Search results

1

Assessing body culture level and its association with the level of physical activity in university students

100%

Tucunduva B. B. P.

Human Movement

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2012

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vol. 13

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issue 3

258-263

EN

Purpose. Subjective values of physical activity are important for promoting active lifestyles. In theoretical research, body culture is the most appropriate term to analyze the complexity between exercise and human culture. The main goal of this study is to assess body culture level and to analyze its influence on physical activity levels. Methods. An online questionnaire containing the Exploratory Questionnaire of Body Culture Concepts, developed exclusively for this research, plus a short version of the International Physical Activity Questionnaire and a number of general identification questions were used to analyze body culture level. Results. 310 university students responded to the survey. A significant association between high body culture level and physical activity level was found. Conclusions. The assessment of body culture level helps to analyze the trends of physical activity. The role of cultural complexity of human movement should be considered as an important variable in the promotion of an active lifestyle.

2

Bodily Democracy and Development through Sport - towards Intercultural Recognition

100%

Eichberg H.

Physical Culture and Sport. Studies and Research

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2010

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vol. 49

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issue 1

53-64

EN

The theory of ‘development’, when applied to sports, remains an ambiguous and unclear reference. ‘Development’, like ‘modernization’, can be interpreted as Western sports exported to the Third World, as a neo-colonial ‘brawn drain’ of African athletes to the West, as evolutionism and ‘individualization’, none of which considers cultural diversity. This article analyses functionalist developmental theory, currently mainstream in countries like Germany. Developmental theory has a tendency to overlook diversity in sports and, more specifically, dynamics in popular sports and movement culture within different social contexts. There is nothing like ‘the one sport’, nor does ‘the soccer game’ exist alone in the rich world of football. Diversity in sports inspires differentiated views of democracy. How are different forms of democracy, especially in today's ‘competitive state’, implicated in sports? There is no reason to cultivate an attitude of better-knowing when facing the development of ‘the others’. This limitation launches a humble start for sports development as a means of mutual exchange and enrichment.

3

Body Culture

100%

Eichberg H.

Physical Culture and Sport. Studies and Research

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2009

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vol. 46

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issue 1

79-98

EN

In this article Author considers notion "body culture" - its role and place in the theory and practise of the specific kind of human movement activity related to variously conceived sport and physical culture. He researches this issue from the historical and contemporary point of view. He presents large theories on body and culture of Norbert Elias, Frankfurt School, phenomenology, Michael Foucault and Pierre Bourdieu context of justification. He analyses expression body culture also in the light of philosophy, sociology, anthropology, ethnology, psychology, education, linguistic, theology, politics and democracy assumptions.

4

Vital values as perceived by Max Scheler and José Ortega y Gasset

88%

Salamon-Krakowska K.

Human Movement

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2011

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vol. 12

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issue 3

277-283

EN

Contemporary mass culture is such that it now demands that one takes care of their body. The cult of the body has dominated our actions to such an extent that, oftentimes, the value of a person is perceived in terms of his or her physical perfection. However, the modern cult of the body cannot be seen as a revival of the ancient Greek concept of kalos kagathos. Today's culture, while coaxing people into tending to their body's needs, mystifies that very care. The question therefore arises whether the cult of the body upholds the value of body or whether it, in fact, denies it.Facing such a paradox, one may first question what significance the body itself has. Here, Max Scheler's concept of nobleness seems to be an alternative to the extremes represented in the philosophy of the body by both the traditional schools, more in line with Plato, and between those with more contemporary, somatocentric tendencies. As such, this antagonism between the noble and the ordinary constitutes one of the core issues in the demonstration of a human's vital values, values connected with maintaining life and health, in both the physical and mental aspects.This paper aims at presenting the range and specificity of such vital values and their influence on human activities. Scheler draws a clear demarcation line between those values which are vital and those which are hedonistic and utilitarian. His concept of vital values assumes that they encompass the widely understood ideas of physical culture, health promotion and ecology. He does not reduce the vital values when compared to those hedonistic, but underlines their autonomy and grants them a high standing in the hierarchy of values. While considering Scheler's philosophy of vital values, this paper will also set them in the context of Ortega y Gasset's speculation on values.

5

On Virtue in the Context of Sport

88%

Zowisło M.

