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Reid is Scholar in Residence at the Exedra Mediterranean Center in Siracusa, Sicily, and Professor of Philosophy Emerita at Morningside College in Sioux City, Iowa. She is a 2015 Fellow of the American Academy in Rome, 2018-2020 Fellow of Harvard’s Center for Hellenic Studies in Washington DC, and 2019 Fulbright Scholar at the Università degli Studi di Napoli Federico II.  As founder of the Fonte Aretusa organization, she promotes conferences and publishes research on the heritage of Western Greece. She has authored numerous books and articles in ancient philosophy, philosophy of sport, and Olympic Studies. She has also been invited to lecture on these topics in Beijing, London, Rome, Seoul, and at the International Olympic Academy in Olympia, Greece. She is past president and recipient of the distinguished service and distinguished scholar awards of the International Association for the Philosophy of Sport.  She serves on the boards of the Journal of the Philosophy of Sport, The International Journal of Applied Philosophy, and Sport, Ethics and Philosophy.  Her books include Olympic Philosophy (2020), Introduction to the Philosophy of Sport (2012), Athletics and Philosophy in the Ancient World: Contests of Virtue (2011), and The Philosophical Athlete (2002, 2nd ed. 2019).  She is co-author of The Olympics and Philosophy (2012), Aretism: An Ancient Sports Philosophy for the Modern Sports World (2011), and Filosofia dello Sport (2011).  Her research explores the relationship between ethics and athletics in ancient Greece and Rome; she is currently focusing on the virtues and values of women’s sport in the ancient world.<br /><div class="js-profile-less-about u-linkUnstyled u-tcGrayDarker u-textDecorationUnderline 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active" id="all"><div class="profile--tab_heading_container js-section-heading" data-section="Olympic Studies" id="Olympic Studies"><h3 class="profile--tab_heading_container">Olympic Studies by Heather Reid</h3></div><div class="js-work-strip profile--work_container" data-work-id="124003075"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/124003075/Women_and_Ancient_Olympic_Ideals"><img alt="Research paper thumbnail of Women and Ancient Olympic Ideals" class="work-thumbnail" src="https://attachments.academia-assets.com/118309752/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/124003075/Women_and_Ancient_Olympic_Ideals">Women and Ancient Olympic Ideals</a></div><div class="wp-workCard_item"><span>Olympika</span><span>, 2023</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">In his vast travelogue of ancient Greece, Pausanias relates the story of a widow who disguised he...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">In his vast travelogue of ancient Greece, Pausanias relates the story of a widow who disguised herself as a trainer to see her son compete in the Olympic Games despite its<br />prohibition of women. When she jumps a fence to congratulate him in victory, her cloak snags and her secret is revealed. Combining this story with the general misogyny found in ancient Greek culture has led some—including modern Olympic Games founder, Pierre de Coubertin—to conclude that women had no place in ancient Olympic Ideals. In this paper, I challenge that conclusion by arguing that women were not only present at the ancient Olympic Games, they competed on the track, were involved in the politics, and embodied its ideals. There is no question that ancient<br />Greek culture can and should be criticized for its historical treatment of women, but we also need to recognize the ancient Greek women who, from within that culture, promoted the values of humanism, justice, and peace that underpin the philosophy of the modern Olympic Games.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="610928a334698d42c3ca0210b73a0a15" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":118309752,"asset_id":124003075,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/118309752/download_file?st=MTczMzA1NjA4Niw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="124003075"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="124003075"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 124003075; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=124003075]").text(description); $(".js-view-count[data-work-id=124003075]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 124003075; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='124003075']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 124003075, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "610928a334698d42c3ca0210b73a0a15" } } $('.js-work-strip[data-work-id=124003075]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":124003075,"title":"Women and Ancient Olympic Ideals","translated_title":"","metadata":{"abstract":"In his vast travelogue of ancient Greece, Pausanias relates the story of a widow who disguised herself as a trainer to see her son compete in the Olympic Games despite its\nprohibition of women. 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There is no question that ancient\nGreek culture can and should be criticized for its historical treatment of women, but we also need to recognize the ancient Greek women who, from within that culture, promoted the values of humanism, justice, and peace that underpin the philosophy of the modern Olympic Games.","ai_title_tag":"Challenges to Misogyny in Ancient Olympic Ideals","publication_date":{"day":null,"month":null,"year":2023,"errors":{}},"publication_name":"Olympika"},"translated_abstract":"In his vast travelogue of ancient Greece, Pausanias relates the story of a widow who disguised herself as a trainer to see her son compete in the Olympic Games despite its\nprohibition of women. When she jumps a fence to congratulate him in victory, her cloak snags and her secret is revealed. 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Ioannides Lecture 2021" class="work-thumbnail" src="https://attachments.academia-assets.com/96285304/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/93588838/Olympic_Heroes_The_Ion_P_Ioannides_Lecture_2021">Olympic Heroes: The Ion P. Ioannides Lecture 2021</a></div><div class="wp-workCard_item"><span>Olympika: The International Journal of Olympic Studies XXX</span><span>, 2021</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">In this essay, I interrogate the value of modern Olympic heroes by examining the link between her...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">In this essay, I interrogate the value of modern Olympic heroes by examining the link between heroes and athletics in Ancient Greek culture. This is a useful exercise not just because our modern Games have their roots in Ancient Greece, but also because heroes had an important educational function there—one linked with athletics and justly criticized by Socrates and others. Ancient heroes were human, not just in the sense of being mortal but also in the sense of being flawed. Nevertheless, their stories served as inspiring ethical paradigms. Heracles’ labors were even chiseled into the metopes of Olympia’s grand Temple of Zeus. I begin by examining the ethos of ancient Greek heroes, show how it was linked to sport and the celebration of victory, then I will then consider the risks and rewards of this system as moral education. Finally, I will return to the question of modern Olympic heroes, examining if and how they too may function as moral educators in light of this ancient heritage and modern Olympic realities. Throughout I will argue for the value of an “athletic ethos” that demands voluntary struggle on behalf of the greater good, which is motivated and compensated by the public celebration of aretē (excellence, virtue).</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="d484ba2a03650b0c3570706e8c2a3d78" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":96285304,"asset_id":93588838,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/96285304/download_file?st=MTczMzA1NjA4Niw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="93588838"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="93588838"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 93588838; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=93588838]").text(description); $(".js-view-count[data-work-id=93588838]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 93588838; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='93588838']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 93588838, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "d484ba2a03650b0c3570706e8c2a3d78" } } $('.js-work-strip[data-work-id=93588838]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":93588838,"title":"Olympic Heroes: The Ion P. Ioannides Lecture 2021","translated_title":"","metadata":{"abstract":"In this essay, I interrogate the value of modern Olympic heroes by examining the link between heroes and athletics in Ancient Greek culture. This is a useful exercise not just because our modern Games have their roots in Ancient Greece, but also because heroes had an important educational function there—one linked with athletics and justly criticized by Socrates and others. Ancient heroes were human, not just in the sense of being mortal but also in the sense of being flawed. Nevertheless, their stories served as inspiring ethical paradigms. Heracles’ labors were even chiseled into the metopes of Olympia’s grand Temple of Zeus. I begin by examining the ethos of ancient Greek heroes, show how it was linked to sport and the celebration of victory, then I will then consider the risks and rewards of this system as moral education. Finally, I will return to the question of modern Olympic heroes, examining if and how they too may function as moral educators in light of this ancient heritage and modern Olympic realities. Throughout I will argue for the value of an “athletic ethos” that demands voluntary struggle on behalf of the greater good, which is motivated and compensated by the public celebration of aretē (excellence, virtue).","publication_date":{"day":null,"month":null,"year":2021,"errors":{}},"publication_name":"Olympika: The International Journal of Olympic Studies XXX"},"translated_abstract":"In this essay, I interrogate the value of modern Olympic heroes by examining the link between heroes and athletics in Ancient Greek culture. This is a useful exercise not just because our modern Games have their roots in Ancient Greece, but also because heroes had an important educational function there—one linked with athletics and justly criticized by Socrates and others. Ancient heroes were human, not just in the sense of being mortal but also in the sense of being flawed. Nevertheless, their stories served as inspiring ethical paradigms. Heracles’ labors were even chiseled into the metopes of Olympia’s grand Temple of Zeus. I begin by examining the ethos of ancient Greek heroes, show how it was linked to sport and the celebration of victory, then I will then consider the risks and rewards of this system as moral education. Finally, I will return to the question of modern Olympic heroes, examining if and how they too may function as moral educators in light of this ancient heritage and modern Olympic realities. Throughout I will argue for the value of an “athletic ethos” that demands voluntary struggle on behalf of the greater good, which is motivated and compensated by the public celebration of aretē (excellence, virtue).","internal_url":"https://www.academia.edu/93588838/Olympic_Heroes_The_Ion_P_Ioannides_Lecture_2021","translated_internal_url":"","created_at":"2022-12-24T01:42:10.744-08:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":954339,"coauthors_can_edit":true,"document_type":"other","co_author_tags":[],"downloadable_attachments":[{"id":96285304,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/96285304/thumbnails/1.jpg","file_name":"Olympic_Heroes_Olympika.pdf","download_url":"https://www.academia.edu/attachments/96285304/download_file?st=MTczMzA1NjA4Niw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"Olympic_Heroes_The_Ion_P_Ioannides_Lectu.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/96285304/Olympic_Heroes_Olympika-libre.pdf?1671875714=\u0026response-content-disposition=attachment%3B+filename%3DOlympic_Heroes_The_Ion_P_Ioannides_Lectu.pdf\u0026Expires=1733059411\u0026Signature=DvJPbuLoWghxOSVmEQo31K8tp2MUgTqKL21UVkW1O-HTYnjMpi6q70Pq6UhPvsV3J5Yk8je-JdnIc2P3htWS1XgaJAsjHoIC4~CIK-5m4cUPSR3Xdur1kB251dVeGvBjBVcsaIZHVZgD6ucrFfEaQup806EqPnjpl4g-FlFBgquiTHe1d7MN4Xn2w2ct8~tlVwCqlvJbJNTk~vZN0IYFLl2rb9dgrwoDIPIfikmcUwCsBm6NuQWMIH5rMM6iHtT-1lcmdzBNreVvTiHh716iMe5HrfaRAHo8RjvXyrPmImBKgiVevwfxT006sQRI6sNRvAXJOVNJIU9EHQdCa5appQ__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"Olympic_Heroes_The_Ion_P_Ioannides_Lecture_2021","translated_slug":"","page_count":18,"language":"en","content_type":"Work","owner":{"id":954339,"first_name":"Heather","middle_initials":null,"last_name":"Reid","page_name":"HeatherReid","domain_name":"morningside","created_at":"2011-11-16T23:10:27.412-08:00","display_name":"Heather Reid","url":"https://morningside.academia.edu/HeatherReid"},"attachments":[{"id":96285304,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/96285304/thumbnails/1.jpg","file_name":"Olympic_Heroes_Olympika.pdf","download_url":"https://www.academia.edu/attachments/96285304/download_file?st=MTczMzA1NjA4Niw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"Olympic_Heroes_The_Ion_P_Ioannides_Lectu.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/96285304/Olympic_Heroes_Olympika-libre.pdf?1671875714=\u0026response-content-disposition=attachment%3B+filename%3DOlympic_Heroes_The_Ion_P_Ioannides_Lectu.pdf\u0026Expires=1733059411\u0026Signature=DvJPbuLoWghxOSVmEQo31K8tp2MUgTqKL21UVkW1O-HTYnjMpi6q70Pq6UhPvsV3J5Yk8je-JdnIc2P3htWS1XgaJAsjHoIC4~CIK-5m4cUPSR3Xdur1kB251dVeGvBjBVcsaIZHVZgD6ucrFfEaQup806EqPnjpl4g-FlFBgquiTHe1d7MN4Xn2w2ct8~tlVwCqlvJbJNTk~vZN0IYFLl2rb9dgrwoDIPIfikmcUwCsBm6NuQWMIH5rMM6iHtT-1lcmdzBNreVvTiHh716iMe5HrfaRAHo8RjvXyrPmImBKgiVevwfxT006sQRI6sNRvAXJOVNJIU9EHQdCa5appQ__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[{"id":199966,"name":"Olympic Studies","url":"https://www.academia.edu/Documents/in/Olympic_Studies"}],"urls":[]}, dispatcherData: dispatcherData }); 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="79051877"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/79051877/Ancient_Athletic_Nudity_and_the_Olympic_Ethos_of_Arete"><img alt="Research paper thumbnail of Ancient Athletic Nudity and the Olympic Ethos of Arete" class="work-thumbnail" src="https://attachments.academia-assets.com/85904142/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/79051877/Ancient_Athletic_Nudity_and_the_Olympic_Ethos_of_Arete">Ancient Athletic Nudity and the Olympic Ethos of Arete</a></div><div class="wp-workCard_item wp-workCard--coauthors"><span>by </span><span><a class="" data-click-track="profile-work-strip-authors" href="https://morningside.academia.edu/HeatherReid">Heather Reid</a> and <a class="" data-click-track="profile-work-strip-authors" href="https://bsa.academia.edu/GeorgiosMouratidis">Georgios Mouratidis</a></span></div><div class="wp-workCard_item"><span>Olympika 29 </span><span>, 2020</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Observed front a historical perspective that tncludes the ancient Games, doping is a relatively r...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Observed front a historical perspective that tncludes the ancient Games, doping is a relatively recent phenomenon that became increasingly widespread in sport after the l9'h century ond the beginning of modern Olympic Games. Tlte "spirit of sport" that WADA was formed to preserve, however, can be identified in ancient Olympic ethos of aretd. In this paper, we explore the enduring relevance of WADA's mission by interrogating tlte close connectton between victory qnd virtue in the ancient Olympic Games, as symbolized by the phenomenon of athletic nudity. Harnessing evidencefrom history, epigraphy, literature, and art, we show that thewhole concept of athletic victory was founded upon an ethos choracterized by respect for ideals, public demonstrotion, individual effort, and civic responsibiltty. Ancient athletes who sougltt external assistance or tried to buy victory were punished and deridedeven when their victories were legitimate. It was virtue (aretE) that rendered victory voluable, not just to the athlete, but ntore importantly to the community. The athlete's nudity symbolized hts agency-the idea that he was the prtmary cause of his performance and therrfor" worthy of the glory accorded to victors. The conceptual connection between victory and virtue is fundantental to the spirit of Olympic Sport and demands protectionfrom organizations like WADA.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="ad7f78ab1640b426a9053b0389e87f50" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":85904142,"asset_id":79051877,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/85904142/download_file?st=MTczMzA1NjA4Niw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="79051877"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="79051877"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 79051877; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=79051877]").text(description); $(".js-view-count[data-work-id=79051877]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 79051877; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='79051877']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 79051877, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "ad7f78ab1640b426a9053b0389e87f50" } } $('.js-work-strip[data-work-id=79051877]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":79051877,"title":"Ancient Athletic Nudity and the Olympic Ethos of Arete","translated_title":"","metadata":{"abstract":"Observed front a historical perspective that tncludes the ancient Games, doping is a relatively recent phenomenon that became increasingly widespread in sport after the l9'h century ond the beginning of modern Olympic Games. Tlte \"spirit of sport\" that WADA was formed to preserve, however, can be identified in ancient Olympic ethos of aretd. In this paper, we explore the enduring relevance of WADA's mission by interrogating tlte close connectton between victory qnd virtue in the ancient Olympic Games, as symbolized by the phenomenon of athletic nudity. Harnessing evidencefrom history, epigraphy, literature, and art, we show that thewhole concept of athletic victory was founded upon an ethos choracterized by respect for ideals, public demonstrotion, individual effort, and civic responsibiltty. Ancient athletes who sougltt external assistance or tried to buy victory were punished and deridedeven when their victories were legitimate. It was virtue (aretE) that rendered victory voluable, not just to the athlete, but ntore importantly to the community. The athlete's nudity symbolized hts agency-the idea that he was the prtmary cause of his performance and therrfor\" worthy of the glory accorded to victors. The conceptual connection between victory and virtue is fundantental to the spirit of Olympic Sport and demands protectionfrom organizations like WADA.","publication_date":{"day":null,"month":null,"year":2020,"errors":{}},"publication_name":"Olympika 29 "},"translated_abstract":"Observed front a historical perspective that tncludes the ancient Games, doping is a relatively recent phenomenon that became increasingly widespread in sport after the l9'h century ond the beginning of modern Olympic Games. Tlte \"spirit of sport\" that WADA was formed to preserve, however, can be identified in ancient Olympic ethos of aretd. In this paper, we explore the enduring relevance of WADA's mission by interrogating tlte close connectton between victory qnd virtue in the ancient Olympic Games, as symbolized by the phenomenon of athletic nudity. Harnessing evidencefrom history, epigraphy, literature, and art, we show that thewhole concept of athletic victory was founded upon an ethos choracterized by respect for ideals, public demonstrotion, individual effort, and civic responsibiltty. Ancient athletes who sougltt external assistance or tried to buy victory were punished and deridedeven when their victories were legitimate. It was virtue (aretE) that rendered victory voluable, not just to the athlete, but ntore importantly to the community. The athlete's nudity symbolized hts agency-the idea that he was the prtmary cause of his performance and therrfor\" worthy of the glory accorded to victors. The conceptual connection between victory and virtue is fundantental to the spirit of Olympic Sport and demands protectionfrom organizations like WADA.","internal_url":"https://www.academia.edu/79051877/Ancient_Athletic_Nudity_and_the_Olympic_Ethos_of_Arete","translated_internal_url":"","created_at":"2022-05-13T08:06:32.965-07:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":954339,"coauthors_can_edit":true,"document_type":"other","co_author_tags":[{"id":38223135,"work_id":79051877,"tagging_user_id":954339,"tagged_user_id":10140682,"co_author_invite_id":null,"email":"g***s@windowslive.com","affiliation":"British School at Athens","display_order":1,"name":"Georgios Mouratidis","title":"Ancient Athletic Nudity and the Olympic Ethos of Arete"}],"downloadable_attachments":[{"id":85904142,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/85904142/thumbnails/1.jpg","file_name":"Naked_Virtue_Olympika_20211223_0001.pdf","download_url":"https://www.academia.edu/attachments/85904142/download_file?st=MTczMzA1NjA4Niw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"Ancient_Athletic_Nudity_and_the_Olympic.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/85904142/Naked_Virtue_Olympika_20211223_0001-libre.pdf?1652455114=\u0026response-content-disposition=attachment%3B+filename%3DAncient_Athletic_Nudity_and_the_Olympic.pdf\u0026Expires=1733045137\u0026Signature=TL49Wixnc1zUpmInmpXOMliVnvKzap3vdIxUdCEmB4~Go6GqmYTaPRiLrH4G9WqF6txDzCZU8j-I4Y~OyNgQm9a89ggXuLBK8QTHe0uRP-m4N3ZLg8uRNTp2u0SyBuKR5PyNjJXHHRgAei3KkGy~Y1Vi9Szdtm6wzuT5j92W7L6QpmNjRCCFgaAjvd4pCUlHnAJckh7daqgjRoMh644uzjzq74wfRgyL3kU~7EriBhUz7hQsSdSaMTdcJ4vdekLWRxjd~XBY2gb5It0060rlomYZo3OPb5x0uPaK319dYJuxnBPkT0KptkrXLY6~wwOCGoWxOPajbcgxdlcuje3q2g__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"Ancient_Athletic_Nudity_and_the_Olympic_Ethos_of_Arete","translated_slug":"","page_count":27,"language":"en","content_type":"Work","owner":{"id":954339,"first_name":"Heather","middle_initials":null,"last_name":"Reid","page_name":"HeatherReid","domain_name":"morningside","created_at":"2011-11-16T23:10:27.412-08:00","display_name":"Heather Reid","url":"https://morningside.academia.edu/HeatherReid"},"attachments":[{"id":85904142,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/85904142/thumbnails/1.jpg","file_name":"Naked_Virtue_Olympika_20211223_0001.pdf","download_url":"https://www.academia.edu/attachments/85904142/download_file?st=MTczMzA1NjA4Niw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"Ancient_Athletic_Nudity_and_the_Olympic.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/85904142/Naked_Virtue_Olympika_20211223_0001-libre.pdf?1652455114=\u0026response-content-disposition=attachment%3B+filename%3DAncient_Athletic_Nudity_and_the_Olympic.pdf\u0026Expires=1733045137\u0026Signature=TL49Wixnc1zUpmInmpXOMliVnvKzap3vdIxUdCEmB4~Go6GqmYTaPRiLrH4G9WqF6txDzCZU8j-I4Y~OyNgQm9a89ggXuLBK8QTHe0uRP-m4N3ZLg8uRNTp2u0SyBuKR5PyNjJXHHRgAei3KkGy~Y1Vi9Szdtm6wzuT5j92W7L6QpmNjRCCFgaAjvd4pCUlHnAJckh7daqgjRoMh644uzjzq74wfRgyL3kU~7EriBhUz7hQsSdSaMTdcJ4vdekLWRxjd~XBY2gb5It0060rlomYZo3OPb5x0uPaK319dYJuxnBPkT0KptkrXLY6~wwOCGoWxOPajbcgxdlcuje3q2g__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[{"id":10258,"name":"Sports Ethics","url":"https://www.academia.edu/Documents/in/Sports_Ethics"},{"id":14324,"name":"Olympics and Olympism","url":"https://www.academia.edu/Documents/in/Olympics_and_Olympism"},{"id":33912,"name":"Doping","url":"https://www.academia.edu/Documents/in/Doping"}],"urls":[]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="1166937"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/1166937/Ancient_Hellenic_Ideals_and_The_Modern_Olympic_Games"><img alt="Research paper thumbnail of Ancient Hellenic Ideals and The Modern Olympic Games" class="work-thumbnail" src="https://attachments.academia-assets.com/31284091/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/1166937/Ancient_Hellenic_Ideals_and_The_Modern_Olympic_Games">Ancient Hellenic Ideals and The Modern Olympic Games</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">The purpose of this paper is to identify and articulate the philosophical ideals that, in our vie...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">The purpose of this paper is to identify and articulate the philosophical ideals that, in our view, underpinned the ancient Olympic Games and may serve the modern Olympic Movement in its quest for global harmony.  Although the claim of the ancient Games to unite the far corners of Hellas may appear quaint when compared to our worldwide festivals, the political and logistical challenges were arguably no less formidable than ours.  Furthermore the ancient Games’ more than 1,000 year span makes the modern Games’ single-century history look like a flash in the pan.  Big and strong as the modern Games seem, they should humbly acknowledge their infancy and look to their venerable ancestor for advice as they face an uncertain future.  It was the ideals associated with Olympia that secured the ancient Games’ long-enduring success.  We believe that only if the modern Olympic Movement actively understands and consciously preserves its ancient heritage, can the Games remain a beacon of idealism amid the headlong pursuit of worldly wealth and power.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="91ceaba30b64d913173dd8f2356c8628" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":31284091,"asset_id":1166937,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/31284091/download_file?st=MTczMzA1NjA4Niw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="1166937"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="1166937"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 1166937; 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Although the claim of the ancient Games to unite the far corners of Hellas may appear quaint when compared to our worldwide festivals, the political and logistical challenges were arguably no less formidable than ours. Furthermore the ancient Games’ more than 1,000 year span makes the modern Games’ single-century history look like a flash in the pan. Big and strong as the modern Games seem, they should humbly acknowledge their infancy and look to their venerable ancestor for advice as they face an uncertain future. It was the ideals associated with Olympia that secured the ancient Games’ long-enduring success. We believe that only if the modern Olympic Movement actively understands and consciously preserves its ancient heritage, can the Games remain a beacon of idealism amid the headlong pursuit of worldly wealth and power. ","more_info":"Co-authored with Christos Evangeliou.\nIn the Olympic Studies reader, available through the link.\nText in English and Chinese."},"translated_abstract":"The purpose of this paper is to identify and articulate the philosophical ideals that, in our view, underpinned the ancient Olympic Games and may serve the modern Olympic Movement in its quest for global harmony. Although the claim of the ancient Games to unite the far corners of Hellas may appear quaint when compared to our worldwide festivals, the political and logistical challenges were arguably no less formidable than ours. Furthermore the ancient Games’ more than 1,000 year span makes the modern Games’ single-century history look like a flash in the pan. Big and strong as the modern Games seem, they should humbly acknowledge their infancy and look to their venerable ancestor for advice as they face an uncertain future. It was the ideals associated with Olympia that secured the ancient Games’ long-enduring success. We believe that only if the modern Olympic Movement actively understands and consciously preserves its ancient heritage, can the Games remain a beacon of idealism amid the headlong pursuit of worldly wealth and power. ","internal_url":"https://www.academia.edu/1166937/Ancient_Hellenic_Ideals_and_The_Modern_Olympic_Games","translated_internal_url":"","created_at":"2011-12-19T05:57:11.711-08:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":954339,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[{"id":31284091,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/31284091/thumbnails/1.jpg","file_name":"Reid.Ancient.Hellenic.Ideals.pdf","download_url":"https://www.academia.edu/attachments/31284091/download_file?st=MTczMzA1NjA4Niw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"Ancient_Hellenic_Ideals_and_The_Modern_O.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/31284091/Reid.Ancient.Hellenic.Ideals-libre.pdf?1392362694=\u0026response-content-disposition=attachment%3B+filename%3DAncient_Hellenic_Ideals_and_The_Modern_O.pdf\u0026Expires=1733059412\u0026Signature=QKkq64JYuYZgLsx8HYYFniFHwg8VMJetQjhYJAj3dmYNTVowIHu4ETFN9f~Qggblpy7ACDdoeyaQxdmeev5sUsGIJhCnYT61BcpqBzbIfOIxXxGO2yCXK6MYSmKMRN~VjkcqQzqFremEj8JOjTb9oBxJfNHTT1c5FfrAf27iWycQqLUjBeDNKnKgv2Jh5kYZZ4V5I43G~d6VA6zBsIozuHVuD2ixcmjG2SMuMEKZFhDUx5XzCGqo~V-4aozZd~KuR0bfWq7zys1ur6PVtuEnt-rnzYWAuWsJABOdirNi-odBJZnX5SPOEDUOEWAQITgxQr08MEyuqbkkxxT5bU2ePA__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"Ancient_Hellenic_Ideals_and_The_Modern_Olympic_Games","translated_slug":"","page_count":12,"language":"en","content_type":"Work","owner":{"id":954339,"first_name":"Heather","middle_initials":null,"last_name":"Reid","page_name":"HeatherReid","domain_name":"morningside","created_at":"2011-11-16T23:10:27.412-08:00","display_name":"Heather Reid","url":"https://morningside.academia.edu/HeatherReid"},"attachments":[{"id":31284091,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/31284091/thumbnails/1.jpg","file_name":"Reid.Ancient.Hellenic.Ideals.pdf","download_url":"https://www.academia.edu/attachments/31284091/download_file?st=MTczMzA1NjA4Niw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"Ancient_Hellenic_Ideals_and_The_Modern_O.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/31284091/Reid.Ancient.Hellenic.Ideals-libre.pdf?1392362694=\u0026response-content-disposition=attachment%3B+filename%3DAncient_Hellenic_Ideals_and_The_Modern_O.pdf\u0026Expires=1733059412\u0026Signature=QKkq64JYuYZgLsx8HYYFniFHwg8VMJetQjhYJAj3dmYNTVowIHu4ETFN9f~Qggblpy7ACDdoeyaQxdmeev5sUsGIJhCnYT61BcpqBzbIfOIxXxGO2yCXK6MYSmKMRN~VjkcqQzqFremEj8JOjTb9oBxJfNHTT1c5FfrAf27iWycQqLUjBeDNKnKgv2Jh5kYZZ4V5I43G~d6VA6zBsIozuHVuD2ixcmjG2SMuMEKZFhDUx5XzCGqo~V-4aozZd~KuR0bfWq7zys1ur6PVtuEnt-rnzYWAuWsJABOdirNi-odBJZnX5SPOEDUOEWAQITgxQr08MEyuqbkkxxT5bU2ePA__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[{"id":14324,"name":"Olympics and Olympism","url":"https://www.academia.edu/Documents/in/Olympics_and_Olympism"},{"id":17178,"name":"Ancient Philosophy","url":"https://www.academia.edu/Documents/in/Ancient_Philosophy"},{"id":17227,"name":"Ancient Sports/Athletics","url":"https://www.academia.edu/Documents/in/Ancient_Sports_Athletics"},{"id":199966,"name":"Olympic Studies","url":"https://www.academia.edu/Documents/in/Olympic_Studies"}],"urls":[{"id":167678,"url":"http://www.scribd.com/doc/29597242/Olympic-Studies-Reader"}]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="71563153"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/71563153/Athlete_Agency_and_the_Spirit_of_Olympic_Sport"><img alt="Research paper thumbnail of Athlete Agency and the Spirit of Olympic Sport" class="work-thumbnail" src="https://attachments.academia-assets.com/80853140/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/71563153/Athlete_Agency_and_the_Spirit_of_Olympic_Sport">Athlete Agency and the Spirit of Olympic Sport</a></div><div class="wp-workCard_item"><span>Journal of Olympic Studies</span><span>, 2020</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">A debate has arisen over whether “the spirit of sport” is an appropriate criterion for determinin...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">A debate has arisen over whether “the spirit of sport” is an appropriate criterion for determining whether a substance should be banned. In this paper, I argue that the criterion is crucial for Olympic sport because Olympism celebrates humanity, specifically human agency, so we need to preserve the degree to which athletes are personally and morally responsible for their performances. This emphasis on what I call “athlete agency” is reflected metaphysically in the structure of sport, which characteristically prescribes inefficiencies in order to create challenges, and seeks to reduce or eliminate the proportion of a performance outside an athlete’s control. Emphasizing athlete agency also prevents wealthier and more technologically developed countries from using their resources to gain an advantage in sport. Interpreted according to athlete agency, the World Anti-Doping Agency’s (WADA) “spirit of sport” can be clarified to imply that substances, techniques, and equipment that reduce...</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="680fa0937035a12fe03d5206720944f4" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":80853140,"asset_id":71563153,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/80853140/download_file?st=MTczMzA1NjA4Niw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="71563153"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="71563153"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 71563153; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=71563153]").text(description); $(".js-view-count[data-work-id=71563153]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 71563153; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='71563153']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 71563153, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "680fa0937035a12fe03d5206720944f4" } } $('.js-work-strip[data-work-id=71563153]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":71563153,"title":"Athlete Agency and the Spirit of Olympic Sport","translated_title":"","metadata":{"abstract":"A debate has arisen over whether “the spirit of sport” is an appropriate criterion for determining whether a substance should be banned. In this paper, I argue that the criterion is crucial for Olympic sport because Olympism celebrates humanity, specifically human agency, so we need to preserve the degree to which athletes are personally and morally responsible for their performances. This emphasis on what I call “athlete agency” is reflected metaphysically in the structure of sport, which characteristically prescribes inefficiencies in order to create challenges, and seeks to reduce or eliminate the proportion of a performance outside an athlete’s control. Emphasizing athlete agency also prevents wealthier and more technologically developed countries from using their resources to gain an advantage in sport. Interpreted according to athlete agency, the World Anti-Doping Agency’s (WADA) “spirit of sport” can be clarified to imply that substances, techniques, and equipment that reduce...","publication_date":{"day":null,"month":null,"year":2020,"errors":{}},"publication_name":"Journal of Olympic Studies"},"translated_abstract":"A debate has arisen over whether “the spirit of sport” is an appropriate criterion for determining whether a substance should be banned. In this paper, I argue that the criterion is crucial for Olympic sport because Olympism celebrates humanity, specifically human agency, so we need to preserve the degree to which athletes are personally and morally responsible for their performances. This emphasis on what I call “athlete agency” is reflected metaphysically in the structure of sport, which characteristically prescribes inefficiencies in order to create challenges, and seeks to reduce or eliminate the proportion of a performance outside an athlete’s control. Emphasizing athlete agency also prevents wealthier and more technologically developed countries from using their resources to gain an advantage in sport. Interpreted according to athlete agency, the World Anti-Doping Agency’s (WADA) “spirit of sport” can be clarified to imply that substances, techniques, and equipment that reduce...","internal_url":"https://www.academia.edu/71563153/Athlete_Agency_and_the_Spirit_of_Olympic_Sport","translated_internal_url":"","created_at":"2022-02-14T23:26:06.366-08:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":954339,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[{"id":80853140,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/80853140/thumbnails/1.jpg","file_name":"jofolympstud.1.1.0022.pdf","download_url":"https://www.academia.edu/attachments/80853140/download_file?st=MTczMzA1NjA4Niw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"Athlete_Agency_and_the_Spirit_of_Olympic.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/80853140/jofolympstud.1.1.0022-libre.pdf?1644910982=\u0026response-content-disposition=attachment%3B+filename%3DAthlete_Agency_and_the_Spirit_of_Olympic.pdf\u0026Expires=1733059412\u0026Signature=BlDyBkYjV1AoBgFqIan99iYMUSn54brM3wfYhvPm~jjb38NRFE5kJY8~eeFan52xT3NChxAogDEtjKUBBtl~nEcNKZpdiRWNPpouo7kgo9sohtrVXh6SGwO2PKFSn57n3rvHuhX45mWxoEwRGIIJSDZj2s9WHX5czpE57EHVWDqeSYhcb9McHFUOBsuBFZfVDUchjfOfPZC94tTS3S8~Tp3qDBQ2s7q6ztjtGnkWS3gPzt7QubEi3a5ruELN6qb93YLbGvpNc~t6-KbN5f5GOt-7Z4PqdTJDlyui047Vh-1w8vQ4qV70xFWmumv-pxYuKdz0IWQfozhhnAV8UeU9-A__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"Athlete_Agency_and_the_Spirit_of_Olympic_Sport","translated_slug":"","page_count":15,"language":"en","content_type":"Work","owner":{"id":954339,"first_name":"Heather","middle_initials":null,"last_name":"Reid","page_name":"HeatherReid","domain_name":"morningside","created_at":"2011-11-16T23:10:27.412-08:00","display_name":"Heather Reid","url":"https://morningside.academia.edu/HeatherReid"},"attachments":[{"id":80853140,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/80853140/thumbnails/1.jpg","file_name":"jofolympstud.1.1.0022.pdf","download_url":"https://www.academia.edu/attachments/80853140/download_file?st=MTczMzA1NjA4Niw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"Athlete_Agency_and_the_Spirit_of_Olympic.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/80853140/jofolympstud.1.1.0022-libre.pdf?1644910982=\u0026response-content-disposition=attachment%3B+filename%3DAthlete_Agency_and_the_Spirit_of_Olympic.pdf\u0026Expires=1733059412\u0026Signature=BlDyBkYjV1AoBgFqIan99iYMUSn54brM3wfYhvPm~jjb38NRFE5kJY8~eeFan52xT3NChxAogDEtjKUBBtl~nEcNKZpdiRWNPpouo7kgo9sohtrVXh6SGwO2PKFSn57n3rvHuhX45mWxoEwRGIIJSDZj2s9WHX5czpE57EHVWDqeSYhcb9McHFUOBsuBFZfVDUchjfOfPZC94tTS3S8~Tp3qDBQ2s7q6ztjtGnkWS3gPzt7QubEi3a5ruELN6qb93YLbGvpNc~t6-KbN5f5GOt-7Z4PqdTJDlyui047Vh-1w8vQ4qV70xFWmumv-pxYuKdz0IWQfozhhnAV8UeU9-A__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[{"id":10258,"name":"Sports Ethics","url":"https://www.academia.edu/Documents/in/Sports_Ethics"},{"id":14324,"name":"Olympics and Olympism","url":"https://www.academia.edu/Documents/in/Olympics_and_Olympism"},{"id":14325,"name":"Olympic History","url":"https://www.academia.edu/Documents/in/Olympic_History"},{"id":29777,"name":"Free Will and Moral Responsibility","url":"https://www.academia.edu/Documents/in/Free_Will_and_Moral_Responsibility"},{"id":33912,"name":"Doping","url":"https://www.academia.edu/Documents/in/Doping"},{"id":59000,"name":"Sports law/Anti-Doping/International Law","url":"https://www.academia.edu/Documents/in/Sports_law_Anti-Doping_International_Law"},{"id":61641,"name":"Olympic Games","url":"https://www.academia.edu/Documents/in/Olympic_Games"},{"id":199966,"name":"Olympic Studies","url":"https://www.academia.edu/Documents/in/Olympic_Studies"},{"id":471274,"name":"Moral Agency","url":"https://www.academia.edu/Documents/in/Moral_Agency"}],"urls":[]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="33331162"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/33331162/Defining_Olympic_Sport"><img alt="Research paper thumbnail of Defining Olympic Sport" class="work-thumbnail" src="https://attachments.academia-assets.com/53391832/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/33331162/Defining_Olympic_Sport">Defining Olympic Sport</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">In this paper I argue for a prescriptive definition of Olympic sport that hinges on the normative...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">In this paper I argue for a prescriptive definition of Olympic sport that hinges on the normative demands of Olympism.  Although the International Olympic Committee sets up specific criteria for the selection of sports to be included in the Olympic Games, they do not stipulate a definition of Olympic sport per-se.  I would like to construct a definition of Olympic sport that begins with Bernard Suits’ basic metaphysical idea, but then incorporates a normative element based on the ideals and objectives of the Games as articulated in the Olympic Charter’s “Fundamental Principles of Olympism.”  If, for example, Olympic sport is supposed to exalt the “joy of effort,” provide educationally good examples, respect “universal fundamental ethical principles,” and promote “a peaceful society concerned with the preservation of human dignity,” we need a definition that recognizes that.  Not only would this definition help us to distinguish Olympic sport from non-Olympic sport, it might help us to identify sports rules and performances as more or less ‘Olympic’ depending on how well they exemplify those ideals.  For example, a sport like marathon running exemplifies the “joy of effort” better than a motorized sport like automobile racing does and is therefore more ‘Olympic,’ though both activities have the same basic game structure (that of a race).  Furthermore, sports that provide the opportunity for wide participation and multicultural interaction, such as soccer, may be more ‘Olympic’ than sports like shooting or sailing, which require more sophisticated equipment and infrastructure and involve less personal interaction.  Finally, athletes who display behaviors which detract from Olympic values—such as the badminton players in the London Games who fluffed some early matches—may be failing to play an ‘Olympic’ sport even as they follow all the rules of a game.  Likewise, going above and beyond the rules of sport to promote Olympic ideals—such as the Canadian cross-country ski coach at Sochi who lent an opposing athlete a spare ski—may be recognized as more ‘Olympic’ than behaviors based on strictly competitive logic.  Human beings invented sport and we also control its definition.  I think the Olympic Movement should define Olympic sport in a way that consciously promotes Olympic ideals.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="8c67bff699e7e73c7b6ba047c3ff70cd" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":53391832,"asset_id":33331162,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/53391832/download_file?st=MTczMzA1NjA4Niw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="33331162"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="33331162"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 33331162; 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Although the International Olympic Committee sets up specific criteria for the selection of sports to be included in the Olympic Games, they do not stipulate a definition of Olympic sport per-se. I would like to construct a definition of Olympic sport that begins with Bernard Suits’ basic metaphysical idea, but then incorporates a normative element based on the ideals and objectives of the Games as articulated in the Olympic Charter’s “Fundamental Principles of Olympism.” If, for example, Olympic sport is supposed to exalt the “joy of effort,” provide educationally good examples, respect “universal fundamental ethical principles,” and promote “a peaceful society concerned with the preservation of human dignity,” we need a definition that recognizes that. Not only would this definition help us to distinguish Olympic sport from non-Olympic sport, it might help us to identify sports rules and performances as more or less ‘Olympic’ depending on how well they exemplify those ideals. For example, a sport like marathon running exemplifies the “joy of effort” better than a motorized sport like automobile racing does and is therefore more ‘Olympic,’ though both activities have the same basic game structure (that of a race). Furthermore, sports that provide the opportunity for wide participation and multicultural interaction, such as soccer, may be more ‘Olympic’ than sports like shooting or sailing, which require more sophisticated equipment and infrastructure and involve less personal interaction. Finally, athletes who display behaviors which detract from Olympic values—such as the badminton players in the London Games who fluffed some early matches—may be failing to play an ‘Olympic’ sport even as they follow all the rules of a game. Likewise, going above and beyond the rules of sport to promote Olympic ideals—such as the Canadian cross-country ski coach at Sochi who lent an opposing athlete a spare ski—may be recognized as more ‘Olympic’ than behaviors based on strictly competitive logic. Human beings invented sport and we also control its definition. I think the Olympic Movement should define Olympic sport in a way that consciously promotes Olympic ideals."},"translated_abstract":"In this paper I argue for a prescriptive definition of Olympic sport that hinges on the normative demands of Olympism. Although the International Olympic Committee sets up specific criteria for the selection of sports to be included in the Olympic Games, they do not stipulate a definition of Olympic sport per-se. I would like to construct a definition of Olympic sport that begins with Bernard Suits’ basic metaphysical idea, but then incorporates a normative element based on the ideals and objectives of the Games as articulated in the Olympic Charter’s “Fundamental Principles of Olympism.” If, for example, Olympic sport is supposed to exalt the “joy of effort,” provide educationally good examples, respect “universal fundamental ethical principles,” and promote “a peaceful society concerned with the preservation of human dignity,” we need a definition that recognizes that. Not only would this definition help us to distinguish Olympic sport from non-Olympic sport, it might help us to identify sports rules and performances as more or less ‘Olympic’ depending on how well they exemplify those ideals. For example, a sport like marathon running exemplifies the “joy of effort” better than a motorized sport like automobile racing does and is therefore more ‘Olympic,’ though both activities have the same basic game structure (that of a race). Furthermore, sports that provide the opportunity for wide participation and multicultural interaction, such as soccer, may be more ‘Olympic’ than sports like shooting or sailing, which require more sophisticated equipment and infrastructure and involve less personal interaction. Finally, athletes who display behaviors which detract from Olympic values—such as the badminton players in the London Games who fluffed some early matches—may be failing to play an ‘Olympic’ sport even as they follow all the rules of a game. Likewise, going above and beyond the rules of sport to promote Olympic ideals—such as the Canadian cross-country ski coach at Sochi who lent an opposing athlete a spare ski—may be recognized as more ‘Olympic’ than behaviors based on strictly competitive logic. Human beings invented sport and we also control its definition. I think the Olympic Movement should define Olympic sport in a way that consciously promotes Olympic ideals.","internal_url":"https://www.academia.edu/33331162/Defining_Olympic_Sport","translated_internal_url":"","created_at":"2017-06-05T01:46:00.199-07:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":954339,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[{"id":53391832,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/53391832/thumbnails/1.jpg","file_name":"Reid-Defining_Olympic_Sport.pdf","download_url":"https://www.academia.edu/attachments/53391832/download_file?st=MTczMzA1NjA4Niw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"Defining_Olympic_Sport.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/53391832/Reid-Defining_Olympic_Sport-libre.pdf?1496652446=\u0026response-content-disposition=attachment%3B+filename%3DDefining_Olympic_Sport.pdf\u0026Expires=1733059412\u0026Signature=VmnU6yZvKhqP1HtXwPQmD8~B9SV9xkwXW9uoMLZZXNFYrN8Nur4~q-OK~bJrKRKm05LshULewICKD2kpUvBGKpMjYEiGzdOMzSPzkFXsxw2r7Yrq2iLL728IlIvaZSv-iTU~IeU9xM86SSC6QmsEU4y8oeP01QGtOAk-OncAW-2p9XqmVuJoPEL1Wb4CFn4npfoqtZHB3gBUWUwxbxGV9n6HsZtpwlbrTw8Gd2V0ZY8E0LZi0AnPj0Z9-ioLc9hkXUkzk2r5D2isMt6fYCT0M4E8z~Z-Yf5zFKxQ5YN2J4F7lqA2GSNUDAxF9Mnrcac26ZdMamXehHBqfBCA2GjUfw__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"Defining_Olympic_Sport","translated_slug":"","page_count":17,"language":"en","content_type":"Work","owner":{"id":954339,"first_name":"Heather","middle_initials":null,"last_name":"Reid","page_name":"HeatherReid","domain_name":"morningside","created_at":"2011-11-16T23:10:27.412-08:00","display_name":"Heather Reid","url":"https://morningside.academia.edu/HeatherReid"},"attachments":[{"id":53391832,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/53391832/thumbnails/1.jpg","file_name":"Reid-Defining_Olympic_Sport.pdf","download_url":"https://www.academia.edu/attachments/53391832/download_file?st=MTczMzA1NjA4Niw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"Defining_Olympic_Sport.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/53391832/Reid-Defining_Olympic_Sport-libre.pdf?1496652446=\u0026response-content-disposition=attachment%3B+filename%3DDefining_Olympic_Sport.pdf\u0026Expires=1733059412\u0026Signature=VmnU6yZvKhqP1HtXwPQmD8~B9SV9xkwXW9uoMLZZXNFYrN8Nur4~q-OK~bJrKRKm05LshULewICKD2kpUvBGKpMjYEiGzdOMzSPzkFXsxw2r7Yrq2iLL728IlIvaZSv-iTU~IeU9xM86SSC6QmsEU4y8oeP01QGtOAk-OncAW-2p9XqmVuJoPEL1Wb4CFn4npfoqtZHB3gBUWUwxbxGV9n6HsZtpwlbrTw8Gd2V0ZY8E0LZi0AnPj0Z9-ioLc9hkXUkzk2r5D2isMt6fYCT0M4E8z~Z-Yf5zFKxQ5YN2J4F7lqA2GSNUDAxF9Mnrcac26ZdMamXehHBqfBCA2GjUfw__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[{"id":14189,"name":"Philosophy of Sport","url":"https://www.academia.edu/Documents/in/Philosophy_of_Sport"},{"id":14324,"name":"Olympics and Olympism","url":"https://www.academia.edu/Documents/in/Olympics_and_Olympism"}],"urls":[]}, dispatcherData: dispatcherData }); 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="2311302"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/2311302/East_to_Olympia_Re_centering_Olympic_Philosophy_between_East_and_West"><img alt="Research paper thumbnail of East to Olympia: Re-centering Olympic Philosophy between East and West" class="work-thumbnail" src="https://attachments.academia-assets.com/30357872/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/2311302/East_to_Olympia_Re_centering_Olympic_Philosophy_between_East_and_West">East to Olympia: Re-centering Olympic Philosophy between East and West</a></div><div class="wp-workCard_item"><span>Olympika: The International Journal of Olympic Studies</span><span>, 2010</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Reflecting on its celebration of the 2008 Olympic Games in Beijing, the Olympic Movement now has ...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Reflecting on its celebration of the 2008 Olympic Games in Beijing, the Olympic Movement now has the opportunity to counterbalance its traditional Western values and ideals with those of China and the East, thereby re-centering its philosophy <br />between East and West, and redirecting Olympism back toward its origins in ancient Greece. The ancient Hellenic philosophy from which modern Olympism is supposed to derive is not a characteristically Western product, as is often assumed. <br />Rather, it is a “centrist” perspective that resulted from a need to mediate among diverse Hellenic cultures in the ancient Mediterranean world. This “Western” philosophy contained, in its original form, many characteristics which are now associated <br />with the East. By re-examining the language of Olympism in light of some Eastern ideas about metaphysics, ethics, politics—and even philosophy itself—I hope to recast Olympic philosophy in a new ecumenical light. A more tolerant and flexible understanding of Olympism would better reflect the ancient Hellenic philosophy <br />from which it ultimately derives, and may better serve the Movement’s goals in the age of globalization.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="5239e9bb2f3d2756483f52288cc0b4d8" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":30357872,"asset_id":2311302,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/30357872/download_file?st=MTczMzA1NjA4Niw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="2311302"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="2311302"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 2311302; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=2311302]").text(description); $(".js-view-count[data-work-id=2311302]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 2311302; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='2311302']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 2311302, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "5239e9bb2f3d2756483f52288cc0b4d8" } } $('.js-work-strip[data-work-id=2311302]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":2311302,"title":"East to Olympia: Re-centering Olympic Philosophy between East and West","translated_title":"","metadata":{"abstract":"Reflecting on its celebration of the 2008 Olympic Games in Beijing, the Olympic Movement now has the opportunity to counterbalance its traditional Western values and ideals with those of China and the East, thereby re-centering its philosophy\r\nbetween East and West, and redirecting Olympism back toward its origins in ancient Greece. 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="1166888"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/1166888/Of_Sport_Service_and_Sacrifice_Rethinking_the_Religious_Heritage_of_the_Olympic_Games"><img alt="Research paper thumbnail of Of Sport, Service and Sacrifice: Rethinking the Religious Heritage of the Olympic Games" class="work-thumbnail" src="https://a.academia-assets.com/images/blank-paper.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/1166888/Of_Sport_Service_and_Sacrifice_Rethinking_the_Religious_Heritage_of_the_Olympic_Games">Of Sport, Service and Sacrifice: Rethinking the Religious Heritage of the Olympic Games</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">The modern Olympic festival is self-consciously inspired by ancient Greek ideals. It conceives of...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">The modern Olympic festival is self-consciously inspired by ancient Greek ideals. It conceives of<br />itself as a revival of the ancient Olympic Games and it embraces their history and mythology insofar<br />as they support its mission of humanism, justice, and peace. One problematic and often overlooked<br />aspect of the Olympic legacy, however, is the religious character of the ancient Games. Whereas<br />common religious belief was foundational to and instrumental in the millennium-long success of the<br />ancient Olympics, the modern challenge of uniting a religiously diverse world community has pushed<br />the religious legacy to the sidelines. Given the evidence that religious hegemony was responsible for<br />the demolition of the ancient Games, although this is not the view of all scholars, modern attempts to<br />dissociate the Olympic Movement from religion are certainly understandable. But in jettisoning the<br />Games’ religious heritage, has the Movement thrown out the proverbial baby with its bath water? I<br />believe that it has. Interpreting the religious function of the ancient Games as community service, I<br />argue that the modern Movement’s failure to look beyond itself is allowing a commercial paradigm<br />to usurp the Games’ higher purpose. In order to effect a true revival, it must redirect its commercial<br />aspirations toward humanitarian goals, thereby reclaiming the ancient religious connection between<br />Olympic sport and community service.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="5295db65298205ba6c72f0ed4ffcc682" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":30859115,"asset_id":1166888,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/30859115/download_file?st=MTczMzA1NjA4Niw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="1166888"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="1166888"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 1166888; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=1166888]").text(description); $(".js-view-count[data-work-id=1166888]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 1166888; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='1166888']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 1166888, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "5295db65298205ba6c72f0ed4ffcc682" } } $('.js-work-strip[data-work-id=1166888]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":1166888,"title":"Of Sport, Service and Sacrifice: Rethinking the Religious Heritage of the Olympic Games","translated_title":"","metadata":{"abstract":"The modern Olympic festival is self-consciously inspired by ancient Greek ideals. It conceives of\nitself as a revival of the ancient Olympic Games and it embraces their history and mythology insofar\nas they support its mission of humanism, justice, and peace. One problematic and often overlooked\naspect of the Olympic legacy, however, is the religious character of the ancient Games. Whereas\ncommon religious belief was foundational to and instrumental in the millennium-long success of the\nancient Olympics, the modern challenge of uniting a religiously diverse world community has pushed\nthe religious legacy to the sidelines. Given the evidence that religious hegemony was responsible for\nthe demolition of the ancient Games, although this is not the view of all scholars, modern attempts to\ndissociate the Olympic Movement from religion are certainly understandable. But in jettisoning the\nGames’ religious heritage, has the Movement thrown out the proverbial baby with its bath water? I\nbelieve that it has. Interpreting the religious function of the ancient Games as community service, I\nargue that the modern Movement’s failure to look beyond itself is allowing a commercial paradigm\nto usurp the Games’ higher purpose. In order to effect a true revival, it must redirect its commercial\naspirations toward humanitarian goals, thereby reclaiming the ancient religious connection between\nOlympic sport and community service."},"translated_abstract":"The modern Olympic festival is self-consciously inspired by ancient Greek ideals. It conceives of\nitself as a revival of the ancient Olympic Games and it embraces their history and mythology insofar\nas they support its mission of humanism, justice, and peace. One problematic and often overlooked\naspect of the Olympic legacy, however, is the religious character of the ancient Games. Whereas\ncommon religious belief was foundational to and instrumental in the millennium-long success of the\nancient Olympics, the modern challenge of uniting a religiously diverse world community has pushed\nthe religious legacy to the sidelines. Given the evidence that religious hegemony was responsible for\nthe demolition of the ancient Games, although this is not the view of all scholars, modern attempts to\ndissociate the Olympic Movement from religion are certainly understandable. But in jettisoning the\nGames’ religious heritage, has the Movement thrown out the proverbial baby with its bath water? I\nbelieve that it has. Interpreting the religious function of the ancient Games as community service, I\nargue that the modern Movement’s failure to look beyond itself is allowing a commercial paradigm\nto usurp the Games’ higher purpose. In order to effect a true revival, it must redirect its commercial\naspirations toward humanitarian goals, thereby reclaiming the ancient religious connection between\nOlympic sport and community service.","internal_url":"https://www.academia.edu/1166888/Of_Sport_Service_and_Sacrifice_Rethinking_the_Religious_Heritage_of_the_Olympic_Games","translated_internal_url":"","created_at":"2011-12-19T05:43:05.814-08:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":954339,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[{"id":30859115,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://a.academia-assets.com/images/blank-paper.jpg","file_name":"ISOR2006e.pdf","download_url":"https://www.academia.edu/attachments/30859115/download_file?st=MTczMzA1NjA4Niw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"Of_Sport_Service_and_Sacrifice_Rethinkin.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/30859115/ISOR2006e-libre.pdf?1392071451=\u0026response-content-disposition=attachment%3B+filename%3DOf_Sport_Service_and_Sacrifice_Rethinkin.pdf\u0026Expires=1733059412\u0026Signature=ViOX3nY5vBmuVq~eFzpLzuqaG3WMGlOc3Cse2nBQDRp0j31YGRUGJpVb0QMsTnku8AT9w1YewxsDCajbkOvIU8B9TSdrsAhI6JG9ZhuWn-1-XGCcndZKxRZVJH-zgL8K32uzp7m7XbFhKGgz31ClyILYH~5Isvi3CQEPUry1uuco-aCTBzqDa1o6c1tQxfNbyZSpmMUPY4Evaq0R5oOsd5T8BrSfizkVchbkVz-ta-egyVqf~BpPx89CH6Kg-8ONUHhGA7rkyD85An0geAJ9SXSpKljigUIEcjXPPZYSzPqYa2vMp4UW9CRYHBqvomLjs5KA-ykaGemET08fkElrDw__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"Of_Sport_Service_and_Sacrifice_Rethinking_the_Religious_Heritage_of_the_Olympic_Games","translated_slug":"","page_count":9,"language":"en","content_type":"Work","owner":{"id":954339,"first_name":"Heather","middle_initials":null,"last_name":"Reid","page_name":"HeatherReid","domain_name":"morningside","created_at":"2011-11-16T23:10:27.412-08:00","display_name":"Heather Reid","url":"https://morningside.academia.edu/HeatherReid"},"attachments":[{"id":30859115,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://a.academia-assets.com/images/blank-paper.jpg","file_name":"ISOR2006e.pdf","download_url":"https://www.academia.edu/attachments/30859115/download_file?st=MTczMzA1NjA4Niw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"Of_Sport_Service_and_Sacrifice_Rethinkin.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/30859115/ISOR2006e-libre.pdf?1392071451=\u0026response-content-disposition=attachment%3B+filename%3DOf_Sport_Service_and_Sacrifice_Rethinkin.pdf\u0026Expires=1733059413\u0026Signature=T2lwNPoi0rW-eVXzX1A5Ka4eCueIq5ByW3rZi~v~8wf-0dA0gg0MN8UxjcSvGH06CcuqwzxuU7PdYzJQsWgLXlP98emIVuCtPL0GPwWWwqWnKaXHvmiWn4pHHX6ZKdFYfGnQgQFBbKEXv~aYJOZV-bGry7jmuNxaFou1JMu88dV0yfaI-TOwnYNZjlKNLEz~SynNrqvr19l3UQC9wEKgeEtY4IsAJLNbUAWhuzYMl9FR34P163pJAZrFTThFw5OqruR~qizsHYOhNvjLHfmPsG7mMPvc4dfSwEgYRyqTmQyUpB2evLxOGG6uzMiw92OQ5Tcq7Y~xd3CD18ZJpDHm0Q__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[],"urls":[{"id":167673,"url":"http://www.la84foundation.org/SportsLibrary/ISOR/ISOR2006e.pdf"}]}, dispatcherData: dispatcherData }); 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Physical Education, Sports sociology","url":"https://www.academia.edu/Documents/in/Olympic_studies._Physical_Education_Sports_sociology"}],"urls":[{"id":2746986,"url":"http://philpapers.org/rec/REIOSA"}]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="10121456"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/10121456/Olympia_Running_Towards_the_Truth"><img alt="Research paper thumbnail of Olympia: Running Towards the Truth" class="work-thumbnail" src="https://attachments.academia-assets.com/48521138/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/10121456/Olympia_Running_Towards_the_Truth">Olympia: Running Towards the Truth</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">The coming together of diverse people with competing claims to truth and virtue is hardly distinc...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">The coming together of diverse people with competing claims to truth and virtue is hardly distinctively Hellenic; it reflects the challenges of multiculturalism and globalisation we face today. That is why appreciating the Hellenes’ response to these challenges is so important and relevant. It was at Olympia that the principles of open and impartial (con)testing seem to have taken root. Olympia was first and foremost a <br />religious sanctuary dedicated to a wide variety of gods, and not to any particular city, state, or tribe. These conditions motivated the revolutionary decision to delegate the <br />answering of an important religious question to a relatively open and impartial contest, rather than tradition, authority or violence. I say ‘relatively open and impartial’ because <br />females, foreigners and slaves were excluded from Olympic contests, presumably from the start. But simply by expanding access to public recognition of arete beyond the presumed <br />elite, Olympia made the athletic success of marginalised groups possible, and thereby <br />helped to subvert ancient assumptions about the link between virtue and class. <br />It was not long after the official founding of the Olympic Games in 776 BCE that the <br />practice we now call philosophy emerged in Ionia as an approach to studying nature that <br />has similar characteristics and similar results to competitive sport. A blossoming of trade <br />brought unprecedented levels of intercultural contact in the area – contact that no doubt <br />spawned doubts about traditional religious and mythological explanations for natural <br />phenomena such as floods and rain. It was in this environment that the Pre-Socratic <br />philosophers began to question the received wisdom and to develop more impartial and <br />demonstrable methods for understanding the world – methods that bypassed worldly <br />authority and social hierarchies. Because they shared this idea of the open and impartial <br />test, both philosophy and Olympic-style sport proved subversive not only to the social <br />hierarchy, but more generally towards reliance on dogmatic and relativistic standards for <br />truth (i.e. those controlled by worldly rank and power). Impartial mechanisms for truthseeking <br />act to neutralise the effects of human fallibility and worldly bias, providing equal <br />opportunity for diverse possibilities: athletes, ideas, even hypotheses.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="856495308066a40814b38ef1b12b5a78" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":48521138,"asset_id":10121456,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/48521138/download_file?st=MTczMzA1NjA4Niw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="10121456"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="10121456"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 10121456; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=10121456]").text(description); $(".js-view-count[data-work-id=10121456]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 10121456; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='10121456']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 10121456, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "856495308066a40814b38ef1b12b5a78" } } $('.js-work-strip[data-work-id=10121456]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":10121456,"title":"Olympia: Running Towards the Truth","translated_title":"","metadata":{"abstract":"The coming together of diverse people with competing claims to truth and virtue is hardly distinctively Hellenic; it reflects the challenges of multiculturalism and globalisation we face today. That is why appreciating the Hellenes’ response to these challenges is so important and relevant. It was at Olympia that the principles of open and impartial (con)testing seem to have taken root. Olympia was first and foremost a\r\nreligious sanctuary dedicated to a wide variety of gods, and not to any particular city, state, or tribe. These conditions motivated the revolutionary decision to delegate the\r\nanswering of an important religious question to a relatively open and impartial contest, rather than tradition, authority or violence. I say ‘relatively open and impartial’ because\r\nfemales, foreigners and slaves were excluded from Olympic contests, presumably from the start. But simply by expanding access to public recognition of aret\u0002e beyond the presumed\r\nelite, Olympia made the athletic success of marginalised groups possible, and thereby\r\nhelped to subvert ancient assumptions about the link between virtue and class.\r\nIt was not long after the official founding of the Olympic Games in 776 BCE that the\r\npractice we now call philosophy emerged in Ionia as an approach to studying nature that\r\nhas similar characteristics and similar results to competitive sport. A blossoming of trade\r\nbrought unprecedented levels of intercultural contact in the area – contact that no doubt\r\nspawned doubts about traditional religious and mythological explanations for natural\r\nphenomena such as floods and rain. It was in this environment that the Pre-Socratic\r\nphilosophers began to question the received wisdom and to develop more impartial and\r\ndemonstrable methods for understanding the world – methods that bypassed worldly\r\nauthority and social hierarchies. Because they shared this idea of the open and impartial\r\ntest, both philosophy and Olympic-style sport proved subversive not only to the social\r\nhierarchy, but more generally towards reliance on dogmatic and relativistic standards for\r\ntruth (i.e. those controlled by worldly rank and power). Impartial mechanisms for truthseeking\r\nact to neutralise the effects of human fallibility and worldly bias, providing equal\r\nopportunity for diverse possibilities: athletes, ideas, even hypotheses.","ai_title_tag":"Olympia: A Model for Impartial Truth in Multiculturalism"},"translated_abstract":"The coming together of diverse people with competing claims to truth and virtue is hardly distinctively Hellenic; it reflects the challenges of multiculturalism and globalisation we face today. That is why appreciating the Hellenes’ response to these challenges is so important and relevant. It was at Olympia that the principles of open and impartial (con)testing seem to have taken root. Olympia was first and foremost a\r\nreligious sanctuary dedicated to a wide variety of gods, and not to any particular city, state, or tribe. These conditions motivated the revolutionary decision to delegate the\r\nanswering of an important religious question to a relatively open and impartial contest, rather than tradition, authority or violence. I say ‘relatively open and impartial’ because\r\nfemales, foreigners and slaves were excluded from Olympic contests, presumably from the start. But simply by expanding access to public recognition of aret\u0002e beyond the presumed\r\nelite, Olympia made the athletic success of marginalised groups possible, and thereby\r\nhelped to subvert ancient assumptions about the link between virtue and class.\r\nIt was not long after the official founding of the Olympic Games in 776 BCE that the\r\npractice we now call philosophy emerged in Ionia as an approach to studying nature that\r\nhas similar characteristics and similar results to competitive sport. A blossoming of trade\r\nbrought unprecedented levels of intercultural contact in the area – contact that no doubt\r\nspawned doubts about traditional religious and mythological explanations for natural\r\nphenomena such as floods and rain. It was in this environment that the Pre-Socratic\r\nphilosophers began to question the received wisdom and to develop more impartial and\r\ndemonstrable methods for understanding the world – methods that bypassed worldly\r\nauthority and social hierarchies. Because they shared this idea of the open and impartial\r\ntest, both philosophy and Olympic-style sport proved subversive not only to the social\r\nhierarchy, but more generally towards reliance on dogmatic and relativistic standards for\r\ntruth (i.e. those controlled by worldly rank and power). Impartial mechanisms for truthseeking\r\nact to neutralise the effects of human fallibility and worldly bias, providing equal\r\nopportunity for diverse possibilities: athletes, ideas, even hypotheses.","internal_url":"https://www.academia.edu/10121456/Olympia_Running_Towards_the_Truth","translated_internal_url":"","created_at":"2015-01-12T01:23:10.066-08:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":954339,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[{"id":48521138,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/48521138/thumbnails/1.jpg","file_name":"2_Olympia_Running_Toward_Truth.pdf","download_url":"https://www.academia.edu/attachments/48521138/download_file?st=MTczMzA1NjA4Niw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"Olympia_Running_Towards_the_Truth.