Příspěvek se věnuje problematice antického řeckého sportu, konkrétně významu sportovních zápolení a jejich výchovné a vzdělávací roli. Pozornost autor věnuje rozboru pozic filosofů Sókrata, Platóna a Aristotela. Po nastínění kontextu tématu představuje a interpretuje základní filosofické a náboženské premisy sportovního výkonu a jeho výchovné role. Řadí mezi ně úsilí o dosažení božské přízně, nesmrtelnosti, vyššího společenského postavení, ale i ideálů kalokagathia, areté a dalších ctností. Důležitý rozměr antického sportu spatřuje rovněž v jeho formativním potenciálu směřujícímu k přípravě na duševní život. (...) Hlavní část příspěvku se věnuje přístupu k pohybovým zápolením u filosofů Sókrata, Platóna a Aristotela, kteří svými úvahami k chápání výchovné role sportu podstatně přispěli. Následně se autor zaměřuje na identifikaci dobrého sportu podle zmíněných myslitelů a na zkoumání role sportu v kontextu dobrého života, který nahlíží v aristotelském rámci jako dosahování blaženosti. Cílem textu je identifikovat a vyzdvihnout výchovný smysl sportování, poukázat na jeho filosofické konotace a možnou roli sportu v otázce vedení dobrého života. ----------- This manuscript deals with the problematics of ancient Greek sport, specifically with the significance of sporting practices and their educational role. Attention is given to a detailed analysis of the positions of the philosophers Socrates, Plato, and Aristotle. After demonstrating the context, the author presents and interprets fundamental philosophical and religious premises of the athletic performance and its educational role. Among the identified features are the effort of acquiring divine favour, immortality, higher social status, but also the ideals of kalokagathia, areté, and other virtues. Important dimension of ancient Greek sport is also found in its formative potential which aims at the preparation for intellectual life. The main part of the article is focused on the approaches of the philosophers Socrates, Plato, and Aristotle towards the sporting practices. These thinkers made an important contribution to the understanding of the educational role of sport. Then, the author identifies a good sport according to these thinkers and examines the role of such sport in the context of a good life, which is considered in the Aristotelian perspective as achieving beatitude (eudaimonia). The aim of this article is to identify and highlight an educational purpose of sport, underlines its philosophical connotations, and demonstrate its possible role in the context of a good life. (shrink)

ABSTRACTWhen Aristotle praises pentathletes’ beauty at Rhetoric 1361b, it is not the idle observation of a sports fan. In fact, the balanced and harmonious beauty of athletes’ bodies reflects Aristotle’s ideal of a virtuous soul in the Nicomachean Ethics: one which discerns noble ends and means, then acts accordingly. At Eudemian Ethics 1248b, he takes it a step further, characterizing kalokagathia as ‘the virtue that arises from a combination’ of virtues. These passages raise important questions about the relationship between ethics, (...) athletics, and aesthetics. In this paper, I argue that Aristotle’s ideal of kalokagathia is compatible not just with athletic training, but also with an ideal of citizenship that rejects traditional ideas about inborn virtue and superficial beauty. (shrink)

Sport builds character. If this is true, why is there a consistent stream of news detailing the bad behavior of athletes? We are bombarded with accounts of elite athletes using banned performance-enhancing substances, putting individual glory ahead of the excellence of the team, engaging in disrespectful and even violent behavior towards opponents, and seeking victory above all else. We are also given a steady diet of more salacious stories that include various embarrassing, immoral, and illegal behaviors in the private lives (...) of elite athletes. Elite sport is not alone in this; youth sport has its own set of moral problems. Parents assault officials, undermine coaches, encourage a win-at-all costs mentality, and in many cases ruin sport for their children. (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)

The relation between sport and a good life presents a fruitful philosophical challenge and it has been discussed extensively within the philosophy sport literature. This paper will investigate the role of sport in a good life in the philosophical conceptions of Aristotle and Suits. Both authors paid attention to sport and its significance in the context of living well. However, their approaches differ, partly because they emerge in a different historical and cultural context. My aim is to analyse relevant texts (...) of these two authors, presenting their major points, commonalities, and differences. The debate, to a certain extent, highlights instrumental (educational) and autotelic (intrinsic) value of sport. In order to conceptualize properly the role of sport in a good life, we need to take into account both of these aspects. The originality of this contribution can be found in presenting relevant implications of the contrasting positions of Suits and Aristotle to our thinking about modern sport. Finally, I point to the complementarity of their positions and demonstrate their impact on the broader debate concerning good sport and its role in a good life. (shrink)

