted based on the male physiology as the norm. 相似文献
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All over the westernised world, sport has been promoted as a ‘solution’ to many of the social ‘problems’ and challenges that face modern societies. This study draw on Foucault's concept of governmentality to examine the ways in which Swedish Government Official Reports on sport, from 1922 to 1998, define social problems and legitimate governing, and sport as a solution, in the name of benefiting Swedish society. The analysis shows that citizens' ‘good’ and ‘healthy’ behaviour and bodies are in focus of problematisation throughout the studied period. In relation to this, sport is seen as an important tool and solution. Parallel with increased critique of sport in contemporary times, a neo-liberal governmentality is embraced which in turn affect how ‘problems’ and ‘solutions’ are thought of in individualistic and rational ways. 相似文献
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This paper argues that recent treatments of ethics in sport have accorded too much importance to the promotion and portrayal of a sport’s excellences, and too little to the consent of participants First, I consider and reject a fundamental challenge to the idea that consent should play a central role in determining the morality of action in sport – namely, Sean McAleer’s argument to the effect that consent is incapable of rendering normally impermissible actions permissible in sport. I then offer a preliminary examination of the proper relation in the moral evaluation of action in sport between considerations of consent and ‘internalist’ considerations regarding the nature and purpose of sport. Taking as my starting point J.S. Russell’s treatment of this topic, I argue that consent is the more weighty, and in many cases the more fundamental, value and that when it conflicts with internalist considerations, it is consent that takes moral priority. 相似文献
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Luther J. Binkley 《体育哲学杂志》2013,40(1):101-115
Zero-sum aspects of sport have generated a number of ethical concerns and a similar number of defenses or apologetics. The trick has been to find a middle position that neither overly gentrifies sport nor inappropriately emphasizes the significance of winning and losing. One such position would have us focus on the process of trying to win over the fact of having one. It would also ameliorate any harms associated with defeat by pointing out that benefits like achievement, excellence, and moral development are available to winner and loser alike. Relying on the notion of ‘frame’ introduced by Polanyi, I argue that this approach underplays the poignant drama of sport (including the sting of defeat) and thus, seeks redemption at too high a cost. I argue for a version of red-blooded competition that is justified more by transcendence than mitigation, more by a willingness to play again tomorrow than civility during any single contest. I analyze sport in terms of its receptivity to such repetition and find that epistemological uncertainty, enhanced by the presence of chance in sport, renders repeat engagements both sensible and attractive. I conclude that sport verdicts, unlike outcomes in war, business, and love, do not settle things. Rather they invite both winner and loser alike to ‘play again tomorrow’. 相似文献
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Gunnar Breivik 《体育哲学杂志》2019,46(1):63-81
Since the 1960s environmental problems have increasingly been on the agenda in Western countries. Global warming and climate change have increased concerns among scientists, politicians and the general population. While both elite sport and mass sport are part of the consumer culture that leads to ecological problems, sport philosophers, with few exceptions, have not discussed what an ecologically acceptable sport would look like. My goal in this article is to present a radical model of ecological sport based on Arne Naess’s version of deep ecology called ecosophyT. After outlining the Naessian ecocentric view of biospheric egalitarianism I present the consequences for sport and physical activities. I also give examples from Arne Naess’s own practice of sport which was guided by the principle ‘Richness in ends, simplicity in means!’ I discuss whether Naessian deep ecological sport is what we will all end up with after the ecocatastrophe or whether it can be an inspiring ideal for many of us right now. 相似文献
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Benjamin Sacks 《国际体育史杂志》2017,34(14):1483-1500
AbstractDuring the late-nineteenth century, imperial expansion increasingly produced what Louise Pratt terms ‘contact zones’ – ‘social spaces where cultures meet, clash and grapple with each other, often in contexts of highly asymmetrical relations of power’. Sport was one of the most visible spaces where this process took place. This paper uses the example of cricket in Samoa to demonstrate how different groups sought to control sport’s meaning amidst great uncertainty. Almost as soon as they began playing cricket, Samoans radically altered its method and meaning to create the distinctively Samoan game of kirikiti. This act established the cricket pitch as a ‘contested space’ between Samoans and foreigners, who were wary of kirikiti’s association with Samoan politics and customary exchange. As was the case in Samoa more generally, however, this struggle was not neatly divided between Samoans and foreigners. While missionaries and settlers portrayed the game as a threat, others – notably sailors and proponents of British influence – greeted it with relative enthusiasm. For their part, Samoans used the game to signal alignment with or against one or another Western power. Finally, Samoa’s growing ‘mixed-race’ community saw the game as a means of confirming their place in both the Samoan and European ‘worlds’. 相似文献
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《体育哲学杂志》2012,39(2):201-217
Despite a prevalence of articles exploring links between sport and art in the 1970s and 1980s, philosophers in the new millennium pay relatively little explicit attention to issues related to aesthetics generally. After providing a synopsis of earlier debates over the questions ‘is sport art?’ and ‘are aesthetics implicit to sport?’, a pragmatically informed conception of aesthetic experience will be developed. Aesthetic experience, it will be argued, vitally informs sport ethics, game logic, and participant meaning. Finally, I will argue that embodying pragmatic conceptions of art as its ideal metaphor re-opens space to best realize the deep potential of sport as a meaningful human practice. 相似文献
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Brendon Tagg 《Sport in Society》2016,19(7):906-922
This article examines the experiences of seven men who play for the Otago men’s netball team (in Dunedin, New Zealand). Despite playing a sport that was initially invented as women’s basketball and in an association that has historically had a strong gay and trans* presence, they subscribe to rather hegemonic definitions of masculinity. All the players are both heterosexual and consider homosexuality incompatible with hegemonic masculinity. However, they also characterize homophobia as vulnerability and therefore a failure of masculine power. This suggests that there may be some shifts in definitions of hegemonic masculinity within this context. The traditional southern ‘hard man’ is therefore relegated to second-tier status: it is the man who tells his rugby mates that he likes netball that must ‘have a bit of bloody strength’. 相似文献