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/48521138/2_Olympia_Running_Toward_Truth-libre.pdf?1472841960=\u0026response-content-disposition=attachment%3B+filename%3DOlympia_Running_Towards_the_Truth.pdf\u0026Expires=1733059413\u0026Signature=QHJv4VRIS9XUSWkN6vGXyaOWJVPHSjs7qfP9rj0Wx1ZU6~HH3WFlJh0uAkwpxK-RpQSza2cdMPO8Mdsr-2~PzKLc1SlvfjWNr9zme5O6DhybnMtjPVUWR539CEyv0Oe5G0aDmD7aln1wlPMW7ePGF7v0sPCHsP~FgpGuM1UJdEBmNvewbcdDXoK3MEn9zxuHzHIiEOiPept41ROrh1FKHHJsD3zNcqExLHOqAbN-K-aOJlCbIR5y8Ef2CHk0aTbb94Faj3l7XBelL8stUR37~6eOZDQfKDMR6n4pvLcUtfUbHCH1zK6~TxPCdYef~M5r9dkA9KSzaaQq0OMsulogTw__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"Olympia_Running_Towards_the_Truth","translated_slug":"","page_count":11,"language":"en","content_type":"Work","owner":{"id":954339,"first_name":"Heather","middle_initials":null,"last_name":"Reid","page_name":"HeatherReid","domain_name":"morningside","created_at":"2011-11-16T23:10:27.412-08:00","display_name":"Heather Reid","url":"https://morningside.academia.edu/HeatherReid"},"attachments":[{"id":48521138,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/48521138/thumbnails/1.jpg","file_name":"2_Olympia_Running_Toward_Truth.pdf","download_url":"https://www.academia.edu/attachments/48521138/download_file?st=MTczMzA1NjA4Niw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"Olympia_Running_Towards_the_Truth.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/48521138/2_Olympia_Running_Toward_Truth-libre.pdf?1472841960=\u0026response-content-disposition=attachment%3B+filename%3DOlympia_Running_Towards_the_Truth.pdf\u0026Expires=1733059413\u0026Signature=QHJv4VRIS9XUSWkN6vGXyaOWJVPHSjs7qfP9rj0Wx1ZU6~HH3WFlJh0uAkwpxK-RpQSza2cdMPO8Mdsr-2~PzKLc1SlvfjWNr9zme5O6DhybnMtjPVUWR539CEyv0Oe5G0aDmD7aln1wlPMW7ePGF7v0sPCHsP~FgpGuM1UJdEBmNvewbcdDXoK3MEn9zxuHzHIiEOiPept41ROrh1FKHHJsD3zNcqExLHOqAbN-K-aOJlCbIR5y8Ef2CHk0aTbb94Faj3l7XBelL8stUR37~6eOZDQfKDMR6n4pvLcUtfUbHCH1zK6~TxPCdYef~M5r9dkA9KSzaaQq0OMsulogTw__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[{"id":14324,"name":"Olympics and Olympism","url":"https://www.academia.edu/Documents/in/Olympics_and_Olympism"},{"id":25198,"name":"Ancient Greek Philosophy","url":"https://www.academia.edu/Documents/in/Ancient_Greek_Philosophy"}],"urls":[{"id":4152608,"url":"http://www.tandfonline.com/eprint/HtJWwhAER9FrTC87nIZ6/full"}]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="1096353"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/1096353/Olympic_Sport_and_Its_Lessons_for_Peace"><img alt="Research paper thumbnail of Olympic Sport and Its Lessons for Peace" class="work-thumbnail" src="https://attachments.academia-assets.com/58802295/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/1096353/Olympic_Sport_and_Its_Lessons_for_Peace">Olympic Sport and Its Lessons for Peace</a></div><div class="wp-workCard_item"><span>OLYMPIC TRUCE</span><span>, Jan 1, 2006</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">To the ancients, an Olympic victory was imagined as a visit from the winged goddess Nike, who swo...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">To the ancients, an Olympic victory was imagined as a visit from the winged goddess Nike, who swooped down from Olympus to briefly bless the mortal athlete with a divine crown of sacred olive. To us moderns, Olympic victory is more likely to be associated with Nike, the multinational megacompany, which swoops down from Wall Street to briefly bless the athlete with a fat paycheck and temporary status as a corporate shill. Just as the corporate Nike differs from the goddess after whom it is named, the modern Olympic Games differ in important ways from their Ancient Greek ancestor. Nevertheless, the modern Olympic Movement should take its ancient inspiration seriously. After all, the ancient festival boasts a nearly uninterrupted millennium-long history, and modern Games already have been stopped twice by war in the relative infancy of their first century. For a movement that proclaims one of its central goals to be peace, that does not seem the most auspicious of beginnings. Do the ancients have any lessons to teach us moderns about the relationship between sport and peace? Or is the Olympic ideal of peace, like the ancient goddess Nike, merely a rhetorically convenient marketing tool to be exploited for power and profit? <br />In this paper, I suggest that we can learn from the ancient association between Olympic Games and peace because that association derives not merely from mythology and rhetoric but also from particular (and perhaps unexpected) effects of athletic competition itself. I think that Olympic sport taught the ancient Hellenes something about peace by obliging them to set aside their conflicts, treat others as equals, and tolerate differences. These aspects of Olympic sport depend partly on cultural particularities from ancient Greece, but they continue to manifest themselves in the structure of the modern Games. As such, the Olympic Games retain the potential to teach us similar lessons—as long as we are willing to listen. This requires us to do more than recount what our predecessors did—it demands that we ask why they did it and to seek common ground between their reasons and ours. The goal of this article is to discover enlightening intersections in the relationship among Ancient Greek culture, Olympic sport, and the philosophical ideal of peace that emerged at the onset of the modern age. It seeks to revive the lessons inherent in the Olympic tradition so that they may continue to help us in the struggle for peace.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="27d079db7102a2f35241ac120810e9be" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":58802295,"asset_id":1096353,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/58802295/download_file?st=MTczMzA1NjA4Niw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="1096353"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="1096353"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 1096353; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=1096353]").text(description); $(".js-view-count[data-work-id=1096353]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 1096353; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='1096353']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 1096353, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "27d079db7102a2f35241ac120810e9be" } } $('.js-work-strip[data-work-id=1096353]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":1096353,"title":"Olympic Sport and Its Lessons for Peace","translated_title":"","metadata":{"abstract":"To the ancients, an Olympic victory was imagined as a visit from the winged goddess Nike, who swooped down from Olympus to briefly bless the mortal athlete with a divine crown of sacred olive. To us moderns, Olympic victory is more likely to be associated with Nike, the multinational megacompany, which swoops down from Wall Street to briefly bless the athlete with a fat paycheck and temporary status as a corporate shill. Just as the corporate Nike differs from the goddess after whom it is named, the modern Olympic Games differ in important ways from their Ancient Greek ancestor. Nevertheless, the modern Olympic Movement should take its ancient inspiration seriously. After all, the ancient festival boasts a nearly uninterrupted millennium-long history, and modern Games already have been stopped twice by war in the relative infancy of their first century. For a movement that proclaims one of its central goals to be peace, that does not seem the most auspicious of beginnings. Do the ancients have any lessons to teach us moderns about the relationship between sport and peace? Or is the Olympic ideal of peace, like the ancient goddess Nike, merely a rhetorically convenient marketing tool to be exploited for power and profit?\r\nIn this paper, I suggest that we can learn from the ancient association between Olympic Games and peace because that association derives not merely from mythology and rhetoric but also from particular (and perhaps unexpected) effects of athletic competition itself. I think that Olympic sport taught the ancient Hellenes something about peace by obliging them to set aside their conflicts, treat others as equals, and tolerate differences. These aspects of Olympic sport depend partly on cultural particularities from ancient Greece, but they continue to manifest themselves in the structure of the modern Games. As such, the Olympic Games retain the potential to teach us similar lessons—as long as we are willing to listen. This requires us to do more than recount what our predecessors did—it demands that we ask why they did it and to seek common ground between their reasons and ours. The goal of this article is to discover enlightening intersections in the relationship among Ancient Greek culture, Olympic sport, and the philosophical ideal of peace that emerged at the onset of the modern age. It seeks to revive the lessons inherent in the Olympic tradition so that they may continue to help us in the struggle for peace.","publisher":"olympictruce.org","publication_date":{"day":1,"month":1,"year":2006,"errors":{}},"publication_name":"OLYMPIC TRUCE"},"translated_abstract":"To the ancients, an Olympic victory was imagined as a visit from the winged goddess Nike, who swooped down from Olympus to briefly bless the mortal athlete with a divine crown of sacred olive. To us moderns, Olympic victory is more likely to be associated with Nike, the multinational megacompany, which swoops down from Wall Street to briefly bless the athlete with a fat paycheck and temporary status as a corporate shill. Just as the corporate Nike differs from the goddess after whom it is named, the modern Olympic Games differ in important ways from their Ancient Greek ancestor. Nevertheless, the modern Olympic Movement should take its ancient inspiration seriously. After all, the ancient festival boasts a nearly uninterrupted millennium-long history, and modern Games already have been stopped twice by war in the relative infancy of their first century. For a movement that proclaims one of its central goals to be peace, that does not seem the most auspicious of beginnings. Do the ancients have any lessons to teach us moderns about the relationship between sport and peace? Or is the Olympic ideal of peace, like the ancient goddess Nike, merely a rhetorically convenient marketing tool to be exploited for power and profit?\r\nIn this paper, I suggest that we can learn from the ancient association between Olympic Games and peace because that association derives not merely from mythology and rhetoric but also from particular (and perhaps unexpected) effects of athletic competition itself. I think that Olympic sport taught the ancient Hellenes something about peace by obliging them to set aside their conflicts, treat others as equals, and tolerate differences. These aspects of Olympic sport depend partly on cultural particularities from ancient Greece, but they continue to manifest themselves in the structure of the modern Games. As such, the Olympic Games retain the potential to teach us similar lessons—as long as we are willing to listen. This requires us to do more than recount what our predecessors did—it demands that we ask why they did it and to seek common ground between their reasons and ours. The goal of this article is to discover enlightening intersections in the relationship among Ancient Greek culture, Olympic sport, and the philosophical ideal of peace that emerged at the onset of the modern age. It seeks to revive the lessons inherent in the Olympic tradition so that they may continue to help us in the struggle for peace.","internal_url":"https://www.academia.edu/1096353/Olympic_Sport_and_Its_Lessons_for_Peace","translated_internal_url":"","created_at":"2011-11-16T23:16:47.622-08:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":954339,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[{"id":58802295,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/58802295/thumbnails/1.jpg","file_name":"Olympic_Sport_and_Its_Lessons_for_Peace.pdf","download_url":"https://www.academia.edu/attachments/58802295/download_file?st=MTczMzA1NjA4Niw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"Olympic_Sport_and_Its_Lessons_for_Peace.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/58802295/Olympic_Sport_and_Its_Lessons_for_Peace-libre.pdf?1554459987=\u0026response-content-disposition=attachment%3B+filename%3DOlympic_Sport_and_Its_Lessons_for_Peace.pdf\u0026Expires=1733059413\u0026Signature=dsO8qCVhLfY-YbbVJtxO6n4mJLZ9XMS-h5fRHypVAVB3aSYrOwl3ovQvJoOtW0vfE2KobMIfHfwUGwWgYP6QJbyPuRCGmft5vcwGMjQ3zGa9DOK5pJeQ6ejuv42YsNfmkmbs7vdg-cjjnMzyJts6qQKjLGcBAnKB0Ginl6869Y1jlIWKnivNNNntBrNQgOBtbS-oewORIT2I6brOC97Bx6Jns6qyj-wVtFRMpOye64wCJZ0YLBOMabGA-95JItiePn-Z24eN6Bt~t4fRqGD1gCX2Tobyb3cX6psEzETZLPmt-8tSLNmFPFIv9kqZL7rKajUloIaLmAOVM9saUaITUg__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"Olympic_Sport_and_Its_Lessons_for_Peace","translated_slug":"","page_count":11,"language":"en","content_type":"Work","owner":{"id":954339,"first_name":"Heather","middle_initials":null,"last_name":"Reid","page_name":"HeatherReid","domain_name":"morningside","created_at":"2011-11-16T23:10:27.412-08:00","display_name":"Heather Reid","url":"https://morningside.academia.edu/HeatherReid"},"attachments":[{"id":58802295,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/58802295/thumbnails/1.jpg","file_name":"Olympic_Sport_and_Its_Lessons_for_Peace.pdf","download_url":"https://www.academia.edu/attachments/58802295/download_file?st=MTczMzA1NjA4Niw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"Olympic_Sport_and_Its_Lessons_for_Peace.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/58802295/Olympic_Sport_and_Its_Lessons_for_Peace-libre.pdf?1554459987=\u0026response-content-disposition=attachment%3B+filename%3DOlympic_Sport_and_Its_Lessons_for_Peace.pdf\u0026Expires=1733059413\u0026Signature=dsO8qCVhLfY-YbbVJtxO6n4mJLZ9XMS-h5fRHypVAVB3aSYrOwl3ovQvJoOtW0vfE2KobMIfHfwUGwWgYP6QJbyPuRCGmft5vcwGMjQ3zGa9DOK5pJeQ6ejuv42YsNfmkmbs7vdg-cjjnMzyJts6qQKjLGcBAnKB0Ginl6869Y1jlIWKnivNNNntBrNQgOBtbS-oewORIT2I6brOC97Bx6Jns6qyj-wVtFRMpOye64wCJZ0YLBOMabGA-95JItiePn-Z24eN6Bt~t4fRqGD1gCX2Tobyb3cX6psEzETZLPmt-8tSLNmFPFIv9kqZL7rKajUloIaLmAOVM9saUaITUg__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"},{"id":6727976,"title":"","file_type":"","scribd_thumbnail_url":"https://a.academia-assets.com/images/blank-paper.jpg","file_name":"","download_url":"https://www.academia.edu/attachments/6727976/download_file","bulk_download_file_name":"Olympic_Sport_and_Its_Lessons_for_Peace","bulk_download_url":"academia.edu"}],"research_interests":[{"id":14324,"name":"Olympics and Olympism","url":"https://www.academia.edu/Documents/in/Olympics_and_Olympism"},{"id":17227,"name":"Ancient Sports/Athletics","url":"https://www.academia.edu/Documents/in/Ancient_Sports_Athletics"},{"id":25411,"name":"Peace Education","url":"https://www.academia.edu/Documents/in/Peace_Education"}],"urls":[{"id":4162862,"url":"http://www.tandfonline.com/eprint/ybPexIe5mztkNRaqEnyW/full"},{"id":4520140,"url":"http://www.olympictruce.org/downloads/oe.pdf#page=26"}]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="50499466"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/50499466/Of_Sport_Service_and_Sacrifice_Rethinking_the_Religious_Heritage_of_the_Olympic_Games"><img alt="Research paper thumbnail of Of Sport, Service, and Sacrifice: Rethinking the Religious Heritage of the Olympic Games" class="work-thumbnail" src="https://attachments.academia-assets.com/68461583/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/50499466/Of_Sport_Service_and_Sacrifice_Rethinking_the_Religious_Heritage_of_the_Olympic_Games">Of Sport, Service, and Sacrifice: Rethinking the Religious Heritage of the Olympic Games</a></div><div class="wp-workCard_item"><span>Proceedings International Symposium For Olympic Research</span><span>, Oct 1, 2006</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="4f7a89f5f817c3f6b9a3472eac283608" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":68461583,"asset_id":50499466,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/68461583/download_file?st=MTczMzA1NjA4Niw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="50499466"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="50499466"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 50499466; 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In February 2006, I made the long trip to my second home, Italy, in order to witness Torino's Olympic Games. Barely a month later, I found myself in California at the newly-renovated Getty Villa, home to one of the world's great collections of Greco-Roman antiquities. At the Villa I attended a talk about a Roman mosaic depicting a boxing scene from Virgil's Aeneid (Book 5). The tiny tiles showed not only two boxers, but also a wobbly-looking ox. \"What is wrong with this ox?\" asked the docent. \"Why is he there at the match?\" The answer, of course, is that he is the prize. And the reason he is wobbly is because the victor has just sacrifi ced this prize to the gods in thanksgiving. A light went on in my head; I turned to my husband and whispered, \"Just like Joey Cheek in Torino.\" My husband smiled indulgently, but my mind was already racing. I realized that by donating his victory bonus to charity, Cheek had tapped into one of the oldest and most venerable traditions in sport: individual sacrifi ce for the benefi t of the larger community. It derives from the religious function of the ancient Olympic festival and it deserves to be revived in the modern Olympic Movement.","publication_date":{"day":1,"month":10,"year":2006,"errors":{}},"publication_name":"Proceedings International Symposium For Olympic Research","grobid_abstract_attachment_id":68461583},"translated_abstract":null,"internal_url":"https://www.academia.edu/50499466/Of_Sport_Service_and_Sacrifice_Rethinking_the_Religious_Heritage_of_the_Olympic_Games","translated_internal_url":"","created_at":"2021-08-01T04:59:10.770-07:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":954339,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[{"id":68461583,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/68461583/thumbnails/1.jpg","file_name":"ISOR2006e.pdf","download_url":"https://www.academia.edu/attachments/68461583/download_file?st=MTczMzA1NjA4Niw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"Of_Sport_Service_and_Sacrifice_Rethinkin.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/68461583/ISOR2006e-libre.pdf?1627825440=\u0026response-content-disposition=attachment%3B+filename%3DOf_Sport_Service_and_Sacrifice_Rethinkin.pdf\u0026Expires=1733059413\u0026Signature=NBobmbnj~rM-fCbp8SFwoRX1FQF8ZIle4KnQCNo-cnVYNjKL9AgBczOHrknlNz7mNesnuMzAHao2VLhDgu11iiqHSw2T~3vFDnslKtsVGvazSZSEiqVdyFRzD8U0jGh2LklWPjD60DZCzalRjoqk65bIRCD-GMEyZb2yhh56ccpotmHr7vUKy14Im5fsXN~oPRT5MgSPp2kfc~6aDhkzyQAftomZElnzV7U2P-nJE~Nx7op6xFRQzyk5yvvawNCn9HVvLPRKr7MkYXZWnJx9Ji1YSvinIvnE1fPPYtpeUYp9115lO3AnfzQ7UXHGO1k638aujGpnH5nJMRiyBPJVNA__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"Of_Sport_Service_and_Sacrifice_Rethinking_the_Religious_Heritage_of_the_Olympic_Games","translated_slug":"","page_count":9,"language":"en","content_type":"Work","owner":{"id":954339,"first_name":"Heather","middle_initials":null,"last_name":"Reid","page_name":"HeatherReid","domain_name":"morningside","created_at":"2011-11-16T23:10:27.412-08:00","display_name":"Heather Reid","url":"https://morningside.academia.edu/HeatherReid"},"attachments":[{"id":68461583,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/68461583/thumbnails/1.jpg","file_name":"ISOR2006e.pdf","download_url":"https://www.academia.edu/attachments/68461583/download_file?st=MTczMzA1NjA4Niw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"Of_Sport_Service_and_Sacrifice_Rethinkin.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/68461583/ISOR2006e-libre.pdf?1627825440=\u0026response-content-disposition=attachment%3B+filename%3DOf_Sport_Service_and_Sacrifice_Rethinkin.pdf\u0026Expires=1733059413\u0026Signature=NBobmbnj~rM-fCbp8SFwoRX1FQF8ZIle4KnQCNo-cnVYNjKL9AgBczOHrknlNz7mNesnuMzAHao2VLhDgu11iiqHSw2T~3vFDnslKtsVGvazSZSEiqVdyFRzD8U0jGh2LklWPjD60DZCzalRjoqk65bIRCD-GMEyZb2yhh56ccpotmHr7vUKy14Im5fsXN~oPRT5MgSPp2kfc~6aDhkzyQAftomZElnzV7U2P-nJE~Nx7op6xFRQzyk5yvvawNCn9HVvLPRKr7MkYXZWnJx9Ji1YSvinIvnE1fPPYtpeUYp9115lO3AnfzQ7UXHGO1k638aujGpnH5nJMRiyBPJVNA__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[],"urls":[{"id":10618653,"url":"https://www.questia.com/library/journal/1G1-176818709/of-sport-service-and-sacrifice-rethinking-the-religious"}]}, dispatcherData: dispatcherData }); 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="10120803"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/10120803/Short_Essays_on_Amateurism_and_Fair_Play_in_the_Olympic_Games"><img alt="Research paper thumbnail of Short Essays on Amateurism and Fair Play in the Olympic Games" class="work-thumbnail" src="https://attachments.academia-assets.com/36236597/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/10120803/Short_Essays_on_Amateurism_and_Fair_Play_in_the_Olympic_Games">Short Essays on Amateurism and Fair Play in the Olympic Games</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">The file contains two single page essays on the Olympic Games in the new millennium. One is enti...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">The file contains two single page essays on the Olympic Games in the new millennium.  One is entitled "Amateurism is Dead:  Long Live Amateurism", the other is "The Letter and the Spirit in London and Sochi."  The essays will be published as part of the "Olympic  Idea Nowadays" project coordinated by the UAB-CEO.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="e0f1089febdc29aef64ea7f0e1329a87" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":36236597,"asset_id":10120803,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/36236597/download_file?st=MTczMzA1NjA4Niw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="10120803"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="10120803"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 10120803; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=10120803]").text(description); $(".js-view-count[data-work-id=10120803]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 10120803; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='10120803']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 10120803, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "e0f1089febdc29aef64ea7f0e1329a87" } } $('.js-work-strip[data-work-id=10120803]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":10120803,"title":"Short Essays on Amateurism and Fair Play in the Olympic Games","translated_title":"","metadata":{"abstract":"The file contains two single page essays on the Olympic Games in the new millennium. 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="profile--tab_heading_container js-section-heading" data-section="Philosophy of Sport" id="Philosophy of Sport"><h3 class="profile--tab_heading_container">Philosophy of Sport by Heather Reid</h3></div><div class="js-work-strip profile--work_container" data-work-id="76069389"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/76069389/Amateurism_Professionalism_and_the_Value_of_College_Sports"><img alt="Research paper thumbnail of Amateurism, Professionalism and the Value of College Sports" class="work-thumbnail" src="https://attachments.academia-assets.com/83752634/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/76069389/Amateurism_Professionalism_and_the_Value_of_College_Sports">Amateurism, Professionalism and the Value of College Sports</a></div><div class="wp-workCard_item"><span>Journal of Intercollegiate Sport</span><span>, 2021</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">The value of college sport can be measured in many ways. Most people measure it in dollars, other...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">The value of college sport can be measured in many ways. Most people measure it in dollars, others point to less-tangible benefits such as alumni engagement and campus morale, only a few focus on its educational value. Yet this, as Myles Brand repeatedly recognized, is the value that really counts. Brand’s was something of a voice in the wilderness on this issue—a voice sorely missed in this age of debate about limits on compensation for student-athletes. As a philosophy professor, Brand’s insistence on the educational value of sport follows a tradition begun in ancient Greece by Pythagoras, Socrates, and especially Plato. In this essay, I honor Brand and that ancient tradition by exploring the value of college sport from a philosophical perspective. I interrogate the oppositions of amateurism vs. professionalism, academics vs. athletics, and employment vs. exploitation to arrive at the paradoxical conclusion that ideals of excellence and professionalism are at the heart of “amateur...</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="c42637bc1b8e42382580e9bd89a187f0" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":83752634,"asset_id":76069389,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/83752634/download_file?st=MTczMzA1NjA4Niw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="76069389"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="76069389"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 76069389; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=76069389]").text(description); $(".js-view-count[data-work-id=76069389]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 76069389; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='76069389']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 76069389, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "c42637bc1b8e42382580e9bd89a187f0" } } $('.js-work-strip[data-work-id=76069389]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":76069389,"title":"Amateurism, Professionalism and the Value of College Sports","translated_title":"","metadata":{"abstract":"The value of college sport can be measured in many ways. Most people measure it in dollars, others point to less-tangible benefits such as alumni engagement and campus morale, only a few focus on its educational value. Yet this, as Myles Brand repeatedly recognized, is the value that really counts. Brand’s was something of a voice in the wilderness on this issue—a voice sorely missed in this age of debate about limits on compensation for student-athletes. As a philosophy professor, Brand’s insistence on the educational value of sport follows a tradition begun in ancient Greece by Pythagoras, Socrates, and especially Plato. In this essay, I honor Brand and that ancient tradition by exploring the value of college sport from a philosophical perspective. I interrogate the oppositions of amateurism vs. professionalism, academics vs. athletics, and employment vs. exploitation to arrive at the paradoxical conclusion that ideals of excellence and professionalism are at the heart of “amateur...","publisher":"The University of Kansas","publication_date":{"day":null,"month":null,"year":2021,"errors":{}},"publication_name":"Journal of Intercollegiate Sport"},"translated_abstract":"The value of college sport can be measured in many ways. Most people measure it in dollars, others point to less-tangible benefits such as alumni engagement and campus morale, only a few focus on its educational value. Yet this, as Myles Brand repeatedly recognized, is the value that really counts. Brand’s was something of a voice in the wilderness on this issue—a voice sorely missed in this age of debate about limits on compensation for student-athletes. As a philosophy professor, Brand’s insistence on the educational value of sport follows a tradition begun in ancient Greece by Pythagoras, Socrates, and especially Plato. In this essay, I honor Brand and that ancient tradition by exploring the value of college sport from a philosophical perspective. I interrogate the oppositions of amateurism vs. professionalism, academics vs. athletics, and employment vs. exploitation to arrive at the paradoxical conclusion that ideals of excellence and professionalism are at the heart of “amateur...","internal_url":"https://www.academia.edu/76069389/Amateurism_Professionalism_and_the_Value_of_College_Sports","translated_internal_url":"","created_at":"2022-04-10T23:24:56.535-07:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":954339,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[{"id":83752634,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/83752634/thumbnails/1.jpg","file_name":"14253.pdf","download_url":"https://www.academia.edu/attachments/83752634/download_file?st=MTczMzA1NjA4Niw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"Amateurism_Professionalism_and_the_Value.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/83752634/14253-libre.pdf?1649658605=\u0026response-content-disposition=attachment%3B+filename%3DAmateurism_Professionalism_and_the_Value.pdf\u0026Expires=1733059413\u0026Signature=ZrZGrV2iY9P-gjRIkLPwqmKbOxCDiv5agXtOTmuN~~ydXJFvdltG0Gpycc8QoyVzEiN6RCTuB~HzMWWwtTckDtwzybhHHCdB8jNj9BgHaoGIdxAiH-GxtvVJ1fLoUR35MoUzQmPQeEizf6nrnLF-IxQNm7uXLOPKY7wJUZjWdNUohdn3gzw7TPxUtTsB7MFBHEP2EzYokNj4M45GFpEQFmAwPk76GDuv1NqMfkHKCSH2BDZU6QFKfUFJ6fki~0AKq9~44E1w-zNII4eouJsk56sEvtM2KLUdXIuTfnnTCQuzc7ko~TzevZRMpHACWiVUNVhK5rYaIm33VczevtVRrA__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"Amateurism_Professionalism_and_the_Value_of_College_Sports","translated_slug":"","page_count":13,"language":"en","content_type":"Work","owner":{"id":954339,"first_name":"Heather","middle_initials":null,"last_name":"Reid","page_name":"HeatherReid","domain_name":"morningside","created_at":"2011-11-16T23:10:27.412-08:00","display_name":"Heather Reid","url":"https://morningside.academia.edu/HeatherReid"},"attachments":[{"id":83752634,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/83752634/thumbnails/1.jpg","file_name":"14253.pdf","download_url":"https://www.academia.edu/attachments/83752634/download_file?st=MTczMzA1NjA4Niw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"Amateurism_Professionalism_and_the_Value.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/83752634/14253-libre.pdf?1649658605=\u0026response-content-disposition=attachment%3B+filename%3DAmateurism_Professionalism_and_the_Value.pdf\u0026Expires=1733059413\u0026Signature=ZrZGrV2iY9P-gjRIkLPwqmKbOxCDiv5agXtOTmuN~~ydXJFvdltG0Gpycc8QoyVzEiN6RCTuB~HzMWWwtTckDtwzybhHHCdB8jNj9BgHaoGIdxAiH-GxtvVJ1fLoUR35MoUzQmPQeEizf6nrnLF-IxQNm7uXLOPKY7wJUZjWdNUohdn3gzw7TPxUtTsB7MFBHEP2EzYokNj4M45GFpEQFmAwPk76GDuv1NqMfkHKCSH2BDZU6QFKfUFJ6fki~0AKq9~44E1w-zNII4eouJsk56sEvtM2KLUdXIuTfnnTCQuzc7ko~TzevZRMpHACWiVUNVhK5rYaIm33VczevtVRrA__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"},{"id":83752635,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/83752635/thumbnails/1.jpg","file_name":"14253.pdf","download_url":"https://www.academia.edu/attachments/83752635/download_file","bulk_download_file_name":"Amateurism_Professionalism_and_the_Value.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/83752635/14253-libre.pdf?1649658608=\u0026response-content-disposition=attachment%3B+filename%3DAmateurism_Professionalism_and_the_Value.pdf\u0026Expires=1733059413\u0026Signature=Wj8LBA0nlEMTEKM9K52d9Mt-uVKH-pT925z5G2WVoPNP4NEgJ6yQQMd8rpdXh3gXz-JL1LraAWeVLXUZ80fPEEDCOzS45omIZAYVbg75QKH9y45UZ5XuivUIjllPYKIHgAqU73dpieO7wE-238nIg4Oy0Xxp4F9EmorULFcWAqCOLAHI5RwY-v2zDOLxs81zdPrtAZAFGrLV~RG8OtXktYWu9ob4HI-U-gKLPeei3ySYS7gC1NDDGmZ47eRbAM9P5dLH-nPpFfRzBAMN4O8yPZ-9r9fJFgQkx5~Yz0QAWlpvuocFXDgQ98QezVqajSf5UnbkQ2AHJnjr7y6nNq2m2w__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[],"urls":[{"id":19344400,"url":"https://journals.ku.edu/jis/article/download/15676/14253"}]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> </div><div class="profile--tab_content_container js-tab-pane tab-pane" data-section-id="14899679" id="olympicstudies"><div class="js-work-strip profile--work_container" data-work-id="124003075"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/124003075/Women_and_Ancient_Olympic_Ideals"><img alt="Research paper thumbnail of Women and Ancient Olympic Ideals" class="work-thumbnail" src="https://attachments.academia-assets.com/118309752/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/124003075/Women_and_Ancient_Olympic_Ideals">Women and Ancient Olympic Ideals</a></div><div class="wp-workCard_item"><span>Olympika</span><span>, 2023</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">In his vast travelogue of ancient Greece, Pausanias relates the story of a widow who disguised he...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">In his vast travelogue of ancient Greece, Pausanias relates the story of a widow who disguised herself as a trainer to see her son compete in the Olympic Games despite its<br />prohibition of women. When she jumps a fence to congratulate him in victory, her cloak snags and her secret is revealed. Combining this story with the general misogyny found in ancient Greek culture has led some—including modern Olympic Games founder, Pierre de Coubertin—to conclude that women had no place in ancient Olympic Ideals. In this paper, I challenge that conclusion by arguing that women were not only present at the ancient Olympic Games, they competed on the track, were involved in the politics, and embodied its ideals. There is no question that ancient<br />Greek culture can and should be criticized for its historical treatment of women, but we also need to recognize the ancient Greek women who, from within that culture, promoted the values of humanism, justice, and peace that underpin the philosophy of the modern Olympic Games.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="610928a334698d42c3ca0210b73a0a15" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":118309752,"asset_id":124003075,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/118309752/download_file?st=MTczMzA1NjA4Niw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="124003075"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="124003075"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 124003075; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=124003075]").text(description); $(".js-view-count[data-work-id=124003075]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 124003075; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='124003075']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 124003075, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "610928a334698d42c3ca0210b73a0a15" } } $('.js-work-strip[data-work-id=124003075]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":124003075,"title":"Women and Ancient Olympic Ideals","translated_title":"","metadata":{"abstract":"In his vast travelogue of ancient Greece, Pausanias relates the story of a widow who disguised herself as a trainer to see her son compete in the Olympic Games despite its\nprohibition of women. When she jumps a fence to congratulate him in victory, her cloak snags and her secret is revealed. Combining this story with the general misogyny found in ancient Greek culture has led some—including modern Olympic Games founder, Pierre de Coubertin—to conclude that women had no place in ancient Olympic Ideals. In this paper, I challenge that conclusion by arguing that women were not only present at the ancient Olympic Games, they competed on the track, were involved in the politics, and embodied its ideals. There is no question that ancient\nGreek culture can and should be criticized for its historical treatment of women, but we also need to recognize the ancient Greek women who, from within that culture, promoted the values of humanism, justice, and peace that underpin the philosophy of the modern Olympic Games.","ai_title_tag":"Challenges to Misogyny in Ancient Olympic Ideals","publication_date":{"day":null,"month":null,"year":2023,"errors":{}},"publication_name":"Olympika"},"translated_abstract":"In his vast travelogue of ancient Greece, Pausanias relates the story of a widow who disguised herself as a trainer to see her son compete in the Olympic Games despite its\nprohibition of women. When she jumps a fence to congratulate him in victory, her cloak snags and her secret is revealed. Combining this story with the general misogyny found in ancient Greek culture has led some—including modern Olympic Games founder, Pierre de Coubertin—to conclude that women had no place in ancient Olympic Ideals. In this paper, I challenge that conclusion by arguing that women were not only present at the ancient Olympic Games, they competed on the track, were involved in the politics, and embodied its ideals. There is no question that ancient\nGreek culture can and should be criticized for its historical treatment of women, but we also need to recognize the ancient Greek women who, from within that culture, promoted the values of humanism, justice, and peace that underpin the philosophy of the modern Olympic Games.","internal_url":"https://www.academia.edu/124003075/Women_and_Ancient_Olympic_Ideals","translated_internal_url":"","created_at":"2024-09-19T05:23:45.774-07:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":954339,"coauthors_can_edit":true,"document_type":"other","co_author_tags":[],"downloadable_attachments":[{"id":118309752,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/118309752/thumbnails/1.jpg","file_name":"Women_and_Ancient_Olympic_Ideals.pdf","download_url":"https://www.academia.edu/attachments/118309752/download_file?st=MTczMzA1NjA4Niw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"Women_and_Ancient_Olympic_Ideals.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/118309752/Women_and_Ancient_Olympic_Ideals-libre.pdf?1726748766=\u0026response-content-disposition=attachment%3B+filename%3DWomen_and_Ancient_Olympic_Ideals.pdf\u0026Expires=1733059411\u0026Signature=ZuZnIqoMjA4RCl-D6JWbX0nnsrpf~UYk27XC0v2xvAfL09lhIGRjaHdLKhybKwud6yaYUmkodCKEfg1bnJ88XLyeUBbk8wAyeCjtYAp1S5yMZBMBCHgruyjkRbgU1k8CouNHApJhUm8f0UX3w9nMDugB4dS2LwV04nRxxC0yZDtQEIHWBvb3ZNu7RUM7gW79fUDciI~H9Mb~lpsN2VyL4GFYI-1lnrBq0waHkZkRrb1PuXcByAR4MKhRBYKzwrKE86wk3KRPhy15O90XTl6hNYaF2XWuJcW~As1dkzYOG0D-mre36rFnq5mr0PLvKW4Ca8HGB99DUZz6Jar4-JhiRQ__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"Women_and_Ancient_Olympic_Ideals","translated_slug":"","page_count":18,"language":"en","content_type":"Work","owner":{"id":954339,"first_name":"Heather","middle_initials":null,"last_name":"Reid","page_name":"HeatherReid","domain_name":"morningside","created_at":"2011-11-16T23:10:27.412-08:00","display_name":"Heather Reid","url":"https://morningside.academia.edu/HeatherReid"},"attachments":[{"id":118309752,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/118309752/thumbnails/1.jpg","file_name":"Women_and_Ancient_Olympic_Ideals.pdf","download_url":"https://www.academia.edu/attachments/118309752/download_file?st=MTczMzA1NjA4Niw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"Women_and_Ancient_Olympic_Ideals.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/118309752/Women_and_Ancient_Olympic_Ideals-libre.pdf?1726748766=\u0026response-content-disposition=attachment%3B+filename%3DWomen_and_Ancient_Olympic_Ideals.pdf\u0026Expires=1733059411\u0026Signature=ZuZnIqoMjA4RCl-D6JWbX0nnsrpf~UYk27XC0v2xvAfL09lhIGRjaHdLKhybKwud6yaYUmkodCKEfg1bnJ88XLyeUBbk8wAyeCjtYAp1S5yMZBMBCHgruyjkRbgU1k8CouNHApJhUm8f0UX3w9nMDugB4dS2LwV04nRxxC0yZDtQEIHWBvb3ZNu7RUM7gW79fUDciI~H9Mb~lpsN2VyL4GFYI-1lnrBq0waHkZkRrb1PuXcByAR4MKhRBYKzwrKE86wk3KRPhy15O90XTl6hNYaF2XWuJcW~As1dkzYOG0D-mre36rFnq5mr0PLvKW4Ca8HGB99DUZz6Jar4-JhiRQ__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[{"id":14324,"name":"Olympics and Olympism","url":"https://www.academia.edu/Documents/in/Olympics_and_Olympism"},{"id":14325,"name":"Olympic History","url":"https://www.academia.edu/Documents/in/Olympic_History"},{"id":17227,"name":"Ancient Sports/Athletics","url":"https://www.academia.edu/Documents/in/Ancient_Sports_Athletics"}],"urls":[]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="93588838"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/93588838/Olympic_Heroes_The_Ion_P_Ioannides_Lecture_2021"><img alt="Research paper thumbnail of Olympic Heroes: The Ion P. Ioannides Lecture 2021" class="work-thumbnail" src="https://attachments.academia-assets.com/96285304/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/93588838/Olympic_Heroes_The_Ion_P_Ioannides_Lecture_2021">Olympic Heroes: The Ion P. Ioannides Lecture 2021</a></div><div class="wp-workCard_item"><span>Olympika: The International Journal of Olympic Studies XXX</span><span>, 2021</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">In this essay, I interrogate the value of modern Olympic heroes by examining the link between her...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">In this essay, I interrogate the value of modern Olympic heroes by examining the link between heroes and athletics in Ancient Greek culture. This is a useful exercise not just because our modern Games have their roots in Ancient Greece, but also because heroes had an important educational function there—one linked with athletics and justly criticized by Socrates and others. Ancient heroes were human, not just in the sense of being mortal but also in the sense of being flawed. Nevertheless, their stories served as inspiring ethical paradigms. Heracles’ labors were even chiseled into the metopes of Olympia’s grand Temple of Zeus. I begin by examining the ethos of ancient Greek heroes, show how it was linked to sport and the celebration of victory, then I will then consider the risks and rewards of this system as moral education. Finally, I will return to the question of modern Olympic heroes, examining if and how they too may function as moral educators in light of this ancient heritage and modern Olympic realities. Throughout I will argue for the value of an “athletic ethos” that demands voluntary struggle on behalf of the greater good, which is motivated and compensated by the public celebration of aretē (excellence, virtue).</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="d484ba2a03650b0c3570706e8c2a3d78" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":96285304,"asset_id":93588838,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/96285304/download_file?st=MTczMzA1NjA4Niw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="93588838"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="93588838"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 93588838; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=93588838]").text(description); $(".js-view-count[data-work-id=93588838]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 93588838; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='93588838']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 93588838, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "d484ba2a03650b0c3570706e8c2a3d78" } } $('.js-work-strip[data-work-id=93588838]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":93588838,"title":"Olympic Heroes: The Ion P. Ioannides Lecture 2021","translated_title":"","metadata":{"abstract":"In this essay, I interrogate the value of modern Olympic heroes by examining the link between heroes and athletics in Ancient Greek culture. This is a useful exercise not just because our modern Games have their roots in Ancient Greece, but also because heroes had an important educational function there—one linked with athletics and justly criticized by Socrates and others. Ancient heroes were human, not just in the sense of being mortal but also in the sense of being flawed. Nevertheless, their stories served as inspiring ethical paradigms. Heracles’ labors were even chiseled into the metopes of Olympia’s grand Temple of Zeus. I begin by examining the ethos of ancient Greek heroes, show how it was linked to sport and the celebration of victory, then I will then consider the risks and rewards of this system as moral education. Finally, I will return to the question of modern Olympic heroes, examining if and how they too may function as moral educators in light of this ancient heritage and modern Olympic realities. Throughout I will argue for the value of an “athletic ethos” that demands voluntary struggle on behalf of the greater good, which is motivated and compensated by the public celebration of aretē (excellence, virtue).","publication_date":{"day":null,"month":null,"year":2021,"errors":{}},"publication_name":"Olympika: The International Journal of Olympic Studies XXX"},"translated_abstract":"In this essay, I interrogate the value of modern Olympic heroes by examining the link between heroes and athletics in Ancient Greek culture. This is a useful exercise not just because our modern Games have their roots in Ancient Greece, but also because heroes had an important educational function there—one linked with athletics and justly criticized by Socrates and others. Ancient heroes were human, not just in the sense of being mortal but also in the sense of being flawed. Nevertheless, their stories served as inspiring ethical paradigms. Heracles’ labors were even chiseled into the metopes of Olympia’s grand Temple of Zeus. I begin by examining the ethos of ancient Greek heroes, show how it was linked to sport and the celebration of victory, then I will then consider the risks and rewards of this system as moral education. Finally, I will return to the question of modern Olympic heroes, examining if and how they too may function as moral educators in light of this ancient heritage and modern Olympic realities. 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="79051877"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/79051877/Ancient_Athletic_Nudity_and_the_Olympic_Ethos_of_Arete"><img alt="Research paper thumbnail of Ancient Athletic Nudity and the Olympic Ethos of Arete" class="work-thumbnail" src="https://attachments.academia-assets.com/85904142/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/79051877/Ancient_Athletic_Nudity_and_the_Olympic_Ethos_of_Arete">Ancient Athletic Nudity and the Olympic Ethos of Arete</a></div><div class="wp-workCard_item wp-workCard--coauthors"><span>by </span><span><a class="" data-click-track="profile-work-strip-authors" href="https://morningside.academia.edu/HeatherReid">Heather Reid</a> and <a class="" data-click-track="profile-work-strip-authors" href="https://bsa.academia.edu/GeorgiosMouratidis">Georgios Mouratidis</a></span></div><div class="wp-workCard_item"><span>Olympika 29 </span><span>, 2020</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Observed front a historical perspective that tncludes the ancient Games, doping is a relatively r...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Observed front a historical perspective that tncludes the ancient Games, doping is a relatively recent phenomenon that became increasingly widespread in sport after the l9'h century ond the beginning of modern Olympic Games. Tlte "spirit of sport" that WADA was formed to preserve, however, can be identified in ancient Olympic ethos of aretd. In this paper, we explore the enduring relevance of WADA's mission by interrogating tlte close connectton between victory qnd virtue in the ancient Olympic Games, as symbolized by the phenomenon of athletic nudity. Harnessing evidencefrom history, epigraphy, literature, and art, we show that thewhole concept of athletic victory was founded upon an ethos choracterized by respect for ideals, public demonstrotion, individual effort, and civic responsibiltty. Ancient athletes who sougltt external assistance or tried to buy victory were punished and deridedeven when their victories were legitimate. It was virtue (aretE) that rendered victory voluable, not just to the athlete, but ntore importantly to the community. The athlete's nudity symbolized hts agency-the idea that he was the prtmary cause of his performance and therrfor" worthy of the glory accorded to victors. The conceptual connection between victory and virtue is fundantental to the spirit of Olympic Sport and demands protectionfrom organizations like WADA.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="ad7f78ab1640b426a9053b0389e87f50" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":85904142,"asset_id":79051877,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/85904142/download_file?st=MTczMzA1NjA4Niw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="79051877"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="79051877"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 79051877; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=79051877]").text(description); $(".js-view-count[data-work-id=79051877]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 79051877; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='79051877']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 79051877, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "ad7f78ab1640b426a9053b0389e87f50" } } $('.js-work-strip[data-work-id=79051877]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":79051877,"title":"Ancient Athletic Nudity and the Olympic Ethos of Arete","translated_title":"","metadata":{"abstract":"Observed front a historical perspective that tncludes the ancient Games, doping is a relatively recent phenomenon that became increasingly widespread in sport after the l9'h century ond the beginning of modern Olympic Games. Tlte \"spirit of sport\" that WADA was formed to preserve, however, can be identified in ancient Olympic ethos of aretd. In this paper, we explore the enduring relevance of WADA's mission by interrogating tlte close connectton between victory qnd virtue in the ancient Olympic Games, as symbolized by the phenomenon of athletic nudity. Harnessing evidencefrom history, epigraphy, literature, and art, we show that thewhole concept of athletic victory was founded upon an ethos choracterized by respect for ideals, public demonstrotion, individual effort, and civic responsibiltty. Ancient athletes who sougltt external assistance or tried to buy victory were punished and deridedeven when their victories were legitimate. It was virtue (aretE) that rendered victory voluable, not just to the athlete, but ntore importantly to the community. The athlete's nudity symbolized hts agency-the idea that he was the prtmary cause of his performance and therrfor\" worthy of the glory accorded to victors. The conceptual connection between victory and virtue is fundantental to the spirit of Olympic Sport and demands protectionfrom organizations like WADA.","publication_date":{"day":null,"month":null,"year":2020,"errors":{}},"publication_name":"Olympika 29 "},"translated_abstract":"Observed front a historical perspective that tncludes the ancient Games, doping is a relatively recent phenomenon that became increasingly widespread in sport after the l9'h century ond the beginning of modern Olympic Games. Tlte \"spirit of sport\" that WADA was formed to preserve, however, can be identified in ancient Olympic ethos of aretd. In this paper, we explore the enduring relevance of WADA's mission by interrogating tlte close connectton between victory qnd virtue in the ancient Olympic Games, as symbolized by the phenomenon of athletic nudity. Harnessing evidencefrom history, epigraphy, literature, and art, we show that thewhole concept of athletic victory was founded upon an ethos choracterized by respect for ideals, public demonstrotion, individual effort, and civic responsibiltty. Ancient athletes who sougltt external assistance or tried to buy victory were punished and deridedeven when their victories were legitimate. It was virtue (aretE) that rendered victory voluable, not just to the athlete, but ntore importantly to the community. The athlete's nudity symbolized hts agency-the idea that he was the prtmary cause of his performance and therrfor\" worthy of the glory accorded to victors. The conceptual connection between victory and virtue is fundantental to the spirit of Olympic Sport and demands protectionfrom organizations like WADA.","internal_url":"https://www.academia.edu/79051877/Ancient_Athletic_Nudity_and_the_Olympic_Ethos_of_Arete","translated_internal_url":"","created_at":"2022-05-13T08:06:32.965-07:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":954339,"coauthors_can_edit":true,"document_type":"other","co_author_tags":[{"id":38223135,"work_id":79051877,"tagging_user_id":954339,"tagged_user_id":10140682,"co_author_invite_id":null,"email":"g***s@windowslive.com","affiliation":"British School at Athens","display_order":1,"name":"Georgios Mouratidis","title":"Ancient Athletic Nudity and the Olympic Ethos of Arete"}],"downloadable_attachments":[{"id":85904142,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/85904142/thumbnails/1.jpg","file_name":"Naked_Virtue_Olympika_20211223_0001.pdf","download_url":"https://www.academia.edu/attachments/85904142/download_file?st=MTczMzA1NjA4Niw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"Ancient_Athletic_Nudity_and_the_Olympic.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/85904142/Naked_Virtue_Olympika_20211223_0001-libre.pdf?1652455114=\u0026response-content-disposition=attachment%3B+filename%3DAncient_Athletic_Nudity_and_the_Olympic.pdf\u0026Expires=1733045137\u0026Signature=TL49Wixnc1zUpmInmpXOMliVnvKzap3vdIxUdCEmB4~Go6GqmYTaPRiLrH4G9WqF6txDzCZU8j-I4Y~OyNgQm9a89ggXuLBK8QTHe0uRP-m4N3ZLg8uRNTp2u0SyBuKR5PyNjJXHHRgAei3KkGy~Y1Vi9Szdtm6wzuT5j92W7L6QpmNjRCCFgaAjvd4pCUlHnAJckh7daqgjRoMh644uzjzq74wfRgyL3kU~7EriBhUz7hQsSdSaMTdcJ4vdekLWRxjd~XBY2gb5It0060rlomYZo3OPb5x0uPaK319dYJuxnBPkT0KptkrXLY6~wwOCGoWxOPajbcgxdlcuje3q2g__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"Ancient_Athletic_Nudity_and_the_Olympic_Ethos_of_Arete","translated_slug":"","page_count":27,"language":"en","content_type":"Work","owner":{"id":954339,"first_name":"Heather","middle_initials":null,"last_name":"Reid","page_name":"HeatherReid","domain_name":"morningside","created_at":"2011-11-16T23:10:27.412-08:00","display_name":"Heather Reid","url":"https://morningside.academia.edu/HeatherReid"},"attachments":[{"id":85904142,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/85904142/thumbnails/1.jpg","file_name":"Naked_Virtue_Olympika_20211223_0001.pdf","download_url":"https://www.academia.edu/attachments/85904142/download_file?st=MTczMzA1NjA4Niw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"Ancient_Athletic_Nudity_and_the_Olympic.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/85904142/Naked_Virtue_Olympika_20211223_0001-libre.pdf?1652455114=\u0026response-content-disposition=attachment%3B+filename%3DAncient_Athletic_Nudity_and_the_Olympic.pdf\u0026Expires=1733045137\u0026Signature=TL49Wixnc1zUpmInmpXOMliVnvKzap3vdIxUdCEmB4~Go6GqmYTaPRiLrH4G9WqF6txDzCZU8j-I4Y~OyNgQm9a89ggXuLBK8QTHe0uRP-m4N3ZLg8uRNTp2u0SyBuKR5PyNjJXHHRgAei3KkGy~Y1Vi9Szdtm6wzuT5j92W7L6QpmNjRCCFgaAjvd4pCUlHnAJckh7daqgjRoMh644uzjzq74wfRgyL3kU~7EriBhUz7hQsSdSaMTdcJ4vdekLWRxjd~XBY2gb5It0060rlomYZo3OPb5x0uPaK319dYJuxnBPkT0KptkrXLY6~wwOCGoWxOPajbcgxdlcuje3q2g__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[{"id":10258,"name":"Sports Ethics","url":"https://www.academia.edu/Documents/in/Sports_Ethics"},{"id":14324,"name":"Olympics and Olympism","url":"https://www.academia.edu/Documents/in/Olympics_and_Olympism"},{"id":33912,"name":"Doping","url":"https://www.academia.edu/Documents/in/Doping"}],"urls":[]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="1166937"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/1166937/Ancient_Hellenic_Ideals_and_The_Modern_Olympic_Games"><img alt="Research paper thumbnail of Ancient Hellenic Ideals and The Modern Olympic Games" class="work-thumbnail" src="https://attachments.academia-assets.com/31284091/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/1166937/Ancient_Hellenic_Ideals_and_The_Modern_Olympic_Games">Ancient Hellenic Ideals and The Modern Olympic Games</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">The purpose of this paper is to identify and articulate the philosophical ideals that, in our vie...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">The purpose of this paper is to identify and articulate the philosophical ideals that, in our view, underpinned the ancient Olympic Games and may serve the modern Olympic Movement in its quest for global harmony.  Although the claim of the ancient Games to unite the far corners of Hellas may appear quaint when compared to our worldwide festivals, the political and logistical challenges were arguably no less formidable than ours.  Furthermore the ancient Games’ more than 1,000 year span makes the modern Games’ single-century history look like a flash in the pan.  Big and strong as the modern Games seem, they should humbly acknowledge their infancy and look to their venerable ancestor for advice as they face an uncertain future.  It was the ideals associated with Olympia that secured the ancient Games’ long-enduring success.  We believe that only if the modern Olympic Movement actively understands and consciously preserves its ancient heritage, can the Games remain a beacon of idealism amid the headlong pursuit of worldly wealth and power.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="91ceaba30b64d913173dd8f2356c8628" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":31284091,"asset_id":1166937,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/31284091/download_file?st=MTczMzA1NjA4Niw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="1166937"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="1166937"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 1166937; 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Although the claim of the ancient Games to unite the far corners of Hellas may appear quaint when compared to our worldwide festivals, the political and logistical challenges were arguably no less formidable than ours. Furthermore the ancient Games’ more than 1,000 year span makes the modern Games’ single-century history look like a flash in the pan. Big and strong as the modern Games seem, they should humbly acknowledge their infancy and look to their venerable ancestor for advice as they face an uncertain future. It was the ideals associated with Olympia that secured the ancient Games’ long-enduring success. We believe that only if the modern Olympic Movement actively understands and consciously preserves its ancient heritage, can the Games remain a beacon of idealism amid the headlong pursuit of worldly wealth and power. ","more_info":"Co-authored with Christos Evangeliou.\nIn the Olympic Studies reader, available through the link.\nText in English and Chinese."},"translated_abstract":"The purpose of this paper is to identify and articulate the philosophical ideals that, in our view, underpinned the ancient Olympic Games and may serve the modern Olympic Movement in its quest for global harmony. Although the claim of the ancient Games to unite the far corners of Hellas may appear quaint when compared to our worldwide festivals, the political and logistical challenges were arguably no less formidable than ours. Furthermore the ancient Games’ more than 1,000 year span makes the modern Games’ single-century history look like a flash in the pan. Big and strong as the modern Games seem, they should humbly acknowledge their infancy and look to their venerable ancestor for advice as they face an uncertain future. It was the ideals associated with Olympia that secured the ancient Games’ long-enduring success. We believe that only if the modern Olympic Movement actively understands and consciously preserves its ancient heritage, can the Games remain a beacon of idealism amid the headlong pursuit of worldly wealth and power. ","internal_url":"https://www.academia.edu/1166937/Ancient_Hellenic_Ideals_and_The_Modern_Olympic_Games","translated_internal_url":"","created_at":"2011-12-19T05:57:11.711-08:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":954339,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[{"id":31284091,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/31284091/thumbnails/1.jpg","file_name":"Reid.Ancient.Hellenic.Ideals.pdf","download_url":"https://www.academia.edu/attachments/31284091/download_file?st=MTczMzA1NjA4Niw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"Ancient_Hellenic_Ideals_and_The_Modern_O.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/31284091/Reid.Ancient.Hellenic.Ideals-libre.pdf?1392362694=\u0026response-content-disposition=attachment%3B+filename%3DAncient_Hellenic_Ideals_and_The_Modern_O.pdf\u0026Expires=1733059412\u0026Signature=QKkq64JYuYZgLsx8HYYFniFHwg8VMJetQjhYJAj3dmYNTVowIHu4ETFN9f~Qggblpy7ACDdoeyaQxdmeev5sUsGIJhCnYT61BcpqBzbIfOIxXxGO2yCXK6MYSmKMRN~VjkcqQzqFremEj8JOjTb9oBxJfNHTT1c5FfrAf27iWycQqLUjBeDNKnKgv2Jh5kYZZ4V5I43G~d6VA6zBsIozuHVuD2ixcmjG2SMuMEKZFhDUx5XzCGqo~V-4aozZd~KuR0bfWq7zys1ur6PVtuEnt-rnzYWAuWsJABOdirNi-odBJZnX5SPOEDUOEWAQITgxQr08MEyuqbkkxxT5bU2ePA__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"Ancient_Hellenic_Ideals_and_The_Modern_Olympic_Games","translated_slug":"","page_count":12,"language":"en","content_type":"Work","owner":{"id":954339,"first_name":"Heather","middle_initials":null,"last_name":"Reid","page_name":"HeatherReid","domain_name":"morningside","created_at":"2011-11-16T23:10:27.412-08:00","display_name":"Heather Reid","url":"https://morningside.academia.edu/HeatherReid"},"attachments":[{"id":31284091,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/31284091/thumbnails/1.jpg","file_name":"Reid.Ancient.Hellenic.Ideals.pdf","download_url":"https://www.academia.edu/attachments/31284091/download_file?st=MTczMzA1NjA4Niw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"Ancient_Hellenic_Ideals_and_The_Modern_O.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/31284091/Reid.Ancient.Hellenic.Ideals-libre.pdf?1392362694=\u0026response-content-disposition=attachment%3B+filename%3DAncient_Hellenic_Ideals_and_The_Modern_O.pdf\u0026Expires=1733059412\u0026Signature=QKkq64JYuYZgLsx8HYYFniFHwg8VMJetQjhYJAj3dmYNTVowIHu4ETFN9f~Qggblpy7ACDdoeyaQxdmeev5sUsGIJhCnYT61BcpqBzbIfOIxXxGO2yCXK6MYSmKMRN~VjkcqQzqFremEj8JOjTb9oBxJfNHTT1c5FfrAf27iWycQqLUjBeDNKnKgv2Jh5kYZZ4V5I43G~d6VA6zBsIozuHVuD2ixcmjG2SMuMEKZFhDUx5XzCGqo~V-4aozZd~KuR0bfWq7zys1ur6PVtuEnt-rnzYWAuWsJABOdirNi-odBJZnX5SPOEDUOEWAQITgxQr08MEyuqbkkxxT5bU2ePA__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[{"id":14324,"name":"Olympics and Olympism","url":"https://www.academia.edu/Documents/in/Olympics_and_Olympism"},{"id":17178,"name":"Ancient Philosophy","url":"https://www.academia.edu/Documents/in/Ancient_Philosophy"},{"id":17227,"name":"Ancient Sports/Athletics","url":"https://www.academia.edu/Documents/in/Ancient_Sports_Athletics"},{"id":199966,"name":"Olympic Studies","url":"https://www.academia.edu/Documents/in/Olympic_Studies"}],"urls":[{"id":167678,"url":"http://www.scribd.com/doc/29597242/Olympic-Studies-Reader"}]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="71563153"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/71563153/Athlete_Agency_and_the_Spirit_of_Olympic_Sport"><img alt="Research paper thumbnail of Athlete Agency and the Spirit of Olympic Sport" class="work-thumbnail" src="https://attachments.academia-assets.com/80853140/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/71563153/Athlete_Agency_and_the_Spirit_of_Olympic_Sport">Athlete Agency and the Spirit of Olympic Sport</a></div><div class="wp-workCard_item"><span>Journal of Olympic Studies</span><span>, 2020</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">A debate has arisen over whether “the spirit of sport” is an appropriate criterion for determinin...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">A debate has arisen over whether “the spirit of sport” is an appropriate criterion for determining whether a substance should be banned. In this paper, I argue that the criterion is crucial for Olympic sport because Olympism celebrates humanity, specifically human agency, so we need to preserve the degree to which athletes are personally and morally responsible for their performances. This emphasis on what I call “athlete agency” is reflected metaphysically in the structure of sport, which characteristically prescribes inefficiencies in order to create challenges, and seeks to reduce or eliminate the proportion of a performance outside an athlete’s control. Emphasizing athlete agency also prevents wealthier and more technologically developed countries from using their resources to gain an advantage in sport. Interpreted according to athlete agency, the World Anti-Doping Agency’s (WADA) “spirit of sport” can be clarified to imply that substances, techniques, and equipment that reduce...</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="680fa0937035a12fe03d5206720944f4" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":80853140,"asset_id":71563153,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/80853140/download_file?st=MTczMzA1NjA4Niw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="71563153"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="71563153"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 71563153; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=71563153]").text(description); $(".js-view-count[data-work-id=71563153]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 71563153; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='71563153']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 71563153, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "680fa0937035a12fe03d5206720944f4" } } $('.js-work-strip[data-work-id=71563153]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":71563153,"title":"Athlete Agency and the Spirit of Olympic Sport","translated_title":"","metadata":{"abstract":"A debate has arisen over whether “the spirit of sport” is an appropriate criterion for determining whether a substance should be banned. In this paper, I argue that the criterion is crucial for Olympic sport because Olympism celebrates humanity, specifically human agency, so we need to preserve the degree to which athletes are personally and morally responsible for their performances. This emphasis on what I call “athlete agency” is reflected metaphysically in the structure of sport, which characteristically prescribes inefficiencies in order to create challenges, and seeks to reduce or eliminate the proportion of a performance outside an athlete’s control. Emphasizing athlete agency also prevents wealthier and more technologically developed countries from using their resources to gain an advantage in sport. Interpreted according to athlete agency, the World Anti-Doping Agency’s (WADA) “spirit of sport” can be clarified to imply that substances, techniques, and equipment that reduce...","publication_date":{"day":null,"month":null,"year":2020,"errors":{}},"publication_name":"Journal of Olympic Studies"},"translated_abstract":"A debate has arisen over whether “the spirit of sport” is an appropriate criterion for determining whether a substance should be banned. In this paper, I argue that the criterion is crucial for Olympic sport because Olympism celebrates humanity, specifically human agency, so we need to preserve the degree to which athletes are personally and morally responsible for their performances. This emphasis on what I call “athlete agency” is reflected metaphysically in the structure of sport, which characteristically prescribes inefficiencies in order to create challenges, and seeks to reduce or eliminate the proportion of a performance outside an athlete’s control. Emphasizing athlete agency also prevents wealthier and more technologically developed countries from using their resources to gain an advantage in sport. Interpreted according to athlete agency, the World Anti-Doping Agency’s (WADA) “spirit of sport” can be clarified to imply that substances, techniques, and equipment that reduce...","internal_url":"https://www.academia.edu/71563153/Athlete_Agency_and_the_Spirit_of_Olympic_Sport","translated_internal_url":"","created_at":"2022-02-14T23:26:06.366-08:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":954339,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[{"id":80853140,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/80853140/thumbnails/1.jpg","file_name":"jofolympstud.1.1.0022.pdf","download_url":"https://www.academia.edu/attachments/80853140/download_file?st=MTczMzA1NjA4Niw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"Athlete_Agency_and_the_Spirit_of_Olympic.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/80853140/jofolympstud.1.1.0022-libre.pdf?1644910982=\u0026response-content-disposition=attachment%3B+filename%3DAthlete_Agency_and_the_Spirit_of_Olympic.pdf\u0026Expires=1733059412\u0026Signature=BlDyBkYjV1AoBgFqIan99iYMUSn54brM3wfYhvPm~jjb38NRFE5kJY8~eeFan52xT3NChxAogDEtjKUBBtl~nEcNKZpdiRWNPpouo7kgo9sohtrVXh6SGwO2PKFSn57n3rvHuhX45mWxoEwRGIIJSDZj2s9WHX5czpE57EHVWDqeSYhcb9McHFUOBsuBFZfVDUchjfOfPZC94tTS3S8~Tp3qDBQ2s7q6ztjtGnkWS3gPzt7QubEi3a5ruELN6qb93YLbGvpNc~t6-KbN5f5GOt-7Z4PqdTJDlyui047Vh-1w8vQ4qV70xFWmumv-pxYuKdz0IWQfozhhnAV8UeU9-A__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"Athlete_Agency_and_the_Spirit_of_Olympic_Sport","translated_slug":"","page_count":15,"language":"en","content_type":"Work","owner":{"id":954339,"first_name":"Heather","middle_initials":null,"last_name":"Reid","page_name":"HeatherReid","domain_name":"morningside","created_at":"2011-11-16T23:10:27.412-08:00","display_name":"Heather Reid","url":"https://morningside.academia.edu/HeatherReid"},"attachments":[{"id":80853140,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/80853140/thumbnails/1.jpg","file_name":"jofolympstud.1.1.0022.pdf","download_url":"https://www.academia.edu/attachments/80853140/download_file?st=MTczMzA1NjA4Niw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"Athlete_Agency_and_the_Spirit_of_Olympic.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/80853140/jofolympstud.1.1.0022-libre.pdf?1644910982=\u0026response-content-disposition=attachment%3B+filename%3DAthlete_Agency_and_the_Spirit_of_Olympic.pdf\u0026Expires=1733059412\u0026Signature=BlDyBkYjV1AoBgFqIan99iYMUSn54brM3wfYhvPm~jjb38NRFE5kJY8~eeFan52xT3NChxAogDEtjKUBBtl~nEcNKZpdiRWNPpouo7kgo9sohtrVXh6SGwO2PKFSn57n3rvHuhX45mWxoEwRGIIJSDZj2s9WHX5czpE57EHVWDqeSYhcb9McHFUOBsuBFZfVDUchjfOfPZC94tTS3S8~Tp3qDBQ2s7q6ztjtGnkWS3gPzt7QubEi3a5ruELN6qb93YLbGvpNc~t6-KbN5f5GOt-7Z4PqdTJDlyui047Vh-1w8vQ4qV70xFWmumv-pxYuKdz0IWQfozhhnAV8UeU9-A__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[{"id":10258,"name":"Sports Ethics","url":"https://www.academia.edu/Documents/in/Sports_Ethics"},{"id":14324,"name":"Olympics and Olympism","url":"https://www.academia.edu/Documents/in/Olympics_and_Olympism"},{"id":14325,"name":"Olympic History","url":"https://www.academia.edu/Documents/in/Olympic_History"},{"id":29777,"name":"Free Will and Moral Responsibility","url":"https://www.academia.edu/Documents/in/Free_Will_and_Moral_Responsibility"},{"id":33912,"name":"Doping","url":"https://www.academia.edu/Documents/in/Doping"},{"id":59000,"name":"Sports law/Anti-Doping/International Law","url":"https://www.academia.edu/Documents/in/Sports_law_Anti-Doping_International_Law"},{"id":61641,"name":"Olympic Games","url":"https://www.academia.edu/Documents/in/Olympic_Games"},{"id":199966,"name":"Olympic Studies","url":"https://www.academia.edu/Documents/in/Olympic_Studies"},{"id":471274,"name":"Moral Agency","url":"https://www.academia.edu/Documents/in/Moral_Agency"}],"urls":[]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="33331162"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/33331162/Defining_Olympic_Sport"><img alt="Research paper thumbnail of Defining Olympic Sport" class="work-thumbnail" src="https://attachments.academia-assets.com/53391832/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/33331162/Defining_Olympic_Sport">Defining Olympic Sport</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">In this paper I argue for a prescriptive definition of Olympic sport that hinges on the normative...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">In this paper I argue for a prescriptive definition of Olympic sport that hinges on the normative demands of Olympism.  Although the International Olympic Committee sets up specific criteria for the selection of sports to be included in the Olympic Games, they do not stipulate a definition of Olympic sport per-se.  I would like to construct a definition of Olympic sport that begins with Bernard Suits’ basic metaphysical idea, but then incorporates a normative element based on the ideals and objectives of the Games as articulated in the Olympic Charter’s “Fundamental Principles of Olympism.”  If, for example, Olympic sport is supposed to exalt the “joy of effort,” provide educationally good examples, respect “universal fundamental ethical principles,” and promote “a peaceful society concerned with the preservation of human dignity,” we need a definition that recognizes that.  Not only would this definition help us to distinguish Olympic sport from non-Olympic sport, it might help us to identify sports rules and performances as more or less ‘Olympic’ depending on how well they exemplify those ideals.  For example, a sport like marathon running exemplifies the “joy of effort” better than a motorized sport like automobile racing does and is therefore more ‘Olympic,’ though both activities have the same basic game structure (that of a race).  Furthermore, sports that provide the opportunity for wide participation and multicultural interaction, such as soccer, may be more ‘Olympic’ than sports like shooting or sailing, which require more sophisticated equipment and infrastructure and involve less personal interaction.  