In a way, there is nothing surprising about Plato’s promotion of sport for women in Republic and Laws; it is logically implied by his philosophical theories. In another way, Plato’s vision of female athletes is among the most radical proposals he makes. The purpose of this paper is to examine Plato’s arguments for women in sport and reflect on its relevance in our modern world. His texts include as many misogynist as feminist comments, but Plato’s consistent view in Republic and (...) Laws is that females deserve equal education in gymnastics (i.e. movement activities) and equal opportunity to participate in athletic contests. This position derives from the convictions that athletics serves as training for virtue and communities need to maximize the virtue of all their members. It is his vision of women in civic and military roles, specifically their need for aretē (virtue, excellence) to perform those roles, that motivates Plato to include them in sport. In our modern world, where women are citizens and rulers – and regularly participate in sport – it is worth exploring the educational link Plato saw between the two. (shrink)

Ethik und Seelsorge sind Bereiche, in denen menschliches Sein und Handeln reflektierend begleitet wird, um Orientierung, Unterstützung oder Trost zu geben. Bei Berufen, in denen Menschen auf eine gewaltverstrickte Lebenswelt treffen, ihrerseits staatlich legitimiert Gewalt ausüben und selbst von Gewalt betroffen sind, tauchen dabei besondere Widersprüche und Sinnfragen auf. Diese Herausforderungen in den Blick zu nehmen und an der Schnittstelle von Philosophie und praktischer Theologie zu erörtern, so wie es der Münsteraner Theologe Werner Schiewek richtungsweisend vorgezeichnet hat, ist das Ziel (...) des vorliegenden Bandes. (shrink)

At that moment, when I had the TV sound off, I was in a 382 mood; I had just dialed it. So although I heard the emptiness intellectually, I didn’t feel it. My first reaction consisted of being grat...

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)

This paper examines Epictetus’ use of athletic imagery as a pedagogical tool and what this tells us about his views on what philosophers can learn from athletes. This paper argues that this imagery...

Her name was Flavia Thalassia and she came from Ephesus. She won the stadion for parthenoi at the Isolympic Sebasta Games in Naples during Domitian’s reign in the late 1st c. C...

Der Beitrag will dazu ermutigen, für die Entwicklung einer Ethik der Polizei starker als bislang auch Einsichten aus der Geschichte der Philosophie miteinzubeziehen. In einem ersten Schritt soll plausibel werden, dass die Polizei durch ihre Arbeit an den Grenzen und Grenzsituationen unseres Lebens eine ursprüngliche Nähe und Offenheit zur Philosophie hat (Kap.1). Deren unverzichtbare Verwiesenheit auf die Geschichte („Weisheit der Alten“) (Kap.2) wird – einem Hinweis Werner Schieweks folgend – auf dem Hintergrund der politischen Philosophie für die Ethik der Polizei (...) und ihrer Ausbildung schrittweise entfaltet (Kap.3): Persönliche Letztverantwortung des Menschen, ein sozialer und solidarischer Begriff von Freiheit, die schlechterdings zentrale Bedeutung vor allem der „musisch-literarischen“, gewaltreduzierenden Ausbildung der künftigen „Wächter“, ihre Vorbereitung auf die Maßlosigkeit des Menschen oder die Kultivierung ihrer Affekte etwa in einer Atmosphäre des „Schönen“ sind mögliche Aspekte, an die eine Ethik der Polizei vielleicht bei Platon anknüpfen kann. Das gilt vor allem für ein Verständnis der polizeilichen Kardinaltugend: der Tapferkeit. Als feste Überzeugung über das, was für den Staat gefährlich ist, zeichnet sich die Tapferkeit durch eine besondere Furcht aus: Durch die Furcht der Wächter vor sich selbst und ihrer eigenen Ambivalenz. Die Einübung in diese Furcht kann im Rahmen der Ausbildung u.a. in einer Auseinandersetzung mit der radikalen Moralkritik bestehen, wie sie Platon anhand unterschiedlicher sophistischer Positionen diskutiert. Abschließend gibt der Beitrag noch einen Ausblick auf weitere Perspektiven für die Polizeiethik, die sich aus der Geschichte der Philosophie ergeben: Zum einen im Anschluss an Kant die mögliche Relevanz von Hoffnung für moralisches Handeln auch in der Polizei; zum anderen die Möglichkeit einer philosophischen „Therapie“ von starken Emotionen wie etwa Angst oder Zorn. (shrink)