Physical Culture and Sport. Studies and Research

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2009

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vol. 47

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issue 1

89-94

EN

Sport with its long and rich history is and always has been a complex phenomenon of culture, this marvellous world of objectified human spirit, the environment of man's consciousness and its deep dreams and ideals. So, key elements of sport are not limited to the games themselves, but encompass also a strong ethos consisting of a system of values and models of comportment, personal development and human perfection, frequently expressed in philosophical terms. In ancient Greece, philosophical reflection on sport was directly related to anthropology and focused on the human's whole physical, psychical and spiritual prowess and its improvement. Similar cohesion of the sport idea, philosophy and anthropology is also present in de Coubertin's heritage with its special emphasis on pedagogy. Sport carries a huge educational potential as a tool for shaping man on the somatic, mental, emotional, moral and social levels. But contemporary sport itself is infected by pathologies (actually, first signals of them were present in antiquity), which leads to violating the rule of fair play, to doping, commercialisation of sporting achievements and treating them in an instrumental manner, to the reification of sportsmen and treating the records as an ultimate fetish. In view of such phenomena, the most appropriate and effective reaction seems to take up a reference to classical ideals of the sport ethos and their incessant reinforcement in the process of nowadays education and human self-understanding. In ancient Greece, the philosophy of sport was a complementary element of the whole phenomenon, serving as its idealistic final touch, while today it is increasingly used as a preliminary condition for the practice of sport and is indispensable for a continuation and harmonious development of its tradition. Therefore, the anamnesis of cultural sources of sport is not only of historic character but also, and primarily, has a therapeutic dimension. So, it seems worthwhile and justified to return, restore and reclaim some ancient philosophical ideals that once constituted the base of Greek sport in its great connection with anthropology, a general view of human potential in physical movement. The presented text examines the concept of virtue in ancient sport and philosophy and compares it with contemporary, especially postmodern philosophical (with references to Zygmunt Bauman and Wolfgang Welsch) understanding of human prowess, well-being and beauty.

6

Analyzing Body Values in the Context of Postmodern Youth Education. A Comparative Study Between Italy, Latvia and Romania

88%

Isidori E., Abele A., Sandor J., Ganea I., Taddei F., Maulini C.

Physical Culture and Sport. Studies and Research

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2010

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vol. 49

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issue 1

65-71

EN

Nowadays, research on the body and the values it embodies is considered fundamental in the research field of sport studies. There is a correlation between the choice of values preferred by youth and changes taking place in contemporary society. The postmodern society is a society in which body values prevail over all other ones; the type of body values dominant in a capitalist society are mostly those which are connected to the hedonistic, esthetic and emotional dimension of the body itself.Starting from this background, this study aims to draw the hierarchy of body values, focusing on sport sciences students at Italian, Latvian and Romanian universities, who will be future educators and professionals of body care and well-being in the European society, in order to understand their preferences and the possible cultural differences that can emerge from the three societies.To carry out the research, a randomized sample of 300 subjects - female and male students (100 per country) - attending first-, second- and third-year sport sciences courses at the University of Rome "Foro Italico", the Latvian Academy of Sport Education in Riga, and Babes-Bolyai University of Cluj-Napoca were selected.The students' values hierarchy was obtained through a Likert-scale-based questionnaire adapted and translated into Italian, Latvian and Romanian. The aim of the questionnaire was to detect the level of agreeability or disagreeability shown by each student when presented with words regarding 10 main body values models: biological body; ecological body; instrumental body; dynamic/sporting body, emotional/social body; ethical body; esthetical body; religious body; intellectual body; pleasure body.The data obtained were statistically processed and compared. The results showed that the hierarchy of body values in young students of sports sciences is broadly in line with those of postmodern society and education, and that there are differences in the perception of values among students due to cultural differences and the traditions of the societies in which they live. The research also highlighted the need to develop a more effective moral education, one that focuses on ethics, in the curricula of the three universities studied.

7

PERCEPTUAL LOAD MANIPULATION DOES NOT REVEAL SENSITIVITY ON THE N170 ERP COMPONENT OF MANIPULATED FACES AND BODIES

88%

Mohamed T. N.

