Stephen Mumford develops his view of sport spectatorship partly through a rejection of an argument he attributes to Best, which distinguishes between two categories of sports, the ‘purposive’ and the ‘aesthetic’, on the basis of the claim that they have different principal aims. This paper considers the principal aim argument and one feature of Mumford’s rejection of that argument, namely, Best’s observation that the distinctions to which he draws attention are based on logical differences. The paper argues that Mumford misconstrues (...) Best’s argument by taking it to be about the intentions of players and athletes, while it is actually about a specific feature of the rules of each sport. (shrink)

_A lively meditation on the nature of art by one of America's most celebrated art critics_ What is it to be a work of art? Renowned author and critic Arthur C. Danto addresses this fundamental, complex question. Part philosophical monograph and part memoiristic meditation, _What Art Is _challenges the popular interpretation that art is an indefinable concept, instead bringing to light the properties that constitute universal meaning. Danto argues that despite varied approaches, a work of art is always defined by (...) two essential criteria: meaning and embodiment, as well as one additional criterion contributed by the viewer: interpretation. Danto crafts his argument in an accessible manner that engages with both philosophy and art across genres and eras, beginning with Plato’s definition of art in _The Republic_, and continuing through the progress of art as a series of discoveries, including such innovations as perspective, chiaroscuro, and physiognomy. Danto concludes with a fascinating discussion of Andy Warhol’s famous shipping cartons, which are visually indistinguishable from the everyday objects they represent. Throughout, Danto considers the contributions of philosophers including Descartes, Kant, and Hegel, and artists from Michelangelo and Poussin to Duchamp and Warhol, in this far-reaching examination of the interconnectivity and universality of aesthetic production. (shrink)

The study of sport is characterised by its inter-disciplinarity, with researchers drawing on apparently incompatible research traditions and ethical benchmarks in the natural sciences and the social sciences, depending on their area of specialisation. In this groundbreaking study, Graham McFee argues that sound high-level research into sport requires a sound rationale for one’s methodological choices, and that such a rationale requires an understanding of the connection between the practicalities of researching sport and the philosophical assumptions which underpin them. By examining (...) touchstone principles in research methodology, such as the contested ‘gold standard’ of voluntary informed consent in the natural sciences and the postmodern denial of ‘truth’ in the social sciences, McFee demonstrates that epistemology and ethics are inextricably linked. Drawing on a wide range of examples, from the laboratory to the sports field, McFee explores the concepts of ‘knowledge’ and ‘truth’ in sports research and makes a powerful case for a philosophical deepening of our approach to method and methodology in sport. This book is important reading for all advanced students and researchers working in sport, exercise and related disciplines. (shrink)

Modifying a contrast introduced by Dixon, Stephen Mumford distinguishes between ‘partisan’ and ‘purist’ ways of watching sport. Recognising that the extreme partisan and extreme purist positions do not explain the nature of sports spectatorship, Mumford follows Dixon in adopting the idea of moderate partisanship. He outlines three theories of spectatorship designed to address the issue of the relationship between the partisan and the purist ways of viewing sport. The true perception theory regards the moderate fan as able to see the (...) event as it really is, rather than concentrating on an aspect. The mixture theory is the view that ‘the moderate partisan has both partisan and purist perceptions of sport in some mixed way’. The oscillation theory, which Mumford favours, holds that the moderate sports fan switches or oscillates between competitive and aesthetic ways of watching sport... (shrink)

Charles Travis presents a series of essays in which he has developed his distinctive view of the relation of thought to language. The key idea is "occasion-sensitivity": what it is for words to express a given concept is for them to be apt for contributing to any of many different conditions of correctness (notably truth conditions). Since words mean what they do by expressing a given concept, it follows that meaning does not determine truth conditions. This view ties thoughts less (...) tightly to the linguistic forms which express them than traditional views of the matter, and in two directions: a given linguistic form, meaning fixed, may express an indefinite variety of thoughts; one thought can be expressed in an indefinite number of syntactically and semantically distinct ways. Travis highlights the importance of this view for linguistic theory, and shows how it gives new form to a variety of traditional philosophical problems. (shrink)

(1986). Sport, Art, and Particularity; The Best Equivocation. Journal of the Philosophy of Sport: Vol. 13, No. 1, pp. 49-63. doi: 10.1080/00948705.1986.9714441.

Do we watch sport for pure dumb entertainment? While some people might do so, Stephen Mumford argues that it can be watched in other ways. Sport can be both a subject of high aesthetic values and a valid source for our moral education. The philosophy of sport has tended to focus on participation, but this book instead examines the philosophical issues around watching sport. Far from being a passive experience, we can all shape the way that we see sport. Delving (...) into parallels with art and theatre, this book outlines the aesthetic qualities of sport from the incidental beauty of a well-executed football pass to the enshrined artistic interpretation in performed sports such as ice-skating and gymnastics. It is argued that the purist literally sees sport in a different way from the partisan, thus the aesthetic perception of the purist can be validated. The book moves on to examine the moral lessons that are to be learned from watching sport, depicting it as a contest of virtues. The morality of sport is demonstrated to be continuous with, rather than separate from, the morality in wider life, and so each can inform the other. Watching sport is then recognised as a focus of profound emotional experiences. Collective emotion is particularly considered alongside the nature of allegiance. Finally, Mumford considers why we care about sport at all. Addressing universal themes, this book will appeal to a broad audience across philosophical disciplines and sports studies. (shrink)