Finally, athletes who display behaviors which detract from Olympic values—such as the badminton players in the London Games who fluffed some early matches—may be failing to play an ‘Olympic’ sport even as they follow all the rules of a game.  Likewise, going above and beyond the rules of sport to promote Olympic ideals—such as the Canadian cross-country ski coach at Sochi who lent an opposing athlete a spare ski—may be recognized as more ‘Olympic’ than behaviors based on strictly competitive logic.  Human beings invented sport and we also control its definition.  I think the Olympic Movement should define Olympic sport in a way that consciously promotes Olympic ideals.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="8c67bff699e7e73c7b6ba047c3ff70cd" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":53391832,"asset_id":33331162,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/53391832/download_file?st=MTczMzA1NjA4Niw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="33331162"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="33331162"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 33331162; 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Although the International Olympic Committee sets up specific criteria for the selection of sports to be included in the Olympic Games, they do not stipulate a definition of Olympic sport per-se. I would like to construct a definition of Olympic sport that begins with Bernard Suits’ basic metaphysical idea, but then incorporates a normative element based on the ideals and objectives of the Games as articulated in the Olympic Charter’s “Fundamental Principles of Olympism.” If, for example, Olympic sport is supposed to exalt the “joy of effort,” provide educationally good examples, respect “universal fundamental ethical principles,” and promote “a peaceful society concerned with the preservation of human dignity,” we need a definition that recognizes that. Not only would this definition help us to distinguish Olympic sport from non-Olympic sport, it might help us to identify sports rules and performances as more or less ‘Olympic’ depending on how well they exemplify those ideals. For example, a sport like marathon running exemplifies the “joy of effort” better than a motorized sport like automobile racing does and is therefore more ‘Olympic,’ though both activities have the same basic game structure (that of a race). Furthermore, sports that provide the opportunity for wide participation and multicultural interaction, such as soccer, may be more ‘Olympic’ than sports like shooting or sailing, which require more sophisticated equipment and infrastructure and involve less personal interaction. Finally, athletes who display behaviors which detract from Olympic values—such as the badminton players in the London Games who fluffed some early matches—may be failing to play an ‘Olympic’ sport even as they follow all the rules of a game. Likewise, going above and beyond the rules of sport to promote Olympic ideals—such as the Canadian cross-country ski coach at Sochi who lent an opposing athlete a spare ski—may be recognized as more ‘Olympic’ than behaviors based on strictly competitive logic. Human beings invented sport and we also control its definition. I think the Olympic Movement should define Olympic sport in a way that consciously promotes Olympic ideals."},"translated_abstract":"In this paper I argue for a prescriptive definition of Olympic sport that hinges on the normative demands of Olympism. Although the International Olympic Committee sets up specific criteria for the selection of sports to be included in the Olympic Games, they do not stipulate a definition of Olympic sport per-se. I would like to construct a definition of Olympic sport that begins with Bernard Suits’ basic metaphysical idea, but then incorporates a normative element based on the ideals and objectives of the Games as articulated in the Olympic Charter’s “Fundamental Principles of Olympism.” If, for example, Olympic sport is supposed to exalt the “joy of effort,” provide educationally good examples, respect “universal fundamental ethical principles,” and promote “a peaceful society concerned with the preservation of human dignity,” we need a definition that recognizes that. Not only would this definition help us to distinguish Olympic sport from non-Olympic sport, it might help us to identify sports rules and performances as more or less ‘Olympic’ depending on how well they exemplify those ideals. For example, a sport like marathon running exemplifies the “joy of effort” better than a motorized sport like automobile racing does and is therefore more ‘Olympic,’ though both activities have the same basic game structure (that of a race). Furthermore, sports that provide the opportunity for wide participation and multicultural interaction, such as soccer, may be more ‘Olympic’ than sports like shooting or sailing, which require more sophisticated equipment and infrastructure and involve less personal interaction. Finally, athletes who display behaviors which detract from Olympic values—such as the badminton players in the London Games who fluffed some early matches—may be failing to play an ‘Olympic’ sport even as they follow all the rules of a game. Likewise, going above and beyond the rules of sport to promote Olympic ideals—such as the Canadian cross-country ski coach at Sochi who lent an opposing athlete a spare ski—may be recognized as more ‘Olympic’ than behaviors based on strictly competitive logic. Human beings invented sport and we also control its definition. I think the Olympic Movement should define Olympic sport in a way that consciously promotes Olympic ideals.","internal_url":"https://www.academia.edu/33331162/Defining_Olympic_Sport","translated_internal_url":"","created_at":"2017-06-05T01:46:00.199-07:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":954339,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[{"id":53391832,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/53391832/thumbnails/1.jpg","file_name":"Reid-Defining_Olympic_Sport.pdf","download_url":"https://www.academia.edu/attachments/53391832/download_file?st=MTczMzA1NjA4Niw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"Defining_Olympic_Sport.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/53391832/Reid-Defining_Olympic_Sport-libre.pdf?1496652446=\u0026response-content-disposition=attachment%3B+filename%3DDefining_Olympic_Sport.pdf\u0026Expires=1733059412\u0026Signature=VmnU6yZvKhqP1HtXwPQmD8~B9SV9xkwXW9uoMLZZXNFYrN8Nur4~q-OK~bJrKRKm05LshULewICKD2kpUvBGKpMjYEiGzdOMzSPzkFXsxw2r7Yrq2iLL728IlIvaZSv-iTU~IeU9xM86SSC6QmsEU4y8oeP01QGtOAk-OncAW-2p9XqmVuJoPEL1Wb4CFn4npfoqtZHB3gBUWUwxbxGV9n6HsZtpwlbrTw8Gd2V0ZY8E0LZi0AnPj0Z9-ioLc9hkXUkzk2r5D2isMt6fYCT0M4E8z~Z-Yf5zFKxQ5YN2J4F7lqA2GSNUDAxF9Mnrcac26ZdMamXehHBqfBCA2GjUfw__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"Defining_Olympic_Sport","translated_slug":"","page_count":17,"language":"en","content_type":"Work","owner":{"id":954339,"first_name":"Heather","middle_initials":null,"last_name":"Reid","page_name":"HeatherReid","domain_name":"morningside","created_at":"2011-11-16T23:10:27.412-08:00","display_name":"Heather Reid","url":"https://morningside.academia.edu/HeatherReid"},"attachments":[{"id":53391832,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/53391832/thumbnails/1.jpg","file_name":"Reid-Defining_Olympic_Sport.pdf","download_url":"https://www.academia.edu/attachments/53391832/download_file?st=MTczMzA1NjA4Niw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"Defining_Olympic_Sport.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/53391832/Reid-Defining_Olympic_Sport-libre.pdf?1496652446=\u0026response-content-disposition=attachment%3B+filename%3DDefining_Olympic_Sport.pdf\u0026Expires=1733059412\u0026Signature=VmnU6yZvKhqP1HtXwPQmD8~B9SV9xkwXW9uoMLZZXNFYrN8Nur4~q-OK~bJrKRKm05LshULewICKD2kpUvBGKpMjYEiGzdOMzSPzkFXsxw2r7Yrq2iLL728IlIvaZSv-iTU~IeU9xM86SSC6QmsEU4y8oeP01QGtOAk-OncAW-2p9XqmVuJoPEL1Wb4CFn4npfoqtZHB3gBUWUwxbxGV9n6HsZtpwlbrTw8Gd2V0ZY8E0LZi0AnPj0Z9-ioLc9hkXUkzk2r5D2isMt6fYCT0M4E8z~Z-Yf5zFKxQ5YN2J4F7lqA2GSNUDAxF9Mnrcac26ZdMamXehHBqfBCA2GjUfw__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[{"id":14189,"name":"Philosophy of Sport","url":"https://www.academia.edu/Documents/in/Philosophy_of_Sport"},{"id":14324,"name":"Olympics and Olympism","url":"https://www.academia.edu/Documents/in/Olympics_and_Olympism"}],"urls":[]}, dispatcherData: dispatcherData }); 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="2311302"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/2311302/East_to_Olympia_Re_centering_Olympic_Philosophy_between_East_and_West"><img alt="Research paper thumbnail of East to Olympia: Re-centering Olympic Philosophy between East and West" class="work-thumbnail" src="https://attachments.academia-assets.com/30357872/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/2311302/East_to_Olympia_Re_centering_Olympic_Philosophy_between_East_and_West">East to Olympia: Re-centering Olympic Philosophy between East and West</a></div><div class="wp-workCard_item"><span>Olympika: The International Journal of Olympic Studies</span><span>, 2010</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Reflecting on its celebration of the 2008 Olympic Games in Beijing, the Olympic Movement now has ...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Reflecting on its celebration of the 2008 Olympic Games in Beijing, the Olympic Movement now has the opportunity to counterbalance its traditional Western values and ideals with those of China and the East, thereby re-centering its philosophy <br />between East and West, and redirecting Olympism back toward its origins in ancient Greece. The ancient Hellenic philosophy from which modern Olympism is supposed to derive is not a characteristically Western product, as is often assumed. <br />Rather, it is a “centrist” perspective that resulted from a need to mediate among diverse Hellenic cultures in the ancient Mediterranean world. This “Western” philosophy contained, in its original form, many characteristics which are now associated <br />with the East. By re-examining the language of Olympism in light of some Eastern ideas about metaphysics, ethics, politics—and even philosophy itself—I hope to recast Olympic philosophy in a new ecumenical light. A more tolerant and flexible understanding of Olympism would better reflect the ancient Hellenic philosophy <br />from which it ultimately derives, and may better serve the Movement’s goals in the age of globalization.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="5239e9bb2f3d2756483f52288cc0b4d8" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":30357872,"asset_id":2311302,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/30357872/download_file?st=MTczMzA1NjA4Niw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="2311302"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="2311302"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 2311302; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=2311302]").text(description); $(".js-view-count[data-work-id=2311302]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 2311302; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='2311302']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 2311302, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "5239e9bb2f3d2756483f52288cc0b4d8" } } $('.js-work-strip[data-work-id=2311302]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":2311302,"title":"East to Olympia: Re-centering Olympic Philosophy between East and West","translated_title":"","metadata":{"abstract":"Reflecting on its celebration of the 2008 Olympic Games in Beijing, the Olympic Movement now has the opportunity to counterbalance its traditional Western values and ideals with those of China and the East, thereby re-centering its philosophy\r\nbetween East and West, and redirecting Olympism back toward its origins in ancient Greece. 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="1166888"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/1166888/Of_Sport_Service_and_Sacrifice_Rethinking_the_Religious_Heritage_of_the_Olympic_Games"><img alt="Research paper thumbnail of Of Sport, Service and Sacrifice: Rethinking the Religious Heritage of the Olympic Games" class="work-thumbnail" src="https://a.academia-assets.com/images/blank-paper.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/1166888/Of_Sport_Service_and_Sacrifice_Rethinking_the_Religious_Heritage_of_the_Olympic_Games">Of Sport, Service and Sacrifice: Rethinking the Religious Heritage of the Olympic Games</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">The modern Olympic festival is self-consciously inspired by ancient Greek ideals. It conceives of...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">The modern Olympic festival is self-consciously inspired by ancient Greek ideals. It conceives of<br />itself as a revival of the ancient Olympic Games and it embraces their history and mythology insofar<br />as they support its mission of humanism, justice, and peace. One problematic and often overlooked<br />aspect of the Olympic legacy, however, is the religious character of the ancient Games. Whereas<br />common religious belief was foundational to and instrumental in the millennium-long success of the<br />ancient Olympics, the modern challenge of uniting a religiously diverse world community has pushed<br />the religious legacy to the sidelines. Given the evidence that religious hegemony was responsible for<br />the demolition of the ancient Games, although this is not the view of all scholars, modern attempts to<br />dissociate the Olympic Movement from religion are certainly understandable. But in jettisoning the<br />Games’ religious heritage, has the Movement thrown out the proverbial baby with its bath water? I<br />believe that it has. Interpreting the religious function of the ancient Games as community service, I<br />argue that the modern Movement’s failure to look beyond itself is allowing a commercial paradigm<br />to usurp the Games’ higher purpose. In order to effect a true revival, it must redirect its commercial<br />aspirations toward humanitarian goals, thereby reclaiming the ancient religious connection between<br />Olympic sport and community service.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="5295db65298205ba6c72f0ed4ffcc682" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":30859115,"asset_id":1166888,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/30859115/download_file?st=MTczMzA1NjA4Niw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="1166888"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="1166888"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 1166888; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=1166888]").text(description); $(".js-view-count[data-work-id=1166888]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 1166888; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='1166888']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 1166888, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "5295db65298205ba6c72f0ed4ffcc682" } } $('.js-work-strip[data-work-id=1166888]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":1166888,"title":"Of Sport, Service and Sacrifice: Rethinking the Religious Heritage of the Olympic Games","translated_title":"","metadata":{"abstract":"The modern Olympic festival is self-consciously inspired by ancient Greek ideals. It conceives of\nitself as a revival of the ancient Olympic Games and it embraces their history and mythology insofar\nas they support its mission of humanism, justice, and peace. One problematic and often overlooked\naspect of the Olympic legacy, however, is the religious character of the ancient Games. Whereas\ncommon religious belief was foundational to and instrumental in the millennium-long success of the\nancient Olympics, the modern challenge of uniting a religiously diverse world community has pushed\nthe religious legacy to the sidelines. Given the evidence that religious hegemony was responsible for\nthe demolition of the ancient Games, although this is not the view of all scholars, modern attempts to\ndissociate the Olympic Movement from religion are certainly understandable. But in jettisoning the\nGames’ religious heritage, has the Movement thrown out the proverbial baby with its bath water? I\nbelieve that it has. Interpreting the religious function of the ancient Games as community service, I\nargue that the modern Movement’s failure to look beyond itself is allowing a commercial paradigm\nto usurp the Games’ higher purpose. In order to effect a true revival, it must redirect its commercial\naspirations toward humanitarian goals, thereby reclaiming the ancient religious connection between\nOlympic sport and community service."},"translated_abstract":"The modern Olympic festival is self-consciously inspired by ancient Greek ideals. It conceives of\nitself as a revival of the ancient Olympic Games and it embraces their history and mythology insofar\nas they support its mission of humanism, justice, and peace. One problematic and often overlooked\naspect of the Olympic legacy, however, is the religious character of the ancient Games. Whereas\ncommon religious belief was foundational to and instrumental in the millennium-long success of the\nancient Olympics, the modern challenge of uniting a religiously diverse world community has pushed\nthe religious legacy to the sidelines. Given the evidence that religious hegemony was responsible for\nthe demolition of the ancient Games, although this is not the view of all scholars, modern attempts to\ndissociate the Olympic Movement from religion are certainly understandable. But in jettisoning the\nGames’ religious heritage, has the Movement thrown out the proverbial baby with its bath water? I\nbelieve that it has. Interpreting the religious function of the ancient Games as community service, I\nargue that the modern Movement’s failure to look beyond itself is allowing a commercial paradigm\nto usurp the Games’ higher purpose. In order to effect a true revival, it must redirect its commercial\naspirations toward humanitarian goals, thereby reclaiming the ancient religious connection between\nOlympic sport and community service.","internal_url":"https://www.academia.edu/1166888/Of_Sport_Service_and_Sacrifice_Rethinking_the_Religious_Heritage_of_the_Olympic_Games","translated_internal_url":"","created_at":"2011-12-19T05:43:05.814-08:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":954339,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[{"id":30859115,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://a.academia-assets.com/images/blank-paper.jpg","file_name":"ISOR2006e.pdf","download_url":"https://www.academia.edu/attachments/30859115/download_file?st=MTczMzA1NjA4Niw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"Of_Sport_Service_and_Sacrifice_Rethinkin.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/30859115/ISOR2006e-libre.pdf?1392071451=\u0026response-content-disposition=attachment%3B+filename%3DOf_Sport_Service_and_Sacrifice_Rethinkin.pdf\u0026Expires=1733059412\u0026Signature=ViOX3nY5vBmuVq~eFzpLzuqaG3WMGlOc3Cse2nBQDRp0j31YGRUGJpVb0QMsTnku8AT9w1YewxsDCajbkOvIU8B9TSdrsAhI6JG9ZhuWn-1-XGCcndZKxRZVJH-zgL8K32uzp7m7XbFhKGgz31ClyILYH~5Isvi3CQEPUry1uuco-aCTBzqDa1o6c1tQxfNbyZSpmMUPY4Evaq0R5oOsd5T8BrSfizkVchbkVz-ta-egyVqf~BpPx89CH6Kg-8ONUHhGA7rkyD85An0geAJ9SXSpKljigUIEcjXPPZYSzPqYa2vMp4UW9CRYHBqvomLjs5KA-ykaGemET08fkElrDw__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"Of_Sport_Service_and_Sacrifice_Rethinking_the_Religious_Heritage_of_the_Olympic_Games","translated_slug":"","page_count":9,"language":"en","content_type":"Work","owner":{"id":954339,"first_name":"Heather","middle_initials":null,"last_name":"Reid","page_name":"HeatherReid","domain_name":"morningside","created_at":"2011-11-16T23:10:27.412-08:00","display_name":"Heather Reid","url":"https://morningside.academia.edu/HeatherReid"},"attachments":[{"id":30859115,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://a.academia-assets.com/images/blank-paper.jpg","file_name":"ISOR2006e.pdf","download_url":"https://www.academia.edu/attachments/30859115/download_file?st=MTczMzA1NjA4Niw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"Of_Sport_Service_and_Sacrifice_Rethinkin.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/30859115/ISOR2006e-libre.pdf?1392071451=\u0026response-content-disposition=attachment%3B+filename%3DOf_Sport_Service_and_Sacrifice_Rethinkin.pdf\u0026Expires=1733059413\u0026Signature=T2lwNPoi0rW-eVXzX1A5Ka4eCueIq5ByW3rZi~v~8wf-0dA0gg0MN8UxjcSvGH06CcuqwzxuU7PdYzJQsWgLXlP98emIVuCtPL0GPwWWwqWnKaXHvmiWn4pHHX6ZKdFYfGnQgQFBbKEXv~aYJOZV-bGry7jmuNxaFou1JMu88dV0yfaI-TOwnYNZjlKNLEz~SynNrqvr19l3UQC9wEKgeEtY4IsAJLNbUAWhuzYMl9FR34P163pJAZrFTThFw5OqruR~qizsHYOhNvjLHfmPsG7mMPvc4dfSwEgYRyqTmQyUpB2evLxOGG6uzMiw92OQ5Tcq7Y~xd3CD18ZJpDHm0Q__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[],"urls":[{"id":167673,"url":"http://www.la84foundation.org/SportsLibrary/ISOR/ISOR2006e.pdf"}]}, dispatcherData: dispatcherData }); 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Physical Education, Sports sociology","url":"https://www.academia.edu/Documents/in/Olympic_studies._Physical_Education_Sports_sociology"}],"urls":[{"id":2746986,"url":"http://philpapers.org/rec/REIOSA"}]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="10121456"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/10121456/Olympia_Running_Towards_the_Truth"><img alt="Research paper thumbnail of Olympia: Running Towards the Truth" class="work-thumbnail" src="https://attachments.academia-assets.com/48521138/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/10121456/Olympia_Running_Towards_the_Truth">Olympia: Running Towards the Truth</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">The coming together of diverse people with competing claims to truth and virtue is hardly distinc...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">The coming together of diverse people with competing claims to truth and virtue is hardly distinctively Hellenic; it reflects the challenges of multiculturalism and globalisation we face today. That is why appreciating the Hellenes’ response to these challenges is so important and relevant. It was at Olympia that the principles of open and impartial (con)testing seem to have taken root. Olympia was first and foremost a <br />religious sanctuary dedicated to a wide variety of gods, and not to any particular city, state, or tribe. These conditions motivated the revolutionary decision to delegate the <br />answering of an important religious question to a relatively open and impartial contest, rather than tradition, authority or violence. I say ‘relatively open and impartial’ because <br />females, foreigners and slaves were excluded from Olympic contests, presumably from the start. But simply by expanding access to public recognition of arete beyond the presumed <br />elite, Olympia made the athletic success of marginalised groups possible, and thereby <br />helped to subvert ancient assumptions about the link between virtue and class. <br />It was not long after the official founding of the Olympic Games in 776 BCE that the <br />practice we now call philosophy emerged in Ionia as an approach to studying nature that <br />has similar characteristics and similar results to competitive sport. A blossoming of trade <br />brought unprecedented levels of intercultural contact in the area – contact that no doubt <br />spawned doubts about traditional religious and mythological explanations for natural <br />phenomena such as floods and rain. It was in this environment that the Pre-Socratic <br />philosophers began to question the received wisdom and to develop more impartial and <br />demonstrable methods for understanding the world – methods that bypassed worldly <br />authority and social hierarchies. Because they shared this idea of the open and impartial <br />test, both philosophy and Olympic-style sport proved subversive not only to the social <br />hierarchy, but more generally towards reliance on dogmatic and relativistic standards for <br />truth (i.e. those controlled by worldly rank and power). Impartial mechanisms for truthseeking <br />act to neutralise the effects of human fallibility and worldly bias, providing equal <br />opportunity for diverse possibilities: athletes, ideas, even hypotheses.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="856495308066a40814b38ef1b12b5a78" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":48521138,"asset_id":10121456,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/48521138/download_file?st=MTczMzA1NjA4Niw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="10121456"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="10121456"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 10121456; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=10121456]").text(description); $(".js-view-count[data-work-id=10121456]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 10121456; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='10121456']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 10121456, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "856495308066a40814b38ef1b12b5a78" } } $('.js-work-strip[data-work-id=10121456]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":10121456,"title":"Olympia: Running Towards the Truth","translated_title":"","metadata":{"abstract":"The coming together of diverse people with competing claims to truth and virtue is hardly distinctively Hellenic; it reflects the challenges of multiculturalism and globalisation we face today. That is why appreciating the Hellenes’ response to these challenges is so important and relevant. It was at Olympia that the principles of open and impartial (con)testing seem to have taken root. Olympia was first and foremost a\r\nreligious sanctuary dedicated to a wide variety of gods, and not to any particular city, state, or tribe. These conditions motivated the revolutionary decision to delegate the\r\nanswering of an important religious question to a relatively open and impartial contest, rather than tradition, authority or violence. I say ‘relatively open and impartial’ because\r\nfemales, foreigners and slaves were excluded from Olympic contests, presumably from the start. But simply by expanding access to public recognition of aret\u0002e beyond the presumed\r\nelite, Olympia made the athletic success of marginalised groups possible, and thereby\r\nhelped to subvert ancient assumptions about the link between virtue and class.\r\nIt was not long after the official founding of the Olympic Games in 776 BCE that the\r\npractice we now call philosophy emerged in Ionia as an approach to studying nature that\r\nhas similar characteristics and similar results to competitive sport. A blossoming of trade\r\nbrought unprecedented levels of intercultural contact in the area – contact that no doubt\r\nspawned doubts about traditional religious and mythological explanations for natural\r\nphenomena such as floods and rain. It was in this environment that the Pre-Socratic\r\nphilosophers began to question the received wisdom and to develop more impartial and\r\ndemonstrable methods for understanding the world – methods that bypassed worldly\r\nauthority and social hierarchies. Because they shared this idea of the open and impartial\r\ntest, both philosophy and Olympic-style sport proved subversive not only to the social\r\nhierarchy, but more generally towards reliance on dogmatic and relativistic standards for\r\ntruth (i.e. those controlled by worldly rank and power). Impartial mechanisms for truthseeking\r\nact to neutralise the effects of human fallibility and worldly bias, providing equal\r\nopportunity for diverse possibilities: athletes, ideas, even hypotheses.","ai_title_tag":"Olympia: A Model for Impartial Truth in Multiculturalism"},"translated_abstract":"The coming together of diverse people with competing claims to truth and virtue is hardly distinctively Hellenic; it reflects the challenges of multiculturalism and globalisation we face today. That is why appreciating the Hellenes’ response to these challenges is so important and relevant. It was at Olympia that the principles of open and impartial (con)testing seem to have taken root. Olympia was first and foremost a\r\nreligious sanctuary dedicated to a wide variety of gods, and not to any particular city, state, or tribe. These conditions motivated the revolutionary decision to delegate the\r\nanswering of an important religious question to a relatively open and impartial contest, rather than tradition, authority or violence. I say ‘relatively open and impartial’ because\r\nfemales, foreigners and slaves were excluded from Olympic contests, presumably from the start. But simply by expanding access to public recognition of aret\u0002e beyond the presumed\r\nelite, Olympia made the athletic success of marginalised groups possible, and thereby\r\nhelped to subvert ancient assumptions about the link between virtue and class.\r\nIt was not long after the official founding of the Olympic Games in 776 BCE that the\r\npractice we now call philosophy emerged in Ionia as an approach to studying nature that\r\nhas similar characteristics and similar results to competitive sport. A blossoming of trade\r\nbrought unprecedented levels of intercultural contact in the area – contact that no doubt\r\nspawned doubts about traditional religious and mythological explanations for natural\r\nphenomena such as floods and rain. It was in this environment that the Pre-Socratic\r\nphilosophers began to question the received wisdom and to develop more impartial and\r\ndemonstrable methods for understanding the world – methods that bypassed worldly\r\nauthority and social hierarchies. Because they shared this idea of the open and impartial\r\ntest, both philosophy and Olympic-style sport proved subversive not only to the social\r\nhierarchy, but more generally towards reliance on dogmatic and relativistic standards for\r\ntruth (i.e. those controlled by worldly rank and power). Impartial mechanisms for truthseeking\r\nact to neutralise the effects of human fallibility and worldly bias, providing equal\r\nopportunity for diverse possibilities: athletes, ideas, even hypotheses.","internal_url":"https://www.academia.edu/10121456/Olympia_Running_Towards_the_Truth","translated_internal_url":"","created_at":"2015-01-12T01:23:10.066-08:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":954339,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[{"id":48521138,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/48521138/thumbnails/1.jpg","file_name":"2_Olympia_Running_Toward_Truth.pdf","download_url":"https://www.academia.edu/attachments/48521138/download_file?st=MTczMzA1NjA4Niw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"Olympia_Running_Towards_the_Truth.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/48521138/2_Olympia_Running_Toward_Truth-libre.pdf?1472841960=\u0026response-content-disposition=attachment%3B+filename%3DOlympia_Running_Towards_the_Truth.pdf\u0026Expires=1733059413\u0026Signature=QHJv4VRIS9XUSWkN6vGXyaOWJVPHSjs7qfP9rj0Wx1ZU6~HH3WFlJh0uAkwpxK-RpQSza2cdMPO8Mdsr-2~PzKLc1SlvfjWNr9zme5O6DhybnMtjPVUWR539CEyv0Oe5G0aDmD7aln1wlPMW7ePGF7v0sPCHsP~FgpGuM1UJdEBmNvewbcdDXoK3MEn9zxuHzHIiEOiPept41ROrh1FKHHJsD3zNcqExLHOqAbN-K-aOJlCbIR5y8Ef2CHk0aTbb94Faj3l7XBelL8stUR37~6eOZDQfKDMR6n4pvLcUtfUbHCH1zK6~TxPCdYef~M5r9dkA9KSzaaQq0OMsulogTw__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"Olympia_Running_Towards_the_Truth","translated_slug":"","page_count":11,"language":"en","content_type":"Work","owner":{"id":954339,"first_name":"Heather","middle_initials":null,"last_name":"Reid","page_name":"HeatherReid","domain_name":"morningside","created_at":"2011-11-16T23:10:27.412-08:00","display_name":"Heather Reid","url":"https://morningside.academia.edu/HeatherReid"},"attachments":[{"id":48521138,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/48521138/thumbnails/1.jpg","file_name":"2_Olympia_Running_Toward_Truth.pdf","download_url":"https://www.academia.edu/attachments/48521138/download_file?st=MTczMzA1NjA4Niw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"Olympia_Running_Towards_the_Truth.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/48521138/2_Olympia_Running_Toward_Truth-libre.pdf?1472841960=\u0026response-content-disposition=attachment%3B+filename%3DOlympia_Running_Towards_the_Truth.pdf\u0026Expires=1733059413\u0026Signature=QHJv4VRIS9XUSWkN6vGXyaOWJVPHSjs7qfP9rj0Wx1ZU6~HH3WFlJh0uAkwpxK-RpQSza2cdMPO8Mdsr-2~PzKLc1SlvfjWNr9zme5O6DhybnMtjPVUWR539CEyv0Oe5G0aDmD7aln1wlPMW7ePGF7v0sPCHsP~FgpGuM1UJdEBmNvewbcdDXoK3MEn9zxuHzHIiEOiPept41ROrh1FKHHJsD3zNcqExLHOqAbN-K-aOJlCbIR5y8Ef2CHk0aTbb94Faj3l7XBelL8stUR37~6eOZDQfKDMR6n4pvLcUtfUbHCH1zK6~TxPCdYef~M5r9dkA9KSzaaQq0OMsulogTw__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[{"id":14324,"name":"Olympics and Olympism","url":"https://www.academia.edu/Documents/in/Olympics_and_Olympism"},{"id":25198,"name":"Ancient Greek Philosophy","url":"https://www.academia.edu/Documents/in/Ancient_Greek_Philosophy"}],"urls":[{"id":4152608,"url":"http://www.tandfonline.com/eprint/HtJWwhAER9FrTC87nIZ6/full"}]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="1096353"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/1096353/Olympic_Sport_and_Its_Lessons_for_Peace"><img alt="Research paper thumbnail of Olympic Sport and Its Lessons for Peace" class="work-thumbnail" src="https://attachments.academia-assets.com/58802295/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/1096353/Olympic_Sport_and_Its_Lessons_for_Peace">Olympic Sport and Its Lessons for Peace</a></div><div class="wp-workCard_item"><span>OLYMPIC TRUCE</span><span>, Jan 1, 2006</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">To the ancients, an Olympic victory was imagined as a visit from the winged goddess Nike, who swo...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">To the ancients, an Olympic victory was imagined as a visit from the winged goddess Nike, who swooped down from Olympus to briefly bless the mortal athlete with a divine crown of sacred olive. To us moderns, Olympic victory is more likely to be associated with Nike, the multinational megacompany, which swoops down from Wall Street to briefly bless the athlete with a fat paycheck and temporary status as a corporate shill. Just as the corporate Nike differs from the goddess after whom it is named, the modern Olympic Games differ in important ways from their Ancient Greek ancestor. Nevertheless, the modern Olympic Movement should take its ancient inspiration seriously. After all, the ancient festival boasts a nearly uninterrupted millennium-long history, and modern Games already have been stopped twice by war in the relative infancy of their first century. For a movement that proclaims one of its central goals to be peace, that does not seem the most auspicious of beginnings. Do the ancients have any lessons to teach us moderns about the relationship between sport and peace? Or is the Olympic ideal of peace, like the ancient goddess Nike, merely a rhetorically convenient marketing tool to be exploited for power and profit? <br />In this paper, I suggest that we can learn from the ancient association between Olympic Games and peace because that association derives not merely from mythology and rhetoric but also from particular (and perhaps unexpected) effects of athletic competition itself. I think that Olympic sport taught the ancient Hellenes something about peace by obliging them to set aside their conflicts, treat others as equals, and tolerate differences. These aspects of Olympic sport depend partly on cultural particularities from ancient Greece, but they continue to manifest themselves in the structure of the modern Games. As such, the Olympic Games retain the potential to teach us similar lessons—as long as we are willing to listen. This requires us to do more than recount what our predecessors did—it demands that we ask why they did it and to seek common ground between their reasons and ours. The goal of this article is to discover enlightening intersections in the relationship among Ancient Greek culture, Olympic sport, and the philosophical ideal of peace that emerged at the onset of the modern age. It seeks to revive the lessons inherent in the Olympic tradition so that they may continue to help us in the struggle for peace.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="27d079db7102a2f35241ac120810e9be" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":58802295,"asset_id":1096353,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/58802295/download_file?st=MTczMzA1NjA4Niw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="1096353"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="1096353"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 1096353; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=1096353]").text(description); $(".js-view-count[data-work-id=1096353]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 1096353; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='1096353']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 1096353, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "27d079db7102a2f35241ac120810e9be" } } $('.js-work-strip[data-work-id=1096353]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":1096353,"title":"Olympic Sport and Its Lessons for Peace","translated_title":"","metadata":{"abstract":"To the ancients, an Olympic victory was imagined as a visit from the winged goddess Nike, who swooped down from Olympus to briefly bless the mortal athlete with a divine crown of sacred olive. To us moderns, Olympic victory is more likely to be associated with Nike, the multinational megacompany, which swoops down from Wall Street to briefly bless the athlete with a fat paycheck and temporary status as a corporate shill. Just as the corporate Nike differs from the goddess after whom it is named, the modern Olympic Games differ in important ways from their Ancient Greek ancestor. Nevertheless, the modern Olympic Movement should take its ancient inspiration seriously. After all, the ancient festival boasts a nearly uninterrupted millennium-long history, and modern Games already have been stopped twice by war in the relative infancy of their first century. For a movement that proclaims one of its central goals to be peace, that does not seem the most auspicious of beginnings. Do the ancients have any lessons to teach us moderns about the relationship between sport and peace? Or is the Olympic ideal of peace, like the ancient goddess Nike, merely a rhetorically convenient marketing tool to be exploited for power and profit?\r\nIn this paper, I suggest that we can learn from the ancient association between Olympic Games and peace because that association derives not merely from mythology and rhetoric but also from particular (and perhaps unexpected) effects of athletic competition itself. I think that Olympic sport taught the ancient Hellenes something about peace by obliging them to set aside their conflicts, treat others as equals, and tolerate differences. These aspects of Olympic sport depend partly on cultural particularities from ancient Greece, but they continue to manifest themselves in the structure of the modern Games. As such, the Olympic Games retain the potential to teach us similar lessons—as long as we are willing to listen. This requires us to do more than recount what our predecessors did—it demands that we ask why they did it and to seek common ground between their reasons and ours. The goal of this article is to discover enlightening intersections in the relationship among Ancient Greek culture, Olympic sport, and the philosophical ideal of peace that emerged at the onset of the modern age. It seeks to revive the lessons inherent in the Olympic tradition so that they may continue to help us in the struggle for peace.","publisher":"olympictruce.org","publication_date":{"day":1,"month":1,"year":2006,"errors":{}},"publication_name":"OLYMPIC TRUCE"},"translated_abstract":"To the ancients, an Olympic victory was imagined as a visit from the winged goddess Nike, who swooped down from Olympus to briefly bless the mortal athlete with a divine crown of sacred olive. To us moderns, Olympic victory is more likely to be associated with Nike, the multinational megacompany, which swoops down from Wall Street to briefly bless the athlete with a fat paycheck and temporary status as a corporate shill. Just as the corporate Nike differs from the goddess after whom it is named, the modern Olympic Games differ in important ways from their Ancient Greek ancestor. Nevertheless, the modern Olympic Movement should take its ancient inspiration seriously. After all, the ancient festival boasts a nearly uninterrupted millennium-long history, and modern Games already have been stopped twice by war in the relative infancy of their first century. For a movement that proclaims one of its central goals to be peace, that does not seem the most auspicious of beginnings. Do the ancients have any lessons to teach us moderns about the relationship between sport and peace? Or is the Olympic ideal of peace, like the ancient goddess Nike, merely a rhetorically convenient marketing tool to be exploited for power and profit?\r\nIn this paper, I suggest that we can learn from the ancient association between Olympic Games and peace because that association derives not merely from mythology and rhetoric but also from particular (and perhaps unexpected) effects of athletic competition itself. I think that Olympic sport taught the ancient Hellenes something about peace by obliging them to set aside their conflicts, treat others as equals, and tolerate differences. These aspects of Olympic sport depend partly on cultural particularities from ancient Greece, but they continue to manifest themselves in the structure of the modern Games. As such, the Olympic Games retain the potential to teach us similar lessons—as long as we are willing to listen. This requires us to do more than recount what our predecessors did—it demands that we ask why they did it and to seek common ground between their reasons and ours. The goal of this article is to discover enlightening intersections in the relationship among Ancient Greek culture, Olympic sport, and the philosophical ideal of peace that emerged at the onset of the modern age. It seeks to revive the lessons inherent in the Olympic tradition so that they may continue to help us in the struggle for peace.","internal_url":"https://www.academia.edu/1096353/Olympic_Sport_and_Its_Lessons_for_Peace","translated_internal_url":"","created_at":"2011-11-16T23:16:47.622-08:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":954339,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[{"id":58802295,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/58802295/thumbnails/1.jpg","file_name":"Olympic_Sport_and_Its_Lessons_for_Peace.pdf","download_url":"https://www.academia.edu/attachments/58802295/download_file?st=MTczMzA1NjA4Niw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"Olympic_Sport_and_Its_Lessons_for_Peace.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/58802295/Olympic_Sport_and_Its_Lessons_for_Peace-libre.pdf?1554459987=\u0026response-content-disposition=attachment%3B+filename%3DOlympic_Sport_and_Its_Lessons_for_Peace.pdf\u0026Expires=1733059413\u0026Signature=dsO8qCVhLfY-YbbVJtxO6n4mJLZ9XMS-h5fRHypVAVB3aSYrOwl3ovQvJoOtW0vfE2KobMIfHfwUGwWgYP6QJbyPuRCGmft5vcwGMjQ3zGa9DOK5pJeQ6ejuv42YsNfmkmbs7vdg-cjjnMzyJts6qQKjLGcBAnKB0Ginl6869Y1jlIWKnivNNNntBrNQgOBtbS-oewORIT2I6brOC97Bx6Jns6qyj-wVtFRMpOye64wCJZ0YLBOMabGA-95JItiePn-Z24eN6Bt~t4fRqGD1gCX2Tobyb3cX6psEzETZLPmt-8tSLNmFPFIv9kqZL7rKajUloIaLmAOVM9saUaITUg__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"Olympic_Sport_and_Its_Lessons_for_Peace","translated_slug":"","page_count":11,"language":"en","content_type":"Work","owner":{"id":954339,"first_name":"Heather","middle_initials":null,"last_name":"Reid","page_name":"HeatherReid","domain_name":"morningside","created_at":"2011-11-16T23:10:27.412-08:00","display_name":"Heather Reid","url":"https://morningside.academia.edu/HeatherReid"},"attachments":[{"id":58802295,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/58802295/thumbnails/1.jpg","file_name":"Olympic_Sport_and_Its_Lessons_for_Peace.pdf","download_url":"https://www.academia.edu/attachments/58802295/download_file?st=MTczMzA1NjA4Niw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"Olympic_Sport_and_Its_Lessons_for_Peace.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/58802295/Olympic_Sport_and_Its_Lessons_for_Peace-libre.pdf?1554459987=\u0026response-content-disposition=attachment%3B+filename%3DOlympic_Sport_and_Its_Lessons_for_Peace.pdf\u0026Expires=1733059413\u0026Signature=dsO8qCVhLfY-YbbVJtxO6n4mJLZ9XMS-h5fRHypVAVB3aSYrOwl3ovQvJoOtW0vfE2KobMIfHfwUGwWgYP6QJbyPuRCGmft5vcwGMjQ3zGa9DOK5pJeQ6ejuv42YsNfmkmbs7vdg-cjjnMzyJts6qQKjLGcBAnKB0Ginl6869Y1jlIWKnivNNNntBrNQgOBtbS-oewORIT2I6brOC97Bx6Jns6qyj-wVtFRMpOye64wCJZ0YLBOMabGA-95JItiePn-Z24eN6Bt~t4fRqGD1gCX2Tobyb3cX6psEzETZLPmt-8tSLNmFPFIv9kqZL7rKajUloIaLmAOVM9saUaITUg__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"},{"id":6727976,"title":"","file_type":"","scribd_thumbnail_url":"https://a.academia-assets.com/images/blank-paper.jpg","file_name":"","download_url":"https://www.academia.edu/attachments/6727976/download_file","bulk_download_file_name":"Olympic_Sport_and_Its_Lessons_for_Peace","bulk_download_url":"academia.edu"}],"research_interests":[{"id":14324,"name":"Olympics and Olympism","url":"https://www.academia.edu/Documents/in/Olympics_and_Olympism"},{"id":17227,"name":"Ancient Sports/Athletics","url":"https://www.academia.edu/Documents/in/Ancient_Sports_Athletics"},{"id":25411,"name":"Peace Education","url":"https://www.academia.edu/Documents/in/Peace_Education"}],"urls":[{"id":4162862,"url":"http://www.tandfonline.com/eprint/ybPexIe5mztkNRaqEnyW/full"},{"id":4520140,"url":"http://www.olympictruce.org/downloads/oe.pdf#page=26"}]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="50499466"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/50499466/Of_Sport_Service_and_Sacrifice_Rethinking_the_Religious_Heritage_of_the_Olympic_Games"><img alt="Research paper thumbnail of Of Sport, Service, and Sacrifice: Rethinking the Religious Heritage of the Olympic Games" class="work-thumbnail" src="https://attachments.academia-assets.com/68461583/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/50499466/Of_Sport_Service_and_Sacrifice_Rethinking_the_Religious_Heritage_of_the_Olympic_Games">Of Sport, Service, and Sacrifice: Rethinking the Religious Heritage of the Olympic Games</a></div><div class="wp-workCard_item"><span>Proceedings International Symposium For Olympic Research</span><span>, Oct 1, 2006</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="4f7a89f5f817c3f6b9a3472eac283608" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":68461583,"asset_id":50499466,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/68461583/download_file?st=MTczMzA1NjA4Niw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="50499466"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="50499466"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 50499466; 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In February 2006, I made the long trip to my second home, Italy, in order to witness Torino's Olympic Games. Barely a month later, I found myself in California at the newly-renovated Getty Villa, home to one of the world's great collections of Greco-Roman antiquities. At the Villa I attended a talk about a Roman mosaic depicting a boxing scene from Virgil's Aeneid (Book 5). The tiny tiles showed not only two boxers, but also a wobbly-looking ox. \"What is wrong with this ox?\" asked the docent. \"Why is he there at the match?\" The answer, of course, is that he is the prize. And the reason he is wobbly is because the victor has just sacrifi ced this prize to the gods in thanksgiving. A light went on in my head; I turned to my husband and whispered, \"Just like Joey Cheek in Torino.\" My husband smiled indulgently, but my mind was already racing. I realized that by donating his victory bonus to charity, Cheek had tapped into one of the oldest and most venerable traditions in sport: individual sacrifi ce for the benefi t of the larger community. It derives from the religious function of the ancient Olympic festival and it deserves to be revived in the modern Olympic Movement.","publication_date":{"day":1,"month":10,"year":2006,"errors":{}},"publication_name":"Proceedings International Symposium For Olympic Research","grobid_abstract_attachment_id":68461583},"translated_abstract":null,"internal_url":"https://www.academia.edu/50499466/Of_Sport_Service_and_Sacrifice_Rethinking_the_Religious_Heritage_of_the_Olympic_Games","translated_internal_url":"","created_at":"2021-08-01T04:59:10.770-07:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":954339,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[{"id":68461583,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/68461583/thumbnails/1.jpg","file_name":"ISOR2006e.pdf","download_url":"https://www.academia.edu/attachments/68461583/download_file?st=MTczMzA1NjA4Niw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"Of_Sport_Service_and_Sacrifice_Rethinkin.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/68461583/ISOR2006e-libre.pdf?1627825440=\u0026response-content-disposition=attachment%3B+filename%3DOf_Sport_Service_and_Sacrifice_Rethinkin.pdf\u0026Expires=1733059413\u0026Signature=NBobmbnj~rM-fCbp8SFwoRX1FQF8ZIle4KnQCNo-cnVYNjKL9AgBczOHrknlNz7mNesnuMzAHao2VLhDgu11iiqHSw2T~3vFDnslKtsVGvazSZSEiqVdyFRzD8U0jGh2LklWPjD60DZCzalRjoqk65bIRCD-GMEyZb2yhh56ccpotmHr7vUKy14Im5fsXN~oPRT5MgSPp2kfc~6aDhkzyQAftomZElnzV7U2P-nJE~Nx7op6xFRQzyk5yvvawNCn9HVvLPRKr7MkYXZWnJx9Ji1YSvinIvnE1fPPYtpeUYp9115lO3AnfzQ7UXHGO1k638aujGpnH5nJMRiyBPJVNA__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"Of_Sport_Service_and_Sacrifice_Rethinking_the_Religious_Heritage_of_the_Olympic_Games","translated_slug":"","page_count":9,"language":"en","content_type":"Work","owner":{"id":954339,"first_name":"Heather","middle_initials":null,"last_name":"Reid","page_name":"HeatherReid","domain_name":"morningside","created_at":"2011-11-16T23:10:27.412-08:00","display_name":"Heather Reid","url":"https://morningside.academia.edu/HeatherReid"},"attachments":[{"id":68461583,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/68461583/thumbnails/1.jpg","file_name":"ISOR2006e.pdf","download_url":"https://www.academia.edu/attachments/68461583/download_file?st=MTczMzA1NjA4Niw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"Of_Sport_Service_and_Sacrifice_Rethinkin.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/68461583/ISOR2006e-libre.pdf?1627825440=\u0026response-content-disposition=attachment%3B+filename%3DOf_Sport_Service_and_Sacrifice_Rethinkin.pdf\u0026Expires=1733059413\u0026Signature=NBobmbnj~rM-fCbp8SFwoRX1FQF8ZIle4KnQCNo-cnVYNjKL9AgBczOHrknlNz7mNesnuMzAHao2VLhDgu11iiqHSw2T~3vFDnslKtsVGvazSZSEiqVdyFRzD8U0jGh2LklWPjD60DZCzalRjoqk65bIRCD-GMEyZb2yhh56ccpotmHr7vUKy14Im5fsXN~oPRT5MgSPp2kfc~6aDhkzyQAftomZElnzV7U2P-nJE~Nx7op6xFRQzyk5yvvawNCn9HVvLPRKr7MkYXZWnJx9Ji1YSvinIvnE1fPPYtpeUYp9115lO3AnfzQ7UXHGO1k638aujGpnH5nJMRiyBPJVNA__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[],"urls":[{"id":10618653,"url":"https://www.questia.com/library/journal/1G1-176818709/of-sport-service-and-sacrifice-rethinking-the-religious"}]}, dispatcherData: dispatcherData }); 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="10120803"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/10120803/Short_Essays_on_Amateurism_and_Fair_Play_in_the_Olympic_Games"><img alt="Research paper thumbnail of Short Essays on Amateurism and Fair Play in the Olympic Games" class="work-thumbnail" src="https://attachments.academia-assets.com/36236597/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/10120803/Short_Essays_on_Amateurism_and_Fair_Play_in_the_Olympic_Games">Short Essays on Amateurism and Fair Play in the Olympic Games</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">The file contains two single page essays on the Olympic Games in the new millennium. One is enti...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">The file contains two single page essays on the Olympic Games in the new millennium.  One is entitled "Amateurism is Dead:  Long Live Amateurism", the other is "The Letter and the Spirit in London and Sochi."  The essays will be published as part of the "Olympic  Idea Nowadays" project coordinated by the UAB-CEO.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="e0f1089febdc29aef64ea7f0e1329a87" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":36236597,"asset_id":10120803,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/36236597/download_file?st=MTczMzA1NjA4Niw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="10120803"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="10120803"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 10120803; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=10120803]").text(description); $(".js-view-count[data-work-id=10120803]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 10120803; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='10120803']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 10120803, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "e0f1089febdc29aef64ea7f0e1329a87" } } $('.js-work-strip[data-work-id=10120803]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":10120803,"title":"Short Essays on Amateurism and Fair Play in the Olympic Games","translated_title":"","metadata":{"abstract":"The file contains two single page essays on the Olympic Games in the new millennium. 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> </div><div class="profile--tab_content_container js-tab-pane tab-pane" data-section-id="14899681" id="philosophyofsport"><div class="js-work-strip profile--work_container" data-work-id="76069389"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/76069389/Amateurism_Professionalism_and_the_Value_of_College_Sports"><img alt="Research paper thumbnail of Amateurism, Professionalism and the Value of College Sports" class="work-thumbnail" src="https://attachments.academia-assets.com/83752634/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/76069389/Amateurism_Professionalism_and_the_Value_of_College_Sports">Amateurism, Professionalism and the Value of College Sports</a></div><div class="wp-workCard_item"><span>Journal of Intercollegiate Sport</span><span>, 2021</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">The value of college sport can be measured in many ways. Most people measure it in dollars, other...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">The value of college sport can be measured in many ways. Most people measure it in dollars, others point to less-tangible benefits such as alumni engagement and campus morale, only a few focus on its educational value. Yet this, as Myles Brand repeatedly recognized, is the value that really counts. Brand’s was something of a voice in the wilderness on this issue—a voice sorely missed in this age of debate about limits on compensation for student-athletes. As a philosophy professor, Brand’s insistence on the educational value of sport follows a tradition begun in ancient Greece by Pythagoras, Socrates, and especially Plato. In this essay, I honor Brand and that ancient tradition by exploring the value of college sport from a philosophical perspective. I interrogate the oppositions of amateurism vs. professionalism, academics vs. athletics, and employment vs. exploitation to arrive at the paradoxical conclusion that ideals of excellence and professionalism are at the heart of “amateur...</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="c42637bc1b8e42382580e9bd89a187f0" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":83752634,"asset_id":76069389,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/83752634/download_file?st=MTczMzA1NjA4Niw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="76069389"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="76069389"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 76069389; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=76069389]").text(description); $(".js-view-count[data-work-id=76069389]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 76069389; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='76069389']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 76069389, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "c42637bc1b8e42382580e9bd89a187f0" } } $('.js-work-strip[data-work-id=76069389]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":76069389,"title":"Amateurism, Professionalism and the Value of College Sports","translated_title":"","metadata":{"abstract":"The value of college sport can be measured in many ways. Most people measure it in dollars, others point to less-tangible benefits such as alumni engagement and campus morale, only a few focus on its educational value. Yet this, as Myles Brand repeatedly recognized, is the value that really counts. Brand’s was something of a voice in the wilderness on this issue—a voice sorely missed in this age of debate about limits on compensation for student-athletes. As a philosophy professor, Brand’s insistence on the educational value of sport follows a tradition begun in ancient Greece by Pythagoras, Socrates, and especially Plato. In this essay, I honor Brand and that ancient tradition by exploring the value of college sport from a philosophical perspective. I interrogate the oppositions of amateurism vs. professionalism, academics vs. athletics, and employment vs. exploitation to arrive at the paradoxical conclusion that ideals of excellence and professionalism are at the heart of “amateur...","publisher":"The University of Kansas","publication_date":{"day":null,"month":null,"year":2021,"errors":{}},"publication_name":"Journal of Intercollegiate Sport"},"translated_abstract":"The value of college sport can be measured in many ways. Most people measure it in dollars, others point to less-tangible benefits such as alumni engagement and campus morale, only a few focus on its educational value. Yet this, as Myles Brand repeatedly recognized, is the value that really counts. Brand’s was something of a voice in the wilderness on this issue—a voice sorely missed in this age of debate about limits on compensation for student-athletes. As a philosophy professor, Brand’s insistence on the educational value of sport follows a tradition begun in ancient Greece by Pythagoras, Socrates, and especially Plato. In this essay, I honor Brand and that ancient tradition by exploring the value of college sport from a philosophical perspective. I interrogate the oppositions of amateurism vs. professionalism, academics vs. athletics, and employment vs. exploitation to arrive at the paradoxical conclusion that ideals of excellence and professionalism are at the heart of “amateur...","internal_url":"https://www.academia.edu/76069389/Amateurism_Professionalism_and_the_Value_of_College_Sports","translated_internal_url":"","created_at":"2022-04-10T23:24:56.535-07:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":954339,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[{"id":83752634,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/83752634/thumbnails/1.jpg","file_name":"14253.pdf","download_url":"https://www.academia.edu/attachments/83752634/download_file?st=MTczMzA1NjA4Niw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"Amateurism_Professionalism_and_the_Value.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/83752634/14253-libre.pdf?1649658605=\u0026response-content-disposition=attachment%3B+filename%3DAmateurism_Professionalism_and_the_Value.pdf\u0026Expires=1733059413\u0026Signature=ZrZGrV2iY9P-gjRIkLPwqmKbOxCDiv5agXtOTmuN~~ydXJFvdltG0Gpycc8QoyVzEiN6RCTuB~HzMWWwtTckDtwzybhHHCdB8jNj9BgHaoGIdxAiH-GxtvVJ1fLoUR35MoUzQmPQeEizf6nrnLF-IxQNm7uXLOPKY7wJUZjWdNUohdn3gzw7TPxUtTsB7MFBHEP2EzYokNj4M45GFpEQFmAwPk76GDuv1NqMfkHKCSH2BDZU6QFKfUFJ6fki~0AKq9~44E1w-zNII4eouJsk56sEvtM2KLUdXIuTfnnTCQuzc7ko~TzevZRMpHACWiVUNVhK5rYaIm33VczevtVRrA__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"Amateurism_Professionalism_and_the_Value_of_College_Sports","translated_slug":"","page_count":13,"language":"en","content_type":"Work","owner":{"id":954339,"first_name":"Heather","middle_initials":null,"last_name":"Reid","page_name":"HeatherReid","domain_name":"morningside","created_at":"2011-11-16T23:10:27.412-08:00","display_name":"Heather Reid","url":"https://morningside.academia.edu/HeatherReid"},"attachments":[{"id":83752634,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/83752634/thumbnails/1.jpg","file_name":"14253.pdf","download_url":"https://www.academia.edu/attachments/83752634/download_file?st=MTczMzA1NjA4Niw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"Amateurism_Professionalism_and_the_Value.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/83752634/14253-libre.pdf?1649658605=\u0026response-content-disposition=attachment%3B+filename%3DAmateurism_Professionalism_and_the_Value.pdf\u0026Expires=1733059413\u0026Signature=ZrZGrV2iY9P-gjRIkLPwqmKbOxCDiv5agXtOTmuN~~ydXJFvdltG0Gpycc8QoyVzEiN6RCTuB~HzMWWwtTckDtwzybhHHCdB8jNj9BgHaoGIdxAiH-GxtvVJ1fLoUR35MoUzQmPQeEizf6nrnLF-IxQNm7uXLOPKY7wJUZjWdNUohdn3gzw7TPxUtTsB7MFBHEP2EzYokNj4M45GFpEQFmAwPk76GDuv1NqMfkHKCSH2BDZU6QFKfUFJ6fki~0AKq9~44E1w-zNII4eouJsk56sEvtM2KLUdXIuTfnnTCQuzc7ko~TzevZRMpHACWiVUNVhK5rYaIm33VczevtVRrA__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"},{"id":83752635,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/83752635/thumbnails/1.jpg","file_name":"14253.pdf","download_url":"https://www.academia.edu/attachments/83752635/download_file","bulk_download_file_name":"Amateurism_Professionalism_and_the_Value.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/83752635/14253-libre.pdf?1649658608=\u0026response-content-disposition=attachment%3B+filename%3DAmateurism_Professionalism_and_the_Value.pdf\u0026Expires=1733059413\u0026Signature=Wj8LBA0nlEMTEKM9K52d9Mt-uVKH-pT925z5G2WVoPNP4NEgJ6yQQMd8rpdXh3gXz-JL1LraAWeVLXUZ80fPEEDCOzS45omIZAYVbg75QKH9y45UZ5XuivUIjllPYKIHgAqU73dpieO7wE-238nIg4Oy0Xxp4F9EmorULFcWAqCOLAHI5RwY-v2zDOLxs81zdPrtAZAFGrLV~RG8OtXktYWu9ob4HI-U-gKLPeei3ySYS7gC1NDDGmZ47eRbAM9P5dLH-nPpFfRzBAMN4O8yPZ-9r9fJFgQkx5~Yz0QAWlpvuocFXDgQ98QezVqajSf5UnbkQ2AHJnjr7y6nNq2m2w__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[],"urls":[{"id":19344400,"url":"https://journals.ku.edu/jis/article/download/15676/14253"}]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="43156343"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/43156343/Athlete_Agency_and_the_Spirit_of_Olympic_Sport"><img alt="Research paper thumbnail of Athlete Agency and the Spirit of Olympic Sport" class="work-thumbnail" src="https://attachments.academia-assets.com/63418139/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/43156343/Athlete_Agency_and_the_Spirit_of_Olympic_Sport">Athlete Agency and the Spirit of Olympic Sport</a></div><div class="wp-workCard_item"><span>Journal of Olympic Studies</span><span>, 2020</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">A debate has arisen over whether “the spirit of sport” is an appropriate criterion for determinin...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">A debate has arisen over whether “the spirit of sport”<br />is an appropriate criterion for determining whether a substance<br />should be banned. In this paper, I argue that the criterion is crucial<br />for Olympic sport because Olympism celebrates humanity, specifically human agency, so we need to preserve the degree to which athletes are personally and morally responsible for their performances.<br />This emphasis on what I call “athlete agency” is reflected metaphysically in the structure of sport, which characteristically prescribes<br />inefficiencies in order to create challenges, and seeks to reduce or<br />eliminate the proportion of a performance outside an athlete’s control. Emphasizing athlete agency also prevents wealthier and more<br />technologically developed countries from using their resources to<br />gain an advantage in sport. Interpreted according to athlete agency,<br />the World Anti-Doping Agency’s (WADA) “spirit of sport” can<br />be clarified to imply that substances, techniques, and equipment<br />that reduce athlete agency should be reduced or eliminated, while<br />things that increase it should be encouraged.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="91578e548da4e4fe7690e42daa17ffce" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":63418139,"asset_id":43156343,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/63418139/download_file?st=MTczMzA1NjA4Niw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="43156343"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="43156343"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 43156343; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=43156343]").text(description); $(".js-view-count[data-work-id=43156343]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 43156343; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='43156343']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 43156343, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "91578e548da4e4fe7690e42daa17ffce" } } $('.js-work-strip[data-work-id=43156343]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":43156343,"title":"Athlete Agency and the Spirit of Olympic Sport","translated_title":"","metadata":{"issue":"1","volume":"1","abstract":"A debate has arisen over whether “the spirit of sport”\nis an appropriate criterion for determining whether a substance\nshould be banned. In this paper, I argue that the criterion is crucial\nfor Olympic sport because Olympism celebrates humanity, specifically human agency, so we need to preserve the degree to which athletes are personally and morally responsible for their performances.\nThis emphasis on what I call “athlete agency” is reflected metaphysically in the structure of sport, which characteristically prescribes\ninefficiencies in order to create challenges, and seeks to reduce or\neliminate the proportion of a performance outside an athlete’s control. Emphasizing athlete agency also prevents wealthier and more\ntechnologically developed countries from using their resources to\ngain an advantage in sport. Interpreted according to athlete agency,\nthe World Anti-Doping Agency’s (WADA) “spirit of sport” can\nbe clarified to imply that substances, techniques, and equipment\nthat reduce athlete agency should be reduced or eliminated, while\nthings that increase it should be encouraged.","page_numbers":"22-36","publication_date":{"day":null,"month":null,"year":2020,"errors":{}},"publication_name":"Journal of Olympic Studies"},"translated_abstract":"A debate has arisen over whether “the spirit of sport”\nis an appropriate criterion for determining whether a substance\nshould be banned. In this paper, I argue that the criterion is crucial\nfor Olympic sport because Olympism celebrates humanity, specifically human agency, so we need to preserve the degree to which athletes are personally and morally responsible for their performances.\nThis emphasis on what I call “athlete agency” is reflected metaphysically in the structure of sport, which characteristically prescribes\ninefficiencies in order to create challenges, and seeks to reduce or\neliminate the proportion of a performance outside an athlete’s control. Emphasizing athlete agency also prevents wealthier and more\ntechnologically developed countries from using their resources to\ngain an advantage in sport. Interpreted according to athlete agency,\nthe World Anti-Doping Agency’s (WADA) “spirit of sport” can\nbe clarified to imply that substances, techniques, and equipment\nthat reduce athlete agency should be reduced or eliminated, while\nthings that increase it should be encouraged.","internal_url":"https://www.academia.edu/43156343/Athlete_Agency_and_the_Spirit_of_Olympic_Sport","translated_internal_url":"","created_at":"2020-05-25T03:53:28.183-07:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":954339,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[{"id":63418139,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/63418139/thumbnails/1.jpg","file_name":"Athlete_Agency_and_the_Spirit_of_Olympic_Sport_JOS20200525-97672-19fq5ny.pdf","download_url":"https://www.academia.edu/attachments/63418139/download_file?st=MTczMzA1NjA4Niw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"Athlete_Agency_and_the_Spirit_of_Olympic.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/63418139/Athlete_Agency_and_the_Spirit_of_Olympic_Sport_JOS20200525-97672-19fq5ny-libre.pdf?1590404907=\u0026response-content-disposition=attachment%3B+filename%3DAthlete_Agency_and_the_Spirit_of_Olympic.pdf\u0026Expires=1733059413\u0026Signature=cvzACN20l-Mg~7TT1NCC~7ycNG-aV2YXfx4~jGvrk38NJyjGSHm7OCL~L5TbV9Zf20K2tAK4QJRCA5pwnatGKsbF3syQSabSvlp5mf9wbS0l5b-HVTk3CvqGCjzZf3oEd0MyxLxfgzlTupYJtaxMb4vAMrD4vS8z3rBUSElAl9a8dfUVJDk4vg6wsMQnafp39nGYaZJafDYL5RVGMFpuNKvMETHBtaOdWB0qsa6HeDsH4OoyKHviiEjcH-yHal3OHcgn9vzJlQyRzXGqRfh-FQcPcrAU6hX4I~b6qducru2gSZXKPTaj~5hwPeEw6F5kX5pctKTJdMgP5vapnxwBtA__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"Athlete_Agency_and_the_Spirit_of_Olympic_Sport","translated_slug":"","page_count":16,"language":"en","content_type":"Work","owner":{"id":954339,"first_name":"Heather","middle_initials":null,"last_name":"Reid","page_name":"HeatherReid","domain_name":"morningside","created_at":"2011-11-16T23:10:27.412-08:00","display_name":"Heather Reid","url":"https://morningside.academia.edu/HeatherReid"},"attachments":[{"id":63418139,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/63418139/thumbnails/1.jpg","file_name":"Athlete_Agency_and_the_Spirit_of_Olympic_Sport_JOS20200525-97672-19fq5ny.pdf","download_url":"https://www.academia.edu/attachments/63418139/download_file?st=MTczMzA1NjA4Niw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"Athlete_Agency_and_the_Spirit_of_Olympic.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/63418139/Athlete_Agency_and_the_Spirit_of_Olympic_Sport_JOS20200525-97672-19fq5ny-libre.pdf?1590404907=\u0026response-content-disposition=attachment%3B+filename%3DAthlete_Agency_and_the_Spirit_of_Olympic.pdf\u0026Expires=1733059413\u0026Signature=cvzACN20l-Mg~7TT1NCC~7ycNG-aV2YXfx4~jGvrk38NJyjGSHm7OCL~L5TbV9Zf20K2tAK4QJRCA5pwnatGKsbF3syQSabSvlp5mf9wbS0l5b-HVTk3CvqGCjzZf3oEd0MyxLxfgzlTupYJtaxMb4vAMrD4vS8z3rBUSElAl9a8dfUVJDk4vg6wsMQnafp39nGYaZJafDYL5RVGMFpuNKvMETHBtaOdWB0qsa6HeDsH4OoyKHviiEjcH-yHal3OHcgn9vzJlQyRzXGqRfh-FQcPcrAU6hX4I~b6qducru2gSZXKPTaj~5hwPeEw6F5kX5pctKTJdMgP5vapnxwBtA__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[{"id":10258,"name":"Sports Ethics","url":"https://www.academia.edu/Documents/in/Sports_Ethics"},{"id":14324,"name":"Olympics and Olympism","url":"https://www.academia.edu/Documents/in/Olympics_and_Olympism"},{"id":14325,"name":"Olympic History","url":"https://www.academia.edu/Documents/in/Olympic_History"},{"id":29777,"name":"Free Will and Moral Responsibility","url":"https://www.academia.edu/Documents/in/Free_Will_and_Moral_Responsibility"},{"id":33912,"name":"Doping","url":"https://www.academia.edu/Documents/in/Doping"},{"id":59000,"name":"Sports law/Anti-Doping/International Law","url":"https://www.academia.edu/Documents/in/Sports_law_Anti-Doping_International_Law"},{"id":61641,"name":"Olympic Games","url":"https://www.academia.edu/Documents/in/Olympic_Games"},{"id":471274,"name":"Moral Agency","url":"https://www.academia.edu/Documents/in/Moral_Agency"}],"urls":[]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="33330956"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/33330956/Athletes_as_heroes_and_role_models_an_ancient_model"><img alt="Research paper thumbnail of Athletes as heroes and role models: an ancient model" class="work-thumbnail" src="https://attachments.academia-assets.com/53391744/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/33330956/Athletes_as_heroes_and_role_models_an_ancient_model">Athletes as heroes and role models: an ancient model</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">A common argument for the social value of sport is that athletes serve as heroes who inspire peop...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">A common argument for the social value of sport is that athletes serve<br />as heroes who inspire people – especially young people – to strive for<br />excellence. This argument has been questioned by sport philosophers<br />at a variety of levels. Not only do athletes seem unsuited to be heroes<br />or role models in the conventional sense, it is unclear more generally<br />what the social and educational value of athletic excellence could be.<br />In this essay, I construct an argument for the social and educational<br />value of sport built upon the relationship between athletes, heroes,<br />and the song culture that celebrated them in ancient Greece. On this<br />model, athletes are neither heroes nor role models in the conventional<br />sense. Rather, athletes, athletics, and the poets who extolled them<br />were part of a cultural conspiracy to celebrate and inspire virtue (aretē)<br />by connecting a community with its heroic past. Festivals such as the<br />Olympic Games, but also local events such as funeral games, educated<br />and unified communities by cultivating an aesthetic appreciation for<br />virtue and by inspiring youth to strive for it. Ancient athletes were not<br />heroes, rather they re-enacted heroic struggles, thereby experiencing<br />heroic virtues, and inspiring both artists and spectators to bond with<br />the higher ideals implied by their shared belief in divine ancestry.