Acta Neuropsychologica

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2017

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vol. 15(3)

325-340

EN

Background: It has been controversial in the face recognition literaturę whether face-sensitive N170 is affected by selective attention. Attention was manipulated according to Lavie’s perceptual load theory, examining the effect of selective attention on the processing of faces and human bodies. Faces and human bodies were presented either intact or manipulated. Material/Methods: 18 Students (9Males) from Sohag University, aged between 19 and 22 years (M = 19.38, SD = 0.48) contributed data in this study. All participants were right handed, and had normal or corrected-to-normal visual acuity. Participants were instructed to detect specific letter strings „X or N” among different (i.e., High load), or identical (Low load) letters. Letters were superimposed on different distractors. Stimuli were presented intact (Exp.1), or manipulated (Exp.2-4), by removing certain features or parts in the face and body respectively. ERP technique was used and prominent N170 and LNC were measured. Results: It was found that there is no effect of selective attention on the face sensitive N170. It seems that cropped face N170 is not affected by selective attention. However, the N170 of faces and human bodies are not affected by selective attention. The LNC findings showed that this component is affected by selective attention with enhanced negativity under low load Conditions compared to high load conditions. Conclusions: The findings of the current study showed that either cropped faces and human bodies does not reveal sensitivity on the N170 ERP component of manipulated faces and bodies.

8

My Own Body as a Form of Otherness in Paul Ricoeur's Philosophy

75%

Żarowski M.

Human Movement

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2012

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vol. 13

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issue 1

70-77

EN

The philosophical rehabilitation of the body and corporeality, as undertaken by Paul Ricoeur, may be inscribed as a critique of the model of modern subjectivity as prefigured in the Cartesian Cogito of self-consciousness, self-awareness and substantial identity. This dominating paradigm of thinking cannot be preserved any longer in the face of Nietzsche and Freud, as well as of contemporary linguistics. This model reduced corporeality as a residuum of what is other than I to a handy object of scientific and technological exploration. Whereas, according to Ricoeur, otherness is not something that only accidentally happens to ego. It is not an unessential element and a negative aspect of a subject's and person's identity. Becoming oneself and understanding oneself take place in the medium of the Other. Otherness is for the identity of human ego something internal and originary, reaching us in a sphere of what is truly our own. The hermeneutics of being oneself, rejecting an appearance and the temptation of direct cognition, consists in the analysis of three figures of Otherness, which seem to be consecutively: my own body, the Other and Conscience.Under the influence of the Husserlian distinction of "my own body" and "a body among other bodies", as well as the Heideggerian existentials describing "being-in-the-world", Ricoeur postulates, in a way similarly to Marcel and Merleau-Ponty, a reinterpretation of traditional understanding of both subjectivity and objectivity, as well as the very cognitive act of doing so. Its pre-reflexive foundation was uncovered by existential hermeneutics. The phenomena of being a body and having it appear to be problematic to the utmost, thus opening access to originary relationships between a man and the world as a correlation of bodily intentionality.

9

Disabled Body as Perceived in M. Merleau-Ponty'sPhenomenology of Perception

75%

Salamon-Krakowska K.

Physiotherapy

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2010

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vol. 18

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issue 3

52-59

PL

Niezależnie od historycznych uwarunkowań, niezależnie od zmieniających się naukowych paradygmatów, zawsze, gdy na horyzoncie myślenia pojawia się kwestia cielesności, wraz z nią niechybnie uobecnia się kwestia duszy. Wydaje się, że wzajemna relacja tego, co cielesne i tego, co duchowe, została przesądzona, nierzadko bowiem można odnieść wrażenie, że wciąż pozostajemy pod wpływem platońskiego wyobrażenia ciała, którym włada dusza. Jednym z przykładów dominacji platońskiego paradygmatu jest współczesny dyskurs paraolimpijski. Stawiając problem ciała niepełnosprawnego w kontekście rehabilitacji oraz sportu autorka chciała pokazać, jak możliwe jest myślenie, a tym samym mówienie o ciele w kategoriach innych niż te tylko, które odwołują się do opozycji fizyczne - duchowe. Próbą przezwyciężenia tej opozycji jest filozofia cielesności Merleau-Ponty'ego. Sięgamy zatem po Fenomenologię percepcji w nadziei, że zawarte w niej rozważania utorują drogę naszemu spojrzeniu i pomogą nam ujrzeć ciało w nieznanej dotąd perspektywie.

EN

Regardless of any historic predispositions, regardless of any scientific paradigms whenever the question of corporeality emerges, along comes the question of the soul. It seems that the mutual relation between the bodily and spiritual aspects has been predestined and oftentimes one may have the impression that we are still under the influence of Platonic idea of the body, possessed by the soul. A contemporary discourse on Paralympics can serve as an example of domination of the Platonic paradigm. Considering the issue of a disabled body in the light of rehabilitation and sport, the author would like to present how it is possible to think, and therefore write about the body in terms that refer not only to the opposition between that which is physical - spiritual. Merleau-Ponty's philosophy of the body is an attempt to overcome this opposition. Let us use Phenomenology of Perception hoping that its deep thoughts will pave the way to our new concept of the body and will help us to see it from a new perspective.

