The aim of this paper is to differentiate between religion and spirituality more strictly, or, specifically, between the religious and spiritual aspects of sport. The text is written in an autoethnographic genre from an ‘outsider’ position, by an author who is not Christian. Religion, including Christianity, represents a connectedness between the natural world and an ontologically different reality and its transcendence towards the sacrum. But spirituality is the centre of the human way of being and a manifestation of personality. So (...) spirituality and spiritual values can and should be an integral part of human movement, including sport, while any religion is not an inherent quality of sport but an external factor that is only accidentally associated with the area of human physical activity. Despite this fact, the argumentation leads toward a conclusion that sport can serve as a tool and means for the realization of Christian values. If the instrumentality of sport means the realization of love as a basic Christian attitude to all people, then this should be a positive outcome not only for religious people, but also for agnostics and even atheists. (shrink)

The purpose of this article is to show that fraleigh, in "right actions in sport", has not successfully argued for the supremacy of knowledge as an inherent value in sport. this involves a discussion of how fraleigh misapplied criteria from the moral point of view (baier), why he should not have attempted to use these criteria in the first place, and how the application of nonmoral standards fails to show the putative supremacy. "challenge" and "uncertainty" are offered as potentially stronger (...) candidates to explain human fascination with sport. (shrink)