<br />In this way, athletes, athletics, and the media that celebrated them<br />played important social and educational roles. Insofar as modern sport<br />performs a similar service, its association with heroism and with moral<br />education may ultimately be justified.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="340935d18135a9f4cf406737a7132717" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":53391744,"asset_id":33330956,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/53391744/download_file?st=MTczMzA1NjA4Niw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="33330956"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="33330956"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 33330956; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=33330956]").text(description); $(".js-view-count[data-work-id=33330956]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 33330956; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='33330956']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 33330956, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "340935d18135a9f4cf406737a7132717" } } $('.js-work-strip[data-work-id=33330956]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":33330956,"title":"Athletes as heroes and role models: an ancient model","translated_title":"","metadata":{"abstract":"A common argument for the social value of sport is that athletes serve\nas heroes who inspire people – especially young people – to strive for\nexcellence. This argument has been questioned by sport philosophers\nat a variety of levels. Not only do athletes seem unsuited to be heroes\nor role models in the conventional sense, it is unclear more generally\nwhat the social and educational value of athletic excellence could be.\nIn this essay, I construct an argument for the social and educational\nvalue of sport built upon the relationship between athletes, heroes,\nand the song culture that celebrated them in ancient Greece. On this\nmodel, athletes are neither heroes nor role models in the conventional\nsense. Rather, athletes, athletics, and the poets who extolled them\nwere part of a cultural conspiracy to celebrate and inspire virtue (aretē)\nby connecting a community with its heroic past. Festivals such as the\nOlympic Games, but also local events such as funeral games, educated\nand unified communities by cultivating an aesthetic appreciation for\nvirtue and by inspiring youth to strive for it. Ancient athletes were not\nheroes, rather they re-enacted heroic struggles, thereby experiencing\nheroic virtues, and inspiring both artists and spectators to bond with\nthe higher ideals implied by their shared belief in divine ancestry.\nIn this way, athletes, athletics, and the media that celebrated them\nplayed important social and educational roles. Insofar as modern sport\nperforms a similar service, its association with heroism and with moral\neducation may ultimately be justified."},"translated_abstract":"A common argument for the social value of sport is that athletes serve\nas heroes who inspire people – especially young people – to strive for\nexcellence. This argument has been questioned by sport philosophers\nat a variety of levels. Not only do athletes seem unsuited to be heroes\nor role models in the conventional sense, it is unclear more generally\nwhat the social and educational value of athletic excellence could be.\nIn this essay, I construct an argument for the social and educational\nvalue of sport built upon the relationship between athletes, heroes,\nand the song culture that celebrated them in ancient Greece. On this\nmodel, athletes are neither heroes nor role models in the conventional\nsense. Rather, athletes, athletics, and the poets who extolled them\nwere part of a cultural conspiracy to celebrate and inspire virtue (aretē)\nby connecting a community with its heroic past. Festivals such as the\nOlympic Games, but also local events such as funeral games, educated\nand unified communities by cultivating an aesthetic appreciation for\nvirtue and by inspiring youth to strive for it. Ancient athletes were not\nheroes, rather they re-enacted heroic struggles, thereby experiencing\nheroic virtues, and inspiring both artists and spectators to bond with\nthe higher ideals implied by their shared belief in divine ancestry.\nIn this way, athletes, athletics, and the media that celebrated them\nplayed important social and educational roles. Insofar as modern sport\nperforms a similar service, its association with heroism and with moral\neducation may ultimately be justified.","internal_url":"https://www.academia.edu/33330956/Athletes_as_heroes_and_role_models_an_ancient_model","translated_internal_url":"","created_at":"2017-06-05T01:37:58.249-07:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":954339,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[{"id":53391744,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/53391744/thumbnails/1.jpg","file_name":"Athletes_as_heroes_and_role_models__an_ancient_model.pdf","download_url":"https://www.academia.edu/attachments/53391744/download_file?st=MTczMzA1NjA4Niw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"Athletes_as_heroes_and_role_models_an_an.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/53391744/Athletes_as_heroes_and_role_models__an_ancient_model-libre.pdf?1496652002=\u0026response-content-disposition=attachment%3B+filename%3DAthletes_as_heroes_and_role_models_an_an.pdf\u0026Expires=1733059414\u0026Signature=AgG11cNP4RvOF7KW4tVUSS99x6Klgez-mrD-Rrr6U7k1TiFCa~b-ud4~WFLS2ohNuLF~Cva7FTAXoZQNqX0pZGuSgF8Ej~7qQbHRkFh2lNzi~hy-bcqCJDXhFoKKDw8ZcknV03Zppd2ATBVP1uEabCCoC088Ta1SJ89I4qvx6WRtvV1-ukfGXfM3faZ8QmPCeKOqPhdpK28Sv-0ZDU2uAuLKPODYX5f-2YY751njmx6g-1fMLA9m2CuBijtK9cetHxw2m5569-SLZQ5lmSomK1Q-zaAOauKE2tcWoKeA3qF8CWs6rqlM~fg5rUmitQ4iChvlXXBCxMAWgqC0IPPotQ__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"Athletes_as_heroes_and_role_models_an_ancient_model","translated_slug":"","page_count":13,"language":"en","content_type":"Work","owner":{"id":954339,"first_name":"Heather","middle_initials":null,"last_name":"Reid","page_name":"HeatherReid","domain_name":"morningside","created_at":"2011-11-16T23:10:27.412-08:00","display_name":"Heather Reid","url":"https://morningside.academia.edu/HeatherReid"},"attachments":[{"id":53391744,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/53391744/thumbnails/1.jpg","file_name":"Athletes_as_heroes_and_role_models__an_ancient_model.pdf","download_url":"https://www.academia.edu/attachments/53391744/download_file?st=MTczMzA1NjA4Niw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"Athletes_as_heroes_and_role_models_an_an.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/53391744/Athletes_as_heroes_and_role_models__an_ancient_model-libre.pdf?1496652002=\u0026response-content-disposition=attachment%3B+filename%3DAthletes_as_heroes_and_role_models_an_an.pdf\u0026Expires=1733059414\u0026Signature=AgG11cNP4RvOF7KW4tVUSS99x6Klgez-mrD-Rrr6U7k1TiFCa~b-ud4~WFLS2ohNuLF~Cva7FTAXoZQNqX0pZGuSgF8Ej~7qQbHRkFh2lNzi~hy-bcqCJDXhFoKKDw8ZcknV03Zppd2ATBVP1uEabCCoC088Ta1SJ89I4qvx6WRtvV1-ukfGXfM3faZ8QmPCeKOqPhdpK28Sv-0ZDU2uAuLKPODYX5f-2YY751njmx6g-1fMLA9m2CuBijtK9cetHxw2m5569-SLZQ5lmSomK1Q-zaAOauKE2tcWoKeA3qF8CWs6rqlM~fg5rUmitQ4iChvlXXBCxMAWgqC0IPPotQ__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[{"id":14189,"name":"Philosophy of Sport","url":"https://www.academia.edu/Documents/in/Philosophy_of_Sport"},{"id":14324,"name":"Olympics and Olympism","url":"https://www.academia.edu/Documents/in/Olympics_and_Olympism"},{"id":17227,"name":"Ancient Sports/Athletics","url":"https://www.academia.edu/Documents/in/Ancient_Sports_Athletics"},{"id":250688,"name":"Ancient Greek Hero Cult","url":"https://www.academia.edu/Documents/in/Ancient_Greek_Hero_Cult"},{"id":454459,"name":"Role Models for young people","url":"https://www.academia.edu/Documents/in/Role_Models_for_young_people"}],"urls":[]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="1096361"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/1096361/Athletic_Virtue_Between_East_and_West"><img alt="Research paper thumbnail of Athletic Virtue: Between East and West" class="work-thumbnail" src="https://attachments.academia-assets.com/39910650/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/1096361/Athletic_Virtue_Between_East_and_West">Athletic Virtue: Between East and West</a></div><div class="wp-workCard_item"><span>Sport, Ethics and Philosophy</span><span>, Jan 1, 2010</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Despite the rich philosophical heritage of the East, the connection between athletics and educati...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">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</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="028e1f7d34f66c8fa3dd2557c1dbcf87" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":39910650,"asset_id":1096361,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/39910650/download_file?st=MTczMzA1NjA4Niw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="1096361"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="1096361"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 1096361; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=1096361]").text(description); $(".js-view-count[data-work-id=1096361]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 1096361; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='1096361']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 1096361, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "028e1f7d34f66c8fa3dd2557c1dbcf87" } } $('.js-work-strip[data-work-id=1096361]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":1096361,"title":"Athletic Virtue: Between East and West","translated_title":"","metadata":{"abstract":"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","publisher":"informaworld.com","publication_date":{"day":1,"month":1,"year":2010,"errors":{}},"publication_name":"Sport, Ethics and Philosophy"},"translated_abstract":"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","internal_url":"https://www.academia.edu/1096361/Athletic_Virtue_Between_East_and_West","translated_internal_url":"","created_at":"2011-11-16T23:16:51.430-08:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":954339,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[{"id":39910650,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/39910650/thumbnails/1.jpg","file_name":"Athletic_Virtue_Between_East_and_West.pdf","download_url":"https://www.academia.edu/attachments/39910650/download_file?st=MTczMzA1NjA4Niw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"Athletic_Virtue_Between_East_and_West.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/39910650/Athletic_Virtue_Between_East_and_West-libre.pdf?1447275912=\u0026response-content-disposition=attachment%3B+filename%3DAthletic_Virtue_Between_East_and_West.pdf\u0026Expires=1733059414\u0026Signature=CVmKdzk-NQt5~6fCGa-cdRae3~W9L~nXh-Sos0dVJ6GLzP2846GvY6boe-Y9ippYahw2BnoMTp2hCitsbF6YmQdJ3rYFTUb2lQRO4eYWSq3rtqI4TUmXuhYlUk0kFp8ArBEDn9DSokO6wkXH9P6QSLrAL3y6l~2jN7uz~gD86qs7aFHY4shSLhKmjcenkBp9U0waVsK7avCY4KBcjSkWAek7m6~nvBIzo20aGTA5C2E92mS3glexfoUUW95sRsuscxfJaYjK5FgMGIRdc3sIAaJGiELNMEq4kBz25nD7rLsJaBHBrvjbj6bCekGSFYlLFIWjbTdAZSnCOwQ7W~4xfg__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"Athletic_Virtue_Between_East_and_West","translated_slug":"","page_count":12,"language":"en","content_type":"Work","owner":{"id":954339,"first_name":"Heather","middle_initials":null,"last_name":"Reid","page_name":"HeatherReid","domain_name":"morningside","created_at":"2011-11-16T23:10:27.412-08:00","display_name":"Heather Reid","url":"https://morningside.academia.edu/HeatherReid"},"attachments":[{"id":39910650,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/39910650/thumbnails/1.jpg","file_name":"Athletic_Virtue_Between_East_and_West.pdf","download_url":"https://www.academia.edu/attachments/39910650/download_file?st=MTczMzA1NjA4Niw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"Athletic_Virtue_Between_East_and_West.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/39910650/Athletic_Virtue_Between_East_and_West-libre.pdf?1447275912=\u0026response-content-disposition=attachment%3B+filename%3DAthletic_Virtue_Between_East_and_West.pdf\u0026Expires=1733059414\u0026Signature=CVmKdzk-NQt5~6fCGa-cdRae3~W9L~nXh-Sos0dVJ6GLzP2846GvY6boe-Y9ippYahw2BnoMTp2hCitsbF6YmQdJ3rYFTUb2lQRO4eYWSq3rtqI4TUmXuhYlUk0kFp8ArBEDn9DSokO6wkXH9P6QSLrAL3y6l~2jN7uz~gD86qs7aFHY4shSLhKmjcenkBp9U0waVsK7avCY4KBcjSkWAek7m6~nvBIzo20aGTA5C2E92mS3glexfoUUW95sRsuscxfJaYjK5FgMGIRdc3sIAaJGiELNMEq4kBz25nD7rLsJaBHBrvjbj6bCekGSFYlLFIWjbTdAZSnCOwQ7W~4xfg__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[{"id":803,"name":"Philosophy","url":"https://www.academia.edu/Documents/in/Philosophy"},{"id":906,"name":"Applied Ethics","url":"https://www.academia.edu/Documents/in/Applied_Ethics"},{"id":73321,"name":"Common Ground","url":"https://www.academia.edu/Documents/in/Common_Ground"}],"urls":[{"id":153510,"url":"http://www.tandfonline.com/doi/abs/10.1080/17511320903496501?journalCode=rsep20"}]}, dispatcherData: dispatcherData }); 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="1144715"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/1144715/Heroes_of_the_Coliseum"><img alt="Research paper thumbnail of Heroes of the Coliseum" class="work-thumbnail" src="https://attachments.academia-assets.com/39910985/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/1144715/Heroes_of_the_Coliseum">Heroes of the Coliseum</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">College football players may reasonably be compared to gladiators. Like the ancient fighters, the...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">College football players may reasonably be compared to gladiators. Like the ancient fighters, they don appropriate “armor” and perform dangerous battles in arenas resembling (and occasionally named after) after Rome’s Coliseum. Their contests are followed with interest by masses of passionate spectators, who regard the athletes’ performance as an inspiring representation of their community’s competitive virtues and noble fighting spirit. But this ancient-modern resemblance carries over to College Football’s darker side, as well. Roman Gladiators were generally poor and disenfranchised, held fewer rights than normal citizens, faced grave physical danger, and were exploited for profit and political power. College football players often compete out of financial necessity, have fewer rights than normal students, face grave (if rarely mortal) physical danger, and are exploited by their universities for profit and power. Considered from the perspective of the Stoic philosopher, Epictetus, the athletes may achieve virtue and happiness despite their predicament. Following the Stoic emperor Marcus Aurelius, however, those with the power improve the situation also have a moral obligation to do so.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="c853080f88a24f26d314ed19f41d1e8f" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":39910985,"asset_id":1144715,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/39910985/download_file?st=MTczMzA1NjA4Niw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="1144715"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="1144715"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 1144715; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=1144715]").text(description); $(".js-view-count[data-work-id=1144715]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 1144715; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='1144715']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 1144715, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "c853080f88a24f26d314ed19f41d1e8f" } } $('.js-work-strip[data-work-id=1144715]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":1144715,"title":"Heroes of the Coliseum","translated_title":"","metadata":{"abstract":"College football players may reasonably be compared to gladiators. 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Roman Gladiators were generally poor and disenfranchised, held fewer rights than normal citizens, faced grave physical danger, and were exploited for profit and political power. College football players often compete out of financial necessity, have fewer rights than normal students, face grave (if rarely mortal) physical danger, and are exploited by their universities for profit and power. Considered from the perspective of the Stoic philosopher, Epictetus, the athletes may achieve virtue and happiness despite their predicament. 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="50499460"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/50499460/Leadership_and_Sport"><img alt="Research paper thumbnail of Leadership and Sport" class="work-thumbnail" src="https://a.academia-assets.com/images/blank-paper.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/50499460/Leadership_and_Sport">Leadership and Sport</a></div><div class="wp-workCard_item"><span>Political and Civic Leadership: A Reference Handbook</span><span>, 2010</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="50499460"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="50499460"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 50499460; 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="1096358"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/1096358/My_Life_as_a_Two_Wheeled_Philosopher"><img alt="Research paper thumbnail of My Life as a Two‐Wheeled Philosopher" class="work-thumbnail" src="https://attachments.academia-assets.com/39910663/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/1096358/My_Life_as_a_Two_Wheeled_Philosopher">My Life as a Two‐Wheeled Philosopher</a></div><div class="wp-workCard_item"><span>Cycling‐Philosophy for Everyone</span><span>, Jan 1, 2010</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Cycling was the medium through which I learned about myself and pursued lofty ideals. It was my p...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Cycling was the medium through which I learned about myself and pursued lofty ideals. It was my path toward wisdom and excellence. It was a lived philosophy. And now that I am a professor of philosophy, immersed in books and lectures and conferences, I still ride my bike in the pursuit of wisdom. The difference is that now I understand that cycling for me is philosophy, back then I only knew that I could be satisfied even in defeat. Now I know enough to tell the story of my cycling career with the perspective of a professor of philosophy.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="05638f2911b01f543948db9ec44d7fc6" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":39910663,"asset_id":1096358,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/39910663/download_file?st=MTczMzA1NjA4Niw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="1096358"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="1096358"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 1096358; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=1096358]").text(description); $(".js-view-count[data-work-id=1096358]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 1096358; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='1096358']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 1096358, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "05638f2911b01f543948db9ec44d7fc6" } } $('.js-work-strip[data-work-id=1096358]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":1096358,"title":"My Life as a Two‐Wheeled Philosopher","translated_title":"","metadata":{"abstract":"Cycling was the medium through which I learned about myself and pursued lofty ideals. 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The goal, touchdown, or world record that inspires and amazes us does not have anything like the social value of a new cancer treatment or peace agreement. Even its pure entertainment value seems to stem from something more than putting a ball into a net or riding a bike up a mountain. We invent sports, and we attribute meaning to them. In ancient Greece, the motivation<br />for doing this was spiritual—it was a religious attempt to cultivate arete, the perfection that the deities represented; perhaps it was even a way to make their presence felt on earth. I argue that the value of sports today—even their economic value—depends ultimately on that ancient spiritual connection. If we can see sports again as a kind of spiritual striving, if we can revive their ancient connection to aret, to such eternally<br />valuable virtues as eusebeia, andreia, sophrosyne, dikaiosyn, and sophia, I think we can revive their social value today. So many athletes strive to win an Olympic medal, to make it to the Olympic Games, or just to have the physique of an Olympic pentathlete. Very few will achieve those things, but all of us can benefit from striving to achieve the greatest athletic prize of all: the virtuous soul of an Olympian.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="022474ba98b68bce953fe645dda5ff91" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":53391872,"asset_id":33331198,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/53391872/download_file?st=MTczMzA1NjA4Niw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="33331198"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="33331198"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 33331198; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=33331198]").text(description); $(".js-view-count[data-work-id=33331198]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 33331198; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='33331198']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 33331198, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "022474ba98b68bce953fe645dda5ff91" } } $('.js-work-strip[data-work-id=33331198]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":33331198,"title":"The Training of the Olympian Soul","translated_title":"","metadata":{"abstract":"The emphasis placed on sports in modern culture makes it easy for us to forget that they are intrinsically meaningless. The goal, touchdown, or world record that inspires and amazes us does not have anything like the social value of a new cancer treatment or peace agreement. Even its pure entertainment value seems to stem from something more than putting a ball into a net or riding a bike up a mountain. We invent sports, and we attribute meaning to them. In ancient Greece, the motivation\nfor doing this was spiritual—it was a religious attempt to cultivate arete, the perfection that the deities represented; perhaps it was even a way to make their presence felt on earth. I argue that the value of sports today—even their economic value—depends ultimately on that ancient spiritual connection. If we can see sports again as a kind of spiritual striving, if we can revive their ancient connection to aret, to such eternally\nvaluable virtues as eusebeia, andreia, sophrosyne, dikaiosyn, and sophia, I think we can revive their social value today. So many athletes strive to win an Olympic medal, to make it to the Olympic Games, or just to have the physique of an Olympic pentathlete. Very few will achieve those things, but all of us can benefit from striving to achieve the greatest athletic prize of all: the virtuous soul of an Olympian."},"translated_abstract":"The emphasis placed on sports in modern culture makes it easy for us to forget that they are intrinsically meaningless. The goal, touchdown, or world record that inspires and amazes us does not have anything like the social value of a new cancer treatment or peace agreement. Even its pure entertainment value seems to stem from something more than putting a ball into a net or riding a bike up a mountain. We invent sports, and we attribute meaning to them. In ancient Greece, the motivation\nfor doing this was spiritual—it was a religious attempt to cultivate arete, the perfection that the deities represented; perhaps it was even a way to make their presence felt on earth. I argue that the value of sports today—even their economic value—depends ultimately on that ancient spiritual connection. If we can see sports again as a kind of spiritual striving, if we can revive their ancient connection to aret, to such eternally\nvaluable virtues as eusebeia, andreia, sophrosyne, dikaiosyn, and sophia, I think we can revive their social value today. So many athletes strive to win an Olympic medal, to make it to the Olympic Games, or just to have the physique of an Olympic pentathlete. 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="36248962"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/36248962/Sages_Heroes_and_the_Battle_for_Cyclings_Soul"><img alt="Research paper thumbnail of Sages, Heroes, and the Battle for Cycling's Soul" class="work-thumbnail" src="https://attachments.academia-assets.com/56316244/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/36248962/Sages_Heroes_and_the_Battle_for_Cyclings_Soul">Sages, Heroes, and the Battle for Cycling's Soul</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Using my experience at a stage of the 2014 Giro d'Italia, I argue that de (virtue) is the soul of...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Using my experience at a stage of the 2014 Giro d'Italia, I argue that de (virtue) is the soul of cycling and that ancient Chinese philosophy's insight into the conditions that promote de may help the sport. I compare the relationship between sages and virtuous practitioners, to the ancient Greek relationship between heroes and athletes, both of which depend on the performance of de. I also criticize modern cycling for its focus on technology, stark commercialism, and emphasis on the individual, prescribing as antidotes the connection between de and wuwei, the rejection of acquisitiveness and the emphasis on collectivity.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="6183c81c627f483bed6b4d3f0f3b3ff5" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":56316244,"asset_id":36248962,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/56316244/download_file?st=MTczMzA1NjA4Niw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="36248962"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="36248962"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 36248962; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=36248962]").text(description); $(".js-view-count[data-work-id=36248962]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 36248962; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='36248962']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 36248962, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "6183c81c627f483bed6b4d3f0f3b3ff5" } } $('.js-work-strip[data-work-id=36248962]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":36248962,"title":"Sages, Heroes, and the Battle for Cycling's Soul","translated_title":"","metadata":{"abstract":"Using my experience at a stage of the 2014 Giro d'Italia, I argue that de (virtue) is the soul of cycling and that ancient Chinese philosophy's insight into the conditions that promote de may help the sport. I compare the relationship between sages and virtuous practitioners, to the ancient Greek relationship between heroes and athletes, both of which depend on the performance of de. I also criticize modern cycling for its focus on technology, stark commercialism, and emphasis on the individual, prescribing as antidotes the connection between de and wuwei, the rejection of acquisitiveness and the emphasis on collectivity."},"translated_abstract":"Using my experience at a stage of the 2014 Giro d'Italia, I argue that de (virtue) is the soul of cycling and that ancient Chinese philosophy's insight into the conditions that promote de may help the sport. I compare the relationship between sages and virtuous practitioners, to the ancient Greek relationship between heroes and athletes, both of which depend on the performance of de. I also criticize modern cycling for its focus on technology, stark commercialism, and emphasis on the individual, prescribing as antidotes the connection between de and wuwei, the rejection of acquisitiveness and the emphasis on collectivity.","internal_url":"https://www.academia.edu/36248962/Sages_Heroes_and_the_Battle_for_Cyclings_Soul","translated_internal_url":"","created_at":"2018-03-25T03:12:59.855-07:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":954339,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[{"id":56316244,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/56316244/thumbnails/1.jpg","file_name":"Sages__Heroes__and_the_Battle_for_Cyclings_Soul.pdf","download_url":"https://www.academia.edu/attachments/56316244/download_file?st=MTczMzA1NjA4Niw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"Sages_Heroes_and_the_Battle_for_Cyclings.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/56316244/Sages__Heroes__and_the_Battle_for_Cyclings_Soul-libre.pdf?1523699686=\u0026response-content-disposition=attachment%3B+filename%3DSages_Heroes_and_the_Battle_for_Cyclings.pdf\u0026Expires=1733059414\u0026Signature=Bf~f~mR2rbekzkhzDJWTRTkeleDJmFnwwF47maQIuiXN0xV1k26YFgGhp~L1MATMaTEsfOAHnWPsD0RaGmwD3U6Z8ljiv1BIJ7uve4Ei2jnHgbOiznZ9j09rUA2fB87gKZv5IeGys5Kzxll-jpMfIqNRhcFWWkWrzJnppdJFqUgbhAFtbwhhmvqDvdHY58sJQbYYxKNoC28yYfFFV1XG5IXs~FdmuP0UBneIgN64zLi0n6Ge0MvM8lCkESWiR1hj8oa3FyFdfs0tRPjAHeB6Aln5E0ZMhIxmQ2LVsSjz2EBdc83qJRDZSXwOPe5X6rehboMflib~ZzL5toEXBIrxcw__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"Sages_Heroes_and_the_Battle_for_Cyclings_Soul","translated_slug":"","page_count":16,"language":"en","content_type":"Work","owner":{"id":954339,"first_name":"Heather","middle_initials":null,"last_name":"Reid","page_name":"HeatherReid","domain_name":"morningside","created_at":"2011-11-16T23:10:27.412-08:00","display_name":"Heather Reid","url":"https://morningside.academia.edu/HeatherReid"},"attachments":[{"id":56316244,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/56316244/thumbnails/1.jpg","file_name":"Sages__Heroes__and_the_Battle_for_Cyclings_Soul.pdf","download_url":"https://www.academia.edu/attachments/56316244/download_file?st=MTczMzA1NjA4Niw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"Sages_Heroes_and_the_Battle_for_Cyclings.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/56316244/Sages__Heroes__and_the_Battle_for_Cyclings_Soul-libre.pdf?1523699686=\u0026response-content-disposition=attachment%3B+filename%3DSages_Heroes_and_the_Battle_for_Cyclings.pdf\u0026Expires=1733059414\u0026Signature=Bf~f~mR2rbekzkhzDJWTRTkeleDJmFnwwF47maQIuiXN0xV1k26YFgGhp~L1MATMaTEsfOAHnWPsD0RaGmwD3U6Z8ljiv1BIJ7uve4Ei2jnHgbOiznZ9j09rUA2fB87gKZv5IeGys5Kzxll-jpMfIqNRhcFWWkWrzJnppdJFqUgbhAFtbwhhmvqDvdHY58sJQbYYxKNoC28yYfFFV1XG5IXs~FdmuP0UBneIgN64zLi0n6Ge0MvM8lCkESWiR1hj8oa3FyFdfs0tRPjAHeB6Aln5E0ZMhIxmQ2LVsSjz2EBdc83qJRDZSXwOPe5X6rehboMflib~ZzL5toEXBIrxcw__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[{"id":1020,"name":"Chinese Philosophy","url":"https://www.academia.edu/Documents/in/Chinese_Philosophy"},{"id":3468,"name":"Virtue Ethics","url":"https://www.academia.edu/Documents/in/Virtue_Ethics"},{"id":14189,"name":"Philosophy of Sport","url":"https://www.academia.edu/Documents/in/Philosophy_of_Sport"}],"urls":[{"id":8464301,"url":"https://doi.org/10.1111/1540-6253.12225"}]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="1096355"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/1096355/Sport_education_and_the_meaning_of_victory"><img alt="Research paper thumbnail of Sport, education, and the meaning of victory" class="work-thumbnail" src="https://attachments.academia-assets.com/39910604/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/1096355/Sport_education_and_the_meaning_of_victory">Sport, education, and the meaning of victory</a></div><div class="wp-workCard_item"><span>Proceedings of the Twentieth World Congress of …</span><span>, Jan 1, 1998</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Sport was included in ancient educational systems because it was thought to promote aretê or huma...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Sport was included in ancient educational systems because it was thought to promote aretê or human excellence which could be applied to almost any endeavor in life. The goal of most modern scholastic athletic programs might be better summed up in a word: winning. Is this a sign that we have lost touch with the age-old rationale for including sport in education? I argue that it need not be by showing that we value winning precisely for the virtues associated with it. I then take Plato's traditional parts of aretê: piety, sophrosunê, courage and justice and show how they are manifest in modern athletic ideals of self-knowledge, discipline, courage and justice. To the extent that scholastic athletic programs develop these virtues, I conclude, their pursuit of winning is not at odds with the institutional mission of educating students. If an athletic program's pursuit of victory allows such character-building to fall by the wayside, however, it deserves no place in our high schools, colleges or universities.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="f5b81d93ee73b8f2d74083f38fabcbaa" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":39910604,"asset_id":1096355,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/39910604/download_file?st=MTczMzA1NjA4Niw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="1096355"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="1096355"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 1096355; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=1096355]").text(description); $(".js-view-count[data-work-id=1096355]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 1096355; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='1096355']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 1096355, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "f5b81d93ee73b8f2d74083f38fabcbaa" } } $('.js-work-strip[data-work-id=1096355]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":1096355,"title":"Sport, education, and the meaning of victory","translated_title":"","metadata":{"abstract":"Sport was included in ancient educational systems because it was thought to promote aretê or human excellence which could be applied to almost any endeavor in life. The goal of most modern scholastic athletic programs might be better summed up in a word: winning. Is this a sign that we have lost touch with the age-old rationale for including sport in education? I argue that it need not be by showing that we value winning precisely for the virtues associated with it. I then take Plato's traditional parts of aretê: piety, sophrosunê, courage and justice and show how they are manifest in modern athletic ideals of self-knowledge, discipline, courage and justice. To the extent that scholastic athletic programs develop these virtues, I conclude, their pursuit of winning is not at odds with the institutional mission of educating students. If an athletic program's pursuit of victory allows such character-building to fall by the wayside, however, it deserves no place in our high schools, colleges or universities.","publisher":"bu.edu","publication_date":{"day":1,"month":1,"year":1998,"errors":{}},"publication_name":"Proceedings of the Twentieth World Congress of …"},"translated_abstract":"Sport was included in ancient educational systems because it was thought to promote aretê or human excellence which could be applied to almost any endeavor in life. The goal of most modern scholastic athletic programs might be better summed up in a word: winning. Is this a sign that we have lost touch with the age-old rationale for including sport in education? I argue that it need not be by showing that we value winning precisely for the virtues associated with it. I then take Plato's traditional parts of aretê: piety, sophrosunê, courage and justice and show how they are manifest in modern athletic ideals of self-knowledge, discipline, courage and justice. To the extent that scholastic athletic programs develop these virtues, I conclude, their pursuit of winning is not at odds with the institutional mission of educating students. If an athletic program's pursuit of victory allows such character-building to fall by the wayside, however, it deserves no place in our high schools, colleges or universities.","internal_url":"https://www.academia.edu/1096355/Sport_education_and_the_meaning_of_victory","translated_internal_url":"","created_at":"2011-11-16T23:16:48.522-08:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":954339,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[{"id":39910604,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/39910604/thumbnails/1.jpg","file_name":"20th_WCP__Sport__Education__and_the_Meaning_of_Victory.pdf","download_url":"https://www.academia.edu/attachments/39910604/download_file?st=MTczMzA1NjA4Niw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"Sport_education_and_the_meaning_of_victo.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/39910604/20th_WCP__Sport__Education__and_the_Meaning_of_Victory-libre.pdf?1447275917=\u0026response-content-disposition=attachment%3B+filename%3DSport_education_and_the_meaning_of_victo.pdf\u0026Expires=1733059415\u0026Signature=d2107KHZJW0I0BEDOmCT8Ov3vEL~j6q3HBnnQ8StqmRSfycnl075Z~4vjk2RB7SddwKwkED5dxidL7k85DFjLOsj8ww-IGgCPq69jCUDx8ezsZ1k0POEquI3F7ZI5EzH47WrfNZGGzyVFpvPogbPB9WRN~y005U5TWoWAhvpvNRneVnroq1coADshG0AhZFEjrLb~0HvQaQoVNVFuNvLxPb0ixb9jJ~fVIsaMDKqCHlv8zvDIpDaMt2piWUvFd-AxOSfyISLwRrPA~PhJDVcMaXQhGBuOwbz8XKbsEbw8RNC8LnJbr90arI0kAhkI15UtTveFfNSeiu4wU3xDXGSgQ__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"Sport_education_and_the_meaning_of_victory","translated_slug":"","page_count":7,"language":"en","content_type":"Work","owner":{"id":954339,"first_name":"Heather","middle_initials":null,"last_name":"Reid","page_name":"HeatherReid","domain_name":"morningside","created_at":"2011-11-16T23:10:27.412-08:00","display_name":"Heather Reid","url":"https://morningside.academia.edu/HeatherReid"},"attachments":[{"id":39910604,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/39910604/thumbnails/1.jpg","file_name":"20th_WCP__Sport__Education__and_the_Meaning_of_Victory.pdf","download_url":"https://www.academia.edu/attachments/39910604/download_file?st=MTczMzA1NjA4Niw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"Sport_education_and_the_meaning_of_victo.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/39910604/20th_WCP__Sport__Education__and_the_Meaning_of_Victory-libre.pdf?1447275917=\u0026response-content-disposition=attachment%3B+filename%3DSport_education_and_the_meaning_of_victo.pdf\u0026Expires=1733059415\u0026Signature=d2107KHZJW0I0BEDOmCT8Ov3vEL~j6q3HBnnQ8StqmRSfycnl075Z~4vjk2RB7SddwKwkED5dxidL7k85DFjLOsj8ww-IGgCPq69jCUDx8ezsZ1k0POEquI3F7ZI5EzH47WrfNZGGzyVFpvPogbPB9WRN~y005U5TWoWAhvpvNRneVnroq1coADshG0AhZFEjrLb~0HvQaQoVNVFuNvLxPb0ixb9jJ~fVIsaMDKqCHlv8zvDIpDaMt2piWUvFd-AxOSfyISLwRrPA~PhJDVcMaXQhGBuOwbz8XKbsEbw8RNC8LnJbr90arI0kAhkI15UtTveFfNSeiu4wU3xDXGSgQ__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[{"id":14189,"name":"Philosophy of Sport","url":"https://www.academia.edu/Documents/in/Philosophy_of_Sport"},{"id":25806,"name":"Physical Education","url":"https://www.academia.edu/Documents/in/Physical_Education"},{"id":49905,"name":"Sport","url":"https://www.academia.edu/Documents/in/Sport"},{"id":63097,"name":"Exercise Science","url":"https://www.academia.edu/Documents/in/Exercise_Science"}],"urls":[{"id":153506,"url":"http://www.bu.edu/wcp/Papers/Spor/SporReid.htm"}]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="43252768"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/43252768/What_does_Sport_Have_to_do_with_Art_and_Education_"><img alt="Research paper thumbnail of What does Sport Have to do with Art (and Education)?" class="work-thumbnail" src="https://attachments.academia-assets.com/63523767/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/43252768/What_does_Sport_Have_to_do_with_Art_and_Education_">What does Sport Have to do with Art (and Education)?</a></div><div class="wp-workCard_item"><span>CHS Festival of the Muses</span><span>, 2020</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">The paper discusses the educational link between athletics and aesthetics in the ancient world ty...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">The paper discusses the educational link between athletics and aesthetics in the ancient world typified by the Pythian festival at Delphi. <a href="https://chs.harvard.edu/CHS/article/display/7080" rel="nofollow">https://chs.harvard.edu/CHS/article/display/7080</a></span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="7bfa0d92fc71fbdec9b25c0a4c638a7e" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":63523767,"asset_id":43252768,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/63523767/download_file?st=MTczMzA1NjA4Niw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="43252768"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="43252768"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 43252768; 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="36248879"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/36248879/Why_Olympia_Matters_for_Modern_Sport"><img alt="Research paper thumbnail of Why Olympia Matters for Modern Sport" class="work-thumbnail" src="https://attachments.academia-assets.com/56153385/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/36248879/Why_Olympia_Matters_for_Modern_Sport">Why Olympia Matters for Modern Sport</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">From the modern scientific perspective, Olympia is a ruin at the far end of a fading sense of his...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">From the modern scientific perspective, Olympia is a ruin at the far end of a fading sense of history that represents little more than the origins from which sport has continuously evolved. Quantitative measurements show continued increases in human performance, equipment efficiency and funding. But some question this athletic evolution. We worry about qualitative issues, such as virtue, meaning and beauty. The source of this contrast is a difference in values: Olympic vs. Efficiency values. Such values establish an ethos in sporting communities that influences how we behave, explain and even conceptualize our activities. I argue from the perspectives of metaphysics, epistemology, aesthetics, ethics and politics, that Olympic Ethos is needed to balance out the modern Efficiency Ethos, which threatens to dehumanize sport.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="106c65bd59643a3069aa513e9efc491a" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":56153385,"asset_id":36248879,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/56153385/download_file?st=MTczMzA1NjA4Niw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="36248879"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="36248879"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 36248879; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=36248879]").text(description); $(".js-view-count[data-work-id=36248879]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 36248879; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='36248879']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 36248879, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "106c65bd59643a3069aa513e9efc491a" } } $('.js-work-strip[data-work-id=36248879]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":36248879,"title":"Why Olympia Matters for Modern Sport","translated_title":"","metadata":{"doi":"10.1080/00948705.2017.1327323","abstract":"From the modern scientific perspective, Olympia is a ruin at the far end of a fading sense of history that represents little more than the origins from which sport has continuously evolved. 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Reid (2017) Why Olympia matters for modern sport, Journal of the Philosophy of Sport, 44:2, 159-173, DOI: 10.1080/00948705.2017.1327323"},"translated_abstract":"From the modern scientific perspective, Olympia is a ruin at the far end of a fading sense of history that represents little more than the origins from which sport has continuously evolved. Quantitative measurements show continued increases in human performance, equipment efficiency and funding. But some question this athletic evolution. We worry about qualitative issues, such as virtue, meaning and beauty. The source of this contrast is a difference in values: Olympic vs. Efficiency values. Such values establish an ethos in sporting communities that influences how we behave, explain and even conceptualize our activities. I argue from the perspectives of metaphysics, epistemology, aesthetics, ethics and politics, that Olympic Ethos is needed to balance out the modern Efficiency Ethos, which threatens to dehumanize sport.","internal_url":"https://www.academia.edu/36248879/Why_Olympia_Matters_for_Modern_Sport","translated_internal_url":"","created_at":"2018-03-25T02:53:49.483-07:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":954339,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[{"id":56153385,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/56153385/thumbnails/1.jpg","file_name":"Why_Olympia_Maters_IAPS_Proceedings.pdf","download_url":"https://www.academia.edu/attachments/56153385/download_file?st=MTczMzA1NjA4Niw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"Why_Olympia_Matters_for_Modern_Sport.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/56153385/Why_Olympia_Maters_IAPS_Proceedings-libre.pdf?1521971918=\u0026response-content-disposition=attachment%3B+filename%3DWhy_Olympia_Matters_for_Modern_Sport.pdf\u0026Expires=1733059415\u0026Signature=BMmmAL-JMRY4WVVHN5TYZ6bsLaqotHHmh9PuG2bY35DJQpYqda0G69uCo3XegP7k4qzfRjNF-O5YhvLCA0~E7VANDin9PYwsNoJ6ZOIVPpmPMMg37u3ZZSCU6O4CwsuZ8k1q7BgRxVgDKFajC0pITaAczQWIbg7hjy9g9s~v6VQSyZQ3zLHBAc7HnI6gZma536K7S7MRomcfHFt2Fc6aOv1SqvNiZ3nf7HMDI5vUJA1INZdJDR1du4gIO93btlrdQWuQEdmNywwGaQapiEBKXN0f2Lw-z7q3ilI3wcboGqzOZ3ZKKDEA0VtRqZuax~-z3j4UHj6WeceYxpCCgE8lCQ__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"Why_Olympia_Matters_for_Modern_Sport","translated_slug":"","page_count":24,"language":"en","content_type":"Work","owner":{"id":954339,"first_name":"Heather","middle_initials":null,"last_name":"Reid","page_name":"HeatherReid","domain_name":"morningside","created_at":"2011-11-16T23:10:27.412-08:00","display_name":"Heather Reid","url":"https://morningside.academia.edu/HeatherReid"},"attachments":[{"id":56153385,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/56153385/thumbnails/1.jpg","file_name":"Why_Olympia_Maters_IAPS_Proceedings.pdf","download_url":"https://www.academia.edu/attachments/56153385/download_file?st=MTczMzA1NjA4Niw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"Why_Olympia_Matters_for_Modern_Sport.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/56153385/Why_Olympia_Maters_IAPS_Proceedings-libre.pdf?1521971918=\u0026response-content-disposition=attachment%3B+filename%3DWhy_Olympia_Matters_for_Modern_Sport.pdf\u0026Expires=1733059415\u0026Signature=BMmmAL-JMRY4WVVHN5TYZ6bsLaqotHHmh9PuG2bY35DJQpYqda0G69uCo3XegP7k4qzfRjNF-O5YhvLCA0~E7VANDin9PYwsNoJ6ZOIVPpmPMMg37u3ZZSCU6O4CwsuZ8k1q7BgRxVgDKFajC0pITaAczQWIbg7hjy9g9s~v6VQSyZQ3zLHBAc7HnI6gZma536K7S7MRomcfHFt2Fc6aOv1SqvNiZ3nf7HMDI5vUJA1INZdJDR1du4gIO93btlrdQWuQEdmNywwGaQapiEBKXN0f2Lw-z7q3ilI3wcboGqzOZ3ZKKDEA0VtRqZuax~-z3j4UHj6WeceYxpCCgE8lCQ__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[{"id":906,"name":"Applied Ethics","url":"https://www.academia.edu/Documents/in/Applied_Ethics"},{"id":14189,"name":"Philosophy of Sport","url":"https://www.academia.edu/Documents/in/Philosophy_of_Sport"},{"id":14324,"name":"Olympics and Olympism","url":"https://www.academia.edu/Documents/in/Olympics_and_Olympism"}],"urls":[{"id":8464292,"url":"http://dx.doi.org/10.1080/00948705.2017.1327323"}]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> </div><div class="profile--tab_content_container js-tab-pane tab-pane" data-section-id="14899686" id="ancientathletics"><div class="js-work-strip profile--work_container" data-work-id="123997048"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/123997048/Strigils_as_Symbols_of_Arete_in_Sicily_and_Southern_Italy"><img alt="Research paper thumbnail of Strigils as Symbols of Arete in Sicily and Southern Italy" class="work-thumbnail" src="https://attachments.academia-assets.com/118304884/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/123997048/Strigils_as_Symbols_of_Arete_in_Sicily_and_Southern_Italy">Strigils as Symbols of Arete in Sicily and Southern Italy</a></div><div class="wp-workCard_item"><span>Ageless Arete: Selected Essays from the 6th Interdisciplinary Symposium on the Hellenic Heritage of Sicily and Southern Italy</span><span>, 2022</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">In this paper, I argue that strigils represent a common gymnastic philosophy that had special sig...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">In this paper, I argue that strigils represent a common gymnastic philosophy that had special significance for Western Greeks because their detachment from the mainland made it important to confirm their cultural<br />identity through regular (if not daily) performance. Western Greeks participated in gymnasium culture because it cultivated their religious, social, and civic identity as Hellenes.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="48bfa66ed0a4f473c46dc26a1c49f9d4" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":118304884,"asset_id":123997048,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/118304884/download_file?st=MTczMzA1NjA4Niw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="123997048"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="123997048"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 123997048; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=123997048]").text(description); $(".js-view-count[data-work-id=123997048]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 123997048; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='123997048']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 123997048, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "48bfa66ed0a4f473c46dc26a1c49f9d4" } } $('.js-work-strip[data-work-id=123997048]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":123997048,"title":"Strigils as Symbols of Arete in Sicily and Southern Italy","translated_title":"","metadata":{"abstract":"In this paper, I argue that strigils represent a common gymnastic philosophy that had special significance for Western Greeks because their detachment from the mainland made it important to confirm their cultural\nidentity through regular (if not daily) performance. 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Combining Aristotle’s conception of mo...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">This essay explores euexia, the goal of gymnastic paideia. Combining Aristotle’s conception of moral virtue as a hexis with Plato’s description of gymnastikē in Republic, we argue that the euexia cultivated in gymnasia should not be understood as beauty, but rather fitness for a task—specifically, the task of citizenship.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="42676d9d80d6fdaf4d98d79ebbeb6db5" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":106806036,"asset_id":108415753,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/106806036/download_file?st=MTczMzA1NjA4Niw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="108415753"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="108415753"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 108415753; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=108415753]").text(description); $(".js-view-count[data-work-id=108415753]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 108415753; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='108415753']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 108415753, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "42676d9d80d6fdaf4d98d79ebbeb6db5" } } $('.js-work-strip[data-work-id=108415753]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":108415753,"title":"From Euexia to Eupraxia: Gymnastic Education and Moral Performance","translated_title":"","metadata":{"abstract":"This essay explores euexia, the goal of gymnastic paideia. 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="86696786"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/86696786/Strigils_as_Symbols_of_Arete_in_Sicily_and_Southern_Italy"><img alt="Research paper thumbnail of Strigils as Symbols of Arete in Sicily and Southern Italy" class="work-thumbnail" src="https://attachments.academia-assets.com/91089345/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/86696786/Strigils_as_Symbols_of_Arete_in_Sicily_and_Southern_Italy">Strigils as Symbols of Arete in Sicily and Southern Italy</a></div><div class="wp-workCard_item"><span>Ageless Arete</span><span>, 2022</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">In this paper I argue that the strigils found in graves in Sicily and Southern Italy represent a ...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">In this paper I argue that the strigils found in graves in Sicily and Southern Italy represent a common gymnastic philosophy that had special significance for Western Greeks because their detachment from the mainland made it important to confirm their cultural identity through regular (if not daily) performance. Western Greeks participated in gymnasium culture because it cultivated their religious, social, and civic identity as Hellenes. Whether or not one agrees with Herodotus that the battle of Himera in 480 BCE defended Greek culture from the threat of “barbarism,” the strigil found with the soldiers who fell there represents a gymnastic philosophy worth defending.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="ef1f571d26ce9f5bf121a21ccc153502" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":91089345,"asset_id":86696786,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/91089345/download_file?st=MTczMzA1NjA4Niw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="86696786"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="86696786"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 86696786; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=86696786]").text(description); $(".js-view-count[data-work-id=86696786]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 86696786; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='86696786']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 86696786, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "ef1f571d26ce9f5bf121a21ccc153502" } } $('.js-work-strip[data-work-id=86696786]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":86696786,"title":"Strigils as Symbols of Arete in Sicily and Southern Italy","translated_title":"","metadata":{"doi":"10.2307/j.ctv2w8kbh9.13","abstract":"In this paper I argue that the strigils found in graves in Sicily and Southern Italy represent a common gymnastic philosophy that had special significance for Western Greeks because their detachment from the mainland made it important to confirm their cultural identity through regular (if not daily) performance. Western Greeks participated in gymnasium culture because it cultivated their religious, social, and civic identity as Hellenes. Whether or not one agrees with Herodotus that the battle of Himera in 480 BCE defended Greek culture from the threat of “barbarism,” the strigil found with the soldiers who fell there represents a gymnastic philosophy worth defending.","publication_date":{"day":null,"month":null,"year":2022,"errors":{}},"publication_name":"Ageless Arete"},"translated_abstract":"In this paper I argue that the strigils found in graves in Sicily and Southern Italy represent a common gymnastic philosophy that had special significance for Western Greeks because their detachment from the mainland made it important to confirm their cultural identity through regular (if not daily) performance. Western Greeks participated in gymnasium culture because it cultivated their religious, social, and civic identity as Hellenes. 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="1096404"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/1096404/Athletics_and_Philosophy_in_the_Ancient_World_Contests_of_Virtue_Introduction_"><img alt="Research paper thumbnail of Athletics and Philosophy in the Ancient World: Contests of Virtue (Introduction)" class="work-thumbnail" src="https://attachments.academia-assets.com/39910369/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/1096404/Athletics_and_Philosophy_in_the_Ancient_World_Contests_of_Virtue_Introduction_">Athletics and Philosophy in the Ancient World: Contests of Virtue (Introduction)</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">This book examines the relationship between athletics and philosophy in ancient Greece and Rome f...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">This book examines the relationship between athletics and philosophy in ancient Greece and Rome focused on the connection between athleticism and virtue. It begins by observing that the link between athleticism and virtue is older than sport, reaching back to the athletic feats of kings and pharaohs in early Egypt and Mesopotamia. It then traces the role of athletics and the Olympic Games in transforming the idea of aristocracy as something acquired by birth to something that can be trained. This idea of training virtue through the techniques and practice of athletics is examined in relation to Socrates, Plato, and Aristotle. Then Roman spectacles such as chariot racing and gladiator games are studied in light of the philosophy of Lucretius, Seneca, and Marcus Aurelius. The concluding chapter connects the book’s ancient observations with contemporary issues such as the use of athletes as role models, the relationship between money and corruption, the relative worth of participation and spectatorship, and the role of females in sport.<br /><br />The author argues that there is a strong link between sport and philosophy in the ancient world, calling them offspring of common parents: concern about virtue and the spirit of free enquiry.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="201615f729a02e3cb29c9f946664db5b" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":39910369,"asset_id":1096404,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/39910369/download_file?st=MTczMzA1NjA4Niw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="1096404"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="1096404"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 1096404; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=1096404]").text(description); $(".js-view-count[data-work-id=1096404]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 1096404; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='1096404']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 1096404, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "201615f729a02e3cb29c9f946664db5b" } } $('.js-work-strip[data-work-id=1096404]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":1096404,"title":"Athletics and Philosophy in the Ancient World: Contests of Virtue (Introduction)","translated_title":"","metadata":{"abstract":"This book examines the relationship between athletics and philosophy in ancient Greece and Rome focused on the connection between athleticism and virtue. 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thumbnail of Introduction to Athletics and Philosophy in the Ancient World" class="work-thumbnail" src="https://attachments.academia-assets.com/48521156/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/10121587/Introduction_to_Athletics_and_Philosophy_in_the_Ancient_World">Introduction to Athletics and Philosophy in the Ancient World</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">This book examines the relationship between athletics and philosophy in ancient Greece and Rome ...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">This book examines the relationship between athletics and philosophy in ancient Greece and <br />Rome with special emphasis on changing ideas about the connection between athleticism and <br />virtue. Its aim is to enable a foundational understanding of ancient sport and philosophy that <br />makes a sincere dialogue with modern practices both possible and fruitful. The book begins by <br />observing that the link between athleticism and virtue is older than sport, reaching back to the <br />athletic feats of kings and pharaohs in early Egypt and Mesopotamia. It then traces the role of <br />athletics and the Olympic Games in transforming of the idea of aristocracy as something acquired <br />by birth to something that can be trained. The idea of training virtue through the techniques and <br />practice of athletics is examined in relation to Socrates, Plato, and Aristotle. Then Roman <br />spectacles such as chariot racing and gladiator games are studied in light of the philosophy of <br />Lucretius, Seneca, and Marcus Aurelius. The concluding chapter connects the book’s ancient <br />observations with contemporary sports issues such as the use of athletes as role models, the <br />relationship between money and corruption, the relative worth of participation and spectatorship, <br />and the role of females in sport. The author argues that there is a strong link between sport and <br />philosophy in the ancient world, calling them offspring of common parents: concern about virtue <br />and the spirit of free enquiry. In order to preserve this connection between enquiry, virtue, and <br />sport, she concludes, we must understand its ancient origins.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="690471b9fd05296fcb57d606b18dfb87" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":48521156,"asset_id":10121587,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/48521156/download_file?st=MTczMzA1NjA4Niw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="10121587"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="10121587"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 10121587; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=10121587]").text(description); $(".js-view-count[data-work-id=10121587]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 10121587; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='10121587']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 10121587, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "690471b9fd05296fcb57d606b18dfb87" } } $('.js-work-strip[data-work-id=10121587]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":10121587,"title":"Introduction to Athletics and Philosophy in the Ancient World","translated_title":"","metadata":{"abstract":"This book examines the relationship between athletics and philosophy in ancient Greece and\r\nRome with special emphasis on changing ideas about the connection between athleticism and\r\nvirtue. Its aim is to enable a foundational understanding of ancient sport and philosophy that\r\nmakes a sincere dialogue with modern practices both possible and fruitful. The book begins by\r\nobserving that the link between athleticism and virtue is older than sport, reaching back to the\r\nathletic feats of kings and pharaohs in early Egypt and Mesopotamia. It then traces the role of\r\nathletics and the Olympic Games in transforming of the idea of aristocracy as something acquired\r\nby birth to something that can be trained. The idea of training virtue through the techniques and\r\npractice of athletics is examined in relation to Socrates, Plato, and Aristotle. Then Roman\r\nspectacles such as chariot racing and gladiator games are studied in light of the philosophy of\r\nLucretius, Seneca, and Marcus Aurelius. 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The book begins by\r\nobserving that the link between athleticism and virtue is older than sport, reaching back to the\r\nathletic feats of kings and pharaohs in early Egypt and Mesopotamia. It then traces the role of\r\nathletics and the Olympic Games in transforming of the idea of aristocracy as something acquired\r\nby birth to something that can be trained. The idea of training virtue through the techniques and\r\npractice of athletics is examined in relation to Socrates, Plato, and Aristotle. Then Roman\r\nspectacles such as chariot racing and gladiator games are studied in light of the philosophy of\r\nLucretius, Seneca, and Marcus Aurelius. The concluding chapter connects the book’s ancient\r\nobservations with contemporary sports issues such as the use of athletes as role models, the\r\nrelationship between money and corruption, the relative worth of participation and spectatorship,\r\nand the role of females in sport. The author argues that there is a strong link between sport and\r\nphilosophy in the ancient world, calling them offspring of common parents: concern about virtue\r\nand the spirit of free enquiry. In order to preserve this connection between enquiry, virtue, and\r\nsport, she concludes, we must understand its ancient origins.","internal_url":"https://www.academia.edu/10121587/Introduction_to_Athletics_and_Philosophy_in_the_Ancient_World","translated_internal_url":"","created_at":"2015-01-12T01:33:50.835-08:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":954339,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[{"id":48521156,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/48521156/thumbnails/1.jpg","file_name":"Introduction_1.pdf","download_url":"https://www.academia.edu/attachments/48521156/download_file?st=MTczMzA1NjA4Niw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"Introduction_to_Athletics_and_Philosophy.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/48521156/Introduction_1-libre.pdf?1472842091=\u0026response-content-disposition=attachment%3B+filename%3DIntroduction_to_Athletics_and_Philosophy.pdf\u0026Expires=1733059416\u0026Signature=IX38xWAoGaq6b3S4XxFmwEYJkwVgtMvsAIosu8Q6H5jfxApJ7n4rIPWtuRHKF~-DSZE0qv7YjJ3V~REsjz-cMiAv~w360dYH~1o2w8FYx0L9III4VgP1kmXaNgQxOStk0eMnvhALezZ0umZm0WaGHBK3zxuMC6SrOp-4gPxqcXjn92ftF5yvGCs~vLl~dVN52YikQy66Z9PNDOAfBS5u3oWq6ndWiWzIoQVCGoaN19f8-ZC4AXsD9mazbOcVlmlmmvVrhrYhdzjkuu3TXPoXfiejnmRtyfTsSkQsv9vOzDuqdODN219dzOIj8yin0B-u2pq5y3nF77mC8UcwHAPf-Q__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"Introduction_to_Athletics_and_Philosophy_in_the_Ancient_World","translated_slug":"","page_count":10,"language":"en","content_type":"Work","owner":{"id":954339,"first_name":"Heather","middle_initials":null,"last_name":"Reid","page_name":"HeatherReid","domain_name":"morningside","created_at":"2011-11-16T23:10:27.412-08:00","display_name":"Heather Reid","url":"https://morningside.academia.edu/HeatherReid"},"attachments":[{"id":48521156,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/48521156/thumbnails/1.jpg","file_name":"Introduction_1.pdf","download_url":"https://www.academia.edu/attachments/48521156/download_file?st=MTczMzA1NjA4Niw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"Introduction_to_Athletics_and_Philosophy.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/48521156/Introduction_1-libre.pdf?1472842091=\u0026response-content-disposition=attachment%3B+filename%3DIntroduction_to_Athletics_and_Philosophy.pdf\u0026Expires=1733059416\u0026Signature=IX38xWAoGaq6b3S4XxFmwEYJkwVgtMvsAIosu8Q6H5jfxApJ7n4rIPWtuRHKF~-DSZE0qv7YjJ3V~REsjz-cMiAv~w360dYH~1o2w8FYx0L9III4VgP1kmXaNgQxOStk0eMnvhALezZ0umZm0WaGHBK3zxuMC6SrOp-4gPxqcXjn92ftF5yvGCs~vLl~dVN52YikQy66Z9PNDOAfBS5u3oWq6ndWiWzIoQVCGoaN19f8-ZC4AXsD9mazbOcVlmlmmvVrhrYhdzjkuu3TXPoXfiejnmRtyfTsSkQsv9vOzDuqdODN219dzOIj8yin0B-u2pq5y3nF77mC8UcwHAPf-Q__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[{"id":14189,"name":"Philosophy of Sport","url":"https://www.academia.edu/Documents/in/Philosophy_of_Sport"},{"id":17178,"name":"Ancient Philosophy","url":"https://www.academia.edu/Documents/in/Ancient_Philosophy"},{"id":17227,"name":"Ancient Sports/Athletics","url":"https://www.academia.edu/Documents/in/Ancient_Sports_Athletics"}],"urls":[{"id":4152651,"url":"http://www.tandfonline.com/eprint/PSJhqGheJb6Qq7dNhskK/full"}]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="10121552"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/10121552/Boxing_with_Tyrants_Sport_and_Democracy_in_Ancient_Greece_"><img alt="Research paper thumbnail of Boxing with Tyrants (Sport and Democracy in Ancient Greece)" class="work-thumbnail" src="https://attachments.academia-assets.com/48521151/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/10121552/Boxing_with_Tyrants_Sport_and_Democracy_in_Ancient_Greece_">Boxing with Tyrants (Sport and Democracy in Ancient Greece)</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">In tandem with athletics and philosophy, democracy’s emergence from ancient Hellenic soil has ro...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">In tandem with athletics and philosophy, democracy’s emergence from ancient <br />Hellenic soil has roots in Olympia’s revolution. Confidence in the veracity of contest results <br />derived not just from the structure and administration of the contest, but most <br />importantly from the fact that the gathered public personally observed the proceedings. <br />Indeed the Greek word ago¯n, which refers to an athletic contest, originally indicated the <br />gathering place where the event was observed – it shares a root with agora, the familiar <br />term for a city’s public market place. The selection of winners to be accorded public <br />honour cannot help but be politically charged, especially in a place such as the ancient (or <br />modern) Olympic Games where so many groups arrive believing their own representative <br />best deserves that honour. It is easy to see how the secret or arbitrary selection of the <br />honouree could lead to discord and even fighting. The public nature of the athletic <br />contest, however, like the public nature of philosophical debate, shifted the authority in <br />decision making towards the many (hoi polloi) and served, as a <br />foundation for the invention of democracy.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="dc64d4a940f4f981e89e4f7dc02d11ab" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":48521151,"asset_id":10121552,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/48521151/download_file?st=MTczMzA1NjA4Niw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="10121552"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="10121552"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 10121552; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=10121552]").text(description); $(".js-view-count[data-work-id=10121552]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 10121552; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='10121552']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 10121552, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "dc64d4a940f4f981e89e4f7dc02d11ab" } } $('.js-work-strip[data-work-id=10121552]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":10121552,"title":"Boxing with Tyrants (Sport and Democracy in Ancient Greece)","translated_title":"","metadata":{"abstract":"In tandem with athletics and philosophy, democracy’s emergence from ancient\r\nHellenic soil has roots in Olympia’s revolution. Confidence in the veracity of contest results\r\nderived not just from the structure and administration of the contest, but most\r\nimportantly from the fact that the gathered public personally observed the proceedings.\r\nIndeed the Greek word ago¯n, which refers to an athletic contest, originally indicated the\r\ngathering place where the event was observed – it shares a root with agora, the familiar\r\nterm for a city’s public market place. The selection of winners to be accorded public\r\nhonour cannot help but be politically charged, especially in a place such as the ancient (or\r\nmodern) Olympic Games where so many groups arrive believing their own representative\r\nbest deserves that honour. It is easy to see how the secret or arbitrary selection of the\r\nhonouree could lead to discord and even fighting. The public nature of the athletic\r\ncontest, however, like the public nature of philosophical debate, shifted the authority in\r\ndecision making towards the many (hoi polloi) and served, as a\r\nfoundation for the invention of democracy."},"translated_abstract":"In tandem with athletics and philosophy, democracy’s emergence from ancient\r\nHellenic soil has roots in Olympia’s revolution. Confidence in the veracity of contest results\r\nderived not just from the structure and administration of the contest, but most\r\nimportantly from the fact that the gathered public personally observed the proceedings.