Olympism is among other things a peaceful philosophy. This means in practice that the most important thing for a researcher who studies peace movement in the Olympic Games is to examine how peace movements have been developed in the Olympic Games. The development of peace movement would be verified by analyzing the torch relay, the opening ceremony, and the Olympic Truce Resolution, in particular. The purpose of this paper is to evaluate the validity of these peace movements in recent Olympic (...) Games and to clarify the problems arising from implementation of peace movement into the Olympic Games. (shrink)

This paper presents some of the background to the development of the Youth Olympic Games, the principles underlying them, and some of the practical challenges in implementing them. Regarding the sports programme, modifications from the Olympic Games programme are noted, and innovations examined in terms of underlying values, such as immaturity and harm, talent identification and early specialisation, and the exploitation of young athletes. Issues arising from the first edition of the YOG include participation and equality of opportunity, selection of (...) sports and nations for the programme, age and fairness, age falsification and cheating, victory and defeat, participation and excellence, and political discrimination, peace and international understanding. The paper concludes that, although many of the above issues present already-existing challenges for the Olympic movement, albeit in a novel form, there were also some novel issues thrown up by a ?youth? edition of the Olympic Games, and many of the ethical and other value questions raised have much wider applications and consequences. It is to be hoped that ethical issues arising out of the YOG will provide a fresh impetus towards discussions as to the nature and promotion of ethical sport. (shrink)

Despite the rich philosophical heritage of the East, the connection between athletics and education for character or virtue is more commonly associated with the West. Classical Eastern philosophy does focus on virtue, but it seems to exclude sport as a means of cultivation since the Confucian is uninterested in victory and the Daoist seeks passivity and avoids contention. A closer look reveals, however, that Eastern conceptions of virtue have much in common with those of Ancient Greece so often linked to (...) sport. Combining research in the history and philosophy of sport with analysis of such texts such as the Analects of Kongzi (Confucius), Laozi's Daodejing , Plato's Republic and Epictetus's Handbook , this paper argues that the enlightened practice of sport has the potential to cultivate qualities common both to de and aret . The fact that sport was linked to virtue in Ancient Greece but not Ancient China derives from different ideas about social prestige more than different conceptions of ethical education. Indeed, the enlightened practice of modern sport may develop a more universal kind of virtue; thereby providing common ground upon which to heal the East-West split in a way characterised by mutual respect and emphasising our common humanity. (shrink)

Today's sports commerce not only expands the number of international mega-sports events but also increases their value in effecting social change and promoting world peace. As athletes and spectators come together in ever-larger numbers, governments must collaborate with non-governmental, private, and non-profit sectors to develop and implement the business of sports commerce benefiting host nations and local communities. This research identifies the relationship between sports commerce and peace as worthy of greater study. This article examines the role of international sporting (...) events in contributing to social change in host countries and how these competitions may be able to create greater understanding among athletes and related individuals and increase knowledge exchange on a larger scale. The research analyzes several mega-sports events, including the Olympics and the role of the Special Olympics (SO) -the largest amateur sports organization in the world -dedicated to bringing sports experiences to intellectually disabled athletes. This article highlights the transformative power of SO worldwide competitions and finds peace through commerce principles in SO innovative policies and programs. Over four decades, the SO, and particularly its World Games, have led to global initiatives for increasing self-confidence, self-esteem, social acceptance, health and general well-being among intellectually disabled persons. This research offers insights into the ways in which other mega-sporting events could adopt what is unique to SO. An Appendix outlines mega-sports events for future research on sports commerce and peace. (shrink)

From the modern scientific perspective, Olympia is a ruin at the far end of a fading sense of history that represents little more than the origins from which sport has continuously evolved. Quantitative measurements show continued increases in human performance, equipment efficiency and funding. But some question this athletic evolution. We worry about qualitative issues, such as virtue, meaning and beauty. The source of this contrast is a difference in values: Olympic vs. Efficiency values. Such values establish an ethos in (...) sporting communities that influences how we behave, explain and even conceptualize our activities. I argue from the perspectives of metaphysics, epistemology, aesthetics, ethics and politics, that Olympic Ethos is needed to balance out the modern Efficiency Ethos, which threatens to dehumanize sport. (shrink)

The Olympic movement sometimes claims that sport has nothing to do with politics, yet its goal of promoting peace is explicitly political. The Olympics' association with peace, furthermore, is inherited from the ancient version of the festival which took place in a very distant time and place. This essay examines the ancient political heritage of the Olympic Games and questions its relevance to such modern Olympic challenges as globalisation, cultural hegemony, social discrimination and environmental degradation. It suggests that these challenges (...) are not so different from those addressed in the ancient Olympic Games, and argues that a better understanding of the ancient games' political achievements may increase the modern Olympic movement's chances of realising their own political goals. After all, the basic structures of sport, which underpin the political achievements of the Olympic Games, have changed little over the last 2,500 years. (shrink)

The inspiration for this paper came rather unexpectedly. In February 2006, I made the long trip from my home in Sioux City, Iowa, to Torino, Italy in order to witness the Olympic Winter Games. Barely a month later, I found myself in California at the newly-renovated Getty Villa, home to one of the world's great collections of Greco-Roman antiquities. At the Villa I attended a talk about a Roman mosaic depicting a boxing scene from Virgil'sAeneid.The tiny tiles showed not only (...) two boxers, but a wobbly looking ox. ‘What is wrong with this ox?’ asked the docent. ‘Why is he there at the match?’ The answer, of course, is that he is the prize. And the reason he is wobbly is because the victor has just sacrificed this prize to the gods in thanksgiving, by punching him between the eyes. A light went on in my head; I turned to my husband and whispered, ‘Just like Joey Cheek in Torino.’ My husband smiled indulgently, but my mind was already racing. I realized that by donating his victory bonus to charity, Cheek had tapped into one of the oldest and most venerable traditions in sport: individual sacrifice for the benefit of the larger community. It is a tradition that derives from the religious function of the ancient Olympic Games and it deserves to be revived the modern world. (shrink)