著者

釜崎 太

出版者

日本体育・スポーツ哲学会

雑誌

体育・スポーツ哲学研究 (ISSN:09155104)

巻号頁・発行日

vol.44, no.1, pp.35-45, 2022 (Released:2022-10-01)

著者

片岡 暁夫 大島 徹 近藤 良享

出版者

日本体育・スポーツ哲学会

雑誌

体育・スポーツ哲学研究 (ISSN:09155104)

巻号頁・発行日

vol.11, no.1, pp.3-12, 1989 (Released:2010-04-30)

著者

深澤 浩洋

出版者

日本体育・スポーツ哲学会

雑誌

体育・スポーツ哲学研究 (ISSN:09155104)

巻号頁・発行日

vol.38, no.2, pp.117-132, 2016 (Released:2017-04-10)

参考文献数

80

被引用文献数

2 1

---

This essay attempts to identify the meaning of the expanding experience (EE) that emerges through the practice of sports activity. The author shows the meaning of EE as a reflective experience rather than a living experience and reconsiders the aspect of this experience from the perspectives of perception and feeling, examining its difference from dissolving experience (DE). In this essay, the characteristics of EE are described through the development of the relationship between the self and the other. When two judoka throw each other and be thrown as if they are one, or, when runners feel each other’s physical pain, the experiences are termed “dissolving experiences”, which are living and subjective experiences. There is a lack of objective feeling in this kind of experience. Also, it is considered that DE emerges through a widening of the origination of sensation: it is a factor of empathizing with the other, or understanding their feelings at the physical level. DE shifts toward EE through the perception of this experience as an object. When both the self and the opponent reflect DE, which is irrational and beyond both athletes’ control, then the experience has emerged as the representative object and has become EE for them. Both athletes come to recognize the representation or the personality of the other as peers who engage in sports activities together. We can find EE for both athletes in this situation. Thus, EE is an experience which athletes cannot share with spectators but only with other athletes.

著者

芳賀 健治

出版者

日本体育・スポーツ哲学会

雑誌

体育・スポーツ哲学研究 (ISSN:09155104)

巻号頁・発行日

vol.3, pp.41-50, 1981 (Released:2010-04-30)

著者

髙田 春奈

出版者

日本体育・スポーツ哲学会

雑誌

体育・スポーツ哲学研究 (ISSN:09155104)

巻号頁・発行日

vol.43, no.2, pp.81-95, 2021 (Released:2022-03-01)

参考文献数

75

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This paper examines the consideration of “amateurism” in philosophy of education, referring to the death of Kokichi Tsuburaya, a long-distance runner who had won the bronze medal at the 1964 Tokyo Olympics. He committed suicide in 1967 just before the selection of the Mexico Olympics.Although the Olympic at that time was nominally regarded as an amateur festival, many of athletes in those days actually worked and attended the Games professionally. Tsuburaya belonged to Japan Self-Defense Forces Physical Training School, a national training institution for athletes, and many people believe that he chose to die due to the pressure of the organization.However, this paper tried to provide the new perspective for the affair and to gain an educational philosophical awareness, not only by considering the social significance of his death, but also what kind of changes occurred in his mind as a human being.First, the paper examined his and other athletes’ life and mind at that time. And then it reconsidered the definition of “amateurism” using the theories of Higuchi, Imamura, and Hannah Arendt. The conclusion of this paper is that he chose to die himself because he could not withdraw into the “private territory” as a human being where his family and lovers are, neither he could not appear to the “public territory” as an individual who escaped from the evaluation by others. In other words, he was not an “amateur” and a “hero”, in Arendt’s words, who lived his own story and who created unexpected things in “the space of appearance”.This is possibly one of the significant modern educational issues, not only in sports. This viewpoint would propose another possibility of public education that every person can be accepted “just being that person in the world”, not only “coming to be able to something”.

著者

大峰 光博 友添 秀則 長島 和幸

出版者

日本体育・スポーツ哲学会

雑誌

体育・スポーツ哲学研究 (ISSN:09155104)