10

Rewizja procesu absolutyzacji ciała w sporcie z perspektywy ponowoczesności

63%

Wleklińska D.

Journal of Health Sciences

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2014

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vol. 4

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issue 6

79-86

EN

Physical culture is one of the most popular ways of making your life and the surrounding world meaningful. Unfortunately sports, in particular professional ones, in the age of postmodernity gain a totally altered image. The patterns promoted by modern media cause the body to be no longer understood through the prism of the bodily functions, but it is becoming a purpose in itself. The major research objective of the paper is emphasizing the problem of the absolutisation of the body in sports, with the enhancement of the fact that sports as any other social or human activity may be affected by various deviations. The paper criticizes the contemporary way of treating human body, justifying this fact with the postmodern actualities, in which even arts resort to brutality and physiology as tools of expression and communication

PL

Kultura fizyczna należy do jednych z najpopularniejszych sposobów nadawania sensu samemu sobie, swojemu życiu, jak i otaczającemu światu. Niestety jednak sport, zwłaszcza ten profesjonalny, w dobie ponowoczesności zyskuje zgoła odmiennie oblicze. Wzorce lansowane przez ponowoczesne media powodują, że ciało przestaje być rozumiane przez pryzmat swoich cielesnych funkcji, ale staje się ono celem w samym sobie. Głównym celem artykułu było zwrócenie uwagi na problem absolutyzacji ciała w sporcie, z uwypukleniem faktu, że sport, jak każda inna społeczna czy indywidualna działalność człowieka, może ulegać różnym dewiacjom. W artykule poddano krytyce współczesny obraz ciała poniekąd uzasadniając ten fakt ponowoczesnymi realiami, w których nawet stuka ucieka się do okrucieństwa i fizjologii jako narzędzi ekspresji i formy przekazu

11

The Cartesian concept of corporeality and medical practice

63%

Raniszewska-Wyrwa A.

Physiotherapy

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2010

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vol. 18

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issue 3

46-51

PL

Antropologia Kartezjusza dała trwały wkład w rozumienie ludzkiej cielesności, stając się czynnikiem wyznaczającym kierunek działań praktycznych, mających na celu wypracowanie coraz to bardziej skutecznych metod terapeutycznych. Zgodnie z koncepcją mechanistyczną w medycynie ciało traktowane jest jak biomaszyna, która realizuje określone cele. Zdrowie rozumiane jest jako prawidłowe funkcjonowanie maszyny cielesnej, choroba - jako zakłócenie naturalnych funkcji organizmu. Medycyna dokonuje zatem biologicznej redukcji pojęcia choroby, przyjmuje praktyczną jej koncepcję. Leczenie polega na naprawianiu organizmu za pomocą usuwania wadliwych części lub niszczeniu ciał obcych. Mechanistyczna koncepcja cielesności może być również odniesieniem dla chirurgii transplantacyjnej; skoro organizm ludzki jest maszyną, układem powiązanych z sobą elementów, to lekarz dokonując działań polegających na wymianie uszkodzonych części, podejmuje działania czysto mechaniczne. W biomedycznym modelu leczenia (opierającym się na mechanistycznej koncepcji cielesności) w centrum uwagi lekarza pozostaje niewłaściwie funkcjonujący organizm biologiczny, zanika natomiast pacjent jako osoba, co może spowodować u niego poczucie marginalizacji i zredukowania do kolejnego przypadku chorobowego, a to z kolei wpłynąć negatywnie na ogólny stan chorego. Taka sytuacja może być korzystna dla pacjentów nie chcących ujawniać prawdziwego stosunku do choroby. Model biomedyczny może być też wygodniejszy dla personelu medycznego, który nie wchodząc w głębsze relacje z pacjentami, może zdystansować się do problemu bólu i cierpienia chorego.

EN

The anthropology of Descartes permanently influenced the understanding of human corporeality by becoming a factor outlining the direction of practical actions aiming at finding more effective therapeutic methods. According to the mechanistic concept in medicine the body is a bio-machine that performs specified functions. Health is understood as proper functioning of the bodily machine, sickness is a disturbance of the natural functions of the organism. Thus medicine conducts a biological reduction of the notion of sickness and embraces the practical concept. Treating is repairing the body through removing defective parts or destroying foreign bodies. The mechanistic concept of corporeality may also be a reference for transplantation surgery; if the human body is a machine, a system of inter-connected elements, then by replacing defective parts doctors conduct purely mechanical activities. In the biomedical model of treatment (basing on the mechanistic concept of corporeality) the doctor's attention is focused on the defective biological organism, however, the patient as a person disappears. This may cause a feeling of marginalisation and reduction to just another case, and this in turn may negatively influence the general state of the sick. On the other hand such a situation may be favourable for patients who do not want to disclose their real attitude towards a new situation. The biomedical model may be also more convenient for the medical personnel as without building deeper relations with the patients they are able to distance themselves from the problem of pain and suffering of the sick.