\r\nIndeed the Greek word ago¯n, which refers to an athletic contest, originally indicated the\r\ngathering place where the event was observed – it shares a root with agora, the familiar\r\nterm for a city’s public market place. The selection of winners to be accorded public\r\nhonour cannot help but be politically charged, especially in a place such as the ancient (or\r\nmodern) Olympic Games where so many groups arrive believing their own representative\r\nbest deserves that honour. It is easy to see how the secret or arbitrary selection of the\r\nhonouree could lead to discord and even fighting. The public nature of the athletic\r\ncontest, however, like the public nature of philosophical debate, shifted the authority in\r\ndecision making towards the many (hoi polloi) and served, as a\r\nfoundation for the invention of democracy.","internal_url":"https://www.academia.edu/10121552/Boxing_with_Tyrants_Sport_and_Democracy_in_Ancient_Greece_","translated_internal_url":"","created_at":"2015-01-12T01:29:25.269-08:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":954339,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[{"id":48521151,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/48521151/thumbnails/1.jpg","file_name":"3_Boxing_with_Tyrants.pdf","download_url":"https://www.academia.edu/attachments/48521151/download_file?st=MTczMzA1NjA4Niw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"Boxing_with_Tyrants_Sport_and_Democracy.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/48521151/3_Boxing_with_Tyrants-libre.pdf?1472842091=\u0026response-content-disposition=attachment%3B+filename%3DBoxing_with_Tyrants_Sport_and_Democracy.pdf\u0026Expires=1733059416\u0026Signature=MIf8fEZauyE8izif7HZzl7mmn6atcT-s31ztO6D2yMjRnTqqGPDawzM1fuc9tzyNtE-tNny22QXFsJ5TBDvb7Q-r-T8lAv2iHNY3YxRuZ5u26VVprZjVRbUe-dPUGe1d~5516pswOz0Skg2wLnybS3R4dx2-p7yGPrfYEmbKygIU3Vu2lK~mDBwEMam4WwEPiCyiOkbgB7zapdB4MqQKVCQCixIwbytP1CpJr7a9KwWbJerTVTqmuSJKTu5-AMkCBkAHZMX~juvQHfoLuX0lHjQ2SDOGeh68C1Cjq8sUBjSIIkMVdBKE~LqIcsRurAk1BLk5bmKia1LmdDMKFzv4CQ__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"Boxing_with_Tyrants_Sport_and_Democracy_in_Ancient_Greece_","translated_slug":"","page_count":12,"language":"en","content_type":"Work","owner":{"id":954339,"first_name":"Heather","middle_initials":null,"last_name":"Reid","page_name":"HeatherReid","domain_name":"morningside","created_at":"2011-11-16T23:10:27.412-08:00","display_name":"Heather Reid","url":"https://morningside.academia.edu/HeatherReid"},"attachments":[{"id":48521151,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/48521151/thumbnails/1.jpg","file_name":"3_Boxing_with_Tyrants.pdf","download_url":"https://www.academia.edu/attachments/48521151/download_file?st=MTczMzA1NjA4Niw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"Boxing_with_Tyrants_Sport_and_Democracy.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/48521151/3_Boxing_with_Tyrants-libre.pdf?1472842091=\u0026response-content-disposition=attachment%3B+filename%3DBoxing_with_Tyrants_Sport_and_Democracy.pdf\u0026Expires=1733059416\u0026Signature=MIf8fEZauyE8izif7HZzl7mmn6atcT-s31ztO6D2yMjRnTqqGPDawzM1fuc9tzyNtE-tNny22QXFsJ5TBDvb7Q-r-T8lAv2iHNY3YxRuZ5u26VVprZjVRbUe-dPUGe1d~5516pswOz0Skg2wLnybS3R4dx2-p7yGPrfYEmbKygIU3Vu2lK~mDBwEMam4WwEPiCyiOkbgB7zapdB4MqQKVCQCixIwbytP1CpJr7a9KwWbJerTVTqmuSJKTu5-AMkCBkAHZMX~juvQHfoLuX0lHjQ2SDOGeh68C1Cjq8sUBjSIIkMVdBKE~LqIcsRurAk1BLk5bmKia1LmdDMKFzv4CQ__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[{"id":4216,"name":"Sports History","url":"https://www.academia.edu/Documents/in/Sports_History"},{"id":17123,"name":"Democracy","url":"https://www.academia.edu/Documents/in/Democracy"},{"id":17227,"name":"Ancient Sports/Athletics","url":"https://www.academia.edu/Documents/in/Ancient_Sports_Athletics"}],"urls":[{"id":4152645,"url":"http://www.tandfonline.com/eprint/MR5nPZTBAQNbcWuq9GiV/full"}]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="10121928"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/10121928/Platos_Gymnasium"><img alt="Research paper thumbnail of Plato's Gymnasium" class="work-thumbnail" src="https://attachments.academia-assets.com/39910563/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/10121928/Platos_Gymnasium">Plato's Gymnasium</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Plato did more than hang out in Athens’ gymnasia, he actually set up a philosophical school in o...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Plato did more than hang out in Athens’ gymnasia, he actually set up a <br />philosophical school in one. How education in Plato’s Academy differed from traditional <br />Greek gymnasia is the subject of Chapter 5. In the utopian vision of Republic, Plato used <br />athletics as part of the guardians’ education explicitly for the purpose of selecting and <br />developing souls capable of forgoing personal pleasures, studying philosophy and, <br />eventually, becoming leaders (Reid 2007). He seems to have believed that athletics can <br />promote arete, which he describes as harmony among the intellectual, spirited and <br />appetitive parts of the soul, because sport requires the intellect to apprehend the rules of <br />the game and then to recruit the spirit and appetite to its cause. Plato’s real-life <br />gymnasium, however, did not exist in the utopian kallipolis but rather in democratic <br />Athens. An aristocrat by heritage, Plato was critical of democracy, but he did believe that <br />arete was a matter of training rather than birth, and that training citizens for virtue is the <br />best way to ensure good democratic government. The methods used to cultivate arete in <br />Plato’s Academy probably reflected the customary values of the gymnasium: military <br />preparedness, athletic beauty (kalokagathia), even erotic partnerships. <br />The Academy no doubt remained a place for gymnastic training under Plato, but the <br />focus of kalokagathia (being beautiful and good) shifted from the body to the soul. <br />Military training, too, probably focused on cultivating virtues such as courage and wisdom <br />rather than mere weapons skills. And educational pederasty was exchanged for chaste <br />partnerships that directed erotic desire away from the body and towards ideals such as <br />wisdom. Plato’s emphasis on the soul also prompted the inclusion of females, both in the <br />utopian Republic and the real-world Academy. It is likely, of course, that Plato added <br />philosophical dialogue and maybe even lectures to the existing gymnastic curriculum at <br />the academy. But it is unlikely that he reduced or eliminated the gymnastic training and athletic games traditionally associated with that place. Sport is made educational by its <br />ends, not simply its practice, and Plato adapted sport quite explicitly to the end of arete.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="c15c2dc9973ba4c062dbd3449a3157f8" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":39910563,"asset_id":10121928,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/39910563/download_file?st=MTczMzA1NjA4Niw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="10121928"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="10121928"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 10121928; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=10121928]").text(description); $(".js-view-count[data-work-id=10121928]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 10121928; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='10121928']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 10121928, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "c15c2dc9973ba4c062dbd3449a3157f8" } } $('.js-work-strip[data-work-id=10121928]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":10121928,"title":"Plato's Gymnasium","translated_title":"","metadata":{"abstract":"Plato did more than hang out in Athens’ gymnasia, he actually set up a\r\nphilosophical school in one. How education in Plato’s Academy differed from traditional\r\nGreek gymnasia is the subject of Chapter 5. In the utopian vision of Republic, Plato used\r\nathletics as part of the guardians’ education explicitly for the purpose of selecting and\r\ndeveloping souls capable of forgoing personal pleasures, studying philosophy and,\r\neventually, becoming leaders (Reid 2007). He seems to have believed that athletics can\r\npromote aret\u0002e, which he describes as harmony among the intellectual, spirited and\r\nappetitive parts of the soul, because sport requires the intellect to apprehend the rules of\r\nthe game and then to recruit the spirit and appetite to its cause. Plato’s real-life\r\ngymnasium, however, did not exist in the utopian kallipolis but rather in democratic\r\nAthens. An aristocrat by heritage, Plato was critical of democracy, but he did believe that\r\naret\u0002e was a matter of training rather than birth, and that training citizens for virtue is the\r\nbest way to ensure good democratic government. The methods used to cultivate aret\u0002e in\r\nPlato’s Academy probably reflected the customary values of the gymnasium: military\r\npreparedness, athletic beauty (kalokagathia), even erotic partnerships.\r\nThe Academy no doubt remained a place for gymnastic training under Plato, but the\r\nfocus of kalokagathia (being beautiful and good) shifted from the body to the soul.\r\nMilitary training, too, probably focused on cultivating virtues such as courage and wisdom\r\nrather than mere weapons skills. And educational pederasty was exchanged for chaste\r\npartnerships that directed erotic desire away from the body and towards ideals such as\r\nwisdom. Plato’s emphasis on the soul also prompted the inclusion of females, both in the\r\nutopian Republic and the real-world Academy. It is likely, of course, that Plato added\r\nphilosophical dialogue and maybe even lectures to the existing gymnastic curriculum at\r\nthe academy. But it is unlikely that he reduced or eliminated the gymnastic training and athletic games traditionally associated with that place. Sport is made educational by its\r\nends, not simply its practice, and Plato adapted sport quite explicitly to the end of aret\u0002e."},"translated_abstract":"Plato did more than hang out in Athens’ gymnasia, he actually set up a\r\nphilosophical school in one. How education in Plato’s Academy differed from traditional\r\nGreek gymnasia is the subject of Chapter 5. In the utopian vision of Republic, Plato used\r\nathletics as part of the guardians’ education explicitly for the purpose of selecting and\r\ndeveloping souls capable of forgoing personal pleasures, studying philosophy and,\r\neventually, becoming leaders (Reid 2007). He seems to have believed that athletics can\r\npromote aret\u0002e, which he describes as harmony among the intellectual, spirited and\r\nappetitive parts of the soul, because sport requires the intellect to apprehend the rules of\r\nthe game and then to recruit the spirit and appetite to its cause. Plato’s real-life\r\ngymnasium, however, did not exist in the utopian kallipolis but rather in democratic\r\nAthens. An aristocrat by heritage, Plato was critical of democracy, but he did believe that\r\naret\u0002e was a matter of training rather than birth, and that training citizens for virtue is the\r\nbest way to ensure good democratic government. The methods used to cultivate aret\u0002e in\r\nPlato’s Academy probably reflected the customary values of the gymnasium: military\r\npreparedness, athletic beauty (kalokagathia), even erotic partnerships.\r\nThe Academy no doubt remained a place for gymnastic training under Plato, but the\r\nfocus of kalokagathia (being beautiful and good) shifted from the body to the soul.\r\nMilitary training, too, probably focused on cultivating virtues such as courage and wisdom\r\nrather than mere weapons skills. And educational pederasty was exchanged for chaste\r\npartnerships that directed erotic desire away from the body and towards ideals such as\r\nwisdom. Plato’s emphasis on the soul also prompted the inclusion of females, both in the\r\nutopian Republic and the real-world Academy. It is likely, of course, that Plato added\r\nphilosophical dialogue and maybe even lectures to the existing gymnastic curriculum at\r\nthe academy. But it is unlikely that he reduced or eliminated the gymnastic training and athletic games traditionally associated with that place. Sport is made educational by its\r\nends, not simply its practice, and Plato adapted sport quite explicitly to the end of aret\u0002e.","internal_url":"https://www.academia.edu/10121928/Platos_Gymnasium","translated_internal_url":"","created_at":"2015-01-12T02:01:52.423-08:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":954339,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[{"id":39910563,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/39910563/thumbnails/1.jpg","file_name":"5_Platos_Gymnasium.pdf","download_url":"https://www.academia.edu/attachments/39910563/download_file?st=MTczMzA1NjA4Niw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"Platos_Gymnasium.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/39910563/5_Platos_Gymnasium-libre.pdf?1447275921=\u0026response-content-disposition=attachment%3B+filename%3DPlatos_Gymnasium.pdf\u0026Expires=1733059416\u0026Signature=gaPe2AJWiuG8mXBnqK-AFtbC2Zn61XD1reU2inedFxfgxdQ3Kh2QS6vOEKN2SU00u-oAJ5pGC9QdNQhFV6QPV6tPmDp0DfHGh0uF2CAer9nwVxQE1~CVngnUmzbv5~ROW51VlO~XFlIHtHDdY3xM9HIxHk~REvxI63QMPBcj4LwfJUpcQANhO33EGLW2Wb6ERcZdrJhu-XhiQOyp57ci9J2edQIttA9ILCHKnV0q0rIYfS4NujXk4Q3Z5w8a6cU8AJt6uBcXxAiMbbRMUijUttViBigj-y1mZzDx1gN0WX6G1axs57r9byN5AkPjfltk-1GVXlwONHr4OtkqfqSzng__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"Platos_Gymnasium","translated_slug":"","page_count":14,"language":"en","content_type":"Work","owner":{"id":954339,"first_name":"Heather","middle_initials":null,"last_name":"Reid","page_name":"HeatherReid","domain_name":"morningside","created_at":"2011-11-16T23:10:27.412-08:00","display_name":"Heather Reid","url":"https://morningside.academia.edu/HeatherReid"},"attachments":[{"id":39910563,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/39910563/thumbnails/1.jpg","file_name":"5_Platos_Gymnasium.pdf","download_url":"https://www.academia.edu/attachments/39910563/download_file?st=MTczMzA1NjA4Niw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"Platos_Gymnasium.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/39910563/5_Platos_Gymnasium-libre.pdf?1447275921=\u0026response-content-disposition=attachment%3B+filename%3DPlatos_Gymnasium.pdf\u0026Expires=1733059416\u0026Signature=gaPe2AJWiuG8mXBnqK-AFtbC2Zn61XD1reU2inedFxfgxdQ3Kh2QS6vOEKN2SU00u-oAJ5pGC9QdNQhFV6QPV6tPmDp0DfHGh0uF2CAer9nwVxQE1~CVngnUmzbv5~ROW51VlO~XFlIHtHDdY3xM9HIxHk~REvxI63QMPBcj4LwfJUpcQANhO33EGLW2Wb6ERcZdrJhu-XhiQOyp57ci9J2edQIttA9ILCHKnV0q0rIYfS4NujXk4Q3Z5w8a6cU8AJt6uBcXxAiMbbRMUijUttViBigj-y1mZzDx1gN0WX6G1axs57r9byN5AkPjfltk-1GVXlwONHr4OtkqfqSzng__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[{"id":2018,"name":"Plato","url":"https://www.academia.edu/Documents/in/Plato"},{"id":14189,"name":"Philosophy of Sport","url":"https://www.academia.edu/Documents/in/Philosophy_of_Sport"},{"id":17178,"name":"Ancient Philosophy","url":"https://www.academia.edu/Documents/in/Ancient_Philosophy"},{"id":17227,"name":"Ancient Sports/Athletics","url":"https://www.academia.edu/Documents/in/Ancient_Sports_Athletics"},{"id":219137,"name":"Ancient Gymnasia","url":"https://www.academia.edu/Documents/in/Ancient_Gymnasia"}],"urls":[{"id":4152797,"url":"http://www.tandfonline.com/eprint/5bqWiGX6MDs2z2A2SMH3/full"}]}, dispatcherData: dispatcherData }); 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="10121635"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/10121635/Athletic_Heroes_sport_in_Homers_Iliad_and_Odyssey_"><img alt="Research paper thumbnail of Athletic Heroes (sport in Homer's Iliad and Odyssey)" class="work-thumbnail" src="https://attachments.academia-assets.com/48521128/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/10121635/Athletic_Heroes_sport_in_Homers_Iliad_and_Odyssey_">Athletic Heroes (sport in Homer's Iliad and Odyssey)</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">In this paper we discover that the use of athleticism as proof of virtue is a practice older eve...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">In this paper we discover that the use of athleticism as proof of virtue is a practice <br />older even than sport itself. In early Egypt and Mesopotamia, long before Olympia’s games <br />or even Homer’s Trojan Wars, kings and pharaohs used fables about great athletic feats <br />and public demonstrations of athletic ability to confirm their royal worthiness and even <br />their links to divinity. In general royal athleticism was left unchallenged and untested by <br />others; presumably because there was not much doubt – or not much point in doubting – <br />these leaders’ worthiness to begin with. Such practices are reflected in Homer’s Iliad when <br />King Agamemnon is awarded first prize in the javelin contest without ever lifting a finger. <br />A central theme of the epic up until that point, however, is serious doubt precisely about <br />Agamemnon’s worthiness to lead. Achilles, the godlike runner and the king’s main rival, <br />does not compete in the games either; instead he organises and conducts them, acting as <br />a more judicious leader than Agamemnon has been. So here in Homer’s Iliad, a document <br />that expresses the foundational beliefs of Hellenic civilisation, we find both the gesture of <br />leaving a king’s excellence athletically untested, and a very serious challenge to his <br />authority based in part upon the athletic excellence of an underling. <br />From the seeds of such doubt and questioning about arete and authority, it is a <br />small step to using athleticism as an actual test. Already in Homer’s Odyssey we find <br />athletic performances being used to prove the hero’s nobility. When Odysseus washes up <br />on the unfamiliar shores of Phaeacia, he is treated to a demonstration of the islanders’ <br />athletic skills. Odysseus stays out of the games until someone has the gall suggest that he <br />is a lowly businessman rather than a noble, at which point he grabs a discus and proves his <br />nobility beyond all doubt by tossing it well beyond the marks set by the locals. When <br />Odysseus finally does return home, he is so physically decimated by his journey that no <br />one but his dog recognises their legitimate ruler. It takes a boxing match and archery <br />contest to overcome his subjects’ doubt, prove the king’s identity and re-establish his <br />authority to rule. Homer’s epics reflect Hellenic history in so far athletics address the doubt <br />about virtue generated when encounters with diversity create competing claims to truth <br />and authority. Later, at Olympia, the religious puzzle of who among the various tribes <br />gathered there should have the honour of lighting the sacrificial flame came to be solved <br />by a simple footrace from the edge of the sanctuary to the altar</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="6e69539e635911e766bef61dd8407877" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":48521128,"asset_id":10121635,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/48521128/download_file?st=MTczMzA1NjA4Niw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="10121635"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="10121635"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 10121635; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=10121635]").text(description); $(".js-view-count[data-work-id=10121635]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 10121635; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='10121635']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 10121635, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "6e69539e635911e766bef61dd8407877" } } $('.js-work-strip[data-work-id=10121635]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":10121635,"title":"Athletic Heroes (sport in Homer's Iliad and Odyssey)","translated_title":"","metadata":{"abstract":"In this paper we discover that the use of athleticism as proof of virtue is a practice\r\nolder even than sport itself. In early Egypt and Mesopotamia, long before Olympia’s games\r\nor even Homer’s Trojan Wars, kings and pharaohs used fables about great athletic feats\r\nand public demonstrations of athletic ability to confirm their royal worthiness and even\r\ntheir links to divinity. In general royal athleticism was left unchallenged and untested by\r\nothers; presumably because there was not much doubt – or not much point in doubting –\r\nthese leaders’ worthiness to begin with. Such practices are reflected in Homer’s Iliad when\r\nKing Agamemnon is awarded first prize in the javelin contest without ever lifting a finger.\r\nA central theme of the epic up until that point, however, is serious doubt precisely about\r\nAgamemnon’s worthiness to lead. Achilles, the godlike runner and the king’s main rival,\r\ndoes not compete in the games either; instead he organises and conducts them, acting as\r\na more judicious leader than Agamemnon has been. So here in Homer’s Iliad, a document\r\nthat expresses the foundational beliefs of Hellenic civilisation, we find both the gesture of\r\nleaving a king’s excellence athletically untested, and a very serious challenge to his\r\nauthority based in part upon the athletic excellence of an underling.\r\nFrom the seeds of such doubt and questioning about aret\u0002e and authority, it is a\r\nsmall step to using athleticism as an actual test. Already in Homer’s Odyssey we find\r\nathletic performances being used to prove the hero’s nobility. When Odysseus washes up\r\non the unfamiliar shores of Phaeacia, he is treated to a demonstration of the islanders’\r\nathletic skills. Odysseus stays out of the games until someone has the gall suggest that he\r\nis a lowly businessman rather than a noble, at which point he grabs a discus and proves his\r\nnobility beyond all doubt by tossing it well beyond the marks set by the locals. When\r\nOdysseus finally does return home, he is so physically decimated by his journey that no\r\none but his dog recognises their legitimate ruler. It takes a boxing match and archery\r\ncontest to overcome his subjects’ doubt, prove the king’s identity and re-establish his\r\nauthority to rule. Homer’s epics reflect Hellenic history in so far athletics address the doubt\r\nabout virtue generated when encounters with diversity create competing claims to truth\r\nand authority. Later, at Olympia, the religious puzzle of who among the various tribes\r\ngathered there should have the honour of lighting the sacrificial flame came to be solved\r\nby a simple footrace from the edge of the sanctuary to the altar"},"translated_abstract":"In this paper we discover that the use of athleticism as proof of virtue is a practice\r\nolder even than sport itself. In early Egypt and Mesopotamia, long before Olympia’s games\r\nor even Homer’s Trojan Wars, kings and pharaohs used fables about great athletic feats\r\nand public demonstrations of athletic ability to confirm their royal worthiness and even\r\ntheir links to divinity. In general royal athleticism was left unchallenged and untested by\r\nothers; presumably because there was not much doubt – or not much point in doubting –\r\nthese leaders’ worthiness to begin with. Such practices are reflected in Homer’s Iliad when\r\nKing Agamemnon is awarded first prize in the javelin contest without ever lifting a finger.\r\nA central theme of the epic up until that point, however, is serious doubt precisely about\r\nAgamemnon’s worthiness to lead. Achilles, the godlike runner and the king’s main rival,\r\ndoes not compete in the games either; instead he organises and conducts them, acting as\r\na more judicious leader than Agamemnon has been. So here in Homer’s Iliad, a document\r\nthat expresses the foundational beliefs of Hellenic civilisation, we find both the gesture of\r\nleaving a king’s excellence athletically untested, and a very serious challenge to his\r\nauthority based in part upon the athletic excellence of an underling.\r\nFrom the seeds of such doubt and questioning about aret\u0002e and authority, it is a\r\nsmall step to using athleticism as an actual test. Already in Homer’s Odyssey we find\r\nathletic performances being used to prove the hero’s nobility. When Odysseus washes up\r\non the unfamiliar shores of Phaeacia, he is treated to a demonstration of the islanders’\r\nathletic skills. Odysseus stays out of the games until someone has the gall suggest that he\r\nis a lowly businessman rather than a noble, at which point he grabs a discus and proves his\r\nnobility beyond all doubt by tossing it well beyond the marks set by the locals. When\r\nOdysseus finally does return home, he is so physically decimated by his journey that no\r\none but his dog recognises their legitimate ruler. It takes a boxing match and archery\r\ncontest to overcome his subjects’ doubt, prove the king’s identity and re-establish his\r\nauthority to rule. Homer’s epics reflect Hellenic history in so far athletics address the doubt\r\nabout virtue generated when encounters with diversity create competing claims to truth\r\nand authority. Later, at Olympia, the religious puzzle of who among the various tribes\r\ngathered there should have the honour of lighting the sacrificial flame came to be solved\r\nby a simple footrace from the edge of the sanctuary to the altar","internal_url":"https://www.academia.edu/10121635/Athletic_Heroes_sport_in_Homers_Iliad_and_Odyssey_","translated_internal_url":"","created_at":"2015-01-12T01:37:31.739-08:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":954339,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[{"id":48521128,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/48521128/thumbnails/1.jpg","file_name":"1_Athletic_Heroes.pdf","download_url":"https://www.academia.edu/attachments/48521128/download_file?st=MTczMzA1NjA4Niw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"Athletic_Heroes_sport_in_Homers_Iliad_an.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/48521128/1_Athletic_Heroes-libre.pdf?1472841960=\u0026response-content-disposition=attachment%3B+filename%3DAthletic_Heroes_sport_in_Homers_Iliad_an.pdf\u0026Expires=1731457375\u0026Signature=addXFaVZX14ctCMwOnr0Fbxm9WUrOq3MUhrYSvS9SdO9bGFUN1XmarOQqXj3xBbCSpjINp6hbilILrTdgaE04qZQJSWApiiAVKCnpy~EnvoewBZfEP4~jBGD6sUfjIOLzY3uOV6tTCLmt1RgU1vCLoqBmUyHgB5iW2OJzny8um-jSac-bjGP3VcS9qM5zCG2xcYSIyTW0SjgPeGLBsAEAEvlm3kHdpHA~jEt~i44s~IBgoIOlFfQrKfMMUxmF5PZnzAjpjR5BUQGAbTLIpCG0U5Un67fSsj5N95xZ~G142Uc25BWzE3iCqxuaX44Q9n7fjnENb0P~X63zrZr1LG24Q__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"Athletic_Heroes_sport_in_Homers_Iliad_and_Odyssey_","translated_slug":"","page_count":12,"language":"en","content_type":"Work","owner":{"id":954339,"first_name":"Heather","middle_initials":null,"last_name":"Reid","page_name":"HeatherReid","domain_name":"morningside","created_at":"2011-11-16T23:10:27.412-08:00","display_name":"Heather Reid","url":"https://morningside.academia.edu/HeatherReid"},"attachments":[{"id":48521128,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/48521128/thumbnails/1.jpg","file_name":"1_Athletic_Heroes.pdf","download_url":"https://www.academia.edu/attachments/48521128/download_file?st=MTczMzA1NjA4Niw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"Athletic_Heroes_sport_in_Homers_Iliad_an.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/48521128/1_Athletic_Heroes-libre.pdf?1472841960=\u0026response-content-disposition=attachment%3B+filename%3DAthletic_Heroes_sport_in_Homers_Iliad_an.pdf\u0026Expires=1731457375\u0026Signature=addXFaVZX14ctCMwOnr0Fbxm9WUrOq3MUhrYSvS9SdO9bGFUN1XmarOQqXj3xBbCSpjINp6hbilILrTdgaE04qZQJSWApiiAVKCnpy~EnvoewBZfEP4~jBGD6sUfjIOLzY3uOV6tTCLmt1RgU1vCLoqBmUyHgB5iW2OJzny8um-jSac-bjGP3VcS9qM5zCG2xcYSIyTW0SjgPeGLBsAEAEvlm3kHdpHA~jEt~i44s~IBgoIOlFfQrKfMMUxmF5PZnzAjpjR5BUQGAbTLIpCG0U5Un67fSsj5N95xZ~G142Uc25BWzE3iCqxuaX44Q9n7fjnENb0P~X63zrZr1LG24Q__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[{"id":832,"name":"Homer","url":"https://www.academia.edu/Documents/in/Homer"},{"id":4216,"name":"Sports History","url":"https://www.academia.edu/Documents/in/Sports_History"},{"id":17227,"name":"Ancient Sports/Athletics","url":"https://www.academia.edu/Documents/in/Ancient_Sports_Athletics"}],"urls":[{"id":4152683,"url":"http://www.tandfonline.com/eprint/sSDPyCBE42QAeDJUybUn/full"}]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="10121757"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/10121757/The_Epicurean_Spectator_Sports_Spectatorship_and_Epicurean_Philosophy_"><img alt="Research paper thumbnail of The Epicurean Spectator (Sports Spectatorship and Epicurean Philosophy)" class="work-thumbnail" src="https://attachments.academia-assets.com/48521122/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/10121757/The_Epicurean_Spectator_Sports_Spectatorship_and_Epicurean_Philosophy_">The Epicurean Spectator (Sports Spectatorship and Epicurean Philosophy)</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">In his master-work, On the Nature of Things, the Epicurean philosopher Lucretius poetically desc...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">In his master-work, On the Nature of Things, the Epicurean philosopher Lucretius <br />poetically describes the spectator as one who witnesses from the safety of firm land the <br />struggles of others out on a stormy sea. One cannot help but imagine the Roman <br />philosopher in a grandstand watching foreign gladiators or slave-charioteers battle it out <br />in the dust. Whereas the Hellenic tradition had cultivated through struggle (ago¯n) the <br />virtue (arete) that leads to happiness, Epicureanism finds happiness rather by <br />withdrawing from struggle and achieving peace through observation and understanding. <br />But this is not so different a philosophy from the classical Greeks as it might first appear. <br />In fact, Epicurus followed Plato’s and Aristotle’s paths, setting up his ‘Garden’ in Athens <br />alongside the Academy and Lyceum. The different path to happiness endorsed by <br />Epicureanism simply reflected political changes that reduced individual liberty as well as <br />opportunities for participation in government. As we shall see in Chapter 7, <br />Epicureanism’s emphasis on intellectual autonomy and moral independence found a <br />receptive audience in Rome. <br />Then again, the more things change, the more they stay the same. The struggle <br />that the Epicurean withdraws from just is that same battle for wealth and fame that <br />Socrates, Plato and Aristotle disdained. And the basis of the happiness that Epicureans <br />pursue is the very same wisdom and understanding touted by the Classical Greek <br />philosophers. The main difference in method is that the Epicurean pursues this wisdom <br />not so much through dialectical engagement as through personal reason and <br />observation. Much of Epicurus’ own work, in fact, is spent describing the natural causes <br />of phenomena, such as lightning, that provoke fear and anxiety when understood only <br />through myth. The great spectacles of Rome, including military triumphs, mock seabattles, <br />exotic animal hunts and public executions, were designed to foster a sense of <br />security and order among the populace. But the Epicurean spectator would see through <br />the political showcase, achieving personal security and order through independent <br />observation and reason.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="cce9dfa9167a07dad3d6fd46ef8ee868" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":48521122,"asset_id":10121757,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/48521122/download_file?st=MTczMzA1NjA4Niw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="10121757"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="10121757"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 10121757; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=10121757]").text(description); $(".js-view-count[data-work-id=10121757]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 10121757; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='10121757']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 10121757, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "cce9dfa9167a07dad3d6fd46ef8ee868" } } $('.js-work-strip[data-work-id=10121757]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":10121757,"title":"The Epicurean Spectator (Sports Spectatorship and Epicurean Philosophy)","translated_title":"","metadata":{"abstract":"In his master-work, On the Nature of Things, the Epicurean philosopher Lucretius\r\npoetically describes the spectator as one who witnesses from the safety of firm land the\r\nstruggles of others out on a stormy sea. One cannot help but imagine the Roman\r\nphilosopher in a grandstand watching foreign gladiators or slave-charioteers battle it out\r\nin the dust. Whereas the Hellenic tradition had cultivated through struggle (ago¯n) the\r\nvirtue (aret\u0002e) that leads to happiness, Epicureanism finds happiness rather by\r\nwithdrawing from struggle and achieving peace through observation and understanding.\r\nBut this is not so different a philosophy from the classical Greeks as it might first appear.\r\nIn fact, Epicurus followed Plato’s and Aristotle’s paths, setting up his ‘Garden’ in Athens\r\nalongside the Academy and Lyceum. The different path to happiness endorsed by\r\nEpicureanism simply reflected political changes that reduced individual liberty as well as\r\nopportunities for participation in government. As we shall see in Chapter 7,\r\nEpicureanism’s emphasis on intellectual autonomy and moral independence found a\r\nreceptive audience in Rome.\r\nThen again, the more things change, the more they stay the same. The struggle\r\nthat the Epicurean withdraws from just is that same battle for wealth and fame that\r\nSocrates, Plato and Aristotle disdained. And the basis of the happiness that Epicureans\r\npursue is the very same wisdom and understanding touted by the Classical Greek\r\nphilosophers. The main difference in method is that the Epicurean pursues this wisdom\r\nnot so much through dialectical engagement as through personal reason and\r\nobservation. Much of Epicurus’ own work, in fact, is spent describing the natural causes\r\nof phenomena, such as lightning, that provoke fear and anxiety when understood only\r\nthrough myth. The great spectacles of Rome, including military triumphs, mock seabattles,\r\nexotic animal hunts and public executions, were designed to foster a sense of\r\nsecurity and order among the populace. But the Epicurean spectator would see through\r\nthe political showcase, achieving personal security and order through independent\r\nobservation and reason."},"translated_abstract":"In his master-work, On the Nature of Things, the Epicurean philosopher Lucretius\r\npoetically describes the spectator as one who witnesses from the safety of firm land the\r\nstruggles of others out on a stormy sea. One cannot help but imagine the Roman\r\nphilosopher in a grandstand watching foreign gladiators or slave-charioteers battle it out\r\nin the dust. Whereas the Hellenic tradition had cultivated through struggle (ago¯n) the\r\nvirtue (aret\u0002e) that leads to happiness, Epicureanism finds happiness rather by\r\nwithdrawing from struggle and achieving peace through observation and understanding.\r\nBut this is not so different a philosophy from the classical Greeks as it might first appear.\r\nIn fact, Epicurus followed Plato’s and Aristotle’s paths, setting up his ‘Garden’ in Athens\r\nalongside the Academy and Lyceum. The different path to happiness endorsed by\r\nEpicureanism simply reflected political changes that reduced individual liberty as well as\r\nopportunities for participation in government. As we shall see in Chapter 7,\r\nEpicureanism’s emphasis on intellectual autonomy and moral independence found a\r\nreceptive audience in Rome.\r\nThen again, the more things change, the more they stay the same. The struggle\r\nthat the Epicurean withdraws from just is that same battle for wealth and fame that\r\nSocrates, Plato and Aristotle disdained. And the basis of the happiness that Epicureans\r\npursue is the very same wisdom and understanding touted by the Classical Greek\r\nphilosophers. The main difference in method is that the Epicurean pursues this wisdom\r\nnot so much through dialectical engagement as through personal reason and\r\nobservation. Much of Epicurus’ own work, in fact, is spent describing the natural causes\r\nof phenomena, such as lightning, that provoke fear and anxiety when understood only\r\nthrough myth. The great spectacles of Rome, including military triumphs, mock seabattles,\r\nexotic animal hunts and public executions, were designed to foster a sense of\r\nsecurity and order among the populace. But the Epicurean spectator would see through\r\nthe political showcase, achieving personal security and order through independent\r\nobservation and reason.","internal_url":"https://www.academia.edu/10121757/The_Epicurean_Spectator_Sports_Spectatorship_and_Epicurean_Philosophy_","translated_internal_url":"","created_at":"2015-01-12T01:45:43.057-08:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":954339,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[{"id":48521122,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/48521122/thumbnails/1.jpg","file_name":"7_The_Epicurean_Spectator.pdf","download_url":"https://www.academia.edu/attachments/48521122/download_file?st=MTczMzA1NjA4Niw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"The_Epicurean_Spectator_Sports_Spectator.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/48521122/7_The_Epicurean_Spectator-libre.pdf?1472841960=\u0026response-content-disposition=attachment%3B+filename%3DThe_Epicurean_Spectator_Sports_Spectator.pdf\u0026Expires=1733059416\u0026Signature=Sd6Vu6unf9T5potz8BwK-i1NMfF92v3t5Myik33NuoRX2HLGuaqW6wXKpwe9ESwku5gMoOcNcp2bS9n7QBDNmA8VXwZ9Fqe2z5aKyfysLxTRGU0-C54OptoLLI-sv43ufKaIZYDZ~yEA6K0RZmtTeg7Mvcin70QOxJn5mG2~O3ccZToSGsjmlBy9ke4BG~kaP8WrTB4bY0nEiXqhgpgS8af-5ioVR11XGLFAoPr~p14sMAMGdVfC~56C0p7XsqnjW3sT2c-FY9f2ophKsbKYp7fzTsImu7vtgE0LQwOt8gimY5~3qvsNPY4MvNsRu4EK5280tK~BSddDxMgMClIOpg__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"The_Epicurean_Spectator_Sports_Spectatorship_and_Epicurean_Philosophy_","translated_slug":"","page_count":10,"language":"en","content_type":"Work","owner":{"id":954339,"first_name":"Heather","middle_initials":null,"last_name":"Reid","page_name":"HeatherReid","domain_name":"morningside","created_at":"2011-11-16T23:10:27.412-08:00","display_name":"Heather Reid","url":"https://morningside.academia.edu/HeatherReid"},"attachments":[{"id":48521122,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/48521122/thumbnails/1.jpg","file_name":"7_The_Epicurean_Spectator.pdf","download_url":"https://www.academia.edu/attachments/48521122/download_file?st=MTczMzA1NjA4Niw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"The_Epicurean_Spectator_Sports_Spectator.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/48521122/7_The_Epicurean_Spectator-libre.pdf?1472841960=\u0026response-content-disposition=attachment%3B+filename%3DThe_Epicurean_Spectator_Sports_Spectator.pdf\u0026Expires=1733059416\u0026Signature=Sd6Vu6unf9T5potz8BwK-i1NMfF92v3t5Myik33NuoRX2HLGuaqW6wXKpwe9ESwku5gMoOcNcp2bS9n7QBDNmA8VXwZ9Fqe2z5aKyfysLxTRGU0-C54OptoLLI-sv43ufKaIZYDZ~yEA6K0RZmtTeg7Mvcin70QOxJn5mG2~O3ccZToSGsjmlBy9ke4BG~kaP8WrTB4bY0nEiXqhgpgS8af-5ioVR11XGLFAoPr~p14sMAMGdVfC~56C0p7XsqnjW3sT2c-FY9f2ophKsbKYp7fzTsImu7vtgE0LQwOt8gimY5~3qvsNPY4MvNsRu4EK5280tK~BSddDxMgMClIOpg__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[{"id":14189,"name":"Philosophy of Sport","url":"https://www.academia.edu/Documents/in/Philosophy_of_Sport"},{"id":17178,"name":"Ancient Philosophy","url":"https://www.academia.edu/Documents/in/Ancient_Philosophy"},{"id":28344,"name":"Lucretius","url":"https://www.academia.edu/Documents/in/Lucretius"},{"id":38966,"name":"Epicureanism","url":"https://www.academia.edu/Documents/in/Epicureanism"},{"id":69792,"name":"Ancient Rome","url":"https://www.academia.edu/Documents/in/Ancient_Rome"},{"id":107542,"name":"Roman Triumph","url":"https://www.academia.edu/Documents/in/Roman_Triumph"}],"urls":[{"id":4152726,"url":"http://www.tandfonline.com/eprint/aRHewK7GTW7tr7AnPC4v/full"}]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="10121815"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/10121815/The_Circus_and_the_Cosmopolis_Marcus_Aurelius_and_Roman_Chariot_Racing_"><img alt="Research paper thumbnail of The Circus and the Cosmopolis (Marcus Aurelius and Roman Chariot Racing)" class="work-thumbnail" src="https://attachments.academia-assets.com/48521108/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/10121815/The_Circus_and_the_Cosmopolis_Marcus_Aurelius_and_Roman_Chariot_Racing_">The Circus and the Cosmopolis (Marcus Aurelius and Roman Chariot Racing)</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Another Stoic to be found in Rome’s grandstands, albeit in the luxury box of the emperor, was Ma...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Another Stoic to be found in Rome’s grandstands, albeit in the luxury box of the <br />emperor, was Marcus Antoninus Aurelius. Remembered mostly for the Meditations that he <br />wrote while battling barbarians at the edge of the empire, Aurelius the philosopher was a <br />man of peace. He articulated a Stoic ideal of cosmopolitanism or world citizenship that <br />privileges human commonality over difference and seeks to appreciate our fundamental <br />interdependence. As he says in Meditations XI.8: ‘A branch cut off from its neighbouring <br />branch must of necessity be cut off from the whole tree. So a man who severs himself from <br />a single other man falls away from the whole human community.’ As emperor of the vast <br />second-century CE Roman Empire, Marcus found himself nearly at the centre of the world, <br />responsible for keeping peace and promoting unity within the city and the empire at <br />large. Roman sport was one of the means at his disposal. <br />Chariot racing on the Circus Maximus was a Roman passion that self-consciously <br />promoted unity through sport and was even interpreted by one intellectual as a symbolic <br />representation of the universe – with the emperor at its centre, of course. Like gladiators, <br />charioteers were usually slaves or hirelings who raced not for themselves but for their <br />owners. Unlike ancient Greece however, it was not the owner of the chariot that claimed <br />the glory, but rather the color that represented one of four official factions – red, blue, <br />green or white. By having the circus’s chariot teams represent colours rather than <br />sponsors, institutions or even the points on a compass, Rome gave its ethnically and <br />culturally diverse population a common place to come together and a common thing to <br />root for. As in the ancient Olympic Games, fierce competition paradoxically served the <br />cause of unity. Observed through a cosmopolitan lens, the Circus Maximus expressed what <br />Marcus Aurelius called our natural purpose to associate in a community (Meditations V.16).</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="ae50008f09a76e604a7b4b0c21e41e0d" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":48521108,"asset_id":10121815,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/48521108/download_file?st=MTczMzA1NjA4Niw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="10121815"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="10121815"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 10121815; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=10121815]").text(description); $(".js-view-count[data-work-id=10121815]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 10121815; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='10121815']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 10121815, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "ae50008f09a76e604a7b4b0c21e41e0d" } } $('.js-work-strip[data-work-id=10121815]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":10121815,"title":"The Circus and the Cosmopolis (Marcus Aurelius and Roman Chariot Racing)","translated_title":"","metadata":{"abstract":"Another Stoic to be found in Rome’s grandstands, albeit in the luxury box of the\r\nemperor, was Marcus Antoninus Aurelius. Remembered mostly for the Meditations that he\r\nwrote while battling barbarians at the edge of the empire, Aurelius the philosopher was a\r\nman of peace. He articulated a Stoic ideal of cosmopolitanism or world citizenship that\r\nprivileges human commonality over difference and seeks to appreciate our fundamental\r\ninterdependence. As he says in Meditations XI.8: ‘A branch cut off from its neighbouring\r\nbranch must of necessity be cut off from the whole tree. So a man who severs himself from\r\na single other man falls away from the whole human community.’ As emperor of the vast\r\nsecond-century CE Roman Empire, Marcus found himself nearly at the centre of the world,\r\nresponsible for keeping peace and promoting unity within the city and the empire at\r\nlarge. Roman sport was one of the means at his disposal.\r\nChariot racing on the Circus Maximus was a Roman passion that self-consciously\r\npromoted unity through sport and was even interpreted by one intellectual as a symbolic\r\nrepresentation of the universe – with the emperor at its centre, of course. Like gladiators,\r\ncharioteers were usually slaves or hirelings who raced not for themselves but for their\r\nowners. Unlike ancient Greece however, it was not the owner of the chariot that claimed\r\nthe glory, but rather the color that represented one of four official factions – red, blue,\r\ngreen or white. By having the circus’s chariot teams represent colours rather than\r\nsponsors, institutions or even the points on a compass, Rome gave its ethnically and\r\nculturally diverse population a common place to come together and a common thing to\r\nroot for. As in the ancient Olympic Games, fierce competition paradoxically served the\r\ncause of unity. Observed through a cosmopolitan lens, the Circus Maximus expressed what\r\nMarcus Aurelius called our natural purpose to associate in a community (Meditations V.16)."},"translated_abstract":"Another Stoic to be found in Rome’s grandstands, albeit in the luxury box of the\r\nemperor, was Marcus Antoninus Aurelius. Remembered mostly for the Meditations that he\r\nwrote while battling barbarians at the edge of the empire, Aurelius the philosopher was a\r\nman of peace. He articulated a Stoic ideal of cosmopolitanism or world citizenship that\r\nprivileges human commonality over difference and seeks to appreciate our fundamental\r\ninterdependence. As he says in Meditations XI.8: ‘A branch cut off from its neighbouring\r\nbranch must of necessity be cut off from the whole tree. So a man who severs himself from\r\na single other man falls away from the whole human community.’ As emperor of the vast\r\nsecond-century CE Roman Empire, Marcus found himself nearly at the centre of the world,\r\nresponsible for keeping peace and promoting unity within the city and the empire at\r\nlarge. Roman sport was one of the means at his disposal.\r\nChariot racing on the Circus Maximus was a Roman passion that self-consciously\r\npromoted unity through sport and was even interpreted by one intellectual as a symbolic\r\nrepresentation of the universe – with the emperor at its centre, of course. Like gladiators,\r\ncharioteers were usually slaves or hirelings who raced not for themselves but for their\r\nowners. Unlike ancient Greece however, it was not the owner of the chariot that claimed\r\nthe glory, but rather the color that represented one of four official factions – red, blue,\r\ngreen or white. By having the circus’s chariot teams represent colours rather than\r\nsponsors, institutions or even the points on a compass, Rome gave its ethnically and\r\nculturally diverse population a common place to come together and a common thing to\r\nroot for. As in the ancient Olympic Games, fierce competition paradoxically served the\r\ncause of unity. Observed through a cosmopolitan lens, the Circus Maximus expressed what\r\nMarcus Aurelius called our natural purpose to associate in a community (Meditations V.16).","internal_url":"https://www.academia.edu/10121815/The_Circus_and_the_Cosmopolis_Marcus_Aurelius_and_Roman_Chariot_Racing_","translated_internal_url":"","created_at":"2015-01-12T01:49:49.772-08:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":954339,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[{"id":48521108,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/48521108/thumbnails/1.jpg","file_name":"9_The_Circus_and_the_Cosmopolis.pdf","download_url":"https://www.academia.edu/attachments/48521108/download_file?st=MTczMzA1NjA4Niw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"The_Circus_and_the_Cosmopolis_Marcus_Aur.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/48521108/9_The_Circus_and_the_Cosmopolis-libre.pdf?1472841679=\u0026response-content-disposition=attachment%3B+filename%3DThe_Circus_and_the_Cosmopolis_Marcus_Aur.pdf\u0026Expires=1733059416\u0026Signature=Evu8U6vhAnNKdsHxpFr6pHwTacJpixHH5y-op44-p2js0zYCZe33x2TZJj0C4AhlLhsFL-3xUA5oeDxFOGPmryf-7oclatq0cynM6pIBQxHWyq~zzls3E63ZYtjx-wrIXTrOZPae6EZiCI4eOvxO6Y-tBohO~ZmYf9CXSQJZQ-YZb0cx5IOWjb4GcGFiRRigq22TQhpSgrNADpIyheS6Pf2HcAPGvstRqUM~ofeoCn3L0xrhfvyu30oBO2yLm~YqdD8zhQekdnnnSQvUzZJGdz3S0DjV31xic1pubBPDw51R3ry3EHrXQZZIePiKKCR74A~Jk8nIjqiiYj9izwsw1w__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"The_Circus_and_the_Cosmopolis_Marcus_Aurelius_and_Roman_Chariot_Racing_","translated_slug":"","page_count":9,"language":"en","content_type":"Work","owner":{"id":954339,"first_name":"Heather","middle_initials":null,"last_name":"Reid","page_name":"HeatherReid","domain_name":"morningside","created_at":"2011-11-16T23:10:27.412-08:00","display_name":"Heather Reid","url":"https://morningside.academia.edu/HeatherReid"},"attachments":[{"id":48521108,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/48521108/thumbnails/1.jpg","file_name":"9_The_Circus_and_the_Cosmopolis.pdf","download_url":"https://www.academia.edu/attachments/48521108/download_file?st=MTczMzA1NjA4Niw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"The_Circus_and_the_Cosmopolis_Marcus_Aur.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/48521108/9_The_Circus_and_the_Cosmopolis-libre.pdf?1472841679=\u0026response-content-disposition=attachment%3B+filename%3DThe_Circus_and_the_Cosmopolis_Marcus_Aur.pdf\u0026Expires=1733059416\u0026Signature=Evu8U6vhAnNKdsHxpFr6pHwTacJpixHH5y-op44-p2js0zYCZe33x2TZJj0C4AhlLhsFL-3xUA5oeDxFOGPmryf-7oclatq0cynM6pIBQxHWyq~zzls3E63ZYtjx-wrIXTrOZPae6EZiCI4eOvxO6Y-tBohO~ZmYf9CXSQJZQ-YZb0cx5IOWjb4GcGFiRRigq22TQhpSgrNADpIyheS6Pf2HcAPGvstRqUM~ofeoCn3L0xrhfvyu30oBO2yLm~YqdD8zhQekdnnnSQvUzZJGdz3S0DjV31xic1pubBPDw51R3ry3EHrXQZZIePiKKCR74A~Jk8nIjqiiYj9izwsw1w__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[{"id":5970,"name":"Stoicism","url":"https://www.academia.edu/Documents/in/Stoicism"},{"id":14189,"name":"Philosophy of Sport","url":"https://www.academia.edu/Documents/in/Philosophy_of_Sport"},{"id":17178,"name":"Ancient Philosophy","url":"https://www.academia.edu/Documents/in/Ancient_Philosophy"},{"id":17227,"name":"Ancient Sports/Athletics","url":"https://www.academia.edu/Documents/in/Ancient_Sports_Athletics"},{"id":44372,"name":"Marcus Aurelius","url":"https://www.academia.edu/Documents/in/Marcus_Aurelius"},{"id":567962,"name":"Chariot Racing","url":"https://www.academia.edu/Documents/in/Chariot_Racing"}],"urls":[{"id":4152754,"url":"http://www.tandfonline.com/eprint/XHy6NgHNNISCZHgj9pNF/full"}]}, dispatcherData: dispatcherData }); 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="39028256"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/39028256/Athletic_Beauty_as_Mimesis_of_Virtue_The_Case_of_the_Beautiful_Boxer"><img alt="Research paper thumbnail of Athletic Beauty as Mimesis of Virtue: The Case of the Beautiful Boxer" class="work-thumbnail" src="https://attachments.academia-assets.com/59139813/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/39028256/Athletic_Beauty_as_Mimesis_of_Virtue_The_Case_of_the_Beautiful_Boxer">Athletic Beauty as Mimesis of Virtue: The Case of the Beautiful Boxer</a></div><div class="wp-workCard_item"><span>Looking at Beauty: το καλόν in Western Greece, eds. H. Reid & Tony Leyh. Sioux City: Parnassos Press</span><span>, 2019</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">The Terme Boxer, a life-size naked bronze athlete, complete with bleeding cuts, a broken nose, an...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">The Terme Boxer, a life-size naked bronze athlete, complete with bleeding cuts, a broken nose, and cauliflower ears, is, by any count, a striking piece of sculpture.  In it, some see the athletic embodiment of Hellenic aretē, others see an indictment of the brutality inherent in Roman games.  Understanding what this boxer represents depends on having a particular perspective, which was itself the subject of debate and cultivation in Greco-Roman literature and philosophy.  Dio Chrysostom’s encomium of Melancomas sets the boxer up as an example to be emulated—not just for his beauty, but for his virtue, which is the source of his beauty—a beauty which infuses his entire being and eschews both adornment and luxury.  Epictetus’ Discourses promote the same ethical aesthetic, ridiculing the Roman penchant for primping and plucking.  It is as if athletic statues incarnate Socrates’ ideally educated citizen in the Republic (402d).  “If someone’s soul has a fine and beautiful character and his body matches its beauty and is thus in harmony with it…wouldn’t that be the most beautiful sight for anyone who has eyes to see?”  Crucially, though, having “eyes to see” depends precisely on having a proper education, one that enables a person to love the beautiful youth without touching him, because his real love is for the “fine and beautiful.”(402d-403c).  Such love for the fine and beautiful depended on a Hellenic education, even for Romans. Melancomas’ eulogy ends with an exhortation: “Come then, train zealously and toil hard, the younger men in the belief that this man’s place has been left to them, the older in a way that befits their own achievements; yes, and take all the pride in these things that men should who live for praise and glory and are devotees of virtue.” (29.21).  Hellenic virtue is as much about discernment of beauty as it is about sweat and toil.  The kaloskagathos must be capable of appreciating and even loving athletic beauty—perhaps even the battered athletic beauty of a statue like the Terme Boxer.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="6243242285528a896e6a880ed246adc7" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":59139813,"asset_id":39028256,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/59139813/download_file?st=MTczMzA1NjA4Niw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="39028256"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="39028256"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 39028256; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=39028256]").text(description); $(".js-view-count[data-work-id=39028256]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 39028256; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='39028256']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 39028256, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "6243242285528a896e6a880ed246adc7" } } $('.js-work-strip[data-work-id=39028256]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":39028256,"title":"Athletic Beauty as Mimesis of Virtue: The Case of the Beautiful Boxer","translated_title":"","metadata":{"abstract":"The Terme Boxer, a life-size naked bronze athlete, complete with bleeding cuts, a broken nose, and cauliflower ears, is, by any count, a striking piece of sculpture. In it, some see the athletic embodiment of Hellenic aretē, others see an indictment of the brutality inherent in Roman games. Understanding what this boxer represents depends on having a particular perspective, which was itself the subject of debate and cultivation in Greco-Roman literature and philosophy. Dio Chrysostom’s encomium of Melancomas sets the boxer up as an example to be emulated—not just for his beauty, but for his virtue, which is the source of his beauty—a beauty which infuses his entire being and eschews both adornment and luxury. Epictetus’ Discourses promote the same ethical aesthetic, ridiculing the Roman penchant for primping and plucking. It is as if athletic statues incarnate Socrates’ ideally educated citizen in the Republic (402d). “If someone’s soul has a fine and beautiful character and his body matches its beauty and is thus in harmony with it…wouldn’t that be the most beautiful sight for anyone who has eyes to see?” Crucially, though, having “eyes to see” depends precisely on having a proper education, one that enables a person to love the beautiful youth without touching him, because his real love is for the “fine and beautiful.”(402d-403c). Such love for the fine and beautiful depended on a Hellenic education, even for Romans. Melancomas’ eulogy ends with an exhortation: “Come then, train zealously and toil hard, the younger men in the belief that this man’s place has been left to them, the older in a way that befits their own achievements; yes, and take all the pride in these things that men should who live for praise and glory and are devotees of virtue.” (29.21). Hellenic virtue is as much about discernment of beauty as it is about sweat and toil. The kaloskagathos must be capable of appreciating and even loving athletic beauty—perhaps even the battered athletic beauty of a statue like the Terme Boxer.","publication_date":{"day":null,"month":null,"year":2019,"errors":{}},"publication_name":"Looking at Beauty: το καλόν in Western Greece, eds. H. Reid \u0026 Tony Leyh. Sioux City: Parnassos Press"},"translated_abstract":"The Terme Boxer, a life-size naked bronze athlete, complete with bleeding cuts, a broken nose, and cauliflower ears, is, by any count, a striking piece of sculpture. In it, some see the athletic embodiment of Hellenic aretē, others see an indictment of the brutality inherent in Roman games. Understanding what this boxer represents depends on having a particular perspective, which was itself the subject of debate and cultivation in Greco-Roman literature and philosophy. Dio Chrysostom’s encomium of Melancomas sets the boxer up as an example to be emulated—not just for his beauty, but for his virtue, which is the source of his beauty—a beauty which infuses his entire being and eschews both adornment and luxury. Epictetus’ Discourses promote the same ethical aesthetic, ridiculing the Roman penchant for primping and plucking. It is as if athletic statues incarnate Socrates’ ideally educated citizen in the Republic (402d). “If someone’s soul has a fine and beautiful character and his body matches its beauty and is thus in harmony with it…wouldn’t that be the most beautiful sight for anyone who has eyes to see?” Crucially, though, having “eyes to see” depends precisely on having a proper education, one that enables a person to love the beautiful youth without touching him, because his real love is for the “fine and beautiful.”(402d-403c). Such love for the fine and beautiful depended on a Hellenic education, even for Romans. Melancomas’ eulogy ends with an exhortation: “Come then, train zealously and toil hard, the younger men in the belief that this man’s place has been left to them, the older in a way that befits their own achievements; yes, and take all the pride in these things that men should who live for praise and glory and are devotees of virtue.” (29.21). Hellenic virtue is as much about discernment of beauty as it is about sweat and toil. The kaloskagathos must be capable of appreciating and even loving athletic beauty—perhaps even the battered athletic beauty of a statue like the Terme Boxer.","internal_url":"https://www.academia.edu/39028256/Athletic_Beauty_as_Mimesis_of_Virtue_The_Case_of_the_Beautiful_Boxer","translated_internal_url":"","created_at":"2019-05-06T02:23:24.996-07:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":954339,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[{"id":59139813,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/59139813/thumbnails/1.jpg","file_name":"Athletic_Beauty_as_Mimesis_of_Virtue20190506-102672-1dvotz5.pdf","download_url":"https://www.academia.edu/attachments/59139813/download_file?st=MTczMzA1NjA4Niw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"Athletic_Beauty_as_Mimesis_of_Virtue_The.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/59139813/Athletic_Beauty_as_Mimesis_of_Virtue20190506-102672-1dvotz5-libre.pdf?1557179201=\u0026response-content-disposition=attachment%3B+filename%3DAthletic_Beauty_as_Mimesis_of_Virtue_The.pdf\u0026Expires=1731947778\u0026Signature=K0sikdKYMbq3NhhTebU1OffdkM4CAfjxX1JKIJTrgg25y3aQlYoG07lDE9mJzBGtJOYlqpqhzAv3e5JjyS7QThWkZLWgJDAUaypm1VfGeGXIZaoUGrHPhxQ-hABsV2buawv-2psfaS6Qgb9CbQhJ0TMZ-YYsEgBM32Ci~YQMZkKR0-zDe4jhgH~68CZbNp11RodEVHmayKDRYMSwWAH1KMr7~0shEbpqymtV5OaEqm3QtdqvndHSJiTf-~sU7Cu~tDyLo-EvG7h6~aANAw3ppbC9WSFKcHwajHVMG6CSXR52lx0GH3nW7KQAJeGHKcVjtvpWUHutO81nwRInK9Y0Uw__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"Athletic_Beauty_as_Mimesis_of_Virtue_The_Case_of_the_Beautiful_Boxer","translated_slug":"","page_count":17,"language":"en","content_type":"Work","owner":{"id":954339,"first_name":"Heather","middle_initials":null,"last_name":"Reid","page_name":"HeatherReid","domain_name":"morningside","created_at":"2011-11-16T23:10:27.412-08:00","display_name":"Heather Reid","url":"https://morningside.academia.edu/HeatherReid"},"attachments":[{"id":59139813,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/59139813/thumbnails/1.jpg","file_name":"Athletic_Beauty_as_Mimesis_of_Virtue20190506-102672-1dvotz5.pdf","download_url":"https://www.academia.edu/attachments/59139813/download_file?st=MTczMzA1NjA4Niw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"Athletic_Beauty_as_Mimesis_of_Virtue_The.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/59139813/Athletic_Beauty_as_Mimesis_of_Virtue20190506-102672-1dvotz5-libre.pdf?1557179201=\u0026response-content-disposition=attachment%3B+filename%3DAthletic_Beauty_as_Mimesis_of_Virtue_The.pdf\u0026Expires=1731947778\u0026Signature=K0sikdKYMbq3NhhTebU1OffdkM4CAfjxX1JKIJTrgg25y3aQlYoG07lDE9mJzBGtJOYlqpqhzAv3e5JjyS7QThWkZLWgJDAUaypm1VfGeGXIZaoUGrHPhxQ-hABsV2buawv-2psfaS6Qgb9CbQhJ0TMZ-YYsEgBM32Ci~YQMZkKR0-zDe4jhgH~68CZbNp11RodEVHmayKDRYMSwWAH1KMr7~0shEbpqymtV5OaEqm3QtdqvndHSJiTf-~sU7Cu~tDyLo-EvG7h6~aANAw3ppbC9WSFKcHwajHVMG6CSXR52lx0GH3nW7KQAJeGHKcVjtvpWUHutO81nwRInK9Y0Uw__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[{"id":808,"name":"Aesthetics","url":"https://www.academia.edu/Documents/in/Aesthetics"},{"id":2018,"name":"Plato","url":"https://www.academia.edu/Documents/in/Plato"},{"id":3468,"name":"Virtue Ethics","url":"https://www.academia.edu/Documents/in/Virtue_Ethics"},{"id":17227,"name":"Ancient Sports/Athletics","url":"https://www.academia.edu/Documents/in/Ancient_Sports_Athletics"},{"id":21249,"name":"Xenophon","url":"https://www.academia.edu/Documents/in/Xenophon"},{"id":21601,"name":"John Chrysostom","url":"https://www.academia.edu/Documents/in/John_Chrysostom"},{"id":33438,"name":"Ancient Greek and Roman Art","url":"https://www.academia.edu/Documents/in/Ancient_Greek_and_Roman_Art"},{"id":44374,"name":"Epictetus","url":"https://www.academia.edu/Documents/in/Epictetus"},{"id":164287,"name":"Kalokagathia","url":"https://www.academia.edu/Documents/in/Kalokagathia"}],"urls":[]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="76069372"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/76069372/Athletes_as_heroes_and_role_models_an_ancient_model"><img alt="Research paper thumbnail of Athletes as heroes and role models: an ancient model" class="work-thumbnail" src="https://a.academia-assets.com/images/blank-paper.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/76069372/Athletes_as_heroes_and_role_models_an_ancient_model">Athletes as heroes and role models: an ancient model</a></div><div class="wp-workCard_item"><span>Sport, Ethics and Philosophy</span><span>, 2016</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Abstract A common argument for the social value of sport is that athletes serve as heroes who ins...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Abstract A common argument for the social value of sport is that athletes serve as heroes who inspire people – especially young people – to strive for excellence. This argument has been questioned by sport philosophers at a variety of levels. Not only do athletes seem unsuited to be heroes or role models in the conventional sense, it is unclear more generally what the social and educational value of athletic excellence could be. In this essay, I construct an argument for the social and educational value of sport built upon the relationship between athletes, heroes, and the song culture that celebrated them in ancient Greece. On this model, athletes are neither heroes nor role models in the conventional sense. Rather, athletes, athletics, and the poets who extolled them were part of a cultural conspiracy to celebrate and inspire virtue (aretē) by connecting a community with its heroic past. Festivals such as the Olympic Games, but also local events such as funeral games, educated and unified communities by cultivating an aesthetic appreciation for virtue and by inspiring youth to strive for it. Ancient athletes were not heroes, rather they re-enacted heroic struggles, thereby experiencing heroic virtues, and inspiring both artists and spectators to bond with the higher ideals implied by their shared belief in divine ancestry. In this way, athletes, athletics, and the media that celebrated them played important social and educational roles. Insofar as modern sport performs a similar service, its association with heroism and with moral education may ultimately be justified.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="76069372"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="76069372"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 76069372; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=76069372]").text(description); $(".js-view-count[data-work-id=76069372]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 76069372; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='76069372']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 76069372, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (false){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "-1" } } $('.js-work-strip[data-work-id=76069372]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":76069372,"title":"Athletes as heroes and role models: an ancient model","translated_title":"","metadata":{"abstract":"Abstract A common argument for the social value of sport is that athletes serve as heroes who inspire people – especially young people – to strive for excellence. This argument has been questioned by sport philosophers at a variety of levels. Not only do athletes seem unsuited to be heroes or role models in the conventional sense, it is unclear more generally what the social and educational value of athletic excellence could be. In this essay, I construct an argument for the social and educational value of sport built upon the relationship between athletes, heroes, and the song culture that celebrated them in ancient Greece. On this model, athletes are neither heroes nor role models in the conventional sense. Rather, athletes, athletics, and the poets who extolled them were part of a cultural conspiracy to celebrate and inspire virtue (aretē) by connecting a community with its heroic past. Festivals such as the Olympic Games, but also local events such as funeral games, educated and unified communities by cultivating an aesthetic appreciation for virtue and by inspiring youth to strive for it. Ancient athletes were not heroes, rather they re-enacted heroic struggles, thereby experiencing heroic virtues, and inspiring both artists and spectators to bond with the higher ideals implied by their shared belief in divine ancestry. In this way, athletes, athletics, and the media that celebrated them played important social and educational roles. Insofar as modern sport performs a similar service, its association with heroism and with moral education may ultimately be justified.","publisher":"Informa UK Limited","publication_date":{"day":null,"month":null,"year":2016,"errors":{}},"publication_name":"Sport, Ethics and Philosophy"},"translated_abstract":"Abstract A common argument for the social value of sport is that athletes serve as heroes who inspire people – especially young people – to strive for excellence. This argument has been questioned by sport philosophers at a variety of levels. Not only do athletes seem unsuited to be heroes or role models in the conventional sense, it is unclear more generally what the social and educational value of athletic excellence could be. In this essay, I construct an argument for the social and educational value of sport built upon the relationship between athletes, heroes, and the song culture that celebrated them in ancient Greece. On this model, athletes are neither heroes nor role models in the conventional sense. Rather, athletes, athletics, and the poets who extolled them were part of a cultural conspiracy to celebrate and inspire virtue (aretē) by connecting a community with its heroic past. Festivals such as the Olympic Games, but also local events such as funeral games, educated and unified communities by cultivating an aesthetic appreciation for virtue and by inspiring youth to strive for it. Ancient athletes were not heroes, rather they re-enacted heroic struggles, thereby experiencing heroic virtues, and inspiring both artists and spectators to bond with the higher ideals implied by their shared belief in divine ancestry. In this way, athletes, athletics, and the media that celebrated them played important social and educational roles. Insofar as modern sport performs a similar service, its association with heroism and with moral education may ultimately be justified.","internal_url":"https://www.academia.edu/76069372/Athletes_as_heroes_and_role_models_an_ancient_model","translated_internal_url":"","created_at":"2022-04-10T23:24:54.040-07:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":954339,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[],"slug":"Athletes_as_heroes_and_role_models_an_ancient_model","translated_slug":"","page_count":null,"language":"en","content_type":"Work","owner":{"id":954339,"first_name":"Heather","middle_initials":null,"last_name":"Reid","page_name":"HeatherReid","domain_name":"morningside","created_at":"2011-11-16T23:10:27.412-08:00","display_name":"Heather Reid","url":"https://morningside.academia.edu/HeatherReid"},"attachments":[],"research_interests":[{"id":184,"name":"Sociology","url":"https://www.academia.edu/Documents/in/Sociology"},{"id":803,"name":"Philosophy","url":"https://www.academia.edu/Documents/in/Philosophy"},{"id":906,"name":"Applied Ethics","url":"https://www.academia.edu/Documents/in/Applied_Ethics"},{"id":7098,"name":"Heroes","url":"https://www.academia.edu/Documents/in/Heroes"},{"id":14189,"name":"Philosophy of Sport","url":"https://www.academia.edu/Documents/in/Philosophy_of_Sport"},{"id":14324,"name":"Olympics and Olympism","url":"https://www.academia.edu/Documents/in/Olympics_and_Olympism"},{"id":17227,"name":"Ancient Sports/Athletics","url":"https://www.academia.edu/Documents/in/Ancient_Sports_Athletics"},{"id":19254,"name":"Moral Education","url":"https://www.academia.edu/Documents/in/Moral_Education"},{"id":89652,"name":"Epinician poetry","url":"https://www.academia.edu/Documents/in/Epinician_poetry"},{"id":250688,"name":"Ancient Greek Hero Cult","url":"https://www.academia.edu/Documents/in/Ancient_Greek_Hero_Cult"},{"id":454459,"name":"Role Models for young people","url":"https://www.academia.edu/Documents/in/Role_Models_for_young_people"}],"urls":[{"id":19344390,"url":"https://www.tandfonline.com/doi/pdf/10.1080/17511321.2016.1261931"}]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="71163688"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/71163688/Athletic_Beauty_as_Mim%C4%93sis_of_Virtue"><img alt="Research paper thumbnail of Athletic Beauty as Mimēsis of Virtue" class="work-thumbnail" src="https://a.academia-assets.com/images/blank-paper.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/71163688/Athletic_Beauty_as_Mim%C4%93sis_of_Virtue">Athletic Beauty as Mimēsis of Virtue</a></div><div class="wp-workCard_item"><span>Looking at Beauty to Kalon in Western Greece</span><span>, 2019</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="71163688"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="71163688"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 71163688; 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="43496183"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/43496183/The_Athletic_Aesthetic_in_Rome_s_Imperial_Baths"><img alt="Research paper thumbnail of The Athletic Aesthetic in Rome’s Imperial Baths" class="work-thumbnail" src="https://a.academia-assets.com/images/blank-paper.