巻号頁・発行日

vol.35, no.1, pp.7-19, 2013

被引用文献数

1

---

In this study, we focus on arguing about whether retaliatory-hit-batsman is right or wrong, elicit issues which should be solved by reviewing each theorist's theory which is different from each view and aim to provide a new viewpoint for the argument by addressing these issues. As a first issue, we suggest whether retaliatory-hit-batsman which is performed against the intentional hit by the opponent's pitch is appropriate for the justifiable defense or not. We discuss the issue in accordance with the finding based on the fields of legality and legal philosophy in which there are accumulated discussions about the justifiable defense. As a result, "imminent and unlawful infringement" is suggested as a condition which necessitates the use of justifiable defense and it was concluded that because it's too difficult to consider the retaliatory hit batsman which is performed against the intentional hit by the opponent's pitch as the justifiable defense, it's not justified from the viewpoint of justifiable defense.<br>As a second issue, we question whether priority should be given to the external principles (the agreement of participants) or internal principles (the excellence) of the game. We address the issue by reference to Rawls and MacIntyre's theories. The result here are as follows: with the Rawls' stance of liberalism, agreement is acquired with the external principles, and on the other hand, with the MacIntyre's stance which is communitarianism with which the concept of "good" has the priority, internal principles (the excellence) should be given the priority. Furthermore, sustaining the game might be more difficult if the agreement is considered as the more important matter than the excellence. Therefore, even if there is the agreement of participants for retaliatory-hit-batsman, when the excellence of the game is undermined, we suggest that retaliatory-hit-batsman is not permitted.

著者

林 修 梅野 圭史

出版者

日本体育・スポーツ哲学会

雑誌

体育・スポーツ哲学研究 (ISSN:09155104)

巻号頁・発行日

vol.38, no.1, pp.9-21, 2016 (Released:2016-11-01)

参考文献数

38

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This study discusses the meaning of learning particular art-form movements (in a Noh play) during the stages between infancy and adolescence in the “Flowering Spirits” written by Zeami (around 1400 A.D.). The attitude toward the practice in Zeami’s Noh play for the ages seven to approximately twenty-four correspond with the skill development of human movements (from maturational skills, to personal skills, to advanced skills) proposed by Landall (1979) in the U.S.A. Furthermore, Zeami did not regard the particular art-form movements in the Noh play as technical skills. Zeami had thought that a pleasure and satisfaction felt during exercise a Noh play influenced on performer’s body, strongly. Then, these affective factors made a performer understand the physical meaning of particular art-form movements. The above mention was perceived to have the meaning of ‘to mature’. It was concluded that the practice in Zeami Noh play at the period from infancy to adolescence indicates the influence of naturalism.

著者

野上 玲子 関根 正美 関根 正美

出版者

日本体育・スポーツ哲学会

雑誌

体育・スポーツ哲学研究 (ISSN:09155104)

巻号頁・発行日

vol.38, no.2, pp.147-156, 2016

著者

舛本 直文 本間 恵子

出版者

日本体育・スポーツ哲学会

雑誌

体育・スポーツ哲学研究 (ISSN:09155104)

巻号頁・発行日

vol.36, no.2, pp.97-107, 2014 (Released:2015-04-23)

参考文献数

19

被引用文献数

4 5

---

Olympic legacy study became popular in recent years, especially towards the 2012 London Olympic Games. One of the reasons was that the International Olympic Committee (IOC) required the Organizing Committees for the Olympic Games (OCOGs) to submit the Olympic Games Global Impact (OGGI, later OGI) study from the 2008 Beijing Games. The OGGI/OGI program was created aiming for generating many positive effects (i.e. ‘legacy’) in three aspects, that is, economic, environment and socio-cultural areas, by hosting the Olympic Games. Host cities must collect the data for these three aspects required by the OGI and submit four reports in twelve years. It is difficult to categorize Olympic legacies precisely; however, there are two types of legacies: tangible and intangible. In the OGI study, intangible legacies should belong to the socio-cultural area in most cases. Nevertheless, the socio-cultural indicators do not refer to understanding the Olympism, three pillars of the Olympism (i.e. sport, culture and environment), the Olympic values (i.e. excellence, friendship and respect) and Olympic Movement. It is clear that such intangible legacies are important even though they cannot be measured in numerical terms. In order to reconstruct intangible legacies of the Olympic Games, it is necessary to incorporate positive mind aspect such as dream, hope, vigorousness, solidarity, cohesion, identity and national identity through sports. In addition, it would be important to focus on the behavioral culture aspect by promoting the peace movement and understanding philosophy of peace and social values such as equality, fairness, justice, and human rights.