12

Medicalization as form of the body discourse

63%

Banaszak E., Florkowski R.

Physiotherapy

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2010

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vol. 18

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issue 3

25-33

PL

Potęgę współczesnej medycyny i związane z nią zjawiska społeczne można postrzegać na wiele sposobów. Jednym z nich jest medykalizacja. Krytycy wskazują negatywne skutki tego zjawiska z włączeniem jatrogennych. Do pokłosia medykalizacji zalicza się również tworzenie coraz to nowych diagnoz i powiązanych z nimi procedur terapeutycznych. Niektóre z nich wzbudzają szczególnie silne kontrowersje. Medykalizację można uznać za jeden z dyskursów o ciele i jedną z metod sprawowania kontroli, dyscyplinowania ciała. Jednak korzystając z pomocy lekarza, poddając ciało określonym praktykom nie myślimy raczej o tym, że wpisujemy się w określony dyskurs czy procedury stanowiące kolejne piętro kontroli społecznej. Spróbujemy zastanowić się nad tymi zagadnieniami, świadomi tego, że wzbudzają one różnorakie, częstokroć sprzeczne reakcje i oceny. Postaramy się wykorzystać przywołane rozpoznania jako ilustracje dyskursu i kontroli społecznej, dotyczące ciała jednostki.

EN

The power of contemporary medicine and social phenomena related to it may be perceived in various ways. One of them is medicalisation. Those who criticize it, focus on its negative consequences including the iatrogenic ones. One of many effects of medicalisation is creation of new diagnosis and therapies. Some of them are especially controversial. Medicalised discourse can be perceived as one of the sophisticated methods of body control and discipline. However, when we visit a physician for consultation, or are admitted to hospital and we subject our body to certain procedures, we rather do not think that we are often fully controlled by a specific social construction. Our aim is to consider those issues and we are aware that they frequently cause various, sometimes contrary reactions. We will attempt to use the presented diagnostic results to illustrate the discourse and social control affecting individuals.

13

Ciało cierpiące jako widowisko w malarstwie Igora Podolczaka i Wasylija Cagolowa

51%

Zambrzycka M.

Pomiędzy. Polonistyczno-Ukrainoznawcze Studia Naukowe

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2015

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issue 1

137-146

UK

Темою статті є зображення страждання в живописі Василя Цаголова та Ігора Подольчака - українських сучасних художників. У живописі Цаголова страждання вписується у стилістику масово'і культури (фільми типу детектив та бойовик), у Подольчака людське тіло представлене як об'єкт, який піддається експериментам. Обидвоє художників, шукають у своїй творчості відповідь на запитання, про місце і роль образів страждання і насильства в сучасній культурі.

EN

The topic of this article is a way of presenting suffering in paintings of Vasily Cagolov and Igor Podolchak - Ukrainian contemporary artists. In the paintings of Cagolov suffering and causing pain are shown in the convention of popular culture (crime story film style). In art of Podolchak human body is represented as an object of experiments. Both painters try to analyze the place and role of images of suffering and Violence in the contemporary culture.

Refine search results

Assessing body culture level and its association with the level of physical activity in university students

Bodily Democracy and Development through Sport - towards Intercultural Recognition

Body Culture

Vital values as perceived by Max Scheler and José Ortega y Gasset

On Virtue in the Context of Sport

Analyzing Body Values in the Context of Postmodern Youth Education. A Comparative Study Between Italy, Latvia and Romania

PERCEPTUAL LOAD MANIPULATION DOES NOT REVEAL SENSITIVITY ON THE N170 ERP COMPONENT OF MANIPULATED FACES AND BODIES

My Own Body as a Form of Otherness in Paul Ricoeur's Philosophy

Disabled Body as Perceived in M. Merleau-Ponty'sPhenomenology of Perception

Rewizja procesu absolutyzacji ciała w sporcie z perspektywy ponowoczesności

The Cartesian concept of corporeality and medical practice

Medicalization as form of the body discourse

Ciało cierpiące jako widowisko w malarstwie Igora Podolczaka i Wasylija Cagolowa