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/43496183/The_Athletic_Aesthetic_in_Rome_s_Imperial_Baths">The Athletic Aesthetic in Rome’s Imperial Baths</a></div><div class="wp-workCard_item"><span>Estetica: Studi e Ricerche</span><span>, 2020</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">The Greek gymnasium was replicated in the architecture, art, and activities of the Imperial Roma...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">The Greek gymnasium was replicated in the architecture, art, <br />and activities of the Imperial Roman thermae. This mimēsis was  rooted in sincere admiration of traditional Greek paideia – especially the glory of Athens’ Academy and Lyceum – but it did not manage to replicate the gymnasium’s educational impact. This article reconstructs the aesthetics of a visit to the Roman baths, explaining how they evoked a glorious Hellenic past, offering the opportunity to Romans to imagine being «Greek». But true Hellenic paideia was always kept at arm’s length by an assumption of Roman cultural superiority. One may play at being a Greek athlete or philosopher, but one would never dedicate one’s life to it. The experience of the Imperial thermae celebrated Greek athletic culture, but it remained too superficial – too spectatorial – to effect the change of soul demanded by classical gymnastic education.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="43496183"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="43496183"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 43496183; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=43496183]").text(description); $(".js-view-count[data-work-id=43496183]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 43496183; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='43496183']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 43496183, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (false){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "-1" } } $('.js-work-strip[data-work-id=43496183]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":43496183,"title":"The Athletic Aesthetic in Rome’s Imperial Baths","translated_title":"","metadata":{"doi":"10.14648/97315","abstract":"The Greek gymnasium was replicated in the architecture, art, \nand activities of the Imperial Roman thermae. 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="76069434"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/76069434/Coaching_for_Virtue_in_Plato_s_Academy_"><img alt="Research paper thumbnail of Coaching for Virtue in Plato’s Academy *" class="work-thumbnail" src="https://a.academia-assets.com/images/blank-paper.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/76069434/Coaching_for_Virtue_in_Plato_s_Academy_">Coaching for Virtue in Plato’s Academy *</a></div><div class="wp-workCard_item"><span>The Ethics of Coaching Sports</span><span>, 2018</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">The idea that sport can be a form of moral education has deep historical roots. From its most anc...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">The idea that sport can be a form of moral education has deep historical roots. From its most ancient origins, athleticism has been linked with virtue, and by the time Plato took over leadership of a gymnasium called the Academy, sport had become a deliberate form of training for virtue. Although athletics remains part of modern education, our understanding of its function as moral education seems to be a relic of the past. Today coaches are rewarded for producing wins rather than winners, and the character-building potential of sport is little more than a slogan used to serve its fund-raising potential. The purpose of this chapter is to revitalize the ancient link between sport and moral education by inspiring coaches to be educators of the virtues. The source of this inspiration is ancient Greece, specifically Plato’s Academy, but the objective is a thorough rethinking of the role of athletics in our colleges and universities today. Plato teaches us much about the link between athletics and virtues such as respect, courage, moderation, justice and wisdom. By understanding this link, we may redirect athletic programs from the goal of victory toward that of virtue, restore coaches’ status as educators rather than trainers, and thereby justifying the presence of sport in colleges and universities today.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="76069434"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="76069434"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 76069434; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=76069434]").text(description); $(".js-view-count[data-work-id=76069434]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 76069434; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='76069434']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 76069434, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (false){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "-1" } } $('.js-work-strip[data-work-id=76069434]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":76069434,"title":"Coaching for Virtue in Plato’s Academy *","translated_title":"","metadata":{"abstract":"The idea that sport can be a form of moral education has deep historical roots. 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By understanding this link, we may redirect athletic programs from the goal of victory toward that of virtue, restore coaches’ status as educators rather than trainers, and thereby justifying the presence of sport in colleges and universities today.","publisher":"Routledge","publication_date":{"day":null,"month":null,"year":2018,"errors":{}},"publication_name":"The Ethics of Coaching Sports"},"translated_abstract":"The idea that sport can be a form of moral education has deep historical roots. From its most ancient origins, athleticism has been linked with virtue, and by the time Plato took over leadership of a gymnasium called the Academy, sport had become a deliberate form of training for virtue. Although athletics remains part of modern education, our understanding of its function as moral education seems to be a relic of the past. Today coaches are rewarded for producing wins rather than winners, and the character-building potential of sport is little more than a slogan used to serve its fund-raising potential. The purpose of this chapter is to revitalize the ancient link between sport and moral education by inspiring coaches to be educators of the virtues. The source of this inspiration is ancient Greece, specifically Plato’s Academy, but the objective is a thorough rethinking of the role of athletics in our colleges and universities today. Plato teaches us much about the link between athletics and virtues such as respect, courage, moderation, justice and wisdom. By understanding this link, we may redirect athletic programs from the goal of victory toward that of virtue, restore coaches’ status as educators rather than trainers, and thereby justifying the presence of sport in colleges and universities today.","internal_url":"https://www.academia.edu/76069434/Coaching_for_Virtue_in_Plato_s_Academy_","translated_internal_url":"","created_at":"2022-04-10T23:25:19.360-07:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":954339,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[],"slug":"Coaching_for_Virtue_in_Plato_s_Academy_","translated_slug":"","page_count":null,"language":"en","content_type":"Work","owner":{"id":954339,"first_name":"Heather","middle_initials":null,"last_name":"Reid","page_name":"HeatherReid","domain_name":"morningside","created_at":"2011-11-16T23:10:27.412-08:00","display_name":"Heather Reid","url":"https://morningside.academia.edu/HeatherReid"},"attachments":[],"research_interests":[{"id":953669,"name":"Routledge","url":"https://www.academia.edu/Documents/in/Routledge"}],"urls":[]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="33331895"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/33331895/The_Ecstasy_of_Aret%C4%93_Flow_as_Self_Transcendence_in_Ancient_Athletics"><img alt="Research paper thumbnail of The Ecstasy of Aretē: Flow as Self-Transcendence in Ancient Athletics" class="work-thumbnail" src="https://attachments.academia-assets.com/60531736/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/33331895/The_Ecstasy_of_Aret%C4%93_Flow_as_Self_Transcendence_in_Ancient_Athletics">The Ecstasy of Aretē: Flow as Self-Transcendence in Ancient Athletics</a></div><div class="wp-workCard_item"><span>Studies in Sport Humanities</span><span>, 2015</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Flow, or what modern athletes call " the zone " is not a recent phenomenon. In fact, it may be th...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Flow, or what modern athletes call " the zone " is not a recent phenomenon. In fact, it may be the reason that ancient Greek games honoring gods and heroes included contests in music, drama, poetry and athletics. It is through the skilled performance of these arts-and the synergy between them—gods and heroes were invoked and evoked, in part through athletes' experience of Flow. The catalyst was aretē (virtue); by re-enacting the feats and celebrating the virtues of gods and heroes, athletes and artists renewed and reaffirmed aretē's cultural importance. Such moments of aretic ecstasy inspired, enlightened, and united entire communities—and they may still do so in sports today.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="57c8df4aedf0c51014c537743466bc5b" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":60531736,"asset_id":33331895,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/60531736/download_file?st=MTczMzA1NjA4Niw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="33331895"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="33331895"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 33331895; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=33331895]").text(description); $(".js-view-count[data-work-id=33331895]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 33331895; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='33331895']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 33331895, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "57c8df4aedf0c51014c537743466bc5b" } } $('.js-work-strip[data-work-id=33331895]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":33331895,"title":"The Ecstasy of Aretē: Flow as Self-Transcendence in Ancient Athletics","translated_title":"","metadata":{"issue":"1","volume":"15","abstract":"Flow, or what modern athletes call \" the zone \" is not a recent phenomenon. 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="40016234"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/40016234/Report_Heroic_Mim%C4%93sis_and_the_Ancient_Greek_Athletic_Spirit"><img alt="Research paper thumbnail of Report | Heroic Mimēsis and the Ancient Greek Athletic Spirit" class="work-thumbnail" src="https://attachments.academia-assets.com/60418007/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/40016234/Report_Heroic_Mim%C4%93sis_and_the_Ancient_Greek_Athletic_Spirit">Report | Heroic Mimēsis and the Ancient Greek Athletic Spirit</a></div><div class="wp-workCard_item"><span>CHS Research Bulletin</span><span>, 2019</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Moral education in ancient Greece engaged in what I call a cultural conspiracy to promote aretē. ...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Moral education in ancient Greece engaged in what I call a cultural conspiracy to promote aretē.  In order to understand how sport functioned in that system, we need to connect athletic practice with the cultural phenomena that surround it, including myth, ritual, song, dance, literature, and visual art.  We need, in short, to understand “The Ancient Greek Athletic Spirit,” and to do that we must articulate it in a way that applies across disciplines and over time.  I attempt this by describing a three-stage process linked to the terms athlete, athlos, and athlon. I argue that the process derives from the stories of heroes, and claim that athletic practice represents a ritual mimēsis of that process, which cultivates virtue through experiential learning.  I connect the process with the stories of Herakles and Atalanta, suggesting that prenuptial footraces for girls may well serve as an educational mimēsis of the heroine’s race with Hippomenēs.  I conclude with some reflections on the importance of competition in archaic philosophy, which lays the metaphysical foundation upon which the link among ethics, aesthetics, athletics is built.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="ff87003b8222c78a114e788fb267b8e1" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":60418007,"asset_id":40016234,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/60418007/download_file?st=MTczMzA1NjA4Niw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="40016234"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="40016234"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 40016234; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=40016234]").text(description); $(".js-view-count[data-work-id=40016234]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 40016234; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='40016234']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 40016234, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "ff87003b8222c78a114e788fb267b8e1" } } $('.js-work-strip[data-work-id=40016234]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":40016234,"title":"Report | Heroic Mimēsis and the Ancient Greek Athletic Spirit","translated_title":"","metadata":{"abstract":"Moral education in ancient Greece engaged in what I call a cultural conspiracy to promote aretē. 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I argue that the process derives from the stories of heroes, and claim that athletic practice represents a ritual mimēsis of that process, which cultivates virtue through experiential learning. I connect the process with the stories of Herakles and Atalanta, suggesting that prenuptial footraces for girls may well serve as an educational mimēsis of the heroine’s race with Hippomenēs. I conclude with some reflections on the importance of competition in archaic philosophy, which lays the metaphysical foundation upon which the link among ethics, aesthetics, athletics is built.","internal_url":"https://www.academia.edu/40016234/Report_Heroic_Mim%C4%93sis_and_the_Ancient_Greek_Athletic_Spirit","translated_internal_url":"","created_at":"2019-08-05T12:30:17.905-07:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":954339,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[{"id":60418007,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/60418007/thumbnails/1.jpg","file_name":"CHS_Report_Heroic_Mimesis.pdf","download_url":"https://www.academia.edu/attachments/60418007/download_file?st=MTczMzA1NjA4Niw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"Report_Heroic_Mimesis_and_the_Ancient_Gr.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/60418007/CHS_Report_Heroic_Mimesis-libre.pdf?1566983207=\u0026response-content-disposition=attachment%3B+filename%3DReport_Heroic_Mimesis_and_the_Ancient_Gr.pdf\u0026Expires=1733059417\u0026Signature=bG-0fSJ0TprUoYUwN9m1wJkPX5ht0m-ItRWB65B-pu05YQk2b-fri6aB3suevxCdKDDq6srbvi1N96tM1z64R3OEVpEe~lzu7F-m63WSMLvbFRCNfZzJD-aXhxnscV69pwoXJA8Dj0JWKovSAEIKTOXcGgBjWNDbIO0-Daw5X343OerBrCWIIhAOB267Y~dlYlES~lXKD9Kx2~PFRR9ahnpkjlazWWlruVqCkp27TQkknLJRmejG57vBcNcR3-OLvlRDXQ2eEVxhPAwhli31holl1buIla~KtiocOOYfxAdlsA1toohtGgLVcEgX6zRxXZORnPkwaN8zpI66VOnm-g__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"Report_Heroic_Mimēsis_and_the_Ancient_Greek_Athletic_Spirit","translated_slug":"","page_count":4,"language":"en","content_type":"Work","owner":{"id":954339,"first_name":"Heather","middle_initials":null,"last_name":"Reid","page_name":"HeatherReid","domain_name":"morningside","created_at":"2011-11-16T23:10:27.412-08:00","display_name":"Heather Reid","url":"https://morningside.academia.edu/HeatherReid"},"attachments":[{"id":60418007,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/60418007/thumbnails/1.jpg","file_name":"CHS_Report_Heroic_Mimesis.pdf","download_url":"https://www.academia.edu/attachments/60418007/download_file?st=MTczMzA1NjA4Niw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"Report_Heroic_Mimesis_and_the_Ancient_Gr.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/60418007/CHS_Report_Heroic_Mimesis-libre.pdf?1566983207=\u0026response-content-disposition=attachment%3B+filename%3DReport_Heroic_Mimesis_and_the_Ancient_Gr.pdf\u0026Expires=1733059417\u0026Signature=bG-0fSJ0TprUoYUwN9m1wJkPX5ht0m-ItRWB65B-pu05YQk2b-fri6aB3suevxCdKDDq6srbvi1N96tM1z64R3OEVpEe~lzu7F-m63WSMLvbFRCNfZzJD-aXhxnscV69pwoXJA8Dj0JWKovSAEIKTOXcGgBjWNDbIO0-Daw5X343OerBrCWIIhAOB267Y~dlYlES~lXKD9Kx2~PFRR9ahnpkjlazWWlruVqCkp27TQkknLJRmejG57vBcNcR3-OLvlRDXQ2eEVxhPAwhli31holl1buIla~KtiocOOYfxAdlsA1toohtGgLVcEgX6zRxXZORnPkwaN8zpI66VOnm-g__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[{"id":2264,"name":"Mimesis","url":"https://www.academia.edu/Documents/in/Mimesis"},{"id":3468,"name":"Virtue Ethics","url":"https://www.academia.edu/Documents/in/Virtue_Ethics"},{"id":14189,"name":"Philosophy of Sport","url":"https://www.academia.edu/Documents/in/Philosophy_of_Sport"},{"id":17227,"name":"Ancient Sports/Athletics","url":"https://www.academia.edu/Documents/in/Ancient_Sports_Athletics"},{"id":19254,"name":"Moral Education","url":"https://www.academia.edu/Documents/in/Moral_Education"},{"id":25198,"name":"Ancient Greek Philosophy","url":"https://www.academia.edu/Documents/in/Ancient_Greek_Philosophy"},{"id":89493,"name":"Herakles","url":"https://www.academia.edu/Documents/in/Herakles"},{"id":250688,"name":"Ancient Greek Hero Cult","url":"https://www.academia.edu/Documents/in/Ancient_Greek_Hero_Cult"},{"id":561726,"name":"Atalanta","url":"https://www.academia.edu/Documents/in/Atalanta"},{"id":998706,"name":"Women's Sport","url":"https://www.academia.edu/Documents/in/Womens_Sport"}],"urls":[{"id":8825480,"url":"http://nrs.harvard.edu/urn-3:hlnc.essay:ReidH.Heroic_Mimesis_and_the_Ancient_Greek_Athletic_Spirit.2019"}]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> </div><div class="profile--tab_content_container js-tab-pane tab-pane" data-section-id="14899680" id="ancientphilosophy"><div class="js-work-strip profile--work_container" data-work-id="108580482"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/108580482/Introduction_to_Athletics_Gymnastics_and_Agon_in_Plato"><img alt="Research paper thumbnail of Introduction to "Athletics, Gymnastics, and Agon in Plato." class="work-thumbnail" src="https://attachments.academia-assets.com/106924872/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/108580482/Introduction_to_Athletics_Gymnastics_and_Agon_in_Plato">Introduction to "Athletics, Gymnastics, and Agon in Plato.</a></div><div class="wp-workCard_item"><span>Athletics, Gymnastics, and Agon in Plato</span><span>, 2020</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">In the Panathenaic Games, there was a torch race for teams of ephebes that started from the altar...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">In the Panathenaic Games, there was a torch race for teams of ephebes that started from the altars of Eros and Prometheus at Plato’s Academy and finished on the Acropolis at the altar of Athena, goddess of wisdom. It was competitive, yes, but it was also sacred, aimed at a noble goal. To win, you needed to cooperate with your teammates and keep the delicate flame alive as you ran up the hill. Likewise, Plato’s philosophy combines competition and cooperation in pursuit of the goal of wisdom. On one level, agonism in Plato is explicit: he taught in a gymnasium and featured gymnastic training in his educational theory. On another level, it is mimetic: Socratic dialogue resembles intellectual wrestling. On a third level, it is metaphorical: the athlete’s struggle illustrates the struggle to be morally good. And at its highest level, it is divine: the human soul is a chariot that races toward heaven. This volume explores agonism in Plato on all of these levels, inviting the reader—as Plato does—to engage in the megas agōn of life. Once in the contest, as Plato’s Socrates says, we’re allowed no excuses.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="7e8ec7abe66d0efbcf4ba759a4a5b6c7" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":106924872,"asset_id":108580482,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/106924872/download_file?st=MTczMzA1NjA4Niw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="108580482"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="108580482"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 108580482; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=108580482]").text(description); $(".js-view-count[data-work-id=108580482]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 108580482; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='108580482']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 108580482, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "7e8ec7abe66d0efbcf4ba759a4a5b6c7" } } $('.js-work-strip[data-work-id=108580482]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":108580482,"title":"Introduction to \"Athletics, Gymnastics, and Agon in Plato.","translated_title":"","metadata":{"doi":"10.2307/j.ctv1fkgc3p","abstract":"In the Panathenaic Games, there was a torch race for teams of ephebes that started from the altars of Eros and Prometheus at Plato’s Academy and finished on the Acropolis at the altar of Athena, goddess of wisdom. 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This timeless question may be answered by examining ...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">What is the role of philosophy in education? This timeless question may be answered by examining Plato’s earliest Dialogues in which he makes a case for philosophy as a means for developing the critical intellect in education.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="6ea33e4761955b8aeb66d94d6d6664eb" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":6982400,"asset_id":1096362,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/6982400/download_file?st=MTczMzA1NjA4Niw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="1096362"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="1096362"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 1096362; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=1096362]").text(description); $(".js-view-count[data-work-id=1096362]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 1096362; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='1096362']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 1096362, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "6ea33e4761955b8aeb66d94d6d6664eb" } } $('.js-work-strip[data-work-id=1096362]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":1096362,"title":"Plato's project for education in the early Socratic dialogues","translated_title":"","metadata":{"abstract":"What is the role of philosophy in education? 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="1593983"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/1593983/The_Art_of_Teaching_Philosophy_in_Platos_Lysis"><img alt="Research paper thumbnail of The Art of Teaching Philosophy in Plato's Lysis" class="work-thumbnail" src="https://a.academia-assets.com/images/blank-paper.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/1593983/The_Art_of_Teaching_Philosophy_in_Platos_Lysis">The Art of Teaching Philosophy in Plato's Lysis</a></div><div class="wp-workCard_item"><span>Skepsis A Journal for Philosophy and Interdisciplinary …</span><span>, Jan 1, 2005</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Abstract Socrates&amp;amp;#x27; goal in educative friendship is to cajole his interlocutors onto ...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Abstract Socrates&amp;amp;#x27; goal in educative friendship is to cajole his interlocutors onto a path aimed at knowledge of the good and to motivate them in the pursuit of wisdom by getting them to admit their ignorance. Socrates&amp;amp;#x27; demonstration of a proper educative friendship ...</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="1593983"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="1593983"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 1593983; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=1593983]").text(description); $(".js-view-count[data-work-id=1593983]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 1593983; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='1593983']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 1593983, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (false){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "-1" } } $('.js-work-strip[data-work-id=1593983]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":1593983,"title":"The Art of Teaching Philosophy in Plato's Lysis","translated_title":"","metadata":{"abstract":"Abstract Socrates\u0026amp;amp;#x27; goal in educative friendship is to cajole his interlocutors onto a path aimed at knowledge of the good and to motivate them in the pursuit of wisdom by getting them to admit their ignorance. Socrates\u0026amp;amp;#x27; demonstration of a proper educative friendship ...","publisher":"mendeley.com","publication_date":{"day":1,"month":1,"year":2005,"errors":{}},"publication_name":"Skepsis A Journal for Philosophy and Interdisciplinary …"},"translated_abstract":"Abstract Socrates\u0026amp;amp;#x27; goal in educative friendship is to cajole his interlocutors onto a path aimed at knowledge of the good and to motivate them in the pursuit of wisdom by getting them to admit their ignorance. Socrates\u0026amp;amp;#x27; demonstration of a proper educative friendship ...","internal_url":"https://www.academia.edu/1593983/The_Art_of_Teaching_Philosophy_in_Platos_Lysis","translated_internal_url":"","created_at":"2012-05-26T17:49:21.166-07:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":954339,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[],"slug":"The_Art_of_Teaching_Philosophy_in_Platos_Lysis","translated_slug":"","page_count":null,"language":"en","content_type":"Work","owner":{"id":954339,"first_name":"Heather","middle_initials":null,"last_name":"Reid","page_name":"HeatherReid","domain_name":"morningside","created_at":"2011-11-16T23:10:27.412-08:00","display_name":"Heather Reid","url":"https://morningside.academia.edu/HeatherReid"},"attachments":[],"research_interests":[],"urls":[]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="1096360"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/1096360/Athletic_competition_as_Socratic_philosophy"><img alt="Research paper thumbnail of Athletic competition as Socratic philosophy" class="work-thumbnail" src="https://attachments.academia-assets.com/7163586/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/1096360/Athletic_competition_as_Socratic_philosophy">Athletic competition as Socratic philosophy</a></div><div class="wp-workCard_item"><span>Acta Universitatis Palackianae Olomucensis. Gymnica</span><span>, Jan 1, 2009</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">It is not surprising to claim that athletic competition and Socratic philosophy both aim at virtu...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">It is not surprising to claim that athletic competition and Socratic philosophy both aim at virtue, human excellence, <br />or aretē. But a closer look reveals that their similarities run much deeper than that. In this paper I argue that athletic <br />competition and Socratic philosophy, as demonstrated in Plato’s early dialogues, are ideally akin. To support this thesis, <br />I offer five points of comparison. First, both agōn and elenchos are fundamentally knowledge-seeking activities aimed <br />at the acquisition of truth and understanding. Second, both are characterized by questions that seek understanding of <br />moral concepts on personal, general, and ideal levels. Third, both activities require an admission of fallibility and risk <br />of failure, which motivates the desire to learn, train, and succeed. Fourth, both require the active testing of oneself. <br />And finally, both include an obligation to challenge others.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="673e830313f77e7dd86f41ac86b053a1" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":7163586,"asset_id":1096360,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/7163586/download_file?st=MTczMzA1NjA4Niw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="1096360"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="1096360"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 1096360; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=1096360]").text(description); $(".js-view-count[data-work-id=1096360]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 1096360; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='1096360']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 1096360, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "673e830313f77e7dd86f41ac86b053a1" } } $('.js-work-strip[data-work-id=1096360]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":1096360,"title":"Athletic competition as Socratic philosophy","translated_title":"","metadata":{"abstract":"It is not surprising to claim that athletic competition and Socratic philosophy both aim at virtue, human excellence, \nor aretē. But a closer look reveals that their similarities run much deeper than that. In this paper I argue that athletic \ncompetition and Socratic philosophy, as demonstrated in Plato’s early dialogues, are ideally akin. To support this thesis, \nI offer five points of comparison. First, both agōn and elenchos are fundamentally knowledge-seeking activities aimed \nat the acquisition of truth and understanding. Second, both are characterized by questions that seek understanding of \nmoral concepts on personal, general, and ideal levels. Third, both activities require an admission of fallibility and risk \nof failure, which motivates the desire to learn, train, and succeed. Fourth, both require the active testing of oneself. \nAnd finally, both include an obligation to challenge others.","publisher":"gymnica.upol.cz","publication_date":{"day":1,"month":1,"year":2009,"errors":{}},"publication_name":"Acta Universitatis Palackianae Olomucensis. Gymnica"},"translated_abstract":"It is not surprising to claim that athletic competition and Socratic philosophy both aim at virtue, human excellence, \nor aretē. But a closer look reveals that their similarities run much deeper than that. In this paper I argue that athletic \ncompetition and Socratic philosophy, as demonstrated in Plato’s early dialogues, are ideally akin. To support this thesis, \nI offer five points of comparison. First, both agōn and elenchos are fundamentally knowledge-seeking activities aimed \nat the acquisition of truth and understanding. Second, both are characterized by questions that seek understanding of \nmoral concepts on personal, general, and ideal levels. Third, both activities require an admission of fallibility and risk \nof failure, which motivates the desire to learn, train, and succeed. 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But it is Plato and his literary genius that we have to thank as his dialogues preserve not just Socratic philosophy, but also the Socratic educational experience. Educators would do well to better understand Plato's pedagogical objectives in the Socratic dialogues so that we may appreciate and utilize them in our own educational endeavors, and so that we may adapt the Socratic experience to new interactive educational technologies. Plato designed his Socratic dialogues to arm students for real world challenges and temptations. First, in both form and function the dialogues attempt to replicate the Socratic experience for their audience. They demand from their readers what Socrates demanded from his students: active learning, self-examination, and an appreciation for the complexity and importance of wisdom. Second, the dialogues challenge the conflation of professional and personal excellence, best exemplified by sophists such as Hippias, and exhort their reader to pursue personal aretê separately from and alongside practical and professional skills or technai. Third, they aim not to transmit some prepackaged formula for success, but to teach students to learn for themselves; that is to love and pursue wisdom. The Socratic dialogues, and philosophic dialogue itself, are educationally important in that they teach us to be philosophers in the literal sense.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="149a31b3cb9aba5d8b2626395fc70857" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":39910632,"asset_id":1164173,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/39910632/download_file?st=MTczMzA1NjA4Niw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="1164173"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="1164173"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 1164173; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=1164173]").text(description); $(".js-view-count[data-work-id=1164173]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 1164173; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='1164173']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 1164173, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "149a31b3cb9aba5d8b2626395fc70857" } } $('.js-work-strip[data-work-id=1164173]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":1164173,"title":"The Educational Value of Plato's Early Socratic Dialogues","translated_title":"","metadata":{"abstract":"When contemplating the origins of philosophical paideia one is tempted to think of Socrates, perhaps because we feel that Socrates has been a philosophical educator to us all. But it is Plato and his literary genius that we have to thank as his dialogues preserve not just Socratic philosophy, but also the Socratic educational experience. Educators would do well to better understand Plato's pedagogical objectives in the Socratic dialogues so that we may appreciate and utilize them in our own educational endeavors, and so that we may adapt the Socratic experience to new interactive educational technologies. Plato designed his Socratic dialogues to arm students for real world challenges and temptations. First, in both form and function the dialogues attempt to replicate the Socratic experience for their audience. They demand from their readers what Socrates demanded from his students: active learning, self-examination, and an appreciation for the complexity and importance of wisdom. Second, the dialogues challenge the conflation of professional and personal excellence, best exemplified by sophists such as Hippias, and exhort their reader to pursue personal aretê separately from and alongside practical and professional skills or technai. Third, they aim not to transmit some prepackaged formula for success, but to teach students to learn for themselves; that is to love and pursue wisdom. The Socratic dialogues, and philosophic dialogue itself, are educationally important in that they teach us to be philosophers in the literal sense."},"translated_abstract":"When contemplating the origins of philosophical paideia one is tempted to think of Socrates, perhaps because we feel that Socrates has been a philosophical educator to us all. But it is Plato and his literary genius that we have to thank as his dialogues preserve not just Socratic philosophy, but also the Socratic educational experience. 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Third, they aim not to transmit some prepackaged formula for success, but to teach students to learn for themselves; that is to love and pursue wisdom. The Socratic dialogues, and philosophic dialogue itself, are educationally important in that they teach us to be philosophers in the literal sense.","internal_url":"https://www.academia.edu/1164173/The_Educational_Value_of_Platos_Early_Socratic_Dialogues","translated_internal_url":"","created_at":"2011-12-18T00:37:51.029-08:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":954339,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[{"id":39910632,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/39910632/thumbnails/1.jpg","file_name":"20th_WCP__The_Educational_Value_of_Platos_Early_Socratic_Dialogues.pdf","download_url":"https://www.academia.edu/attachments/39910632/download_file?st=MTczMzA1NjA4Niw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"The_Educational_Value_of_Platos_Early_So.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/39910632/20th_WCP__The_Educational_Value_of_Platos_Early_Socratic_Dialogues-libre.pdf?1447275914=\u0026response-content-disposition=attachment%3B+filename%3DThe_Educational_Value_of_Platos_Early_So.pdf\u0026Expires=1733059418\u0026Signature=CnjRrRvYWS4W6jkCfitkLJxIDF1sRdcY3~55a31JeBPr9UaBRqXMKmXLLkjL~kfOMYxYk~ntrcQZIpx8xKa5IzeboSKpu~OToCumAyB1WXjJAcQnBVSklUf6Zl7mTITmBj4wmkRIod89HwyOIv3HAktyFt9V2dA38F29qLNprZYMjXQfdpW19HA-Xy0GU5MTYq646Kes57sLBwWxcpZls7HW-QNgiAgbsqvSfFuvCVq26HySzdjBWXFWNJW~QFMpQcBahEiEfRq5XTY6epQK54YC2rG4slfsnkdTzXlFmjh4wmzPiUHz0DNxm8AXbhZNVzpeY1V9R0AokQZW-CvDxQ__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"The_Educational_Value_of_Platos_Early_Socratic_Dialogues","translated_slug":"","page_count":6,"language":"en","content_type":"Work","owner":{"id":954339,"first_name":"Heather","middle_initials":null,"last_name":"Reid","page_name":"HeatherReid","domain_name":"morningside","created_at":"2011-11-16T23:10:27.412-08:00","display_name":"Heather Reid","url":"https://morningside.academia.edu/HeatherReid"},"attachments":[{"id":39910632,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/39910632/thumbnails/1.jpg","file_name":"20th_WCP__The_Educational_Value_of_Platos_Early_Socratic_Dialogues.pdf","download_url":"https://www.academia.edu/attachments/39910632/download_file?st=MTczMzA1NjA4Niw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"The_Educational_Value_of_Platos_Early_So.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/39910632/20th_WCP__The_Educational_Value_of_Platos_Early_Socratic_Dialogues-libre.pdf?1447275914=\u0026response-content-disposition=attachment%3B+filename%3DThe_Educational_Value_of_Platos_Early_So.pdf\u0026Expires=1733059418\u0026Signature=CnjRrRvYWS4W6jkCfitkLJxIDF1sRdcY3~55a31JeBPr9UaBRqXMKmXLLkjL~kfOMYxYk~ntrcQZIpx8xKa5IzeboSKpu~OToCumAyB1WXjJAcQnBVSklUf6Zl7mTITmBj4wmkRIod89HwyOIv3HAktyFt9V2dA38F29qLNprZYMjXQfdpW19HA-Xy0GU5MTYq646Kes57sLBwWxcpZls7HW-QNgiAgbsqvSfFuvCVq26HySzdjBWXFWNJW~QFMpQcBahEiEfRq5XTY6epQK54YC2rG4slfsnkdTzXlFmjh4wmzPiUHz0DNxm8AXbhZNVzpeY1V9R0AokQZW-CvDxQ__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[{"id":10009,"name":"Socrates","url":"https://www.academia.edu/Documents/in/Socrates"},{"id":17939,"name":"Socratic Teaching \u0026 Learning","url":"https://www.academia.edu/Documents/in/Socratic_Teaching_and_Learning"},{"id":20993,"name":"Plato and Platonism","url":"https://www.academia.edu/Documents/in/Plato_and_Platonism"}],"urls":[{"id":167135,"url":"http://www.bu.edu/wcp/Papers/Teac/TeacReid.htm"}]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="1166961"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/1166961/Heracles_Dilemma_Is_Strength_Really_a_Virtue"><img alt="Research paper thumbnail of Heracles' Dilemma: Is Strength Really a Virtue?" class="work-thumbnail" src="https://attachments.academia-assets.com/39910575/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/1166961/Heracles_Dilemma_Is_Strength_Really_a_Virtue">Heracles' Dilemma: Is Strength Really a Virtue?</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Heracles is a symbol of strength. One can understand why modern weightlifters emulate him just as...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Heracles is a symbol of strength. One can understand why modern weightlifters emulate him just as ancient athletes worshipped him. But it is important to acknowledge the moral virtue and community service that transformed Heracles’ strength into something worth worshipping. From the innocent act of saving his infant brother to the deliberate choice to follow the path of personified Virtue and to the twelve cathartic labors that expiated the massacre of his first wife and children, Heracles’ story is a human saga about striving to become better. It begins with the humility to acknowledge our limitations and the courage to choose the harder, better road. It asks us willingly to serve the wider community and to endure the often-outrageous whims of fortune. It asks us to moderate our appetites and develop our minds and to privilege divine intelligence over animalistic urges. It asks us to organize our talents in a way that achieves good goals with a minimum of force. By training intelligently and sedulously in a gym, we may indeed cultivate some virtue, but we must not confuse mere bodily strength with the holistic nature of true Hellenic and Heraclean virtue.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="af19b95faa2b7874995a83c030e99dc4" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":39910575,"asset_id":1166961,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/39910575/download_file?st=MTczMzA1NjA4Niw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="1166961"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="1166961"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 1166961; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=1166961]").text(description); $(".js-view-count[data-work-id=1166961]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 1166961; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='1166961']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 1166961, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "af19b95faa2b7874995a83c030e99dc4" } } $('.js-work-strip[data-work-id=1166961]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":1166961,"title":"Heracles' Dilemma: Is Strength Really a Virtue?","translated_title":"","metadata":{"abstract":"Heracles is a symbol of strength. One can understand why modern weightlifters emulate him just as ancient athletes worshipped him. But it is important to acknowledge the moral virtue and community service that transformed Heracles’ strength into something worth worshipping. From the innocent act of saving his infant brother to the deliberate choice to follow the path of personified Virtue and to the twelve cathartic labors that expiated the massacre of his first wife and children, Heracles’ story is a human saga about striving to become better. It begins with the humility to acknowledge our limitations and the courage to choose the harder, better road. It asks us willingly to serve the wider community and to endure the often-outrageous whims of fortune. It asks us to moderate our appetites and develop our minds and to privilege divine intelligence over animalistic urges. It asks us to organize our talents in a way that achieves good goals with a minimum of force. By training intelligently and sedulously in a gym, we may indeed cultivate some virtue, but we must not confuse mere bodily strength with the holistic nature of true Hellenic and Heraclean virtue.","more_info":"In Holowchak and Todd eds. Philosophical Reflections on Physical Strength.","ai_title_tag":"Heracles: The True Virtue Beyond Strength"},"translated_abstract":"Heracles is a symbol of strength. One can understand why modern weightlifters emulate him just as ancient athletes worshipped him. But it is important to acknowledge the moral virtue and community service that transformed Heracles’ strength into something worth worshipping. From the innocent act of saving his infant brother to the deliberate choice to follow the path of personified Virtue and to the twelve cathartic labors that expiated the massacre of his first wife and children, Heracles’ story is a human saga about striving to become better. It begins with the humility to acknowledge our limitations and the courage to choose the harder, better road. It asks us willingly to serve the wider community and to endure the often-outrageous whims of fortune. It asks us to moderate our appetites and develop our minds and to privilege divine intelligence over animalistic urges. It asks us to organize our talents in a way that achieves good goals with a minimum of force. By training intelligently and sedulously in a gym, we may indeed cultivate some virtue, but we must not confuse mere bodily strength with the holistic nature of true Hellenic and Heraclean virtue.","internal_url":"https://www.academia.edu/1166961/Heracles_Dilemma_Is_Strength_Really_a_Virtue","translated_internal_url":"","created_at":"2011-12-19T06:05:11.930-08:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":954339,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[{"id":39910575,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/39910575/thumbnails/1.jpg","file_name":"Heracles_Dilemma-Is_Strength_Really_a_Virtue.pdf","download_url":"https://www.academia.edu/attachments/39910575/download_file?st=MTczMzA1NjA4Niw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"Heracles_Dilemma_Is_Strength_Really_a_Vi.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/39910575/Heracles_Dilemma-Is_Strength_Really_a_Virtue-libre.pdf?1447275922=\u0026response-content-disposition=attachment%3B+filename%3DHeracles_Dilemma_Is_Strength_Really_a_Vi.pdf\u0026Expires=1733059418\u0026Signature=Lhv6O3CfoRTm3j2g3KfdPbYEX9SP1C9Wq0G6qxuQE-6lxoO3Vrfk8~udbysV4E4ce6ND2upWIhLnj5hfHZuoBjKHuEBXKxLGm~PFYdO8kUdNxPW6fHjSAeKTjHlxmLhtGrVfmo2G60uu2O3pUhZzH2dUfTvokESKM8WEbNSRkXFEwjZP~4SH~2Z8lQtTRZXbg8uFML6EurEhKEw3qEw6CzzyWnOHUvxhXAFzK~FmE6YzfqrwElflx5ptrxgIxQ0cqa8monm5Db-BoXfLxlxI5pGVb1RNVMXm3u8rmxyQRbdTBbfdRNsDnOM7PLjHZBknXyufjOT5JST06SX5IgGJiQ__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"Heracles_Dilemma_Is_Strength_Really_a_Virtue","translated_slug":"","page_count":15,"language":"en","content_type":"Work","owner":{"id":954339,"first_name":"Heather","middle_initials":null,"last_name":"Reid","page_name":"HeatherReid","domain_name":"morningside","created_at":"2011-11-16T23:10:27.412-08:00","display_name":"Heather Reid","url":"https://morningside.academia.edu/HeatherReid"},"attachments":[{"id":39910575,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/39910575/thumbnails/1.jpg","file_name":"Heracles_Dilemma-Is_Strength_Really_a_Virtue.pdf","download_url":"https://www.academia.edu/attachments/39910575/download_file?st=MTczMzA1NjA4Niw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"Heracles_Dilemma_Is_Strength_Really_a_Vi.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/39910575/Heracles_Dilemma-Is_Strength_Really_a_Virtue-libre.pdf?1447275922=\u0026response-content-disposition=attachment%3B+filename%3DHeracles_Dilemma_Is_Strength_Really_a_Vi.pdf\u0026Expires=1733059418\u0026Signature=Lhv6O3CfoRTm3j2g3KfdPbYEX9SP1C9Wq0G6qxuQE-6lxoO3Vrfk8~udbysV4E4ce6ND2upWIhLnj5hfHZuoBjKHuEBXKxLGm~PFYdO8kUdNxPW6fHjSAeKTjHlxmLhtGrVfmo2G60uu2O3pUhZzH2dUfTvokESKM8WEbNSRkXFEwjZP~4SH~2Z8lQtTRZXbg8uFML6EurEhKEw3qEw6CzzyWnOHUvxhXAFzK~FmE6YzfqrwElflx5ptrxgIxQ0cqa8monm5Db-BoXfLxlxI5pGVb1RNVMXm3u8rmxyQRbdTBbfdRNsDnOM7PLjHZBknXyufjOT5JST06SX5IgGJiQ__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[{"id":3468,"name":"Virtue Ethics","url":"https://www.academia.edu/Documents/in/Virtue_Ethics"},{"id":14189,"name":"Philosophy of Sport","url":"https://www.academia.edu/Documents/in/Philosophy_of_Sport"},{"id":25806,"name":"Physical Education","url":"https://www.academia.edu/Documents/in/Physical_Education"},{"id":28362,"name":"Classical Mythology","url":"https://www.academia.edu/Documents/in/Classical_Mythology"},{"id":49905,"name":"Sport","url":"https://www.academia.edu/Documents/in/Sport"},{"id":63097,"name":"Exercise Science","url":"https://www.academia.edu/Documents/in/Exercise_Science"},{"id":91287,"name":"Strength and Conditioning","url":"https://www.academia.edu/Documents/in/Strength_and_Conditioning-1"}],"urls":[{"id":167691,"url":"http://www.mellenpress.com/mellenpress.cfm?bookid=7948\u0026pc=9"}]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="3557207"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/3557207/Coaching_for_Virtue_in_Platos_Academy"><img alt="Research paper thumbnail of Coaching for Virtue in Plato's Academy" class="work-thumbnail" src="https://attachments.academia-assets.com/48521182/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/3557207/Coaching_for_Virtue_in_Platos_Academy">Coaching for Virtue in Plato's Academy</a></div><div class="wp-workCard_item"><span>The Ethics of Coaching Sports. Ed. Robert Simon. Boulder, CO: Westview Press, 2013</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">The idea that sport can be a form of moral education has deep historical roots. From its most anc...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">The idea that sport can be a form of moral education has deep historical roots. From its most ancient origins, athleticism has been linked with virtue, and by the time Plato took over leadership of a gymnasium called the Academy, sport had become a deliberate form of training for virtue.  Although athletics remains part of modern education, our understanding of its function as moral education seems to be a relic of the past.  Today coaches are rewarded for producing wins rather than winners, and the character-building potential of sport is little more than a slogan used to serve its fund-raising potential.  The purpose of this chapter is to revitalize the ancient link between sport and moral education by inspiring coaches to be educators of the virtues.  The source of this inspiration is ancient Greece, specifically Plato’s Academy, but the objective is a thorough rethinking of the role of athletics in our colleges and universities today.  Plato teaches us much about the link between athletics and virtues such as respect, courage, moderation, justice and wisdom.  By understanding this link, we may redirect athletic programs from the goal of victory toward that of virtue, restore coaches’ status as educators rather than trainers, and thereby justifying the presence of sport in colleges and universities today.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="ef59fb5de88aff1f48981f476ec6999c" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":48521182,"asset_id":3557207,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/48521182/download_file?st=MTczMzA1NjA4Niw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="3557207"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="3557207"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 3557207; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=3557207]").text(description); $(".js-view-count[data-work-id=3557207]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 3557207; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='3557207']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 3557207, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "ef59fb5de88aff1f48981f476ec6999c" } } $('.js-work-strip[data-work-id=3557207]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":3557207,"title":"Coaching for Virtue in Plato's Academy","translated_title":"","metadata":{"abstract":"The idea that sport can be a form of moral education has deep historical roots. 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By understanding this link, we may redirect athletic programs from the goal of victory toward that of virtue, restore coaches’ status as educators rather than trainers, and thereby justifying the presence of sport in colleges and universities today.","publication_name":"The Ethics of Coaching Sports. Ed. Robert Simon. Boulder, CO: Westview Press, 2013"},"translated_abstract":"The idea that sport can be a form of moral education has deep historical roots. From its most ancient origins, athleticism has been linked with virtue, and by the time Plato took over leadership of a gymnasium called the Academy, sport had become a deliberate form of training for virtue. Although athletics remains part of modern education, our understanding of its function as moral education seems to be a relic of the past. Today coaches are rewarded for producing wins rather than winners, and the character-building potential of sport is little more than a slogan used to serve its fund-raising potential. The purpose of this chapter is to revitalize the ancient link between sport and moral education by inspiring coaches to be educators of the virtues. The source of this inspiration is ancient Greece, specifically Plato’s Academy, but the objective is a thorough rethinking of the role of athletics in our colleges and universities today. Plato teaches us much about the link between athletics and virtues such as respect, courage, moderation, justice and wisdom. By understanding this link, we may redirect athletic programs from the goal of victory toward that of virtue, restore coaches’ status as educators rather than trainers, and thereby justifying the presence of sport in colleges and universities today.","internal_url":"https://www.academia.edu/3557207/Coaching_for_Virtue_in_Platos_Academy","translated_internal_url":"","created_at":"2013-05-18T03:04:17.629-07:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":954339,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[{"id":48521182,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/48521182/thumbnails/1.jpg","file_name":"REID_Coaching_for_Virtue_in_Platos_Academy.pdf","download_url":"https://www.academia.edu/attachments/48521182/download_file?st=MTczMzA1NjA4Niw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"Coaching_for_Virtue_in_Platos_Academy.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/48521182/REID_Coaching_for_Virtue_in_Platos_Academy-libre.pdf?1472842364=\u0026response-content-disposition=attachment%3B+filename%3DCoaching_for_Virtue_in_Platos_Academy.pdf\u0026Expires=1733059418\u0026Signature=KOiXqUhXZJysDZhWqGBDq6erXYeCiG0s11aXjVulM1SHQQxXB-K9fAmWKRVNfIDNkBBF4sk7LmXvmWvbP7fSKaR5fG079wojQ1oa3fSp6j-5JEXni0sr4XHvnE7yyRMIQmuoTESlZW5SkwE1W3VyZSfIPJCXSXHuJiXjHX3S1uG1QoSt7m-42w7aZsc0TZrmOhq2Gca3Yn1KtZQMd0mHhMTKmHygLo8MtEKtrX4LmxwkiuD2sr7zjyqpry8svmm-vvHpdsucrcDKaEXK5l~5G-xKQb2Vsc5u2T-kNWjJWM8cZTYOWUzP5I1BTG-kDSyF-EWHdAMnrs7xiYk0-1tojw__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"Coaching_for_Virtue_in_Platos_Academy","translated_slug":"","page_count":18,"language":"en","content_type":"Work","owner":{"id":954339,"first_name":"Heather","middle_initials":null,"last_name":"Reid","page_name":"HeatherReid","domain_name":"morningside","created_at":"2011-11-16T23:10:27.412-08:00","display_name":"Heather Reid","url":"https://morningside.academia.edu/HeatherReid"},"attachments":[{"id":48521182,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/48521182/thumbnails/1.jpg","file_name":"REID_Coaching_for_Virtue_in_Platos_Academy.pdf","download_url":"https://www.academia.edu/attachments/48521182/download_file?st=MTczMzA1NjA4Niw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"Coaching_for_Virtue_in_Platos_Academy.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/48521182/REID_Coaching_for_Virtue_in_Platos_Academy-libre.pdf?1472842364=\u0026response-content-disposition=attachment%3B+filename%3DCoaching_for_Virtue_in_Platos_Academy.pdf\u0026Expires=1733059418\u0026Signature=KOiXqUhXZJysDZhWqGBDq6erXYeCiG0s11aXjVulM1SHQQxXB-K9fAmWKRVNfIDNkBBF4sk7LmXvmWvbP7fSKaR5fG079wojQ1oa3fSp6j-5JEXni0sr4XHvnE7yyRMIQmuoTESlZW5SkwE1W3VyZSfIPJCXSXHuJiXjHX3S1uG1QoSt7m-42w7aZsc0TZrmOhq2Gca3Yn1KtZQMd0mHhMTKmHygLo8MtEKtrX4LmxwkiuD2sr7zjyqpry8svmm-vvHpdsucrcDKaEXK5l~5G-xKQb2Vsc5u2T-kNWjJWM8cZTYOWUzP5I1BTG-kDSyF-EWHdAMnrs7xiYk0-1tojw__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[],"urls":[]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="10121884"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/10121884/Senecas_Gladiators"><img alt="Research paper thumbnail of Seneca's Gladiators" class="work-thumbnail" src="https://attachments.academia-assets.com/48521115/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/10121884/Senecas_Gladiators">Seneca's Gladiators</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">The Stoic philosopher Seneca was no stranger to the Colosseum. He seems to have ignored in pract...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">The Stoic philosopher Seneca was no stranger to the Colosseum. He seems to have <br />ignored in practice his famous advice to Lucilius to avoid the arena because its shows are <br />‘ruinous to the character’ (Epistulae Morales 7). In fact, what Seneca criticises in that letter <br />are the public executions in which unskilled convicts were made to fight and kill one <br />another. Even more precisely, he criticises his fellow spectators who gloat in their sense of <br />false sense of superiority and complain about the convicts’ cowardice from the safety of <br />the stands. From a Stoic point of view, the spectator should never feel superior to the <br />athlete, even when, as was the case in Rome, athletes occupied the lowest possible rung <br />on the all-important social ladder. The Stoic struggled to achieve virtue, but not according <br />to social criteria such as fame and fortune; rather his struggle was to achieve freedom from <br />such passions, recognise human brotherhood, and accept death with honour. <br />Seneca seems to have found inspiration for this struggle from thoughtful <br />spectatorship in the arena. Gladiators come in for particular praise in his philosophy <br />because, in many ways, their predicament symbolises the psychological state a Stoic tries to <br />achieve. Gladiators were literally and figuratively detached from the social hierarchy, part of <br />a socially dead class called infamia. They had little or no access to wealth; in fact they <br />themselves were the property of someone else. Whatever glory and popularity they <br />enjoyed was earned through the virtues they displayed personally in the ring. Finally, as we <br />all should, they acknowledged their mortality – facing it with courage in the heat of a fight, <br />or perhaps even choosing death before dishonour. Seneca admired gladiators much more <br />than wrestlers, whom he thought focused too much upon either the beauty of their bodies <br />or the money they might win in competition. Seneca made the Colosseum his personal <br />classroom by watching and interpreting the gladiators who fought there as reflecting some <br />truth about the human condition and the virtue that is achievable despite it.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="198c3eee5dd60bec96f427a2be9b483b" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":48521115,"asset_id":10121884,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/48521115/download_file?st=MTczMzA1NjA4Niw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="10121884"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="10121884"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 10121884; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=10121884]").text(description); $(".js-view-count[data-work-id=10121884]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 10121884; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='10121884']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 10121884, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "198c3eee5dd60bec96f427a2be9b483b" } } $('.js-work-strip[data-work-id=10121884]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":10121884,"title":"Seneca's Gladiators","translated_title":"","metadata":{"abstract":"The Stoic philosopher Seneca was no stranger to the Colosseum. He seems to have\r\nignored in practice his famous advice to Lucilius to avoid the arena because its shows are\r\n‘ruinous to the character’ (Epistulae Morales 7). In fact, what Seneca criticises in that letter\r\nare the public executions in which unskilled convicts were made to fight and kill one\r\nanother. Even more precisely, he criticises his fellow spectators who gloat in their sense of\r\nfalse sense of superiority and complain about the convicts’ cowardice from the safety of\r\nthe stands. From a Stoic point of view, the spectator should never feel superior to the\r\nathlete, even when, as was the case in Rome, athletes occupied the lowest possible rung\r\non the all-important social ladder. The Stoic struggled to achieve virtue, but not according\r\nto social criteria such as fame and fortune; rather his struggle was to achieve freedom from\r\nsuch passions, recognise human brotherhood, and accept death with honour.\r\nSeneca seems to have found inspiration for this struggle from thoughtful\r\nspectatorship in the arena. Gladiators come in for particular praise in his philosophy\r\nbecause, in many ways, their predicament symbolises the psychological state a Stoic tries to\r\nachieve. Gladiators were literally and figuratively detached from the social hierarchy, part of\r\na socially dead class called infamia. They had little or no access to wealth; in fact they\r\nthemselves were the property of someone else. Whatever glory and popularity they\r\nenjoyed was earned through the virtues they displayed personally in the ring. Finally, as we\r\nall should, they acknowledged their mortality – facing it with courage in the heat of a fight,\r\nor perhaps even choosing death before dishonour. Seneca admired gladiators much more\r\nthan wrestlers, whom he thought focused too much upon either the beauty of their bodies\r\nor the money they might win in competition. Seneca made the Colosseum his personal\r\nclassroom by watching and interpreting the gladiators who fought there as reflecting some\r\ntruth about the human condition and the virtue that is achievable despite it."},"translated_abstract":"The Stoic philosopher Seneca was no stranger to the Colosseum. He seems to have\r\nignored in practice his famous advice to Lucilius to avoid the arena because its shows are\r\n‘ruinous to the character’ (Epistulae Morales 7). In fact, what Seneca criticises in that letter\r\nare the public executions in which unskilled convicts were made to fight and kill one\r\nanother. Even more precisely, he criticises his fellow spectators who gloat in their sense of\r\nfalse sense of superiority and complain about the convicts’ cowardice from the safety of\r\nthe stands. From a Stoic point of view, the spectator should never feel superior to the\r\nathlete, even when, as was the case in Rome, athletes occupied the lowest possible rung\r\non the all-important social ladder. The Stoic struggled to achieve virtue, but not according\r\nto social criteria such as fame and fortune; rather his struggle was to achieve freedom from\r\nsuch passions, recognise human brotherhood, and accept death with honour.\r\nSeneca seems to have found inspiration for this struggle from thoughtful\r\nspectatorship in the arena. Gladiators come in for particular praise in his philosophy\r\nbecause, in many ways, their predicament symbolises the psychological state a Stoic tries to\r\nachieve. Gladiators were literally and figuratively detached from the social hierarchy, part of\r\na socially dead class called infamia. They had little or no access to wealth; in fact they\r\nthemselves were the property of someone else. Whatever glory and popularity they\r\nenjoyed was earned through the virtues they displayed personally in the ring. Finally, as we\r\nall should, they acknowledged their mortality – facing it with courage in the heat of a fight,\r\nor perhaps even choosing death before dishonour. Seneca admired gladiators much more\r\nthan wrestlers, whom he thought focused too much upon either the beauty of their bodies\r\nor the money they might win in competition. Seneca made the Colosseum his personal\r\nclassroom by watching and interpreting the gladiators who fought there as reflecting some\r\ntruth about the human condition and the virtue that is achievable despite it.","internal_url":"https://www.academia.edu/10121884/Senecas_Gladiators","translated_internal_url":"","created_at":"2015-01-12T01:57:02.600-08:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":954339,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[{"id":48521115,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/48521115/thumbnails/1.jpg","file_name":"8_Senecas_Gladiators.pdf","download_url":"https://www.academia.edu/attachments/48521115/download_file?st=MTczMzA1NjA4Niw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"Senecas_Gladiators.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/48521115/8_Senecas_Gladiators-libre.pdf?1472841811=\u0026response-content-disposition=attachment%3B+filename%3DSenecas_Gladiators.pdf\u0026Expires=1733059418\u0026Signature=WGvCHKz3ja~aMHN62AjsNsO~lz5Mtxi93H4VfByhR4FAtdoz5DGSJw2IhDl5f1V0wcXhrTXWqzd~~MHmqXNIAeYmogVAmkwgmaaGYmB6-fB6WvMdW~KJHh8d~~5yDUWVrZqhhYSCdMAhy4-x7qnEx4u2GIGtH4oM57g8Hg6ddQPUMuvPRpSTtjHGkPEz~87JFPODtWMmkScl11A6o4lIyYpSOR3kvcpKvHO3yBRpgCsm9so7eRLmsTUskDuB4jU-ytfGjAi2krqxB23MbZsTnJkgA1wDq9TJXHwTwFDfzCbZtkeTIlgBA71PJOqp2DlANU8jlLHsp8oiXcNNRhkWXw__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"Senecas_Gladiators","translated_slug":"","page_count":10,"language":"en","content_type":"Work","owner":{"id":954339,"first_name":"Heather","middle_initials":null,"last_name":"Reid","page_name":"HeatherReid","domain_name":"morningside","created_at":"2011-11-16T23:10:27.412-08:00","display_name":"Heather Reid","url":"https://morningside.academia.edu/HeatherReid"},"attachments":[{"id":48521115,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/48521115/thumbnails/1.jpg","file_name":"8_Senecas_Gladiators.pdf","download_url":"https://www.academia.edu/attachments/48521115/download_file?st=MTczMzA1NjA4Niw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"Senecas_Gladiators.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/48521115/8_Senecas_Gladiators-libre.pdf?1472841811=\u0026response-content-disposition=attachment%3B+filename%3DSenecas_Gladiators.pdf\u0026Expires=1733059418\u0026Signature=WGvCHKz3ja~aMHN62AjsNsO~lz5Mtxi93H4VfByhR4FAtdoz5DGSJw2IhDl5f1V0wcXhrTXWqzd~~MHmqXNIAeYmogVAmkwgmaaGYmB6-fB6WvMdW~KJHh8d~~5yDUWVrZqhhYSCdMAhy4-x7qnEx4u2GIGtH4oM57g8Hg6ddQPUMuvPRpSTtjHGkPEz~87JFPODtWMmkScl11A6o4lIyYpSOR3kvcpKvHO3yBRpgCsm9so7eRLmsTUskDuB4jU-ytfGjAi2krqxB23MbZsTnJkgA1wDq9TJXHwTwFDfzCbZtkeTIlgBA71PJOqp2DlANU8jlLHsp8oiXcNNRhkWXw__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[{"id":5970,"name":"Stoicism","url":"https://www.academia.edu/Documents/in/Stoicism"},{"id":8165,"name":"Seneca","url":"https://www.academia.edu/Documents/in/Seneca"},{"id":14189,"name":"Philosophy of Sport","url":"https://www.academia.edu/Documents/in/Philosophy_of_Sport"},{"id":17227,"name":"Ancient Sports/Athletics","url":"https://www.academia.edu/Documents/in/Ancient_Sports_Athletics"},{"id":118818,"name":"Gladiators","url":"https://www.academia.edu/Documents/in/Gladiators"}],"urls":[{"id":4152784,"url":"http://www.tandfonline.com/eprint/WQnT4tKMP3k66HpYG94S/full"}]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="10121859"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/10121859/Aristotles_Pentathlete"><img alt="Research paper thumbnail of Aristotle's Pentathlete" class="work-thumbnail" src="https://attachments.academia-assets.com/48521110/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/10121859/Aristotles_Pentathlete">Aristotle's Pentathlete</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Aristotle set up his school in a gymnasium, specifically the Lyceum. In contrast with his philos...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Aristotle set up his school in a gymnasium, specifically the Lyceum. In contrast <br />with his philosophic predecessors, though, Aristotle is often viewed as indifferent or even <br />hostile towards athletics. Chapter 6 argues that this was not the case. To be sure, Aristotle <br />criticises cities who ‘brutalise’ their youth by subjecting them to harsh athletic training <br />(Politics 1139ab), but this does not entail that he rejected gymnastic exercises or even <br />moderate competition. Aristotle praised the beauty of pentathletes because it reflected his <br />own ethical theory. The main source of athletic beauty is, of course, training, and <br />habituation (ethos) is the primary form of moral education in Aristotle. The balance and <br />moderation evident in pentathletes’ well-proportioned frames are likewise central to <br />Aristotle’s conception of arete. His famous ‘doctrine of the mean’ imagines the virtuous <br />person aiming her intention, like an archer, at a midpoint between excess and deficiency. <br />Individual virtues are also described as means; courage, for example, is the midpoint <br />between cowardice and rashness. <br />Furthermore the pentathlete’s beauty is best expressed in action. Aristotle insisted <br />that arete was an activity and not a state; in fact he defined happiness as ‘activity in <br />accordance with virtue’ (Nicomachean Ethics 1098a). He specifies this as activity of the soul <br />and envisions its highest form as a kind of undisturbed contemplation. Again, however, <br />athletic activity is not excluded by these considerations – just removed from an unhealthy <br />milieu characterised by excessive means and ignoble ends. Most important, Aristotle’s <br />explicit characterisation of arete as something cultivated through training, expressed in <br />activity and characterised by moderation, represents an about-face from the pre-Olympic <br />idea of virtue as something inherited by blood that needs neither training nor testing. <br />Sport became a form of education in ancient Greece because athleticism had always been <br />linked to virtue; Olympic-style sport showed that athleticism could be trained; and the <br />rational conclusion was that virtue could be cultivated. Classical Greek philosophy, aimed <br />primarily at virtue, found fertile soil in Athens’s gymnasia.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="127dde9ff1ae923de7e1f9fcb20a0201" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":48521110,"asset_id":10121859,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/48521110/download_file?st=MTczMzA1NjA4Niw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="10121859"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="10121859"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 10121859; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=10121859]").text(description); $(".js-view-count[data-work-id=10121859]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 10121859; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='10121859']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 10121859, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "127dde9ff1ae923de7e1f9fcb20a0201" } } $('.js-work-strip[data-work-id=10121859]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":10121859,"title":"Aristotle's Pentathlete","translated_title":"","metadata":{"abstract":"Aristotle set up his school in a gymnasium, specifically the Lyceum. In contrast\r\nwith his philosophic predecessors, though, Aristotle is often viewed as indifferent or even\r\nhostile towards athletics. Chapter 6 argues that this was not the case. To be sure, Aristotle\r\ncriticises cities who ‘brutalise’ their youth by subjecting them to harsh athletic training\r\n(Politics 1139ab), but this does not entail that he rejected gymnastic exercises or even\r\nmoderate competition. Aristotle praised the beauty of pentathletes because it reflected his\r\nown ethical theory. The main source of athletic beauty is, of course, training, and\r\nhabituation (ethos) is the primary form of moral education in Aristotle. The balance and\r\nmoderation evident in pentathletes’ well-proportioned frames are likewise central to\r\nAristotle’s conception of aret\u0002e. His famous ‘doctrine of the mean’ imagines the virtuous\r\nperson aiming her intention, like an archer, at a midpoint between excess and deficiency.\r\nIndividual virtues are also described as means; courage, for example, is the midpoint\r\nbetween cowardice and rashness.\r\nFurthermore the pentathlete’s beauty is best expressed in action. Aristotle insisted\r\nthat aret\u0002e was an activity and not a state; in fact he defined happiness as ‘activity in\r\naccordance with virtue’ (Nicomachean Ethics 1098a). He specifies this as activity of the soul\r\nand envisions its highest form as a kind of undisturbed contemplation. Again, however,\r\nathletic activity is not excluded by these considerations – just removed from an unhealthy\r\nmilieu characterised by excessive means and ignoble ends. Most important, Aristotle’s\r\nexplicit characterisation of aret\u0002e as something cultivated through training, expressed in\r\nactivity and characterised by moderation, represents an about-face from the pre-Olympic\r\nidea of virtue as something inherited by blood that needs neither training nor testing.