著者

滝沢 文雄

出版者

日本体育・スポーツ哲学会

雑誌

体育・スポーツ哲学研究 (ISSN:09155104)

巻号頁・発行日

vol.4and5, pp.71-80, 1983 (Released:2010-04-30)

参考文献数

125

著者

長谷川 憲

出版者

日本体育・スポーツ哲学会

雑誌

体育・スポーツ哲学研究 (ISSN:09155104)

巻号頁・発行日

vol.40, no.1, pp.63-77, 2018

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<p>In team sports players often have to make sacrifices for their teams or teammates for the sake of strategic efficiency or some other necessity, such as to perform bunts and screens. At first glance, the action is to serve his team and teammates, to repress one's self and to let himself exist as a thing. This appears to cause alienation of the player. Although self-sacrifice is such an action, sometimes one spontaneously performs it. Is it true that one who performs self-sacrifice is alienated? The purpose of this paper is to reveal what self-sacrifice in sport is, and to ask whether one can sacrifice himself while keeping his subjectivity or not. We defined the concept of self-sacrifice as follows. Self-sacrifice is an unselfish action of trying to behave altruistically in a dilemma of whether to act selfishly or act for others and one's team. Self-sacrifice is to fall into self-deception. But as far as a player who performs self-sacrifice intends to act for the sake of the others, self-sacrifice is the act that is given significance. Then, self sacrifice is an action that accepts to be objectified by the others to keep other's freedom. Thus, self-sacrifice is the action of consciously falling into self-deception and to accept to be objectified by the others, like actor / actress who plays a character. He / She can play a character with subjectivity because they are trying to identify his / her possibility that to be the character. Similarly, self-sacrifice guarantees a player's subjectivity only when the player composes one's possibility that to sacrifice himself for the sake of the others and tries to identify with one's possibility to be oneself who performs self-sacrifice.</p>

著者

髙尾 尚平

出版者

日本体育・スポーツ哲学会

雑誌

体育・スポーツ哲学研究 (ISSN:09155104)

巻号頁・発行日

vol.41, no.2, pp.115-132, 2019

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<p>This paper aims to show the ethical relationship between coach and player which respects the otherness of player and to explain exchanges between them required to overcome the violence in the relationship. This paper approaches the above objective in the following manner. First, based on the ideas of Levinas, this paper draws out the general framework of the ethical relationship between coach and player. Second, this paper examines what the roots of the violence in sport coaching are, and then searches for the situation that is requested to form the ethical relationship between coach and player. Finally, to realize an ethical relationship that does not result in the violence, this paper identifies what exchanges should be taking place between coach and player concretely. From the above, the following points are clarified: (1) An ethical relationship between coach and player is the relationship that coach desires the otherness of the player, not one in which the coach subsumes the otherness under his/her own comprehension. (2) This ethical relationship should be requested in the situation when the ego-ideal possessed by the coach is facing a crisis. (3) The ethic for overcoming violence is realized by the exchanges that player as a person speaks to coach, then coach puts the ego-ideal in question and seeks to a new path on sport coaching from receiving the language spoken by player. Therefore, according to this paper, what is called for overcoming the violence is the establishment of a relationship in which coach desires the language of player as the other, in the situation when coach's ego-ideal is facing a crisis.</p>

著者

水島 徳彦 阿部 悟郎

出版者

日本体育・スポーツ哲学会

雑誌

体育・スポーツ哲学研究 (ISSN:09155104)

巻号頁・発行日

vol.42, no.1, pp.33-45, 2020

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<p>The purpose of this paper is a preliminary study to examine the morals that are the internal triggers of sports players in competitions.</p><p>Regarding the moral of sport, the conclusions of prior studies are that coping therapy studies and general ethics are given priority in sport.</p><p>This study aims to develop the discussions that are not limited to individual empirical aspects such as the former, but also follow the morals of sport, such as the latter. For the former, Kant's philosophy not derived from experience is valid. In addition, the especial logic to sport is approached from the reflection of the ancient history.</p><p>From the above examination, it is suggested that the sport itself has a fundamental contradiction between the practical interests of economic and political foundations and the close relationship between human reason to make them.</p>

著者

川谷 茂樹

出版者

日本体育・スポーツ哲学会

雑誌

体育・スポーツ哲学研究 (ISSN:09155104)

巻号頁・発行日

vol.26, no.1, pp.1-11, 2004

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This study begins with the following questions. Why should athletes keep rules of sport? What occurs in sport when cheaters break the rules?<br>In relation to these questions, which explore basis or foundation of the rules, there are some precedent theories. Those are 1) rule absolutism or game formalism, 2) contextual contractualism, 3) externalism. Through my research on 1) and 2), a very important issue, namely, the ethos of the game rose. That is, an internal purpose of the game achieved as a result of realization of the game, and at the same time the basis of the rules. Furthermore, with regard to 3), it is not able to point out the basis of the rules because of denying the existence of this ethos: &ldquo;internal purpose of sport&rdquo;.<br>All things considered, the ethos of game is to make a decision of victory or defeat. Therefore, a norm &ldquo;Keep rules&rdquo; itself is not always an absolute command, a categorical imperative, but a relative one, a hypothetical imperative. Consequently, all cheating, rule breaking, doesn't act on the game destructively. The rules of sport is fundamentally restricted by the ethos of sport under all circumstances. In other words, only this ethos: &ldquo;the spirit of the sport&rdquo;, forms the basis or foundation of the rules of sport.

