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Olympism in the Context of Modernity

100%
Dziubiński Z.
Physical Culture and Sport. Studies and Research
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2009
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vol. 47
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issue 1
125-136
EN
The sociological outlook on Olympism and sport contained in this paper covered the ideas and notions of sport to a lesser extent than the actual state of affairs, that is, the condition of sport here and now. The sociological description of sport assumed that sport was an element of the modern society and contemporary culture. This perspective allowed the description and analysis of sport in terms which are employed by sociology, or more generally, by social sciences. This means that it was possible to reflect upon sport through paradigms, theories and trends of thought which are effectively used in attempts at sociological descriptions of modern societies.The critical analysis of Olympism and contemporary sport, presented above, does not assert that Olympism and sport have run out of possibilities for further development. On the contrary, both Olympism and contemporary sport are the hope and the chance that a better future awaits communities, cultures, civilizations and humanity on a global scale. Furthermore, the threats and negative trends which emerge in sport should not remain concealed or underestimated, because they are of an objective character and have an effect on the whole of the humanistic power of sport. One should also realise that all the aforementioned negative phenomena and processes do not result from some kind of degeneration of sport as such, but are caused by general, external tendencies which penetrate sport through economic, financial, axiological, ethical and many other channels.The more or less clear outline of the future of sport contained in this paper is of an alternative and exclusively probabilistic character. The future development of sport can take three different directions. Firstly, the future may bring out and strengthen all the tendencies which are already present in contemporary sport, such as dehumanisation, commercialisation, visualisation and medialisation. Secondly, there may emerge a global trend to force sport into the idealised frame of the past and make it become what it was after its foundations had been laid during the Hellenistic period, or rather, the way people remember it being. However, such inclinations towards general reconstruction usually emerge after radical developments which, for example, challenge sport as a cultural reality. Thirdly, the postmodernist ideals may be revived in one form or another, and while they will not necessarily alter the structure of sport, they will put the emphasis which results from certain trends and processes on some unspecified areas of sport consumption and the pursuit of maximal sensations and excitement in sport.No ideals are immune to distortion when subjected to the process of materialisation. Ideals are not realised by perfect and metaphysical beings, but by humans made of flesh and bones and having both good and bad inclinations. Every person is socialised and moulded in a specific cultural and social reality which is never free from deviation and pathology. Similarly, there can be no sport, and that includes the Olympic movement, which could possibly remain an enclave of good and nobleness, a paradise on Earth, with a wall separating it from all the phenomena and processes that take place in contemporary societies. In a way, sport and the Olympic movement are bound to be penetrated by diverse phenomena and trends which have an impact on the spirit and image of sport.There are no ideal societies nor is there ideal sport, free from deviation and pathology. It is thus totally impossible to accomplish the utopia of the Olympic movement and sport as a land of happy people, uninfluenced by phenomena and processes which are characteristic of modern societies. There can be no world without individuals who breach cultural models, norms and values, no world without deviants and swindlers. Nevertheless, this unattainable utopia has to be pursued, because in the pursuit, people can achieve a lot to improve the axionormative order in sport as well as social life in all its aspects.
2
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Why the Olympic Modernism is more than Sport?

100%
Pawłucki A.
Physical Culture and Sport. Studies and Research
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2009
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vol. 47
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issue 1
117-124
EN
Olympic sport is a symbolic response to the literal evil of war. It establishes peace in its own way as there is always a need to redeem the evil of war. Sport is not what the mindful journalists think - a gathering of pagan mob, festival of youth or vanity fair of business traders. If, however, Olympic modernism ever became its own negation in the form of a spontaneous movement of liberation from moral constraints, legitimised by postmodern ideology, it would be a negation of the ethical ideal of friendship, i.e. it would be collective defiance of order as ordo amicitia pro pace. In consequence, Olympic modernism would deprive itself of the idea of universal good and lose its inherent order-making potential. Whoever then becomes a part of the motley movement against oneself, in which all standards of moral life in love are replaced by liberal aesthetic expressions, he or she becomes incomprehensible to oneself and others, like the proverbial black sheep in a family. Beware the poor in Olympic spirit of peace, as they will never be granted friendship. It will be a great loss to them as well as to the entire Olympic family. The Olympic Games of Peace must last as long as there are wars. The primary cause of Olympic sport is the experience of the evil of war. Olympic modernism uses sport as the foundation of its symbolic affirmation of the idea of friendship. It has not created sport, but has taken a great advantage of it, using the physical cultivation and the moral formation of the mighty sport club for free play (ludic sport) or paid play (professional sport). Although the Olympic costs are high, despite all the expenses, it is a highly profitable cultural enterprise. The order of friendship for peace, known as Olympic modernism, not only banishes the spectre of hatred but also provides culture with sanctity, making everybody's life more perfect.
3
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Olympic Education as an Intergenerational Relation of the Third Degree

100%
Pawłucki A.
Physical Culture and Sport. Studies and Research
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2009
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vol. 46
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issue 1
99-108
EN
Olympic education is a more complex social reality than is commonly thought to be the case. Olympic education, understood as a social relation, is expressive when it takes place between the three generations, and when its axiological leader: the Olympic pedagogue, engages all subjects of the Academy.Olympic education must be constructed in such a way as to include both the act and the thought about the sense of the act. It must include the act of participation and the culture of actions through Olympic practice and the cultural awareness of the act. It must account for the cognitive capabilities of the pupil. Olympic students must participate in the adults' thoughts about cultural acts and in cultural acts themselves. Olympic education, like any other kinds of education, should encourage students to participate in the thoughts about cultural acts and cultural acts themselves. Education based exclusively on thoughts is not effective, and education based exclusively on acts is incomplete.It is easier to imagine and provide students with education through sport than with education through the culture of sport. In everyday school practice, sport education is provided only through actions, through learning by doing. This duality of education: through culture and through action, is demonstrated to the Olympic pedagogue by the concept of universal good, which grants every member of the Olympic family access to the truth about himself or herself, access to the knowledge about the meaning of one's destiny. This concept concerns each subject to education in each relationship it experiences. The discursive deficit of the Olympic good in one such relationship destroys education as an intergenerational transfer of self-knowledge.
4
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Sporting Recommendations for Teaching Fair Play: A Logical and Evolutionary Account

88%
Kretchmar R.
Physical Culture and Sport. Studies and Research
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2011
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vol. 52
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issue 1
5-13
EN
In this paper I argue for a cross-disciplinary approach to teaching sport ethics. I call this a logical and evolutionary account because information that emanates from cell biology, anthropology, philosophy and everywhere in between, I claim, is needed in developing effective fair play pedagogies. The gist of the argument is this: We need to teach smarter, not just harder. Teaching smarter, I say, comes from an understanding of human nature and the logic of sport. I discuss animal behavior, emotions, genetic predispositions, human evolution, the structure of games, philosophical idealism, and other factors in producing five recommendations for teaching sport ethics.
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