\r\nSport became a form of education in ancient Greece because athleticism had always been\r\nlinked to virtue; Olympic-style sport showed that athleticism could be trained; and the\r\nrational conclusion was that virtue could be cultivated. Classical Greek philosophy, aimed\r\nprimarily at virtue, found fertile soil in Athens’s gymnasia."},"translated_abstract":"Aristotle set up his school in a gymnasium, specifically the Lyceum. In contrast\r\nwith his philosophic predecessors, though, Aristotle is often viewed as indifferent or even\r\nhostile towards athletics. Chapter 6 argues that this was not the case. To be sure, Aristotle\r\ncriticises cities who ‘brutalise’ their youth by subjecting them to harsh athletic training\r\n(Politics 1139ab), but this does not entail that he rejected gymnastic exercises or even\r\nmoderate competition. Aristotle praised the beauty of pentathletes because it reflected his\r\nown ethical theory. The main source of athletic beauty is, of course, training, and\r\nhabituation (ethos) is the primary form of moral education in Aristotle. The balance and\r\nmoderation evident in pentathletes’ well-proportioned frames are likewise central to\r\nAristotle’s conception of aret\u0002e. His famous ‘doctrine of the mean’ imagines the virtuous\r\nperson aiming her intention, like an archer, at a midpoint between excess and deficiency.\r\nIndividual virtues are also described as means; courage, for example, is the midpoint\r\nbetween cowardice and rashness.\r\nFurthermore the pentathlete’s beauty is best expressed in action. Aristotle insisted\r\nthat aret\u0002e was an activity and not a state; in fact he defined happiness as ‘activity in\r\naccordance with virtue’ (Nicomachean Ethics 1098a). He specifies this as activity of the soul\r\nand envisions its highest form as a kind of undisturbed contemplation. Again, however,\r\nathletic activity is not excluded by these considerations – just removed from an unhealthy\r\nmilieu characterised by excessive means and ignoble ends. Most important, Aristotle’s\r\nexplicit characterisation of aret\u0002e as something cultivated through training, expressed in\r\nactivity and characterised by moderation, represents an about-face from the pre-Olympic\r\nidea of virtue as something inherited by blood that needs neither training nor testing.\r\nSport became a form of education in ancient Greece because athleticism had always been\r\nlinked to virtue; Olympic-style sport showed that athleticism could be trained; and the\r\nrational conclusion was that virtue could be cultivated. Classical Greek philosophy, aimed\r\nprimarily at virtue, found fertile soil in Athens’s gymnasia.","internal_url":"https://www.academia.edu/10121859/Aristotles_Pentathlete","translated_internal_url":"","created_at":"2015-01-12T01:54:45.079-08:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":954339,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[{"id":48521110,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/48521110/thumbnails/1.jpg","file_name":"6_Aristotles_Pentathlete.pdf","download_url":"https://www.academia.edu/attachments/48521110/download_file?st=MTczMzA1NjA4Niw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"Aristotles_Pentathlete.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/48521110/6_Aristotles_Pentathlete-libre.pdf?1472841811=\u0026response-content-disposition=attachment%3B+filename%3DAristotles_Pentathlete.pdf\u0026Expires=1733059418\u0026Signature=CkJSL8~7vfIC9CUAUpE-ELDt2JKLAoWkny8RQAQPk8SLjzJ31Df7xlGq0B3ZpBAKDiFWrJT3qUTvQb8bHzmgtkuAOmrJL5I5AwyYx8PcxR9GZsS622Yj6DNjVuy4dkP9LvkcgjP3DZttXQCACIktK31ISNIv44WnP4b4i-uDcIQW3pU2~V0~PHcc~zpO2boEJC7GSmYisZGVRvAjvVWqIuZH5IvYuPmdFiwt9yWqxdHSMB2UK4oyipEEBp6gzaaEJkD8HoZUy8IGpuFgnMDbwu5UPXTLNUtNTnJabZ5g6rZz3OHfFVxtEoD3FZ8-vIO7xbMZ9SvMtp2LwqPtyGy0RA__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"Aristotles_Pentathlete","translated_slug":"","page_count":13,"language":"en","content_type":"Work","owner":{"id":954339,"first_name":"Heather","middle_initials":null,"last_name":"Reid","page_name":"HeatherReid","domain_name":"morningside","created_at":"2011-11-16T23:10:27.412-08:00","display_name":"Heather Reid","url":"https://morningside.academia.edu/HeatherReid"},"attachments":[{"id":48521110,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/48521110/thumbnails/1.jpg","file_name":"6_Aristotles_Pentathlete.pdf","download_url":"https://www.academia.edu/attachments/48521110/download_file?st=MTczMzA1NjA4Niw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"Aristotles_Pentathlete.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/48521110/6_Aristotles_Pentathlete-libre.pdf?1472841811=\u0026response-content-disposition=attachment%3B+filename%3DAristotles_Pentathlete.pdf\u0026Expires=1733059418\u0026Signature=CkJSL8~7vfIC9CUAUpE-ELDt2JKLAoWkny8RQAQPk8SLjzJ31Df7xlGq0B3ZpBAKDiFWrJT3qUTvQb8bHzmgtkuAOmrJL5I5AwyYx8PcxR9GZsS622Yj6DNjVuy4dkP9LvkcgjP3DZttXQCACIktK31ISNIv44WnP4b4i-uDcIQW3pU2~V0~PHcc~zpO2boEJC7GSmYisZGVRvAjvVWqIuZH5IvYuPmdFiwt9yWqxdHSMB2UK4oyipEEBp6gzaaEJkD8HoZUy8IGpuFgnMDbwu5UPXTLNUtNTnJabZ5g6rZz3OHfFVxtEoD3FZ8-vIO7xbMZ9SvMtp2LwqPtyGy0RA__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[{"id":2019,"name":"Aristotle","url":"https://www.academia.edu/Documents/in/Aristotle"},{"id":14189,"name":"Philosophy of Sport","url":"https://www.academia.edu/Documents/in/Philosophy_of_Sport"},{"id":17178,"name":"Ancient Philosophy","url":"https://www.academia.edu/Documents/in/Ancient_Philosophy"}],"urls":[{"id":4152765,"url":"http://www.tandfonline.com/eprint/Mh4uwj4xprCSEyb4HtRH/full"}]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="10121677"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/10121677/Wrestling_with_Socrates"><img alt="Research paper thumbnail of Wrestling with Socrates" class="work-thumbnail" src="https://attachments.academia-assets.com/48517984/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/10121677/Wrestling_with_Socrates">Wrestling with Socrates</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">It appears to have been the notoriously ugly Socrates who most deftly adapted tricks of the athl...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">It appears to have been the notoriously ugly Socrates who most deftly adapted <br />tricks of the athletic trade to turn young men’s souls away from victory and towards virtue. <br />When the conventionally beautiful Alcibiades, bedecked with the ribbons (tainiai) awarded <br />to athletic victors, crashes a party at which Socrates is present, he asks to tie the ribbons <br />around Socrates’ head (Plato, Symposium 212c–213e). The ironic implication that Socrates <br />is the real athlete continues as Alcibiades goes on to praise the philosopher’s amazing <br />beauty – that is, the beauty of his soul. Socrates replies that his own beauty really would <br />transcend that of Alcibiades if he had the power to make the champion into a better man (ibid., 218e). This moment, poignant because it seems that Socrates has failed that wish, <br />explains Socrates’ educational project, which, as we shall see in Chapter 4, not only takes <br />place in athletes’ hangouts, but also employs their methods. A close examination of <br />Socratic dialogues reveals both the competitive nature of his method, called elenchos from <br />the word for the inflicting of shame, and how ago¯n (contest) can be put in the service of <br />higher educational goals. <br />Socratic competition is directed not at victory, but at the higher goals of virtue, wisdom <br />and truth. Of course this quest sometimes includes shaming and defeating those who would <br />thwart it, and it was this that led to Socrates’ trial for corrupting the youth. By publicly <br />exposing local wise men’s ignorance, he saw himself as serving the god, and indeed <br />compared his ‘labours’ to those of the athletic Heracles (Latin: Hercules), who liberated the <br />Greeks from tyrants and pests (Plato, Apology 22a). But the Socratic ago¯n also had the <br />explicitly educational function of motivating Athenian youths (and later the readers of Plato’s <br />dialogues) to enquire after the truth for themselves rather than blindly following authority or <br />paying sophists for empty answers. In this sense Socratic questioning is a community service <br />and he says the city should reward him for it as it does Olympic victors, since champions only <br />make the city think itself happier, whereas Socrates offers them a chance at true happiness <br />(ibid., 36e). It is instructive that a Socratic athlete values struggle and even losing, just as <br />philosophers value the challenge and even refutation of our arguments. A ‘winning is the <br />only thing’ mentality destroys the educational potential of sport.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="397f4a011c8f554204679f9397f89cf8" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":48517984,"asset_id":10121677,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/48517984/download_file?st=MTczMzA1NjA4Niw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="10121677"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="10121677"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 10121677; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=10121677]").text(description); $(".js-view-count[data-work-id=10121677]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 10121677; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='10121677']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 10121677, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "397f4a011c8f554204679f9397f89cf8" } } $('.js-work-strip[data-work-id=10121677]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":10121677,"title":"Wrestling with Socrates","translated_title":"","metadata":{"abstract":"It appears to have been the notoriously ugly Socrates who most deftly adapted\r\ntricks of the athletic trade to turn young men’s souls away from victory and towards virtue.\r\nWhen the conventionally beautiful Alcibiades, bedecked with the ribbons (tainiai) awarded\r\nto athletic victors, crashes a party at which Socrates is present, he asks to tie the ribbons\r\naround Socrates’ head (Plato, Symposium 212c–213e). The ironic implication that Socrates\r\nis the real athlete continues as Alcibiades goes on to praise the philosopher’s amazing\r\nbeauty – that is, the beauty of his soul. Socrates replies that his own beauty really would\r\ntranscend that of Alcibiades if he had the power to make the champion into a better man (ibid., 218e). This moment, poignant because it seems that Socrates has failed that wish,\r\nexplains Socrates’ educational project, which, as we shall see in Chapter 4, not only takes\r\nplace in athletes’ hangouts, but also employs their methods. A close examination of\r\nSocratic dialogues reveals both the competitive nature of his method, called elenchos from\r\nthe word for the inflicting of shame, and how ago¯n (contest) can be put in the service of\r\nhigher educational goals.\r\nSocratic competition is directed not at victory, but at the higher goals of virtue, wisdom\r\nand truth. Of course this quest sometimes includes shaming and defeating those who would\r\nthwart it, and it was this that led to Socrates’ trial for corrupting the youth. By publicly\r\nexposing local wise men’s ignorance, he saw himself as serving the god, and indeed\r\ncompared his ‘labours’ to those of the athletic Heracles (Latin: Hercules), who liberated the\r\nGreeks from tyrants and pests (Plato, Apology 22a). But the Socratic ago¯n also had the\r\nexplicitly educational function of motivating Athenian youths (and later the readers of Plato’s\r\ndialogues) to enquire after the truth for themselves rather than blindly following authority or\r\npaying sophists for empty answers. In this sense Socratic questioning is a community service\r\nand he says the city should reward him for it as it does Olympic victors, since champions only\r\nmake the city think itself happier, whereas Socrates offers them a chance at true happiness\r\n(ibid., 36e). It is instructive that a Socratic athlete values struggle and even losing, just as\r\nphilosophers value the challenge and even refutation of our arguments. A ‘winning is the\r\nonly thing’ mentality destroys the educational potential of sport."},"translated_abstract":"It appears to have been the notoriously ugly Socrates who most deftly adapted\r\ntricks of the athletic trade to turn young men’s souls away from victory and towards virtue.\r\nWhen the conventionally beautiful Alcibiades, bedecked with the ribbons (tainiai) awarded\r\nto athletic victors, crashes a party at which Socrates is present, he asks to tie the ribbons\r\naround Socrates’ head (Plato, Symposium 212c–213e). The ironic implication that Socrates\r\nis the real athlete continues as Alcibiades goes on to praise the philosopher’s amazing\r\nbeauty – that is, the beauty of his soul. Socrates replies that his own beauty really would\r\ntranscend that of Alcibiades if he had the power to make the champion into a better man (ibid., 218e). This moment, poignant because it seems that Socrates has failed that wish,\r\nexplains Socrates’ educational project, which, as we shall see in Chapter 4, not only takes\r\nplace in athletes’ hangouts, but also employs their methods. A close examination of\r\nSocratic dialogues reveals both the competitive nature of his method, called elenchos from\r\nthe word for the inflicting of shame, and how ago¯n (contest) can be put in the service of\r\nhigher educational goals.\r\nSocratic competition is directed not at victory, but at the higher goals of virtue, wisdom\r\nand truth. Of course this quest sometimes includes shaming and defeating those who would\r\nthwart it, and it was this that led to Socrates’ trial for corrupting the youth. By publicly\r\nexposing local wise men’s ignorance, he saw himself as serving the god, and indeed\r\ncompared his ‘labours’ to those of the athletic Heracles (Latin: Hercules), who liberated the\r\nGreeks from tyrants and pests (Plato, Apology 22a). But the Socratic ago¯n also had the\r\nexplicitly educational function of motivating Athenian youths (and later the readers of Plato’s\r\ndialogues) to enquire after the truth for themselves rather than blindly following authority or\r\npaying sophists for empty answers. In this sense Socratic questioning is a community service\r\nand he says the city should reward him for it as it does Olympic victors, since champions only\r\nmake the city think itself happier, whereas Socrates offers them a chance at true happiness\r\n(ibid., 36e). It is instructive that a Socratic athlete values struggle and even losing, just as\r\nphilosophers value the challenge and even refutation of our arguments. A ‘winning is the\r\nonly thing’ mentality destroys the educational potential of sport.","internal_url":"https://www.academia.edu/10121677/Wrestling_with_Socrates","translated_internal_url":"","created_at":"2015-01-12T01:40:58.790-08:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":954339,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[{"id":48517984,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/48517984/thumbnails/1.jpg","file_name":"4_Wrestling_with_Socrates.pdf","download_url":"https://www.academia.edu/attachments/48517984/download_file?st=MTczMzA1NjA4Niw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"Wrestling_with_Socrates.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/48517984/4_Wrestling_with_Socrates-libre.pdf?1472831742=\u0026response-content-disposition=attachment%3B+filename%3DWrestling_with_Socrates.pdf\u0026Expires=1731457376\u0026Signature=Rdpa4LMrESHBzjsuVR64991d-gq1j2FixlyojZjVk4mRJTa3I6EKMpmG4E7QbJ07O9xpnRU3-mxa4NlozANuW5BOvJFXextB2QaAhMIDsqo7zHgKwsYML7TkCfWpGKNnFbdDjxSKX0B10KrFFN6SF9rtVchp7kbnQSXaw-bGdDwIqVhoZalQjSQJIp8V4ONkYuVpf1ypTh3ORl9gruixq2avKR9zRQzpEnfhUI5LwZOuCNZ7VwAeb-mEUExfygkDHidxDVT8pByZu76p4F7l6b1c1TRJodZj6~vvtpc2U~9kCc6cfIcqVvFijhDeUC5H~XsycuP0IAFLMJ2TRwdnUQ__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"Wrestling_with_Socrates","translated_slug":"","page_count":14,"language":"en","content_type":"Work","owner":{"id":954339,"first_name":"Heather","middle_initials":null,"last_name":"Reid","page_name":"HeatherReid","domain_name":"morningside","created_at":"2011-11-16T23:10:27.412-08:00","display_name":"Heather Reid","url":"https://morningside.academia.edu/HeatherReid"},"attachments":[{"id":48517984,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/48517984/thumbnails/1.jpg","file_name":"4_Wrestling_with_Socrates.pdf","download_url":"https://www.academia.edu/attachments/48517984/download_file?st=MTczMzA1NjA4Niw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"Wrestling_with_Socrates.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/48517984/4_Wrestling_with_Socrates-libre.pdf?1472831742=\u0026response-content-disposition=attachment%3B+filename%3DWrestling_with_Socrates.pdf\u0026Expires=1731457376\u0026Signature=Rdpa4LMrESHBzjsuVR64991d-gq1j2FixlyojZjVk4mRJTa3I6EKMpmG4E7QbJ07O9xpnRU3-mxa4NlozANuW5BOvJFXextB2QaAhMIDsqo7zHgKwsYML7TkCfWpGKNnFbdDjxSKX0B10KrFFN6SF9rtVchp7kbnQSXaw-bGdDwIqVhoZalQjSQJIp8V4ONkYuVpf1ypTh3ORl9gruixq2avKR9zRQzpEnfhUI5LwZOuCNZ7VwAeb-mEUExfygkDHidxDVT8pByZu76p4F7l6b1c1TRJodZj6~vvtpc2U~9kCc6cfIcqVvFijhDeUC5H~XsycuP0IAFLMJ2TRwdnUQ__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[{"id":2018,"name":"Plato","url":"https://www.academia.edu/Documents/in/Plato"},{"id":10009,"name":"Socrates","url":"https://www.academia.edu/Documents/in/Socrates"},{"id":17178,"name":"Ancient Philosophy","url":"https://www.academia.edu/Documents/in/Ancient_Philosophy"},{"id":17227,"name":"Ancient Sports/Athletics","url":"https://www.academia.edu/Documents/in/Ancient_Sports_Athletics"}],"urls":[{"id":4152695,"url":"http://www.tandfonline.com/eprint/v4DBQ3458iJrKJtmuZTS/full"}]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="2311269"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/2311269/Athletic_Beauty_in_Classical_Greece_A_Philosophical_View"><img alt="Research paper thumbnail of Athletic Beauty in Classical Greece: A Philosophical View" class="work-thumbnail" src="https://attachments.academia-assets.com/39910484/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/2311269/Athletic_Beauty_in_Classical_Greece_A_Philosophical_View">Athletic Beauty in Classical Greece: A Philosophical View</a></div><div class="wp-workCard_item"><span>Journal of the Philosophy of Sport 39:2</span><span>, Oct 2012</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Classical Greece is famous for its athletic art, particularly the image of the nude male athlete....</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Classical Greece is famous for its athletic art, particularly the image of the nude male athlete. But how did the Greeks understand athletic beauty? Plato, Aristotle, Xenophon, and others discuss athletes’ beauty, while the educational ideal of  kalokagathia conceptually connects athletic beauty with the good. More questions need to be answered, however, if we are to understand ancient athletic beauty. We need to ask ourselves what the Greeks appreciated when they looked at athletic bodies. <br />What did those qualities mean to them? In what way was it erotic? How did it differ for females and males? In this paper I argue that the beautiful athletic body is framed in ancient Greek thought, not just as an aesthetically pleasing image, but as an ideal expression of a certain kind of soul.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="96046a61877786c55bb873a4810eeb83" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":39910484,"asset_id":2311269,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/39910484/download_file?st=MTczMzA1NjA4Niw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="2311269"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="2311269"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 2311269; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=2311269]").text(description); $(".js-view-count[data-work-id=2311269]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 2311269; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='2311269']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 2311269, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "96046a61877786c55bb873a4810eeb83" } } $('.js-work-strip[data-work-id=2311269]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":2311269,"title":"Athletic Beauty in Classical Greece: A Philosophical View","translated_title":"","metadata":{"abstract":"Classical Greece is famous for its athletic art, particularly the image of the nude male athlete. But how did the Greeks understand athletic beauty? Plato, Aristotle, Xenophon, and others discuss athletes’ beauty, while the educational ideal of kalokagathia conceptually connects athletic beauty with the good. More questions need to be answered, however, if we are to understand ancient athletic beauty. We need to ask ourselves what the Greeks appreciated when they looked at athletic bodies.\r\nWhat did those qualities mean to them? In what way was it erotic? How did it differ for females and males? In this paper I argue that the beautiful athletic body is framed in ancient Greek thought, not just as an aesthetically pleasing image, but as an ideal expression of a certain kind of soul.","publication_date":{"day":null,"month":10,"year":2012,"errors":{}},"publication_name":"Journal of the Philosophy of Sport 39:2"},"translated_abstract":"Classical Greece is famous for its athletic art, particularly the image of the nude male athlete. But how did the Greeks understand athletic beauty? Plato, Aristotle, Xenophon, and others discuss athletes’ beauty, while the educational ideal of kalokagathia conceptually connects athletic beauty with the good. More questions need to be answered, however, if we are to understand ancient athletic beauty. We need to ask ourselves what the Greeks appreciated when they looked at athletic bodies.\r\nWhat did those qualities mean to them? In what way was it erotic? How did it differ for females and males? In this paper I argue that the beautiful athletic body is framed in ancient Greek thought, not just as an aesthetically pleasing image, but as an ideal expression of a certain kind of soul.","internal_url":"https://www.academia.edu/2311269/Athletic_Beauty_in_Classical_Greece_A_Philosophical_View","translated_internal_url":"","created_at":"2012-12-19T08:43:58.580-08:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":954339,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[{"id":39910484,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/39910484/thumbnails/1.jpg","file_name":"Athletic_Beauty_in_Classical_Greece_JPS.pdf","download_url":"https://www.academia.edu/attachments/39910484/download_file?st=MTczMzA1NjA4Niw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"Athletic_Beauty_in_Classical_Greece_A_Ph.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/39910484/Athletic_Beauty_in_Classical_Greece_JPS-libre.pdf?1447275929=\u0026response-content-disposition=attachment%3B+filename%3DAthletic_Beauty_in_Classical_Greece_A_Ph.pdf\u0026Expires=1733059418\u0026Signature=Ngo-5Vpgf2kwd~B3lCRiyqpC4tynFf3~bBvTj6oOCdCmKQ~RbafY97RmFOeoCoX3HAEUnG3GyxRi~h0vP3QUTmsanmaTShURRW-O7u-l5kKs05kkqn2mpFt59OcMFvycOLrMuxgWJ333ax4G242O0vB0FYfEgzFoNL0xpRsOM7PHhFq3yHxWqGNIKHNm4gcKtWILm2eE3Yx1jn0DulgVHCtmZgeF025MxWUGf9PVINUhDNC1~ggUwkzwwiJWxKqVV3zTiJZwhPzexM5pl-TS6G9IqAVaBsU-1wF7R8NZtV9eZUV1F3sfIj3VWvdj4au4jTC~IS2Fa-u1ezhkh8VUQw__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"Athletic_Beauty_in_Classical_Greece_A_Philosophical_View","translated_slug":"","page_count":18,"language":"en","content_type":"Work","owner":{"id":954339,"first_name":"Heather","middle_initials":null,"last_name":"Reid","page_name":"HeatherReid","domain_name":"morningside","created_at":"2011-11-16T23:10:27.412-08:00","display_name":"Heather Reid","url":"https://morningside.academia.edu/HeatherReid"},"attachments":[{"id":39910484,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/39910484/thumbnails/1.jpg","file_name":"Athletic_Beauty_in_Classical_Greece_JPS.pdf","download_url":"https://www.academia.edu/attachments/39910484/download_file?st=MTczMzA1NjA4Niw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"Athletic_Beauty_in_Classical_Greece_A_Ph.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/39910484/Athletic_Beauty_in_Classical_Greece_JPS-libre.pdf?1447275929=\u0026response-content-disposition=attachment%3B+filename%3DAthletic_Beauty_in_Classical_Greece_A_Ph.pdf\u0026Expires=1733059418\u0026Signature=Ngo-5Vpgf2kwd~B3lCRiyqpC4tynFf3~bBvTj6oOCdCmKQ~RbafY97RmFOeoCoX3HAEUnG3GyxRi~h0vP3QUTmsanmaTShURRW-O7u-l5kKs05kkqn2mpFt59OcMFvycOLrMuxgWJ333ax4G242O0vB0FYfEgzFoNL0xpRsOM7PHhFq3yHxWqGNIKHNm4gcKtWILm2eE3Yx1jn0DulgVHCtmZgeF025MxWUGf9PVINUhDNC1~ggUwkzwwiJWxKqVV3zTiJZwhPzexM5pl-TS6G9IqAVaBsU-1wF7R8NZtV9eZUV1F3sfIj3VWvdj4au4jTC~IS2Fa-u1ezhkh8VUQw__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[],"urls":[{"id":424893,"url":"http://www.tandfonline.com/doi/abs/10.1080/00948705.2012.725900"}]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="1096357"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/1096357/Sport_Philosophy_and_the_Quest_for_Knowledge"><img alt="Research paper thumbnail of Sport, Philosophy, and the Quest for Knowledge" class="work-thumbnail" src="https://attachments.academia-assets.com/39910317/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/1096357/Sport_Philosophy_and_the_Quest_for_Knowledge">Sport, Philosophy, and the Quest for Knowledge</a></div><div class="wp-workCard_item"><span>JPS</span><span>, Jan 1, 2006</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">In his seminal work, Homo Ludens, Johan Huizinga argues persuasively that sport is a form of pla...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">In his seminal work, Homo Ludens, Johan Huizinga argues persuasively that sport <br />is a form of play. This view is widely accepted among sport philosophers today, as <br />evidenced by the use of terms such as ‘nonserious,’ ‘autotelic,’ and ‘gratuitous’ to <br />describe the subject of our study. At the same time this play-paradigm seems at <br />odds with the modern world, which takes sports very seriously, puts them in the <br />service of deliberate ends, and views them (or competition at least) as essential for <br />human thriving. Indeed our modern use of sport seems to better resemble ancient <br />Greece, where athletic contest (agōn) served specific political and educational <br />goals. Huizinga claims that the ancient Hellenes simply became unaware of their <br />contests’ autotelic character (5: 30–31); my own concern is that we moderns are <br />becoming unaware of–or indifferent to–sport’s contemporary ends.1 Insofar as we <br />still value the social and educational potential of sport in the modern world, we <br />can benefit from a study of its corresponding function in the ancient world. What <br />my own study of these phenomena reveals is that sport’s social and educational <br />benefits derive not from its playful character, but from its philosophical origins as <br />a knowledge-seeking activity.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="39396946e3eef3c5088ca66ad2005a13" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":39910317,"asset_id":1096357,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/39910317/download_file?st=MTczMzA1NjA4Niw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="1096357"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="1096357"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 1096357; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=1096357]").text(description); $(".js-view-count[data-work-id=1096357]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 1096357; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='1096357']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 1096357, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "39396946e3eef3c5088ca66ad2005a13" } } $('.js-work-strip[data-work-id=1096357]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":1096357,"title":"Sport, Philosophy, and the Quest for Knowledge","translated_title":"","metadata":{"abstract":"In his seminal work, Homo Ludens, Johan Huizinga argues persuasively that sport\r\nis a form of play. This view is widely accepted among sport philosophers today, as\r\nevidenced by the use of terms such as ‘nonserious,’ ‘autotelic,’ and ‘gratuitous’ to\r\ndescribe the subject of our study. At the same time this play-paradigm seems at\r\nodds with the modern world, which takes sports very seriously, puts them in the\r\nservice of deliberate ends, and views them (or competition at least) as essential for\r\nhuman thriving. Indeed our modern use of sport seems to better resemble ancient\r\nGreece, where athletic contest (agōn) served specific political and educational\r\ngoals. Huizinga claims that the ancient Hellenes simply became unaware of their\r\ncontests’ autotelic character (5: 30–31); my own concern is that we moderns are\r\nbecoming unaware of–or indifferent to–sport’s contemporary ends.1 Insofar as we\r\nstill value the social and educational potential of sport in the modern world, we\r\ncan benefit from a study of its corresponding function in the ancient world. What\r\nmy own study of these phenomena reveals is that sport’s social and educational\r\nbenefits derive not from its playful character, but from its philosophical origins as\r\na knowledge-seeking activity.","publisher":"journals.humankinetics.com","ai_title_tag":"Sport as Knowledge-Seeking: A Philosophical Exploration","publication_date":{"day":1,"month":1,"year":2006,"errors":{}},"publication_name":"JPS"},"translated_abstract":"In his seminal work, Homo Ludens, Johan Huizinga argues persuasively that sport\r\nis a form of play. This view is widely accepted among sport philosophers today, as\r\nevidenced by the use of terms such as ‘nonserious,’ ‘autotelic,’ and ‘gratuitous’ to\r\ndescribe the subject of our study. At the same time this play-paradigm seems at\r\nodds with the modern world, which takes sports very seriously, puts them in the\r\nservice of deliberate ends, and views them (or competition at least) as essential for\r\nhuman thriving. Indeed our modern use of sport seems to better resemble ancient\r\nGreece, where athletic contest (agōn) served specific political and educational\r\ngoals. Huizinga claims that the ancient Hellenes simply became unaware of their\r\ncontests’ autotelic character (5: 30–31); my own concern is that we moderns are\r\nbecoming unaware of–or indifferent to–sport’s contemporary ends.1 Insofar as we\r\nstill value the social and educational potential of sport in the modern world, we\r\ncan benefit from a study of its corresponding function in the ancient world. What\r\nmy own study of these phenomena reveals is that sport’s social and educational\r\nbenefits derive not from its playful character, but from its philosophical origins as\r\na knowledge-seeking activity.","internal_url":"https://www.academia.edu/1096357/Sport_Philosophy_and_the_Quest_for_Knowledge","translated_internal_url":"","created_at":"2011-11-16T23:16:49.071-08:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":954339,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[{"id":39910317,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/39910317/thumbnails/1.jpg","file_name":"JPS_quest_for_knowledge.pdf","download_url":"https://www.academia.edu/attachments/39910317/download_file?st=MTczMzA1NjA4Niw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"Sport_Philosophy_and_the_Quest_for_Knowl.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/39910317/JPS_quest_for_knowledge-libre.pdf?1447275945=\u0026response-content-disposition=attachment%3B+filename%3DSport_Philosophy_and_the_Quest_for_Knowl.pdf\u0026Expires=1733059418\u0026Signature=D-Joj4Ht6UB3fE2dG1id1U5yh~BEVEXaCsHCXMaKLqjxjKtCSU7UgP3ftW1ejdbXM6RCNszUFDqYVUoUkhfbPtMebcq5ssTmxsnyoQU8gQB2xOKSzkl4-XScJ2YUXWHf~lLXoOKNGZKX2WS7wj8GZAOCvVel~HrRwUcna3QHae1LiWYdLk8zjSoDyHeJU8GASKDz2p-Rnd4Os15bf5IUOjChLsL4N2tz4tzqID9oPOTuNEOfszkX074RiRew-gfs3Lwx6FVeKd5w~7x-JI6xPk6KhBVMFHOyDZhEEMrBGAk4XAo9HEqT8XthaKvXIb9ykZT3M0tes1voljx73l3vcg__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"Sport_Philosophy_and_the_Quest_for_Knowledge","translated_slug":"","page_count":10,"language":"en","content_type":"Work","owner":{"id":954339,"first_name":"Heather","middle_initials":null,"last_name":"Reid","page_name":"HeatherReid","domain_name":"morningside","created_at":"2011-11-16T23:10:27.412-08:00","display_name":"Heather Reid","url":"https://morningside.academia.edu/HeatherReid"},"attachments":[{"id":39910317,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/39910317/thumbnails/1.jpg","file_name":"JPS_quest_for_knowledge.pdf","download_url":"https://www.academia.edu/attachments/39910317/download_file?st=MTczMzA1NjA4Niw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"Sport_Philosophy_and_the_Quest_for_Knowl.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/39910317/JPS_quest_for_knowledge-libre.pdf?1447275945=\u0026response-content-disposition=attachment%3B+filename%3DSport_Philosophy_and_the_Quest_for_Knowl.pdf\u0026Expires=1733059418\u0026Signature=D-Joj4Ht6UB3fE2dG1id1U5yh~BEVEXaCsHCXMaKLqjxjKtCSU7UgP3ftW1ejdbXM6RCNszUFDqYVUoUkhfbPtMebcq5ssTmxsnyoQU8gQB2xOKSzkl4-XScJ2YUXWHf~lLXoOKNGZKX2WS7wj8GZAOCvVel~HrRwUcna3QHae1LiWYdLk8zjSoDyHeJU8GASKDz2p-Rnd4Os15bf5IUOjChLsL4N2tz4tzqID9oPOTuNEOfszkX074RiRew-gfs3Lwx6FVeKd5w~7x-JI6xPk6KhBVMFHOyDZhEEMrBGAk4XAo9HEqT8XthaKvXIb9ykZT3M0tes1voljx73l3vcg__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[{"id":2739,"name":"Play","url":"https://www.academia.edu/Documents/in/Play"},{"id":14189,"name":"Philosophy of Sport","url":"https://www.academia.edu/Documents/in/Philosophy_of_Sport"},{"id":975840,"name":"Ancient Athletics","url":"https://www.academia.edu/Documents/in/Ancient_Athletics"}],"urls":[{"id":4162837,"url":"http://www.tandfonline.com/eprint/HZKaEkbg8fCJ4MyEFBVe/full"}]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="1096354"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/1096354/Sport_and_Moral_Education_In_Platos_Republic"><img alt="Research paper thumbnail of Sport and Moral Education In Plato's Republic" class="work-thumbnail" src="https://attachments.academia-assets.com/39910459/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/1096354/Sport_and_Moral_Education_In_Platos_Republic">Sport and Moral Education In Plato's Republic</a></div><div class="wp-workCard_item"><span>JPS</span><span>, Jan 1, 2007</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">The reassuring belief that “sport builds character” is firmly entrenched in popular opinion desp...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">The reassuring belief that “sport builds character” is firmly entrenched in <br />popular opinion despite repeated examples of athlete misbehavior and widespread <br />disagreement over just what character is and how it can be measured. Scholarly <br />claims that sport can and should be a form of moral education are usually greeted <br />with skepticism by philosophers and physical educators alike. Such proposals have a <br />long and venerable pedigree, however, one that might originate with a foundational <br />document of western philosophy: Plato’s Republic. In our modern quest to understand <br />how sport might contribute to moral education, of children in particular, and <br />to design and implement athletic programs that do in fact “build character,” it seems <br />worthwhile to look back at what Plato thought on the subject. In Plato’s Republic <br />sport serves the educational objectives of personal virtue, intellectual achievement, <br />and political harmony. But to understand and perhaps apply Plato’s insight today, <br />we must revisit our conceptual dichotomies of mind versus body, academics versus <br />athletics, and individual versus community. Plato’s historical reality and his ideal <br />city might seem impossibly distant from today’s concerns. But understanding the <br />contrasts as well as the similarities might enlighten our efforts to fulfill the hollow <br />promise that sport may function as moral education.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="0c1acf3fea3dedb8f93fcf62707785f6" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":39910459,"asset_id":1096354,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/39910459/download_file?st=MTczMzA1NjA4Niw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="1096354"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="1096354"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 1096354; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=1096354]").text(description); $(".js-view-count[data-work-id=1096354]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 1096354; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='1096354']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 1096354, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "0c1acf3fea3dedb8f93fcf62707785f6" } } $('.js-work-strip[data-work-id=1096354]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":1096354,"title":"Sport and Moral Education In Plato's Republic","translated_title":"","metadata":{"abstract":"The reassuring belief that “sport builds character” is firmly entrenched in\r\npopular opinion despite repeated examples of athlete misbehavior and widespread\r\ndisagreement over just what character is and how it can be measured. Scholarly\r\nclaims that sport can and should be a form of moral education are usually greeted\r\nwith skepticism by philosophers and physical educators alike. Such proposals have a\r\nlong and venerable pedigree, however, one that might originate with a foundational\r\ndocument of western philosophy: Plato’s Republic. In our modern quest to understand\r\nhow sport might contribute to moral education, of children in particular, and\r\nto design and implement athletic programs that do in fact “build character,” it seems\r\nworthwhile to look back at what Plato thought on the subject. In Plato’s Republic\r\nsport serves the educational objectives of personal virtue, intellectual achievement,\r\nand political harmony. But to understand and perhaps apply Plato’s insight today,\r\nwe must revisit our conceptual dichotomies of mind versus body, academics versus\r\nathletics, and individual versus community. Plato’s historical reality and his ideal\r\ncity might seem impossibly distant from today’s concerns. But understanding the\r\ncontrasts as well as the similarities might enlighten our efforts to fulfill the hollow\r\npromise that sport may function as moral education.","publisher":"Taylor and Francis","publication_date":{"day":1,"month":1,"year":2007,"errors":{}},"publication_name":"JPS"},"translated_abstract":"The reassuring belief that “sport builds character” is firmly entrenched in\r\npopular opinion despite repeated examples of athlete misbehavior and widespread\r\ndisagreement over just what character is and how it can be measured. Scholarly\r\nclaims that sport can and should be a form of moral education are usually greeted\r\nwith skepticism by philosophers and physical educators alike. Such proposals have a\r\nlong and venerable pedigree, however, one that might originate with a foundational\r\ndocument of western philosophy: Plato’s Republic. In our modern quest to understand\r\nhow sport might contribute to moral education, of children in particular, and\r\nto design and implement athletic programs that do in fact “build character,” it seems\r\nworthwhile to look back at what Plato thought on the subject. In Plato’s Republic\r\nsport serves the educational objectives of personal virtue, intellectual achievement,\r\nand political harmony. But to understand and perhaps apply Plato’s insight today,\r\nwe must revisit our conceptual dichotomies of mind versus body, academics versus\r\nathletics, and individual versus community. Plato’s historical reality and his ideal\r\ncity might seem impossibly distant from today’s concerns. But understanding the\r\ncontrasts as well as the similarities might enlighten our efforts to fulfill the hollow\r\npromise that sport may function as moral education.","internal_url":"https://www.academia.edu/1096354/Sport_and_Moral_Education_In_Platos_Republic","translated_internal_url":"","created_at":"2011-11-16T23:16:47.760-08:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":954339,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[{"id":39910459,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/39910459/thumbnails/1.jpg","file_name":"Sport_and_Moral_Education_in_Platos_Republic.pdf","download_url":"https://www.academia.edu/attachments/39910459/download_file?st=MTczMzA1NjA4Niw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"Sport_and_Moral_Education_In_Platos_Repu.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/39910459/Sport_and_Moral_Education_in_Platos_Republic-libre.pdf?1447275932=\u0026response-content-disposition=attachment%3B+filename%3DSport_and_Moral_Education_In_Platos_Repu.pdf\u0026Expires=1733059418\u0026Signature=CGtEfLHnKRmRGGgLQf3hennn6FvJN9hhK2SwYPgiZkAbfSSd2XkXhUSkjoT5f0h8IWCJ-MbXIr7HUSpc~CN4NAkyDy8zkax0YqaAv7hBPlcZHTLdmKHC43b0a3Tdmh3jhKGKU4w9yz~T8Rx6xjlIw5w~vV3RFZCANO1N59ajtgNvd6i6lMLh5gZ~7MhqqXOndv0k5U9hBOWrFs5mCjDFszVg-KJdTvTw-ifRT75lyNFOA6ts47MrvK4xMC-htadftlSvVZ6qIdAEhbsEHZEV7N7vgClJI2huKUkJfpD0ZbOHfNorpJuigIGw6F8zsAX8aGELLFlAP85fswewMNneMw__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"Sport_and_Moral_Education_In_Platos_Republic","translated_slug":"","page_count":16,"language":"en","content_type":"Work","owner":{"id":954339,"first_name":"Heather","middle_initials":null,"last_name":"Reid","page_name":"HeatherReid","domain_name":"morningside","created_at":"2011-11-16T23:10:27.412-08:00","display_name":"Heather Reid","url":"https://morningside.academia.edu/HeatherReid"},"attachments":[{"id":39910459,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/39910459/thumbnails/1.jpg","file_name":"Sport_and_Moral_Education_in_Platos_Republic.pdf","download_url":"https://www.academia.edu/attachments/39910459/download_file?st=MTczMzA1NjA4Niw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"Sport_and_Moral_Education_In_Platos_Repu.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/39910459/Sport_and_Moral_Education_in_Platos_Republic-libre.pdf?1447275932=\u0026response-content-disposition=attachment%3B+filename%3DSport_and_Moral_Education_In_Platos_Repu.pdf\u0026Expires=1733059418\u0026Signature=CGtEfLHnKRmRGGgLQf3hennn6FvJN9hhK2SwYPgiZkAbfSSd2XkXhUSkjoT5f0h8IWCJ-MbXIr7HUSpc~CN4NAkyDy8zkax0YqaAv7hBPlcZHTLdmKHC43b0a3Tdmh3jhKGKU4w9yz~T8Rx6xjlIw5w~vV3RFZCANO1N59ajtgNvd6i6lMLh5gZ~7MhqqXOndv0k5U9hBOWrFs5mCjDFszVg-KJdTvTw-ifRT75lyNFOA6ts47MrvK4xMC-htadftlSvVZ6qIdAEhbsEHZEV7N7vgClJI2huKUkJfpD0ZbOHfNorpJuigIGw6F8zsAX8aGELLFlAP85fswewMNneMw__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[{"id":2018,"name":"Plato","url":"https://www.academia.edu/Documents/in/Plato"},{"id":14189,"name":"Philosophy of Sport","url":"https://www.academia.edu/Documents/in/Philosophy_of_Sport"},{"id":17178,"name":"Ancient Philosophy","url":"https://www.academia.edu/Documents/in/Ancient_Philosophy"},{"id":25806,"name":"Physical Education","url":"https://www.academia.edu/Documents/in/Physical_Education"},{"id":219137,"name":"Ancient Gymnasia","url":"https://www.academia.edu/Documents/in/Ancient_Gymnasia"}],"urls":[{"id":4162831,"url":"http://www.tandfonline.com/eprint/A9xvWpaVjWzwAMb2yxZe/full"}]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="15250809"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/15250809/Philosophical_Introduction_to_Philostratus_Gymnasticus"><img alt="Research paper thumbnail of Philosophical Introduction to Philostratus' Gymnasticus" class="work-thumbnail" src="https://attachments.academia-assets.com/38599865/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/15250809/Philosophical_Introduction_to_Philostratus_Gymnasticus">Philosophical Introduction to Philostratus' Gymnasticus</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">This is the English translation of my "Introduzione storico-philosofica al Gymnasticus di Filostr...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">This is the English translation of my "Introduzione storico-philosofica al Gymnasticus di Filostrato" from the new Italian translation and commentary on the text published by Sette Citta in 2015</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="3d1c98e4f6c7f71a6c9eaba4acb8309a" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":38599865,"asset_id":15250809,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/38599865/download_file?st=MTczMzA1NjA4Niw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="15250809"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="15250809"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 15250809; 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="33330925"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/33330925/Performing_Virtue_Athletics_and_Mimesis_in_Platonic_Education"><img alt="Research paper thumbnail of Performing Virtue: Athletics and Mimesis in Platonic Education" class="work-thumbnail" src="https://attachments.academia-assets.com/58417928/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/33330925/Performing_Virtue_Athletics_and_Mimesis_in_Platonic_Education">Performing Virtue: Athletics and Mimesis in Platonic Education</a></div><div class="wp-workCard_item"><span>Politics and Performance in Western Greece</span><span>, 2017</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">As Hellenic hero expert Gregory Nagy has effectively argued, ancient Greek athletics may be under...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">As Hellenic hero expert Gregory Nagy has effectively argued, ancient Greek athletics may be understood as the reenactment or mimēsis of the feats of heroes for the religious purpose of activating their life-giving spirits.  I would sharpen that interpretation to say that athletes were in fact re-enacting the heroes’ virtues, while the poet’s and artist’s celebration of those feats was yet another act of mimēsis which served a larger cultural conspiracy to celebrate and inspire virtue (aretē).  Mimēsis that puts athletics and poetry in the service of aretē seems like something that Plato would endorse, but it may be subject to the same criticisms that poetry and other arts undergo in Republic.  In this paper I argue that athletic mimēsis may be part and parcel of Platonic education, but only if it is understood as reenactment not of heroic persons, or even of heroic feats, but rather as the reenactment of divine virtues.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="0acae3dbe840ed950eabec3779aa325c" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":58417928,"asset_id":33330925,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/58417928/download_file?st=MTczMzA1NjA4Niw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="33330925"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="33330925"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 33330925; 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I would sharpen that interpretation to say that athletes were in fact re-enacting the heroes’ virtues, while the poet’s and artist’s celebration of those feats was yet another act of mimēsis which served a larger cultural conspiracy to celebrate and inspire virtue (aretē). Mimēsis that puts athletics and poetry in the service of aretē seems like something that Plato would endorse, but it may be subject to the same criticisms that poetry and other arts undergo in Republic. In this paper I argue that athletic mimēsis may be part and parcel of Platonic education, but only if it is understood as reenactment not of heroic persons, or even of heroic feats, but rather as the reenactment of divine virtues. ","page_numbers":"260-271","publication_date":{"day":null,"month":null,"year":2017,"errors":{}},"publication_name":"Politics and Performance in Western Greece"},"translated_abstract":"As Hellenic hero expert Gregory Nagy has effectively argued, ancient Greek athletics may be understood as the reenactment or mimēsis of the feats of heroes for the religious purpose of activating their life-giving spirits. I would sharpen that interpretation to say that athletes were in fact re-enacting the heroes’ virtues, while the poet’s and artist’s celebration of those feats was yet another act of mimēsis which served a larger cultural conspiracy to celebrate and inspire virtue (aretē). Mimēsis that puts athletics and poetry in the service of aretē seems like something that Plato would endorse, but it may be subject to the same criticisms that poetry and other arts undergo in Republic. In this paper I argue that athletic mimēsis may be part and parcel of Platonic education, but only if it is understood as reenactment not of heroic persons, or even of heroic feats, but rather as the reenactment of divine virtues. 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="33331235"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/33331235/Plato_the_Gymnasiarch"><img alt="Research paper thumbnail of Plato the Gymnasiarch" class="work-thumbnail" src="https://attachments.academia-assets.com/53391907/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/33331235/Plato_the_Gymnasiarch">Plato the Gymnasiarch</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">One of archeologist Stephen Miller’s most important discoveries came not from digging in the Hell...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">One of archeologist Stephen Miller’s most important discoveries came not from digging in the Hellenic soil of Nemea, but rather from poking around the basement of the Hearst Women’s Gymnasium on the campus of the University of California at Berkeley, where he found a herm depicting the philosopher Plato with the victory fillets of an athlete.  In his 2009 book, The Berkeley Plato:  From neglected relic to ancient treasure, Miller recounts his efforts to interpret the herm as evidence that Plato was not only a philosopher, but also a gymnasiarch—the leader of a gymnasium.  In this paper, I support Miller’s argument philosophically, showing how gymnastics functioned in Plato’s theory of moral education, not only in the schooling of guardians recounted in Republic, but also in his wider understanding of moral excellence (aretē) and its cultivation.  Plato’s approach derived from the agonistic nature of Socratic dialogue along with his own athletic experience and interest in gymnastics.  It inspired his decision to teach in a gymnasium, and it pushed his student Aristotle—and therefore the moral pedagogy of Rome and the middle ages—to focus on training (ethos) in the cultivation of moral character (ēthos).  In modern times, the idea that athletics can play a part in the cultivation of moral virtue is slowly regaining favor.  Miller’s discovery of an ancient herm in the basement of a modern University gymnasium, may turn out to benefit the moral education of the students who train there.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="f001f15e3c36b3ac694a04fa6b34f570" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":53391907,"asset_id":33331235,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/53391907/download_file?st=MTczMzA1NjA4Niw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="33331235"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="33331235"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 33331235; 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In his 2009 book, The Berkeley Plato: From neglected relic to ancient treasure, Miller recounts his efforts to interpret the herm as evidence that Plato was not only a philosopher, but also a gymnasiarch—the leader of a gymnasium. In this paper, I support Miller’s argument philosophically, showing how gymnastics functioned in Plato’s theory of moral education, not only in the schooling of guardians recounted in Republic, but also in his wider understanding of moral excellence (aretē) and its cultivation. Plato’s approach derived from the agonistic nature of Socratic dialogue along with his own athletic experience and interest in gymnastics. It inspired his decision to teach in a gymnasium, and it pushed his student Aristotle—and therefore the moral pedagogy of Rome and the middle ages—to focus on training (ethos) in the cultivation of moral character (ēthos). In modern times, the idea that athletics can play a part in the cultivation of moral virtue is slowly regaining favor. Miller’s discovery of an ancient herm in the basement of a modern University gymnasium, may turn out to benefit the moral education of the students who train there."},"translated_abstract":"One of archeologist Stephen Miller’s most important discoveries came not from digging in the Hellenic soil of Nemea, but rather from poking around the basement of the Hearst Women’s Gymnasium on the campus of the University of California at Berkeley, where he found a herm depicting the philosopher Plato with the victory fillets of an athlete. In his 2009 book, The Berkeley Plato: From neglected relic to ancient treasure, Miller recounts his efforts to interpret the herm as evidence that Plato was not only a philosopher, but also a gymnasiarch—the leader of a gymnasium. In this paper, I support Miller’s argument philosophically, showing how gymnastics functioned in Plato’s theory of moral education, not only in the schooling of guardians recounted in Republic, but also in his wider understanding of moral excellence (aretē) and its cultivation. Plato’s approach derived from the agonistic nature of Socratic dialogue along with his own athletic experience and interest in gymnastics. It inspired his decision to teach in a gymnasium, and it pushed his student Aristotle—and therefore the moral pedagogy of Rome and the middle ages—to focus on training (ethos) in the cultivation of moral character (ēthos). In modern times, the idea that athletics can play a part in the cultivation of moral virtue is slowly regaining favor. Miller’s discovery of an ancient herm in the basement of a modern University gymnasium, may turn out to benefit the moral education of the students who train there.","internal_url":"https://www.academia.edu/33331235/Plato_the_Gymnasiarch","translated_internal_url":"","created_at":"2017-06-05T01:56:42.285-07:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":954339,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[{"id":53391907,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/53391907/thumbnails/1.jpg","file_name":"171_188_REID.pdf","download_url":"https://www.academia.edu/attachments/53391907/download_file?st=MTczMzA1NjA4Niw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"Plato_the_Gymnasiarch.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/53391907/171_188_REID-libre.pdf?1496653135=\u0026response-content-disposition=attachment%3B+filename%3DPlato_the_Gymnasiarch.pdf\u0026Expires=1733059419\u0026Signature=NAWj~ra4N2AWNJv2MfA7UnMPmflA8ZBo0ss13ivqyVSd-aICxEqzga2KLpzi87z0k5-6rx-~cIs4fAFYVD0va-G-WTEDcoQzNlcU6zrVdSWMbKqNPDxRSMAY090iCBxKXfgQJHulSGjxFvVAedbLp57p9EUUVyUYkBGuqyNEp~giyO0Mxx980ByeGiz9gas2DOqy~Nw8Zeu9g6L4vyzMUfP94Ck7JaoubTJOoP9PeURoHV6I6iiQjlsCWSsQWl2j86SAym8sVh1PocjE0JgbdLeDYTh~eEQmwBp31vXViI4EGdytxcFYLbfeddniGDG-8MZ1Q07vDi~eDoQLXnetlQ__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"Plato_the_Gymnasiarch","translated_slug":"","page_count":18,"language":"en","content_type":"Work","owner":{"id":954339,"first_name":"Heather","middle_initials":null,"last_name":"Reid","page_name":"HeatherReid","domain_name":"morningside","created_at":"2011-11-16T23:10:27.412-08:00","display_name":"Heather Reid","url":"https://morningside.academia.edu/HeatherReid"},"attachments":[{"id":53391907,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/53391907/thumbnails/1.jpg","file_name":"171_188_REID.pdf","download_url":"https://www.academia.edu/attachments/53391907/download_file?st=MTczMzA1NjA4Niw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"Plato_the_Gymnasiarch.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/53391907/171_188_REID-libre.pdf?1496653135=\u0026response-content-disposition=attachment%3B+filename%3DPlato_the_Gymnasiarch.pdf\u0026Expires=1733059419\u0026Signature=NAWj~ra4N2AWNJv2MfA7UnMPmflA8ZBo0ss13ivqyVSd-aICxEqzga2KLpzi87z0k5-6rx-~cIs4fAFYVD0va-G-WTEDcoQzNlcU6zrVdSWMbKqNPDxRSMAY090iCBxKXfgQJHulSGjxFvVAedbLp57p9EUUVyUYkBGuqyNEp~giyO0Mxx980ByeGiz9gas2DOqy~Nw8Zeu9g6L4vyzMUfP94Ck7JaoubTJOoP9PeURoHV6I6iiQjlsCWSsQWl2j86SAym8sVh1PocjE0JgbdLeDYTh~eEQmwBp31vXViI4EGdytxcFYLbfeddniGDG-8MZ1Q07vDi~eDoQLXnetlQ__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[{"id":2018,"name":"Plato","url":"https://www.academia.edu/Documents/in/Plato"},{"id":14189,"name":"Philosophy of Sport","url":"https://www.academia.edu/Documents/in/Philosophy_of_Sport"},{"id":17227,"name":"Ancient Sports/Athletics","url":"https://www.academia.edu/Documents/in/Ancient_Sports_Athletics"}],"urls":[]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="43157833"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/43157833/Athletic_virtue_and_aesthetic_values_in_Aristotles_ethics"><img alt="Research paper thumbnail of Athletic virtue and aesthetic values in Aristotle's ethics" class="work-thumbnail" src="https://attachments.academia-assets.com/64821887/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/43157833/Athletic_virtue_and_aesthetic_values_in_Aristotles_ethics">Athletic virtue and aesthetic values in Aristotle's ethics</a></div><div class="wp-workCard_item"><span>Journal of the Philosophy of Sport</span><span>, 2020</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">When Aristotle praises pentathletes' beauty at Rhetoric 1361b, it is not the idle observation of ...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">When 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 (aretē) that arises from a combination' of virtues (aretai). 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. [Get full text at the <a href="https://www.tandfonline.com/eprint/MZMNNSHIWYEBHHTFM648/full?target=10.1080/00948705.2019.1691923" rel="nofollow">https://www.tandfonline.com/eprint/MZMNNSHIWYEBHHTFM648/full?target=10.1080/00948705.2019.1691923</a>]</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="a2869bef21826f40e66de626e030c0fc" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":64821887,"asset_id":43157833,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/64821887/download_file?st=MTczMzA1NjA4Niw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="43157833"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="43157833"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 43157833; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=43157833]").text(description); $(".js-view-count[data-work-id=43157833]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 43157833; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='43157833']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 43157833, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "a2869bef21826f40e66de626e030c0fc" } } $('.js-work-strip[data-work-id=43157833]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":43157833,"title":"Athletic virtue and aesthetic values in Aristotle's ethics","translated_title":"","metadata":{"doi":"10.1080/00948705.2019.1691923","abstract":"When 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 (aretē) that arises from a combination' of virtues (aretai). 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. [Get full text at the https://www.tandfonline.com/eprint/MZMNNSHIWYEBHHTFM648/full?target=10.1080/00948705.2019.1691923]\n","more_info":"Get full text at the link provided","publication_date":{"day":null,"month":null,"year":2020,"errors":{}},"publication_name":"Journal of the Philosophy of Sport"},"translated_abstract":"When 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 (aretē) that arises from a combination' of virtues (aretai). 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. [Get full text at the https://www.tandfonline.com/eprint/MZMNNSHIWYEBHHTFM648/full?target=10.1080/00948705.2019.1691923]\n","internal_url":"https://www.academia.edu/43157833/Athletic_virtue_and_aesthetic_values_in_Aristotles_ethics","translated_internal_url":"","created_at":"2020-05-25T07:11:06.800-07:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":954339,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[{"id":64821887,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/64821887/thumbnails/1.jpg","file_name":"Athletic_virtue_and_aesthetic_values_in_Aristotle_s_ethics.pdf","download_url":"https://www.academia.edu/attachments/64821887/download_file?st=MTczMzA1NjA4Niw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"Athletic_virtue_and_aesthetic_values_in.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/64821887/Athletic_virtue_and_aesthetic_values_in_Aristotle_s_ethics-libre.pdf?1604217616=\u0026response-content-disposition=attachment%3B+filename%3DAthletic_virtue_and_aesthetic_values_in.pdf\u0026Expires=1733059419\u0026Signature=GzdJq7bbDZQydmW5bUfEFpujtDHYdkS3XEgtfVh2yblv-nDET6tbcB~PZ~l7PQirHf7qr77mozrAIFaKiLHAkC4v35PPCEevgaNGOGiqz-p69K5tqHF6XZdmgG80ndddoifYrsiJANACXWpCjW4cRjpLC-lNdEHFPzEQld9ClnHEKe71qA1n6A-R2e3ksL-pmPwvrsEcDR4cKK9k4VsEzbvoMlwUrGbm-NSmyW64m9XBk0CjuB6VVMNk2y3m16NC8yCta4S2d01p9~6mk8v7-L2ywp4GXRaVmQAD1~8h1KZFuVL1cp61CktjMjXc8V-aoAIbIXAgT1Dq6k~rtZjczQ__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"Athletic_virtue_and_aesthetic_values_in_Aristotles_ethics","translated_slug":"","page_count":13,"language":"en","content_type":"Work","owner":{"id":954339,"first_name":"Heather","middle_initials":null,"last_name":"Reid","page_name":"HeatherReid","domain_name":"morningside","created_at":"2011-11-16T23:10:27.412-08:00","display_name":"Heather Reid","url":"https://morningside.academia.edu/HeatherReid"},"attachments":[{"id":64821887,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/64821887/thumbnails/1.jpg","file_name":"Athletic_virtue_and_aesthetic_values_in_Aristotle_s_ethics.pdf","download_url":"https://www.academia.edu/attachments/64821887/download_file?st=MTczMzA1NjA4Niw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"Athletic_virtue_and_aesthetic_values_in.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/64821887/Athletic_virtue_and_aesthetic_values_in_Aristotle_s_ethics-libre.pdf?1604217616=\u0026response-content-disposition=attachment%3B+filename%3DAthletic_virtue_and_aesthetic_values_in.pdf\u0026Expires=1733059419\u0026Signature=GzdJq7bbDZQydmW5bUfEFpujtDHYdkS3XEgtfVh2yblv-nDET6tbcB~PZ~l7PQirHf7qr77mozrAIFaKiLHAkC4v35PPCEevgaNGOGiqz-p69K5tqHF6XZdmgG80ndddoifYrsiJANACXWpCjW4cRjpLC-lNdEHFPzEQld9ClnHEKe71qA1n6A-R2e3ksL-pmPwvrsEcDR4cKK9k4VsEzbvoMlwUrGbm-NSmyW64m9XBk0CjuB6VVMNk2y3m16NC8yCta4S2d01p9~6mk8v7-L2ywp4GXRaVmQAD1~8h1KZFuVL1cp61CktjMjXc8V-aoAIbIXAgT1Dq6k~rtZjczQ__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[{"id":2019,"name":"Aristotle","url":"https://www.academia.edu/Documents/in/Aristotle"},{"id":3468,"name":"Virtue Ethics","url":"https://www.academia.edu/Documents/in/Virtue_Ethics"},{"id":14189,"name":"Philosophy of Sport","url":"https://www.academia.edu/Documents/in/Philosophy_of_Sport"},{"id":15341,"name":"Aesthetics and Ethics","url":"https://www.academia.edu/Documents/in/Aesthetics_and_Ethics"},{"id":17227,"name":"Ancient Sports/Athletics","url":"https://www.academia.edu/Documents/in/Ancient_Sports_Athletics"},{"id":51959,"name":"Eudemian Ethics","url":"https://www.academia.edu/Documents/in/Eudemian_Ethics"},{"id":164287,"name":"Kalokagathia","url":"https://www.academia.edu/Documents/in/Kalokagathia"}],"urls":[{"id":9024005,"url":"https://www.tandfonline.com/eprint/MZMNNSHIWYEBHHTFM648/full?target=10.1080/00948705.2019.1691923"}]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="43452501"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/43452501/Aristotle_on_the_Beauty_of_Fair_Play"><img alt="Research paper thumbnail of Aristotle on the Beauty of Fair Play" class="work-thumbnail" src="https://a.academia-assets.com/images/blank-paper.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/43452501/Aristotle_on_the_Beauty_of_Fair_Play">Aristotle on the Beauty of Fair Play</a></div><div class="wp-workCard_item"><span>Estetica: Studi e Ricerca</span><span>, 2020</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Fairness is an important ethical concept, especially in sport where «fair play» seems to function...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Fairness is an important ethical concept, especially in sport where «fair play» seems to function as the universal arbiter of what is right and wrong. Some philosophers have argued that fairness as an ethical concept actually derives from sport. I believe that it comes from the criterion of to kalon (beauty) found in ancient Greek Philosophy. In this paper I argue, based on Aristotle’s use of to kalon in the Nicomachean and Eudemian Ethics, that fairness is a disposition – an ethical-aesthetic sense characteristic of the kaloskagathos (good and beautiful person). In fact, I think the term «fairness» and its cognates may be better translations for Aristotle’s use of to kalon, because they reflect a connection between beauty and goodness. Fair actions on Aristotle’s account are voluntary, autotelic, and pleasant. This account may seem to be at odds with the more analytic and rule-based understanding of fairness current in ethics and philosophy of sport, but by incorporating an aesthetic dimension it better reflects the ideal and practice of fairness by athletes, officials, and even institutions.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="43452501"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="43452501"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 43452501; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=43452501]").text(description); $(".js-view-count[data-work-id=43452501]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 43452501; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='43452501']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 43452501, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (false){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "-1" } } $('.js-work-strip[data-work-id=43452501]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":43452501,"title":"Aristotle on the Beauty of Fair Play","translated_title":"","metadata":{"doi":"10.14648/97112","abstract":"Fairness is an important ethical concept, especially in sport where «fair play» seems to function as the universal arbiter of what is right and wrong. Some philosophers have argued that fairness as an ethical concept actually derives from sport. I believe that it comes from the criterion of to kalon (beauty) found in ancient Greek Philosophy. In this paper I argue, based on Aristotle’s use of to kalon in the Nicomachean and Eudemian Ethics, that fairness is a disposition – an ethical-aesthetic sense characteristic of the kaloskagathos (good and beautiful person). In fact, I think the term «fairness» and its cognates may be better translations for Aristotle’s use of to kalon, because they reflect a connection between beauty and goodness. Fair actions on Aristotle’s account are voluntary, autotelic, and pleasant. This account may seem to be at odds with the more analytic and rule-based understanding of fairness current in ethics and philosophy of sport, but by incorporating an aesthetic dimension it better reflects the ideal and practice of fairness by athletes, officials, and even institutions.","publication_date":{"day":null,"month":null,"year":2020,"errors":{}},"publication_name":"Estetica: Studi e Ricerca"},"translated_abstract":"Fairness is an important ethical concept, especially in sport where «fair play» seems to function as the universal arbiter of what is right and wrong. Some philosophers have argued that fairness as an ethical concept actually derives from sport. I believe that it comes from the criterion of to kalon (beauty) found in ancient Greek Philosophy. In this paper I argue, based on Aristotle’s use of to kalon in the Nicomachean and Eudemian Ethics, that fairness is a disposition – an ethical-aesthetic sense characteristic of the kaloskagathos (good and beautiful person). In fact, I think the term «fairness» and its cognates may be better translations for Aristotle’s use of to kalon, because they reflect a connection between beauty and goodness. Fair actions on Aristotle’s account are voluntary, autotelic, and pleasant. This account may seem to be at odds with the more analytic and rule-based understanding of fairness current in ethics and philosophy of sport, but by incorporating an aesthetic dimension it better reflects the ideal and practice of fairness by athletes, officials, and even institutions.","internal_url":"https://www.academia.edu/43452501/Aristotle_on_the_Beauty_of_Fair_Play","translated_internal_url":"","created_at":"2020-06-27T11:10:31.964-07:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":954339,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[],"slug":"Aristotle_on_the_Beauty_of_Fair_Play","translated_slug":"","page_count":null,"language":"en","content_type":"Work","owner":{"id":954339,"first_name":"Heather","middle_initials":null,"last_name":"Reid","page_name":"HeatherReid","domain_name":"morningside","created_at":"2011-11-16T23:10:27.412-08:00","display_name":"Heather Reid","url":"https://morningside.academia.edu/HeatherReid"},"attachments":[],"research_interests":[{"id":2019,"name":"Aristotle","url":"https://www.academia.edu/Documents/in/Aristotle"},{"id":3468,"name":"Virtue Ethics","url":"https://www.academia.edu/Documents/in/Virtue_Ethics"},{"id":14189,"name":"Philosophy of Sport","url":"https://www.academia.edu/Documents/in/Philosophy_of_Sport"},{"id":15341,"name":"Aesthetics and Ethics","url":"https://www.academia.edu/Documents/in/Aesthetics_and_Ethics"},{"id":164287,"name":"Kalokagathia","url":"https://www.academia.edu/Documents/in/Kalokagathia"}],"urls":[{"id":9048734,"url":"https://www.rivisteweb.it/doi/10.14648/97112"}]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="44315079"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/44315079/Platos_Gymnastic_Dialogues"><img alt="Research paper thumbnail of Plato's Gymnastic Dialogues" class="work-thumbnail" src="https://attachments.academia-assets.com/66298343/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/44315079/Platos_Gymnastic_Dialogues">Plato's Gymnastic Dialogues</a></div><div class="wp-workCard_item"><span>Athletics, Gymnastics and Agon in Plato</span><span>, 2020</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">It is not mere coincidence that several of Plato’s dialogues are set in gymnasia and palaistrai (...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">It is not mere coincidence that several of Plato’s dialogues are set in gymnasia and palaistrai (wrestling schools), employ the gymnastic language of stripping, wrestling, tripping, even helping opponents to their feet, and imitate in argumentative form the athletic contests (agōnes) commonly associated with that place. The main explanation for this is, of course, historical. Sophists, orators, and intellectuals of all stripes, including the historical Socrates, really did frequent Athens’ gymnasia and palaistrai in search of ready audiences and potential students.  Perhaps they were following the example of Pythagoras, who may have been a boxing coach (gymnastēs) and was, in any case, associated with the extraordinary Olympic success of athletes from his adopted Croton—success so great it generated the saying that the last of the Crotonites was the first among all other Greeks.  After his visit to Western Greece, Plato famously established his school in or adjacent to the Academy gymnasium in Athens, and he may have held the public office of Gymnasiarch there.  In this essay, I would like to argue that there are also symbolic reasons for Plato setting some of his dialogues in gymnasia. These dialogues function as virtual gymnasia in which readers are coached by the character of Socrates toward an innovative ideal of aretē (virtue, excellence).