著者

深澤 浩洋

出版者

日本体育・スポーツ哲学会

雑誌

体育・スポーツ哲学研究 (ISSN:09155104)

巻号頁・発行日

vol.18, no.1, pp.9-19, 1996

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This paper considers on the rule-following concept which constitutes sport games through the discussion on the others. It is meaningless to inquire why one will abide by the rules in sport. At the same time, it is disregarded to ask the motive which urges one to obey the rules from outside of sport. We consider it to be sufficient to do one's best at any rate. If the aim of rule-following was not asked, however, it would lead to a kind of tautology as follows: rules should be followed because they should be followed. Furthermore, Wittgenstein developed the skepticism about the possibility of the justification for an action by its rule. The necessity arises as to find such a condition that makes the state of rule-following possible, the condition that the necessity and the contingency coexistence in that state. For the rule-following has no sense anymore when an action accords with its rule in any case, nor the rule fill the role of itself when the accordance between an action and its rule is quite contingent. This paper, then, attempted to solve this problem by introducing the notion of the self and the others. The others take on contingency against the self in the sense that the others might do or not do the same act as the self accidentary. In the case that the self and the others coexistenced in the same dimension (e. g. the present tense), the latter were contingent as it were. If the others were in the different dimension (e. g. the past tense) from the self, they appeared as the being that the self could not deal with at one's will (<i>the absolute other</i>). The absolute other in this sense is grasped under the aspect of necessity. Consequently, the state of rule-following depends on whether the self could set these <i>others</i> in oneself.

著者

片渕 美穂子

出版者

日本体育・スポーツ哲学会

雑誌

体育・スポーツ哲学研究 (ISSN:09155104)

巻号頁・発行日

vol.22, no.2, pp.1-13, 2000

被引用文献数

1

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The purpose of this paper was to clarify the ideal of a human being in the discourse of &ldquo;Yojo&rdquo; and &ldquo;Eisei&rdquo;, examining the acceptance of the anatomy and the role of &ldquo;Kaika&rdquo;, the view of cultural and social development.<br>The main results were summarized as follows;<br>i) &ldquo;Yojo&rdquo;, &ldquo;Eisei&rdquo; and &ldquo;health&rdquo; made peoples approach the ideal of a human being in &ldquo;Bunmei Kaika&rdquo;, the spirit of the time in early Meiji era. So they gave good reasons for the new westernized customs in those days. The &ldquo;strongly-built&rdquo; body and &ldquo;incisive brain&rdquo;, which based on the anatomy, were the characteristics of the ideal of a human being in the custom of &ldquo;Kaika&rdquo;.<br>ii) &ldquo;Yojo&rdquo; in the Edo era had no idea of &ldquo;strongly-built&rdquo; body. The &ldquo;strongly-built&rdquo; body proceeded from the acceptance of modern medical science on &ldquo;Yojo&rdquo; and the combination of physical activity and production of things.<br>iii &ldquo;Yojo&rdquo; in the Edo era had no relation to the incisiveness. The ideal of the &ldquo;incisive brain&rdquo; which was able to bring to &ldquo;Kaika&rdquo;, proceeded from the understanding that a brain had been the center of mental function.<br>iv) The idea of &ldquo;Kaika&rdquo; in the discourses of &ldquo;Yojo&rdquo; and &ldquo;Eisei&rdquo; caused the anatomically explained body to be combined with the social value and the national interests.

著者

土田 了輔 直原 幹 阪元 容昌 相河 美花

出版者

日本体育・スポーツ哲学会

雑誌

体育・スポーツ哲学研究 (ISSN:09155104)

巻号頁・発行日

vol.23, no.2, pp.17-25, 2001

被引用文献数

1

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Recently people enjoy playing street basketball in a playground. Such a &ldquo;playground style&rdquo; game (let me call the game style local game hereafter) is also played in Japan.<br>In general, local games have flexibility to change rules depending on the participants' situations and their interests. These local games have a tendency to omit some elements from the official rules due to participants' pleasure. For example, a free throw is one of the rules, which is frequently omitted in local games. Actually, in many cases, a throw-in from out of bounds instead of free throw was approved when a player committed a foul on a shot. Why was the free throw rule omitted in local games? The reason for that seemed to depend on participants' pleasure. Their pleasure, however, is difficult to treat in scientific studies, because someone's pleasure is not always other's pleasure.<br>In this paper, to resolve this problem, the concept of &ldquo;game complex&rdquo; was highlighted as a jargon apparatus which could serve as a tool of analysis. Furthermore, game was defined as a group of acts which had three elements; 1) a number of participants, 2) performances for a point, and 3) an interest of participants.<br>With the definition of game, the free throw was considered to be a sub-game of the basketball main-game, and a basketball game is seen as a &ldquo;game complex&rdquo;. When participants approved this sub-game and found pleasure in the elements of the game or regarded sub-game as a metaphor of a situation that was lost in main-game, a game complex would be divided into some parts. This was a reason why the free throw was omitted in local games. Moreover, local games had a possibility to become a new official game. In the present paper, correlations between a local game and the official game are discussed.

著者

鈴木 理 土田 了輔 廣瀬 勝弘 鈴木 直樹

出版者

日本体育・スポーツ哲学会

雑誌

体育・スポーツ哲学研究 (ISSN:09155104)

巻号頁・発行日

vol.25, no.2, pp.7-23, 2003

被引用文献数

3

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Although there are several types of ball games, the essential component in all such games is a competition leading to a future unknown result. Clarifying the structure of games based on the objective of competition, the competitive task, and the method selected for such task-solving, this article argues for a new theory of classification for ball games.<br>Ball games include two distinct procedures: active competition aimed at influencing the unknown future result and the imposition of an agreed upon organization for scoring and timing of play period. The objective of the active competition phase consists of engaging in one of the following enterprises: ball-progressing (or multiple ball progressing in the case of golf or bowling) to an objective point or individual player movement to an objective point. Ball and player progressing is accomplished through offensive or defensive group or individual activity.<br>Considering these elements, ball games can be classified into three categories: breakthrough games, target-shooting games, and base-running games. Furthermore, based on the layered structure of defensive interface and the selected method of ball-progressing corresponding to that structure, breakthrough games were further divided into five sub categories.<br>Those findings provide a model for physical education teachers attempting to utilize the ball game as teaching material.

著者

照屋 太郎

出版者

日本体育・スポーツ哲学会

雑誌

体育・スポーツ哲学研究 (ISSN:09155104)

巻号頁・発行日

vol.30, no.1, pp.47-64, 2008

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The purpose of this study was to compare Mushin (the state of no thought, no mind), A. H. Maslow's Peak Experience, and M. Csikszentmihalyi's Flow. Masters have purported Mushin as the goal of Budo and Geido throughout the history. This study clarified the community and the difference of these three.<br>This research was based on literatures written by a Japanese master swordsman who had lived in 17^th century (Munenori Yagyu), his teacher in Zen (Takuan), a Zen master (D. T. Suzuki) in present day, Maslow, and Csikszentmihalyi. The meanings of Mushin, Peak Experience, and Flow were identified by the literatures review. Then these three were compared to clarify the community and the difference of them.<br>The results were as follows:<br>Mushin is to devote oneself to what one is doing. Mushin is to feel oneself, to consider what one should do, and to decide what one does. Peak Experience and Flow concerns the phenomenon in which one devote oneself. This is the community of them and Mushin. But, Peak Experience and Flow are psychological state that isn't accompanied by any consideration or decision, however they are necessary for Mushin.<br>Mushin is just to devote oneself on what one really wants to do. Peak Experience and Flow include this, too. This can be called as living Mushin. Because, this Mushin concerns what one really wants to do. With this Mushin, one actualizes what one is, and one's life can be said to be living.<br>But, in the case of Peak Experience and Flow, they also include the phenomenon in which one is concentrated on something naturally and automatically. The moment of laughter at a funny story is an example. This can be called as Mushin that isn't living. Because, one doesn't actualize what one is with this Mushin. This Mushin has danger side. This Mushin doesn't concern the thing that one really wants to do. So, in this Mushin, one isn't living.<br>Peak Experience and Flow include both of Mushin. And, Mushin that masters has purported as the goal of Budo and Geido is just living Mushin. It is the difference of these three.

著者

近藤 良享

出版者

日本体育・スポーツ哲学会

雑誌

体育・スポーツ哲学研究 (ISSN:09155104)

巻号頁・発行日

vol.33, no.1, pp.1-11, 2011

被引用文献数

1