</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="50b54ee2052c4efe00aa45040442d79f" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":66298343,"asset_id":44315079,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/66298343/download_file?st=MTczMzA1NjA4Niw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="44315079"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="44315079"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 44315079; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=44315079]").text(description); $(".js-view-count[data-work-id=44315079]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 44315079; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='44315079']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 44315079, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "50b54ee2052c4efe00aa45040442d79f" } } $('.js-work-strip[data-work-id=44315079]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":44315079,"title":"Plato's Gymnastic Dialogues","translated_title":"","metadata":{"doi":"10.2307/j.ctv1fkgc3p.6","abstract":"It is not mere coincidence that several of Plato’s dialogues are set in gymnasia and palaistrai (wrestling schools), employ the gymnastic language of stripping, wrestling, tripping, even helping opponents to their feet, and imitate in argumentative form the athletic contests (agōnes) commonly associated with that place. The main explanation for this is, of course, historical. Sophists, orators, and intellectuals of all stripes, including the historical Socrates, really did frequent Athens’ gymnasia and palaistrai in search of ready audiences and potential students. Perhaps they were following the example of Pythagoras, who may have been a boxing coach (gymnastēs) and was, in any case, associated with the extraordinary Olympic success of athletes from his adopted Croton—success so great it generated the saying that the last of the Crotonites was the first among all other Greeks. After his visit to Western Greece, Plato famously established his school in or adjacent to the Academy gymnasium in Athens, and he may have held the public office of Gymnasiarch there. In this essay, I would like to argue that there are also symbolic reasons for Plato setting some of his dialogues in gymnasia. These dialogues function as virtual gymnasia in which readers are coached by the character of Socrates toward an innovative ideal of aretē (virtue, excellence).","publication_date":{"day":null,"month":null,"year":2020,"errors":{}},"publication_name":"Athletics, Gymnastics and Agon in Plato"},"translated_abstract":"It is not mere coincidence that several of Plato’s dialogues are set in gymnasia and palaistrai (wrestling schools), employ the gymnastic language of stripping, wrestling, tripping, even helping opponents to their feet, and imitate in argumentative form the athletic contests (agōnes) commonly associated with that place. The main explanation for this is, of course, historical. Sophists, orators, and intellectuals of all stripes, including the historical Socrates, really did frequent Athens’ gymnasia and palaistrai in search of ready audiences and potential students. Perhaps they were following the example of Pythagoras, who may have been a boxing coach (gymnastēs) and was, in any case, associated with the extraordinary Olympic success of athletes from his adopted Croton—success so great it generated the saying that the last of the Crotonites was the first among all other Greeks. After his visit to Western Greece, Plato famously established his school in or adjacent to the Academy gymnasium in Athens, and he may have held the public office of Gymnasiarch there. In this essay, I would like to argue that there are also symbolic reasons for Plato setting some of his dialogues in gymnasia. 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In general, i...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Arete is a crucial concept in ancient Greek culture that defies simple translation. In general, it indicates excellence¬-especially of human beings, but also of animals, institutions, even objects. It is linked to important concepts such as glory, justice, truth and harmony. It influences important activities such as religion, athletics, politics, and education. This collection demonstrates the length and breadth of arete's importance in ancient Greek and Roman culture, from its prehistorical etymological roots to its mystification in pre-Christian theology and even its manifestation in the career of a modern archaeologist. Leaving aside Plato and Aristotle, to whom a companion volume has been dedicated, these essays explore arete in Presocratic philosophy, classical oratory, epinician poetry, tragic drama, ancient Sicilian history, Stoicism, Epicureanism, and Neoplatonic thought. To many, arete was inherited by blood from the Homeric heroes, a birthright of social elites used to reinforce traditional hierarchies in the classical polis. To others, arete was an achievement distinct from social advantage but expected to advantage society. To understand arete philosophically, we must explore its wider cultural function-and vice versa. Arete is an enduring-even ageless-concept that, properly understood, may benefit humanity even today.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="86697881"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="86697881"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 86697881; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=86697881]").text(description); $(".js-view-count[data-work-id=86697881]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 86697881; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='86697881']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 86697881, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (false){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "-1" } } $('.js-work-strip[data-work-id=86697881]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":86697881,"title":"Ageless Arete: Ageless Arete","translated_title":"","metadata":{"doi":"10.2307/j.ctv2w8kbh9","abstract":"Arete is a crucial concept in ancient Greek culture that defies simple translation. 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To others, arete was an achievement distinct from social advantage but expected to advantage society. To understand arete philosophically, we must explore its wider cultural function-and vice versa. Arete is an enduring-even ageless-concept that, properly understood, may benefit humanity even today.","publication_date":{"day":null,"month":null,"year":2022,"errors":{}}},"translated_abstract":"Arete is a crucial concept in ancient Greek culture that defies simple translation. In general, it indicates excellence¬-especially of human beings, but also of animals, institutions, even objects. It is linked to important concepts such as glory, justice, truth and harmony. It influences important activities such as religion, athletics, politics, and education. 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Arete is an enduring-even ageless-concept that, properly understood, may benefit humanity even today.","internal_url":"https://www.academia.edu/86697881/Ageless_Arete_Ageless_Arete","translated_internal_url":"","created_at":"2022-09-15T06:44:53.885-07:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":954339,"coauthors_can_edit":true,"document_type":"other","co_author_tags":[{"id":38801392,"work_id":86697881,"tagging_user_id":954339,"tagged_user_id":42080422,"co_author_invite_id":null,"email":"j***i@uottawa.ca","affiliation":"University of Ottawa | Université d'Ottawa","display_order":0,"name":"John Serrati","title":"Ageless Arete: Ageless Arete"}],"downloadable_attachments":[],"slug":"Ageless_Arete_Ageless_Arete","translated_slug":"","page_count":null,"language":"en","content_type":"Work","owner":{"id":954339,"first_name":"Heather","middle_initials":null,"last_name":"Reid","page_name":"HeatherReid","domain_name":"morningside","created_at":"2011-11-16T23:10:27.412-08:00","display_name":"Heather Reid","url":"https://morningside.academia.edu/HeatherReid"},"attachments":[],"research_interests":[{"id":25198,"name":"Ancient Greek Philosophy","url":"https://www.academia.edu/Documents/in/Ancient_Greek_Philosophy"},{"id":94418,"name":"Ancient Greek Literature","url":"https://www.academia.edu/Documents/in/Ancient_Greek_Literature"}],"urls":[{"id":23875570,"url":"https://www.jstor.org/stable/j.ctv2w8kbh9"}]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="50499476"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/50499476/Politics_and_Performance_in_Western_Greece"><img alt="Research paper thumbnail of Politics and Performance in Western Greece" class="work-thumbnail" src="https://a.academia-assets.com/images/blank-paper.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/50499476/Politics_and_Performance_in_Western_Greece">Politics and Performance in Western Greece</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Because the histories of theater, politics, art, poetry, athletics, and philosophy tend to be stu...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Because the histories of theater, politics, art, poetry, athletics, and philosophy tend to be studied separately, it is easy to forget how interconnected they were in Western Greece—the coastal areas of Southern Italy and Sicily settled by Hellenes in the 8th and 7th centuries BCE. Hieron I of Syracuse may be remembered as a tyrant, but his political power was inseparable from the theater. Hieron was the patron of the dramatist Epicharmus, who was as much a philosopher as Xenophanes, who was a poet in his own right like Pindar, who was also supported by the tyrant and whose work---like all the others’—was performed for political ends. Even Plato’s adventures in Syracuse can be seen as a performance of his own political poetry. This collection of essays from a variety of disciplinary perspectives including archaeology, classics, philosophy, and art history, offers a refreshing new outlook on the ancient cultural interactions of politics and performance in Western Greece. THE HERITAGE OF WESTERN GREECE is a book series dedicated to exploring the distinctive cultural and intellectual heritage of Western Greece—the coastal areas of Southern Italy and Sicily settled by Hellenes in the 8th and 7th centuries BCE—from a variety of disciplinary perspectives including art history, archaeology, classical literature, drama, epigraphy, history, philosophy, and religion.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="50499476"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="50499476"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 50499476; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=50499476]").text(description); $(".js-view-count[data-work-id=50499476]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 50499476; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='50499476']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 50499476, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (false){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "-1" } } $('.js-work-strip[data-work-id=50499476]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":50499476,"title":"Politics and Performance in Western Greece","translated_title":"","metadata":{"abstract":"Because the histories of theater, politics, art, poetry, athletics, and philosophy tend to be studied separately, it is easy to forget how interconnected they were in Western Greece—the coastal areas of Southern Italy and Sicily settled by Hellenes in the 8th and 7th centuries BCE. 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THE HERITAGE OF WESTERN GREECE is a book series dedicated to exploring the distinctive cultural and intellectual heritage of Western Greece—the coastal areas of Southern Italy and Sicily settled by Hellenes in the 8th and 7th centuries BCE—from a variety of disciplinary perspectives including art history, archaeology, classical literature, drama, epigraphy, history, philosophy, and religion.","publisher":"Parnassos Press - Fonte Aretusa","publication_date":{"day":21,"month":5,"year":2017,"errors":{}}},"translated_abstract":"Because the histories of theater, politics, art, poetry, athletics, and philosophy tend to be studied separately, it is easy to forget how interconnected they were in Western Greece—the coastal areas of Southern Italy and Sicily settled by Hellenes in the 8th and 7th centuries BCE. Hieron I of Syracuse may be remembered as a tyrant, but his political power was inseparable from the theater. 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="71163687"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/71163687/Philosopher_Kings_and_Tragic_Heroes_Essays_on_Images_and_Ideas_from_Western_Greece"><img alt="Research paper thumbnail of Philosopher Kings and Tragic Heroes: Essays on Images and Ideas from Western Greece" class="work-thumbnail" src="https://a.academia-assets.com/images/blank-paper.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/71163687/Philosopher_Kings_and_Tragic_Heroes_Essays_on_Images_and_Ideas_from_Western_Greece">Philosopher Kings and Tragic Heroes: Essays on Images and Ideas from Western Greece</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">On at least one of Plato&amp;#39;s visits to the sparkling city of Syracuse, he must have visited...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">On at least one of Plato&amp;#39;s visits to the sparkling city of Syracuse, he must have visited its famed theater and taken in a tragedy or two. He may also have reflected, as he sat there on the marble seats and looked up occasionally to glimpse the Ionian Sea, that his own adventure resembled that of a tragic hero. It had shining ideals, noble goals, great risk, a bit of hubris, and would end in death, nearly for the philosopher himself, and senselessly for his protégé, Dion. This connection between philosophy and drama goes back farther than Plato, though. It has roots in the plays of Syracuse&amp;#39;s Epicharmus and can be seen in the earliest intellectual history of Magna Graecia, where such thinkers as Pythagoras, Xenophanes, and Empedocles blended philosophy, poetry, and performance. Sicily and Southern Italy, in particular, seem to have inspired the kind of original ideas that defy disciplinary designation. This collection of essays from a variety of disciplinary perspectives including archaeology, classics, philosophy, and art history, offers a refreshing new outlook on the heritage of Western Greece.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="71163687"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="71163687"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 71163687; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=71163687]").text(description); $(".js-view-count[data-work-id=71163687]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 71163687; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='71163687']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 71163687, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (false){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "-1" } } $('.js-work-strip[data-work-id=71163687]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":71163687,"title":"Philosopher Kings and Tragic Heroes: Essays on Images and Ideas from Western Greece","translated_title":"","metadata":{"abstract":"On at least one of Plato\u0026amp;#39;s visits to the sparkling city of Syracuse, he must have visited its famed theater and taken in a tragedy or two. 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="76069393"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/76069393/Conflict_and_Competition_Agon_in_Western_Greece"><img alt="Research paper thumbnail of Conflict and Competition: Agon in Western Greece" class="work-thumbnail" src="https://a.academia-assets.com/images/blank-paper.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/76069393/Conflict_and_Competition_Agon_in_Western_Greece">Conflict and Competition: Agon in Western Greece</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">In 2004, the city of Athens hosted the Olympiakoi Agōnes, the Olympic Games. But the word ‘games’...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">In 2004, the city of Athens hosted the Olympiakoi Agōnes, the Olympic Games. But the word ‘games’ almost trivializes the ancient concept of agōn, which transcends sport, drama, war, and even philosophical debate. The agōn deemed characteristic of ancient Greek culture has roots in the eris (strife) illustrated in Homer and Hesiod and debated in the metaphysics of Heraclitus and Empedocles. It reverberates throughout philosophy, drama, history, poetry, art, and even the 19th century reception of Greek culture. This volume considers agōn from a variety of disciplinary perspectives, with a special emphasis on Western Greece - the ancient Hellenic cities of Sicily and Southern Italy. 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In art and literature, it can apply straightforwardly to figures like Helen or Aphrodite, or enigmatically to the pais kalos: the youthful athlete that decorates so much sympotic pottery. In the philosophy of Plato, Aristotle and Plotinus, meanwhile, it takes on an ethical, even transcendent dimension. And yet, the thread between a beautiful painting and the Platonic form of the beautiful is never completely broken. In the summer of 2018, a group of scholars from varying disciplines gathered in Siracusa, Sicily – a place of not indifferent beauty itself – to discuss the nature of to kalon in ancient Greek culture. We were especially interested in the large part of that heritage that derives from or was influenced by Western Greece – the ancient Hellenic cities of Sicily and Southern Italy. The result is a volume that considers art, literature, rhetoric, and philosophy in exploring the nature of beauty. Edited by Heather L. Reid and Tony Leyh, contributors include William Wians, Jessica Elbert Decker, Francesco Moles, Aura Picconi, Heather L. Reid, Mateo Duque, Nicola Galgano, Konstantinos Gkaleas, Marina Marren, Guilherme Domingues da Motta, Nickolas Pappas, Enrico Postiglione, Deborah De Chiara-Quenzer, Audrey L. Anton, Luca Torrente, Paula Gottlieb, Makoto Sekimura, Christos Evangeliou, and Alexander Zistakis. 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Evangeliou (sample)" class="work-thumbnail" src="https://attachments.academia-assets.com/66298199/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/46938279/The_Poetry_in_Philosophy_Essays_in_Honor_of_Christos_C_Evangeliou_sample_">The Poetry in Philosophy Essays in Honor of Christos C. Evangeliou (sample)</a></div><div class="wp-workCard_item wp-workCard--coauthors"><span>by </span><span><a class="" data-click-track="profile-work-strip-authors" href="https://morningside.academia.edu/HeatherReid">Heather Reid</a> and <a class="" data-click-track="profile-work-strip-authors" href="https://nyu.academia.edu/PhillipMitsis">Phillip Mitsis</a></span></div><div class="wp-workCard_item"><span>The Poetry in Philosophy</span><span>, 2021</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">In this wide-ranging volume, fifteen distinguished scholars come together to honor the life and s...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">In this wide-ranging volume, fifteen distinguished scholars come together to honor the life and scholarship of Christos C. Evangeliou. The papers examine topics he is well-known for, including the origins, character, and influence of Hellenic philosophy; its place among the other philosophies of the ancient and modern world; and its relation to religious rites, athletic contests, and daily life. Most eras of Hellenic philosophy are touched on, including the Presocratics, Plato, Aristotle, Hellenistic philosophers, Neoplatonism, and Byzantine philosophy. Topics treated range from democracy, vegetarianism, and the environment, to consciousness, moral epistemology, free will, and happiness. Philosophy in poetry and poetry in philosophy are discussed through such figures as Homer, Parmenides, Aeschylus, and Plutarch.<br />Edited by Phillip Mitsis and Heather L. Reid, contributors include Georgios Anagnostopoulos, Linda Ardito, Rose Cherubin, Catherine Collobert, Panos Eliopoulos, Pavlos Kontos, Aikaterini Lefka, Fred Miller Jr., John Murungi, Anastasios Nikolaidis, Anthony Preus, Christopher Shields, and Hideya Yamakawa.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="a7a0006f690aa8208743f88cfdb3e21d" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":66298199,"asset_id":46938279,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/66298199/download_file?st=MTczMzA1NjA4Niw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="46938279"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="46938279"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 46938279; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=46938279]").text(description); $(".js-view-count[data-work-id=46938279]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 46938279; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='46938279']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 46938279, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "a7a0006f690aa8208743f88cfdb3e21d" } } $('.js-work-strip[data-work-id=46938279]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":46938279,"title":"The Poetry in Philosophy Essays in Honor of Christos C. 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It was competitive, yes, but it was also sacred, aimed at a noble goal. To win, you needed to cooperate with your teammates and keep the delicate flame alive as you ran up the hill. Likewise, Plato’s philosophy combines competition and cooperation in pursuit of the goal of wisdom. On one level, agonism in Plato is explicit: he taught in a gymnasium and featured gymnastic training in his educational theory. On another level, it is mimetic: Socratic dialogue resembles intellectual wrestling. On a third level, it is metaphorical: the athlete’s struggle illustrates the struggle to be morally good. And at its highest level, it is divine: the human soul is a chariot that races toward heaven. This volume explores agonism in Plato on all of these levels, inviting the reader—as Plato does—to engage in the megas agōn of life. Once in the contest, as Plato’s Socrates says, we’re allowed no excuses.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="91e8f646311e15ea4d0bc5c28260d288" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":64701407,"asset_id":44314829,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/64701407/download_file?st=MTczMzA1NjA4Niw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="44314829"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="44314829"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 44314829; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=44314829]").text(description); $(".js-view-count[data-work-id=44314829]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 44314829; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='44314829']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 44314829, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "91e8f646311e15ea4d0bc5c28260d288" } } $('.js-work-strip[data-work-id=44314829]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":44314829,"title":"Athletics, Gymnastics, and Agōn in Plato","translated_title":"","metadata":{"abstract":"In the Panathenaic Games, there was a torch race for teams of ephebes that started from the altars of Eros and Prometheus at Plato’s Academy and finished on the Acropolis at the altar of Athena, goddess of wisdom. 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class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/44084008/Conflict_and_Competition_Ag%C5%8Dn_in_Western_Greece">Conflict and Competition Agōn in Western Greece</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">In 2004, the city of Athens hosted the Olympiakoi Agōnes, the Olympic Games. But the word ‘games...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">In 2004, the city of Athens hosted the Olympiakoi Agōnes, the Olympic Games.  But the word ‘games’ almost trivializes the ancient concept of agōn, which transcends sport, drama, war, and even philosophical debate.  The agōn deemed characteristic of ancient Greek culture has roots in the eris (strife) illustrated in Homer and Hesiod and debated in the metaphysics of Heraclitus and Empedocles. It reverberates throughout philosophy, drama, history, poetry, art, and even the 19th century reception of Greek culture.  This volume considers agōn from a variety of disciplinary perspectives, with a special emphasis on Western Greece - the ancient Hellenic cities of Sicily and Southern Italy. Authors discussed include Heraclitus, Pythagoras, Empedocles, Euripides, Thucydides, Plato, Aristotle, Theocritus, Callimachus, Diodorus, Porphyry, Nietzsche, and Burckhardt.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="444a5f7bcb0128087b1739328ab7af7b" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":64429155,"asset_id":44084008,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/64429155/download_file?st=MTczMzA1NjA4Niw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="44084008"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="44084008"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 44084008; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=44084008]").text(description); $(".js-view-count[data-work-id=44084008]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 44084008; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='44084008']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 44084008, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "444a5f7bcb0128087b1739328ab7af7b" } } $('.js-work-strip[data-work-id=44084008]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":44084008,"title":"Conflict and Competition Agōn in Western Greece","translated_title":"","metadata":{"abstract":"In 2004, the city of Athens hosted the Olympiakoi Agōnes, the Olympic Games. 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Conflict and Competition: Agōn in Western Greece" class="work-thumbnail" src="https://attachments.academia-assets.com/64546780/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/43749362/2020_Conflict_and_Competition_Ag%C5%8Dn_in_Western_Greece">2020. Conflict and Competition: Agōn in Western Greece</a></div><div class="wp-workCard_item wp-workCard--coauthors"><span>by </span><span><a class="" data-click-track="profile-work-strip-authors" href="https://uoregon.academia.edu/TimSorg">Tim Sorg</a> and <a class="" data-click-track="profile-work-strip-authors" href="https://morningside.academia.edu/HeatherReid">Heather Reid</a></span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="cca2a3176df775299c165943806f0f3c" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":64546780,"asset_id":43749362,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/64546780/download_file?st=MTczMzA1NjA4Niw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="43749362"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="43749362"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 43749362; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=43749362]").text(description); $(".js-view-count[data-work-id=43749362]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 43749362; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='43749362']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 43749362, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "cca2a3176df775299c165943806f0f3c" } } $('.js-work-strip[data-work-id=43749362]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":43749362,"title":"2020. 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In 2018, a seminar on Plato at Syracuse was organized, in which a small group of scholars discussed a new translation of the Seventh Letter and several essays on the topic.  The seminar was intense but friendly, having attracted a diverse group of scholars that ranged from graduate students to senior professors, hailing from at least three different continents, and representing a variety of academic specialties. We tried to create a book that would invite further study of the topic by identifying new questions to be asked while addressing enduring issues. The essays consider the historical, political, and philosophical implications of Plato’s involvement in Syracuse. They also look at the reception of his voyage among fellow philosophers, ancient and modern. Readers may come to their own conclusions, but one thing is clear: the history of philosophy was profoundly influenced by Plato’s voyages in Western Greece.  <br /><br /><br />The book begins with a new translation of Plato’s Seventh Letter by Jonah Radding, as well as the epitaph for Dion attributed to Plato.  An introduction by editors Heather Reid and Mark Ralkowski is followed by essays from Carolina Araújo, Christos C. Evangeliou, Filippo Forcignanò, Francisco J. Gonzalez, Jill Gordon, Andrew Hull, Tony Leyh, Marina Marren, Mary R. 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="39028146"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/39028146/Looking_at_Beauty_to_Kalon_in_Western_Greece"><img alt="Research paper thumbnail of Looking at Beauty to Kalon in Western Greece" class="work-thumbnail" src="https://attachments.academia-assets.com/59139696/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/39028146/Looking_at_Beauty_to_Kalon_in_Western_Greece">Looking at Beauty to Kalon in Western Greece</a></div><div class="wp-workCard_item wp-workCard--coauthors"><span>by </span><span><a class="" data-click-track="profile-work-strip-authors" href="https://morningside.academia.edu/HeatherReid">Heather Reid</a> and <a class="" data-click-track="profile-work-strip-authors" href="https://chicago.academia.edu/TonyLeyh">Tony Leyh</a></span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">The ancient Greek word kalon can be translated as beautiful, good, noble, or fine—yet somehow it ...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">The ancient Greek word kalon can be translated as beautiful, good, noble, or fine—yet somehow it transcends any one of those concepts. In art and literature, it can apply straightforwardly to figures like Helen or Aphrodite, or enigmatically to the pais kalos: the youthful athlete that decorates so much sympotic pottery.  In the philosophy of Plato, Aristotle and Plotinus, meanwhile, it takes on an ethical, even transcendent dimension.  And yet, the thread between a beautiful painting and the Platonic form of the beautiful is never completely broken.  In the summer of 2018, a group of scholars from varying disciplines gathered in Siracusa, Sicily – a place of not indifferent beauty itself – to discuss the nature of to kalon in ancient Greek culture.  We were especially interested in the large part of that heritage that derives from or was influenced by Western Greece – the ancient Hellenic cities of Sicily and Southern Italy.  The result is a volume that considers art, literature, rhetoric, and philosophy in exploring the nature of beauty.<br /><br />Edited by Heather L. Reid and Tony Leyh, contributors include William Wians, Jessica Elbert Decker, Francesco Moles, Aura Picconi, Heather L. Reid, Mateo Duque, Nicola Galgano, Konstantinos Gkaleas, Marina Marren, Guilherme Domingues da Motta, Nickolas Pappas,<br />Enrico Postiglione,  Deborah De Chiara-Quenzer, Audrey L. Anton, Luca Torrente,  Paula Gottlieb, Makoto Sekimura, Christos Evangeliou, and Alexander Zistakis.<br /><br />The Fonte Aretusa organization is dedicated to understanding the distinctive culture of the ancient Hellenic cities of Sicily and Southern Italy, known collectively as Western Greece.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="1915bf4d3f2ae8f25f77963ee11d5db5" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":59139696,"asset_id":39028146,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/59139696/download_file?st=MTczMzA1NjA4Niw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="39028146"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="39028146"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 39028146; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=39028146]").text(description); $(".js-view-count[data-work-id=39028146]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 39028146; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='39028146']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 39028146, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "1915bf4d3f2ae8f25f77963ee11d5db5" } } $('.js-work-strip[data-work-id=39028146]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":39028146,"title":"Looking at Beauty to Kalon in Western Greece","translated_title":"","metadata":{"abstract":"The ancient Greek word kalon can be translated as beautiful, good, noble, or fine—yet somehow it transcends any one of those concepts. In art and literature, it can apply straightforwardly to figures like Helen or Aphrodite, or enigmatically to the pais kalos: the youthful athlete that decorates so much sympotic pottery. In the philosophy of Plato, Aristotle and Plotinus, meanwhile, it takes on an ethical, even transcendent dimension. And yet, the thread between a beautiful painting and the Platonic form of the beautiful is never completely broken. In the summer of 2018, a group of scholars from varying disciplines gathered in Siracusa, Sicily – a place of not indifferent beauty itself – to discuss the nature of to kalon in ancient Greek culture. We were especially interested in the large part of that heritage that derives from or was influenced by Western Greece – the ancient Hellenic cities of Sicily and Southern Italy. The result is a volume that considers art, literature, rhetoric, and philosophy in exploring the nature of beauty.\n\nEdited by Heather L. 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="36526091"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/36526091/The_Many_Faces_of_Mimesis"><img alt="Research paper thumbnail of The Many Faces of Mimesis" class="work-thumbnail" src="https://attachments.academia-assets.com/56444968/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/36526091/The_Many_Faces_of_Mimesis">The Many Faces of Mimesis</a></div><div class="wp-workCard_item wp-workCard--coauthors"><span>by </span><span><a class="" data-click-track="profile-work-strip-authors" href="https://morningside.academia.edu/HeatherReid">Heather Reid</a> and <a class="" data-click-track="profile-work-strip-authors" href="https://fhsu.academia.edu/JeremyDeLong">Jeremy C DeLong</a></span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Μimesis can refer to imitation, emulation, representation, or reenactment, and it is a concept th...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Μimesis can refer to imitation, emulation, representation, or reenactment, and it is a concept that links together many aspects of ancient Greek culture.  The Western Greek bell-krater on the cover, for example, is painted with a scene from a phlyax play with performers imitating mythical characters drawn from poetry, which also represent collective cultural beliefs and practices. One figure is shown playing a flute, the music from which might imitate nature, or represent deeper truths of the cosmos based upon Pythagorean views (which were widespread in Western Greece at the time).  The idea that mimesis should be restricted to ideals was made famous by Plato (whose connections to Pythagoreanism and Siracusa are well-known), and famously challenged by his student Aristotle (not to mention by the mimetic character of Plato’s own poetry).  This volume gathers essays not only on the philosophical debate about mimesis, but also on its use in architecture, drama, poetry, history, music, ritual, and visual art.  The emphasis is on examples from Hellenic cities in Southern Italy and Sicily, but the insights apply far beyond – even to modern times.<br /><br />Authors include: Thomas Noble Howe, Francisco J. Gonzalez, Gene Fendt, Guilherme Domingues da Motta, Jeremy DeLong, Carolina Araújo, Marie-Élise Zovko, Lidia Palumbo, Sean Driscoll, Konstantinos Gkaleas, Anna Motta, Jure Zovko, Alexander H. Zistakis, Christos C. Evangeliou, Dorota Tymura, Iris Sulimani, Elliott Domagola, Jonah Radding, Giulia Corrente, Laura Tisi, Ewa Osek, Argyri G. Karanasiou, Rocío Manuela Cuadra Rubio, Jorge Tomás García, Aura Piccioni, and José Miguel Puebla Morón.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="36f74d473682e274e37cbe52604ce882" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":56444968,"asset_id":36526091,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/56444968/download_file?st=MTczMzA1NjA4Niw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="36526091"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="36526091"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 36526091; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=36526091]").text(description); $(".js-view-count[data-work-id=36526091]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 36526091; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='36526091']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 36526091, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "36f74d473682e274e37cbe52604ce882" } } $('.js-work-strip[data-work-id=36526091]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":36526091,"title":"The Many Faces of Mimesis","translated_title":"","metadata":{"abstract":"Μimesis can refer to imitation, emulation, representation, or reenactment, and it is a concept that links together many aspects of ancient Greek culture. The Western Greek bell-krater on the cover, for example, is painted with a scene from a phlyax play with performers imitating mythical characters drawn from poetry, which also represent collective cultural beliefs and practices. One figure is shown playing a flute, the music from which might imitate nature, or represent deeper truths of the cosmos based upon Pythagorean views (which were widespread in Western Greece at the time). The idea that mimesis should be restricted to ideals was made famous by Plato (whose connections to Pythagoreanism and Siracusa are well-known), and famously challenged by his student Aristotle (not to mention by the mimetic character of Plato’s own poetry). This volume gathers essays not only on the philosophical debate about mimesis, but also on its use in architecture, drama, poetry, history, music, ritual, and visual art. 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The Western Greek bell-krater on the cover, for example, is painted with a scene from a phlyax play with performers imitating mythical characters drawn from poetry, which also represent collective cultural beliefs and practices. One figure is shown playing a flute, the music from which might imitate nature, or represent deeper truths of the cosmos based upon Pythagorean views (which were widespread in Western Greece at the time). The idea that mimesis should be restricted to ideals was made famous by Plato (whose connections to Pythagoreanism and Siracusa are well-known), and famously challenged by his student Aristotle (not to mention by the mimetic character of Plato’s own poetry). This volume gathers essays not only on the philosophical debate about mimesis, but also on its use in architecture, drama, poetry, history, music, ritual, and visual art. The emphasis is on examples from Hellenic cities in Southern Italy and Sicily, but the insights apply far beyond – even to modern times.\n\nAuthors include: Thomas Noble Howe, Francisco J. Gonzalez, Gene Fendt, Guilherme Domingues da Motta, Jeremy DeLong, Carolina Araújo, Marie-Élise Zovko, Lidia Palumbo, Sean Driscoll, Konstantinos Gkaleas, Anna Motta, Jure Zovko, Alexander H. Zistakis, Christos C. Evangeliou, Dorota Tymura, Iris Sulimani, Elliott Domagola, Jonah Radding, Giulia Corrente, Laura Tisi, Ewa Osek, Argyri G. Karanasiou, Rocío Manuela Cuadra Rubio, Jorge Tomás García, Aura Piccioni, and José Miguel Puebla Morón.","internal_url":"https://www.academia.edu/36526091/The_Many_Faces_of_Mimesis","translated_internal_url":"","created_at":"2018-04-28T09:53:16.546-07:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":954339,"coauthors_can_edit":true,"document_type":"book","co_author_tags":[{"id":31370952,"work_id":36526091,"tagging_user_id":954339,"tagged_user_id":2190779,"co_author_invite_id":null,"email":"j***g@sbcglobal.net","affiliation":"Fort Hays State University","display_order":1,"name":"Jeremy C DeLong","title":"The Many Faces of Mimesis"}],"downloadable_attachments":[{"id":56444968,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/56444968/thumbnails/1.jpg","file_name":"Many_Faces_of_Mimesis_forematter.pdf","download_url":"https://www.academia.edu/attachments/56444968/download_file?st=MTczMzA1NjA4Niw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"The_Many_Faces_of_Mimesis.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/56444968/Many_Faces_of_Mimesis_forematter.pdf?1524935215=\u0026response-content-disposition=attachment%3B+filename%3DThe_Many_Faces_of_Mimesis.pdf\u0026Expires=1733059422\u0026Signature=N5gh1kBS-PGd9iEf0-nbUODlyg8S0aXgiqno23pTUaiEE7TEC1~gSAIig5D7vV~QGjSNK3tCX~ijPZDRsMC~c0W2Z4j6kayMsoHxehZ35b6DDs6j6NG~7FhpsSFxI2EIQc673bJ-X6A3Pj6KoStqLG-BQu0NLcRR5TlsSY~lLvZGdF~BT3tWCUAH8bArM7rhMPFzohGklZMMOPMcsAwdTV-GNr9Z37GbrrYVjTCJL17C7TRfyIcDAx31J0AuHnospKp~s5iCjFYA3B1zyiFGbjG41D3fIQCkggWWac7vTVQv5ddKc7hf8XLVA9HJ9aB8WI8Gps0Oy7O3tx~3dSX9Ow__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"The_Many_Faces_of_Mimesis","translated_slug":"","page_count":14,"language":"en","content_type":"Work","owner":{"id":954339,"first_name":"Heather","middle_initials":null,"last_name":"Reid","page_name":"HeatherReid","domain_name":"morningside","created_at":"2011-11-16T23:10:27.412-08:00","display_name":"Heather Reid","url":"https://morningside.academia.edu/HeatherReid"},"attachments":[{"id":56444968,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/56444968/thumbnails/1.jpg","file_name":"Many_Faces_of_Mimesis_forematter.pdf","download_url":"https://www.academia.edu/attachments/56444968/download_file?st=MTczMzA1NjA4Niw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"The_Many_Faces_of_Mimesis.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/56444968/Many_Faces_of_Mimesis_forematter.pdf?1524935215=\u0026response-content-disposition=attachment%3B+filename%3DThe_Many_Faces_of_Mimesis.pdf\u0026Expires=1733059422\u0026Signature=N5gh1kBS-PGd9iEf0-nbUODlyg8S0aXgiqno23pTUaiEE7TEC1~gSAIig5D7vV~QGjSNK3tCX~ijPZDRsMC~c0W2Z4j6kayMsoHxehZ35b6DDs6j6NG~7FhpsSFxI2EIQc673bJ-X6A3Pj6KoStqLG-BQu0NLcRR5TlsSY~lLvZGdF~BT3tWCUAH8bArM7rhMPFzohGklZMMOPMcsAwdTV-GNr9Z37GbrrYVjTCJL17C7TRfyIcDAx31J0AuHnospKp~s5iCjFYA3B1zyiFGbjG41D3fIQCkggWWac7vTVQv5ddKc7hf8XLVA9HJ9aB8WI8Gps0Oy7O3tx~3dSX9Ow__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[{"id":2018,"name":"Plato","url":"https://www.academia.edu/Documents/in/Plato"},{"id":2264,"name":"Mimesis","url":"https://www.academia.edu/Documents/in/Mimesis"},{"id":382862,"name":"Western Greece and Sicily","url":"https://www.academia.edu/Documents/in/Western_Greece_and_Sicily"}],"urls":[]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="40113802"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/40113802/Politics_and_Performance_in_Western_Greece_Essays_on_the_Hellenic_Heritage_of_Sicily_and_Southern_Italy"><img alt="Research paper thumbnail of Politics and Performance in Western Greece. Essays on the Hellenic Heritage of Sicily and Southern Italy" class="work-thumbnail" src="https://attachments.academia-assets.com/60326273/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/40113802/Politics_and_Performance_in_Western_Greece_Essays_on_the_Hellenic_Heritage_of_Sicily_and_Southern_Italy">Politics and Performance in Western Greece. Essays on the Hellenic Heritage of Sicily and Southern Italy</a></div><div class="wp-workCard_item wp-workCard--coauthors"><span>by </span><span><a class="" data-click-track="profile-work-strip-authors" href="https://usf.academia.edu/DavideTanasi">Davide Tanasi</a> and <a class="" data-click-track="profile-work-strip-authors" href="https://morningside.academia.edu/HeatherReid">Heather Reid</a></span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Because the histories of theater, politics, art, poetry, athletics, and philosophy tend to be stu...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Because the histories of theater, politics, art, poetry, athletics, and philosophy tend to be studied separately, it is easy to forget how interconnected they were in Western Greece—the coastal areas of Southern Italy and Sicily settled by Hellenes in the 8th and 7th centuries BCE. Hieron I of Syracuse may be remembered as a tyrant, but his political power was inseparable from the theater. Hieron was the patron of the dramatist Epicharmus, who was as much a philosopher as Xenophanes, who was a poet in his own right like Pindar, who was also supported by the tyrant and whose work---like all the others’—was performed for political ends. Even Plato’s adventures in Syracuse can be seen as a performance of his own political poetry. This collection of essays from a variety of disciplinary perspectives including archaeology, classics, philosophy, and art history, offers a refreshing new outlook on the ancient cultural interactions of politics and performance in Western Greece.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="d8e708b04881236fe0fc48a77b4670cf" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":60326273,"asset_id":40113802,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/60326273/download_file?st=MTczMzA1NjA4Niw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="40113802"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="40113802"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 40113802; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=40113802]").text(description); $(".js-view-count[data-work-id=40113802]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 40113802; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='40113802']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 40113802, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "d8e708b04881236fe0fc48a77b4670cf" } } $('.js-work-strip[data-work-id=40113802]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":40113802,"title":"Politics and Performance in Western Greece. 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="25370177"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/25370177/Philosopher_Kings_and_Tragic_Heroes_Essays_on_Images_and_Ideas_from_Western_Greece"><img alt="Research paper thumbnail of Philosopher Kings and Tragic Heroes: Essays on Images and Ideas from Western Greece" class="work-thumbnail" src="https://attachments.academia-assets.com/45670525/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/25370177/Philosopher_Kings_and_Tragic_Heroes_Essays_on_Images_and_Ideas_from_Western_Greece">Philosopher Kings and Tragic Heroes: Essays on Images and Ideas from Western Greece</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">On at least one of Plato's visits to the sparkling city of Syracuse, he must have visited its fam...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">On at least one of Plato's visits to the sparkling city of Syracuse, he must have visited its famed theater and taken in a tragedy or two.  He may also have reflected, as he sat there on the marble seats and looked up occasionally to glimpse the Ionian Sea, that his own adventure resembled that of a tragic hero.  It had shining ideals, noble goals, great risk, a bit of hubris, and would end in death, nearly for the philosopher himself, and senselessly for his protégé, Dion.  This connection between philosophy and drama goes back farther than Plato, though.  It has roots in the plays of Syracuse's Epicharmus and can be seen in the earliest intellectual history of Magna Graecia, where such thinkers as Pythagoras, Xenophanes, and Empedocles blended philosophy, poetry, and performance.  Sicily and Southern Italy, in particular, seem to have inspired the kind of original ideas that defy disciplinary designation. This collection of essays from a variety of disciplinary perspectives including archaeology, classics, philosophy, and art history, offers a refreshing new outlook on the heritage of Western Greece.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="62369c85ce5d72dc088f537113c91d4b" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":45670525,"asset_id":25370177,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/45670525/download_file?st=MTczMzA1NjA4Niw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="25370177"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="25370177"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 25370177; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=25370177]").text(description); $(".js-view-count[data-work-id=25370177]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 25370177; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='25370177']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 25370177, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "62369c85ce5d72dc088f537113c91d4b" } } $('.js-work-strip[data-work-id=25370177]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":25370177,"title":"Philosopher Kings and Tragic Heroes: Essays on Images and Ideas from Western Greece","translated_title":"","metadata":{"abstract":"On at least one of Plato's visits to the sparkling city of Syracuse, he must have visited its famed theater and taken in a tragedy or two. 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It has roots in the plays of Syracuse's Epicharmus and can be seen in the earliest intellectual history of Magna Graecia, where such thinkers as Pythagoras, Xenophanes, and Empedocles blended philosophy, poetry, and performance. Sicily and Southern Italy, in particular, seem to have inspired the kind of original ideas that defy disciplinary designation. 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="36248809"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/36248809/Reflecting_on_Modern_Sport_in_Ancient_Olympia_Proceedings_of_the_2016_Meeting_of_the_International_Association_for_the_Philosophy_of_Sport_at_the_International_Olympic_Academy"><img alt="Research paper thumbnail of Reflecting on Modern Sport in Ancient Olympia: Proceedings of the 2016 Meeting of the International Association for the Philosophy of Sport at the International Olympic Academy" class="work-thumbnail" src="https://attachments.academia-assets.com/56153429/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/36248809/Reflecting_on_Modern_Sport_in_Ancient_Olympia_Proceedings_of_the_2016_Meeting_of_the_International_Association_for_the_Philosophy_of_Sport_at_the_International_Olympic_Academy">Reflecting on Modern Sport in Ancient Olympia: Proceedings of the 2016 Meeting of the International Association for the Philosophy of Sport at the International Olympic Academy</a></div><div class="wp-workCard_item wp-workCard--coauthors"><span>by </span><span><a class="" data-click-track="profile-work-strip-authors" href="https://morningside.academia.edu/HeatherReid">Heather Reid</a> and <a class="" data-click-track="profile-work-strip-authors" href="https://independent.academia.edu/EricMoore41">Eric Moore</a></span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Pindar called Olympia “Queen of truth,” so it was appropriate that nearly 100 philosophers of spo...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Pindar called Olympia “Queen of truth,” so it was appropriate that nearly 100 philosophers of sport from 18 countries on four continents presented 80 different papers there in September of 2016. This proceedings gathers fourteen of them, including two of the keynotes. Topics range from sport in education to transgender athletes to Taijiquan. Authors include Drew A. Hyland, Francisco Javier López Frías, José Luis Pérez Triviño, Terry J. McMurtry, Junko Yamaguchi, Emanuel Hurych, Boryana Angelova-Igova, Daniel T. Durbin, Kim Hee-sub, Kwon Oh-ryun, Matt Waddell, Angela Schneider, Matteo Cacchiarelli, Sarah Teetzel, and Heather L. Reid.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="27a4bc8a7b9570137c0fcf37bdc1f892" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":56153429,"asset_id":36248809,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/56153429/download_file?st=MTczMzA1NjA4Niw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="36248809"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="36248809"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 36248809; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=36248809]").text(description); $(".js-view-count[data-work-id=36248809]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 36248809; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='36248809']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 36248809, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "27a4bc8a7b9570137c0fcf37bdc1f892" } } $('.js-work-strip[data-work-id=36248809]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":36248809,"title":"Reflecting on Modern Sport in Ancient Olympia: Proceedings of the 2016 Meeting of the International Association for the Philosophy of Sport at the International Olympic Academy","translated_title":"","metadata":{"abstract":"Pindar called Olympia “Queen of truth,” so it was appropriate that nearly 100 philosophers of sport from 18 countries on four continents presented 80 different papers there in September of 2016. 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="1164211"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/1164211/The_Olympics_and_Philosophy"><img alt="Research paper thumbnail of The Olympics and Philosophy" class="work-thumbnail" src="https://a.academia-assets.com/images/blank-paper.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/1164211/The_Olympics_and_Philosophy">The Olympics and Philosophy</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">It is said the champions of the ancient Olympic Games received a crown of olive leaves, symbolizi...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">It is said the champions of the ancient Olympic Games received a crown of olive leaves, symbolizing a divine blessing from Nike, the winged goddess of victory. While the mythology of the ancient games has come to exemplify the highest political, religious, community, and individual ideals of the time, the modern Olympic Games, by comparison, are widely known as an international, bi-annual sporting event where champions have the potential to earn not only glory for their country, but lucrative endorsement deals and the perks of worldwide fame. The Olympics and Philosophy examines the Olympic Movement from a variety of theoretical perspectives to uncover the connection between athleticism and philosophy for a deeper appreciation of the Olympic Pillars of Sport, Environment, and Culture.<br /><br />While today’s Olympic champions are neither blessed by the gods nor rewarded with wreaths of olive, the original spirit and ancient ideals of the Olympic Movement endure in its modern embodiment. Editors Heather L. Reid and Michael W. Austin have assembled a team of international scholars to explore topics such as the concept of excellence, ethics, doping, gender, and race. Interweaving ancient and modern Olympic traditions, The Olympics and Philosophy considers the philosophical implications of the Games’ intersection with historical events and modern controversy in a unique analysis of tradition and the future of the Olympiad.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="1164211"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="1164211"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 1164211; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=1164211]").text(description); $(".js-view-count[data-work-id=1164211]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 1164211; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='1164211']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 1164211, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (false){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "-1" } } $('.js-work-strip[data-work-id=1164211]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":1164211,"title":"The Olympics and Philosophy","translated_title":"","metadata":{"abstract":"It is said the champions of the ancient Olympic Games received a crown of olive leaves, symbolizing a divine blessing from Nike, the winged goddess of victory. 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Austin have assembled a team of international scholars to explore topics such as the concept of excellence, ethics, doping, gender, and race. Interweaving ancient and modern Olympic traditions, The Olympics and Philosophy considers the philosophical implications of the Games’ intersection with historical events and modern controversy in a unique analysis of tradition and the future of the Olympiad.","more_info":"edited with Mike Austin"},"translated_abstract":"It is said the champions of the ancient Olympic Games received a crown of olive leaves, symbolizing a divine blessing from Nike, the winged goddess of victory. 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="1096377"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/1096377/Filosofia_dello_Sport"><img alt="Research paper thumbnail of Filosofia dello Sport" class="work-thumbnail" src="https://a.academia-assets.com/images/blank-paper.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/1096377/Filosofia_dello_Sport">Filosofia dello Sport</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Lo sport è un’occasione di confronto con i grandi temi dell’uomo, una vera e propria palestra di ...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Lo sport è un’occasione di confronto con i grandi temi dell’uomo, una vera e propria palestra di riflessione filosofica. Eppure in Italia non ha mai trovato un adeguato interesse da parte degli accademici e degli studiosi di filosofia in genere. Le cause di questa indifferenza sono molteplici ma non hanno più ragione di esistere alla luce della cultura odierna. Emanuele Isidori e Heather Reid offrono al lettore una sintesi originale delle principali tematiche della filosofia dello sport, una delle discipline più attuali e meno esplorate, in cui l’attività motoria e sportiva è considerata un mezzo di miglioramento per l’uomo. Un sapere che certamente non si limita al mondo degli accademici, ma si rivolge con forza ai giovani, ai quali può fornire una straordinaria opportunità di riflessione su molti dei principali problemi della contemporaneità.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="1096377"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="1096377"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 1096377; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=1096377]").text(description); $(".js-view-count[data-work-id=1096377]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 1096377; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='1096377']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 1096377, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (false){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "-1" } } $('.js-work-strip[data-work-id=1096377]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":1096377,"title":"Filosofia dello Sport","translated_title":"","metadata":{"abstract":"Lo sport è un’occasione di confronto con i grandi temi dell’uomo, una vera e propria palestra di riflessione filosofica. 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She won the stadion race for parthenoi a...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Her name was Flavia Thalassia and she came from Ephesus. She won the stadion race for parthenoi at the Isolympic Sebasta Games in Napoli sometime during Domitian's reign in the late first century CE. The evidence is carved in stone and clear for all to see in the recently excavated victors' lists from the games: [Π]ΑΡΘΕΝΩΝ ΣΤΑΔΙΟΝ [ΦΛΑΟ]ΥΙΑ ΘΑΛΑΣΣΙΑ ΕΦΕΣΙΑ. The existence of footraces for unmarried females is well-known in the history of Greek athletics, indeed the event at Olympia that came to be called the Heraia may have been founded simultaneously with men's events there. But Flavia's case, specifically the fact that she came all the way from Ephesus and had her name engraved in stone alongside the male victors, raises new questions about ancient female athletics. What was the social purpose of these races? What virtues did the athletes display? And how did these events compare philosophically to male athletics? I will attempt to explain the significance of Flavia's victory using mythology, iconography, history, literature, and philosophy. I will examine not only the Hellenic past of female footraces, but also their purpose in the context of the Roman Empire. Finally, I will comment on its significance for women's sports today. 2</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="1427ff9c67b6a55c2355224f7acedbde" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":59338119,"asset_id":39209129,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/59338119/download_file?st=MTczMzA1NjA4Niw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="39209129"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="39209129"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 39209129; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=39209129]").text(description); $(".js-view-count[data-work-id=39209129]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 39209129; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='39209129']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 39209129, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "1427ff9c67b6a55c2355224f7acedbde" } } $('.js-work-strip[data-work-id=39209129]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":39209129,"title":"The Heroic Parthenos: Flavia Thalassia and the Enduring Values of Female Athletics","translated_title":"","metadata":{"abstract":"Her name was Flavia Thalassia and she came from Ephesus. She won the stadion race for parthenoi at the Isolympic Sebasta Games in Napoli sometime during Domitian's reign in the late first century CE. The evidence is carved in stone and clear for all to see in the recently excavated victors' lists from the games: [Π]ΑΡΘΕΝΩΝ ΣΤΑΔΙΟΝ [ΦΛΑΟ]ΥΙΑ ΘΑΛΑΣΣΙΑ ΕΦΕΣΙΑ. The existence of footraces for unmarried females is well-known in the history of Greek athletics, indeed the event at Olympia that came to be called the Heraia may have been founded simultaneously with men's events there. But Flavia's case, specifically the fact that she came all the way from Ephesus and had her name engraved in stone alongside the male victors, raises new questions about ancient female athletics. What was the social purpose of these races? What virtues did the athletes display? And how did these events compare philosophically to male athletics? I will attempt to explain the significance of Flavia's victory using mythology, iconography, history, literature, and philosophy. I will examine not only the Hellenic past of female footraces, but also their purpose in the context of the Roman Empire. Finally, I will comment on its significance for women's sports today. 2"},"translated_abstract":"Her name was Flavia Thalassia and she came from Ephesus. She won the stadion race for parthenoi at the Isolympic Sebasta Games in Napoli sometime during Domitian's reign in the late first century CE. The evidence is carved in stone and clear for all to see in the recently excavated victors' lists from the games: [Π]ΑΡΘΕΝΩΝ ΣΤΑΔΙΟΝ [ΦΛΑΟ]ΥΙΑ ΘΑΛΑΣΣΙΑ ΕΦΕΣΙΑ. The existence of footraces for unmarried females is well-known in the history of Greek athletics, indeed the event at Olympia that came to be called the Heraia may have been founded simultaneously with men's events there. But Flavia's case, specifically the fact that she came all the way from Ephesus and had her name engraved in stone alongside the male victors, raises new questions about ancient female athletics. What was the social purpose of these races? What virtues did the athletes display? And how did these events compare philosophically to male athletics? I will attempt to explain the significance of Flavia's victory using mythology, iconography, history, literature, and philosophy. I will examine not only the Hellenic past of female footraces, but also their purpose in the context of the Roman Empire. Finally, I will comment on its significance for women's sports today. 2","internal_url":"https://www.academia.edu/39209129/The_Heroic_Parthenos_Flavia_Thalassia_and_the_Enduring_Values_of_Female_Athletics","translated_internal_url":"","created_at":"2019-05-21T02:08:23.980-07:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":954339,"coauthors_can_edit":true,"document_type":"draft","co_author_tags":[],"downloadable_attachments":[{"id":59338119,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/59338119/thumbnails/1.jpg","file_name":"The_Heroic_Parthenos20190521-44365-a05mj8.pdf","download_url":"https://www.academia.edu/attachments/59338119/download_file?st=MTczMzA1NjA4Niw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"The_Heroic_Parthenos_Flavia_Thalassia_an.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/59338119/The_Heroic_Parthenos20190521-44365-a05mj8-libre.pdf?1558430385=\u0026response-content-disposition=attachment%3B+filename%3DThe_Heroic_Parthenos_Flavia_Thalassia_an.pdf\u0026Expires=1733059424\u0026Signature=d2Hy0YU-RJXLeWUBScpi6cNZrS121pnM1JkHTmYZDLpSV406i16wm1NIlKfwiusMdjOx6OEN1hpsHwU~18xUakpJaPRBCg~ZmXa2MRQRynIfnCNjUDIrmClgza5LQB2KZ9G79opd6c-qnfVhjNqu2gr3~fREweRPEI2hHQQYCQZ3cuJPvDSw3BOPSAN3av-ut8yZqdTn0Cxn38yQSlQGr7ILJsoNt8Pj6dTakgH3GU2vtCsigv7uPYdYFegbhPwFp5Q3iP7HZ3NpG1ZyoGdPP36cPZzBrtRUErchwzhZBi-M~GRnVbAdAb-6iRdZAIF2PpHPXunotFlx8v67q-Mm8g__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"The_Heroic_Parthenos_Flavia_Thalassia_and_the_Enduring_Values_of_Female_Athletics","translated_slug":"","page_count":13,"language":"en","content_type":"Work","owner":{"id":954339,"first_name":"Heather","middle_initials":null,"last_name":"Reid","page_name":"HeatherReid","domain_name":"morningside","created_at":"2011-11-16T23:10:27.412-08:00","display_name":"Heather Reid","url":"https://morningside.academia.edu/HeatherReid"},"attachments":[{"id":59338119,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/59338119/thumbnails/1.jpg","file_name":"The_Heroic_Parthenos20190521-44365-a05mj8.pdf","download_url":"https://www.academia.edu/attachments/59338119/download_file?st=MTczMzA1NjA4Niw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"The_Heroic_Parthenos_Flavia_Thalassia_an.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/59338119/The_Heroic_Parthenos20190521-44365-a05mj8-libre.pdf?1558430385=\u0026response-content-disposition=attachment%3B+filename%3DThe_Heroic_Parthenos_Flavia_Thalassia_an.pdf\u0026Expires=1733059424\u0026Signature=d2Hy0YU-RJXLeWUBScpi6cNZrS121pnM1JkHTmYZDLpSV406i16wm1NIlKfwiusMdjOx6OEN1hpsHwU~18xUakpJaPRBCg~ZmXa2MRQRynIfnCNjUDIrmClgza5LQB2KZ9G79opd6c-qnfVhjNqu2gr3~fREweRPEI2hHQQYCQZ3cuJPvDSw3BOPSAN3av-ut8yZqdTn0Cxn38yQSlQGr7ILJsoNt8Pj6dTakgH3GU2vtCsigv7uPYdYFegbhPwFp5Q3iP7HZ3NpG1ZyoGdPP36cPZzBrtRUErchwzhZBi-M~GRnVbAdAb-6iRdZAIF2PpHPXunotFlx8v67q-Mm8g__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[{"id":17227,"name":"Ancient Sports/Athletics","url":"https://www.academia.edu/Documents/in/Ancient_Sports_Athletics"},{"id":45792,"name":"Women and Sport","url":"https://www.academia.edu/Documents/in/Women_and_Sport"}],"urls":[]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="10241116"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/10241116/American_Academy_in_Rome_Address_on_Philostratus_Gymnasticus"><img alt="Research paper thumbnail of American Academy in Rome Address on Philostratus' Gymnasticus" class="work-thumbnail" src="https://attachments.academia-assets.com/36332426/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/10241116/American_Academy_in_Rome_Address_on_Philostratus_Gymnasticus">American Academy in Rome Address on Philostratus' Gymnasticus</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">What does Philostratus' Gymnasticus have to offer modern students and scholars of sport? To find...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">What does Philostratus' Gymnasticus have to offer modern students and scholars of sport?  To find out, we need a reading that considers historical context, Hellenic paideia, and the relationship between nature and culture.  To understand Philostratus’ Gymnasticus, we must get beyond surface appearances and attune ourselves to the symbols and meanings that underpin Greek athletics.  If we do this, we will learn that gymnastics is not just a form of healthy recreation, but a meaningful activity that demands education and develops a kind of ethical aesthetic.  We will discover that, beyond technical expertise, wisdom is needed to make the most of our experience with sport.  And, most of all, we will come to understand that those who practice and appreciate athletics constitute a community with a particular identity informed by a glorious history.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="37f2067d96c3b164d6a1e6a9c0b597d8" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":36332426,"asset_id":10241116,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/36332426/download_file?st=MTczMzA1NjA4Niw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="10241116"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="10241116"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 10241116; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=10241116]").text(description); $(".js-view-count[data-work-id=10241116]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 10241116; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='10241116']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 10241116, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "37f2067d96c3b164d6a1e6a9c0b597d8" } } $('.js-work-strip[data-work-id=10241116]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":10241116,"title":"American Academy in Rome Address on Philostratus' Gymnasticus","translated_title":"","metadata":{"abstract":"What does Philostratus' Gymnasticus have to offer modern students and scholars of sport? To find out, we need a reading that considers historical context, Hellenic paideia, and the relationship between nature and culture. To understand Philostratus’ Gymnasticus, we must get beyond surface appearances and attune ourselves to the symbols and meanings that underpin Greek athletics. If we do this, we will learn that gymnastics is not just a form of healthy recreation, but a meaningful activity that demands education and develops a kind of ethical aesthetic. We will discover that, beyond technical expertise, wisdom is needed to make the most of our experience with sport. And, most of all, we will come to understand that those who practice and appreciate athletics constitute a community with a particular identity informed by a glorious history."},"translated_abstract":"What does Philostratus' Gymnasticus have to offer modern students and scholars of sport? To find out, we need a reading that considers historical context, Hellenic paideia, and the relationship between nature and culture. To understand Philostratus’ Gymnasticus, we must get beyond surface appearances and attune ourselves to the symbols and meanings that underpin Greek athletics. If we do this, we will learn that gymnastics is not just a form of healthy recreation, but a meaningful activity that demands education and develops a kind of ethical aesthetic. We will discover that, beyond technical expertise, wisdom is needed to make the most of our experience with sport. And, most of all, we will come to understand that those who practice and appreciate athletics constitute a community with a particular identity informed by a glorious history.","internal_url":"https://www.academia.edu/10241116/American_Academy_in_Rome_Address_on_Philostratus_Gymnasticus","translated_internal_url":"","created_at":"2015-01-20T02:05:40.061-08:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":954339,"coauthors_can_edit":true,"document_type":"conference_presentation","co_author_tags":[],"downloadable_attachments":[{"id":36332426,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/36332426/thumbnails/1.jpg","file_name":"Philostratus_Gymnasticus_The_Ethics_of_an_Athletic_Aesthetic.pdf","download_url":"https://www.academia.edu/attachments/36332426/download_file?st=MTczMzA1NjA4Niw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"American_Academy_in_Rome_Address_on_Phil.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/36332426/Philostratus_Gymnasticus_The_Ethics_of_an_Athletic_Aesthetic-libre.pdf?1421748120=\u0026response-content-disposition=attachment%3B+filename%3DAmerican_Academy_in_Rome_Address_on_Phil.pdf\u0026Expires=1733059424\u0026Signature=eJly1vDf6yZTSSRMeEusY58076uV~gv4L2skeCGqSKUC-JXeZiFCt8OgJCb6xi~menXvNjlWFrhqqbe-iWQWeZ~1SeNfAGY3FSSPqK6ZiuxWVqQ9Pw0bRKKRC8KuSbbEiH0wRY0pwwlCnGh9wlSH62w8gO~yDVWqjZSMaE2uq9e5-upYu-qo~1VlQOh~m7wJ5MdO~6FC2Xe7uzPKc93mIUos~F~6PyNdkaif4gTxWAl48yxNh9AVpPopNmRSbPJT-5xsbx~xKvkRFtYelT-CX2okDghjRw4VNJFXfPcBXAypze8zhqpW7C4gWMgRkiZwmfU3FNv1zneFinU4A~Gf~Q__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"American_Academy_in_Rome_Address_on_Philostratus_Gymnasticus","translated_slug":"","page_count":14,"language":"en","content_type":"Work","owner":{"id":954339,"first_name":"Heather","middle_initials":null,"last_name":"Reid","page_name":"HeatherReid","domain_name":"morningside","created_at":"2011-11-16T23:10:27.412-08:00","display_name":"Heather Reid","url":"https://morningside.academia.edu/HeatherReid"},"attachments":[{"id":36332426,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/36332426/thumbnails/1.jpg","file_name":"Philostratus_Gymnasticus_The_Ethics_of_an_Athletic_Aesthetic.pdf","download_url":"https://www.academia.edu/attachments/36332426/download_file?st=MTczMzA1NjA4Niw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"American_Academy_in_Rome_Address_on_Phil.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/36332426/Philostratus_Gymnasticus_The_Ethics_of_an_Athletic_Aesthetic-libre.pdf?1421748120=\u0026response-content-disposition=attachment%3B+filename%3DAmerican_Academy_in_Rome_Address_on_Phil.pdf\u0026Expires=1733059424\u0026Signature=eJly1vDf6yZTSSRMeEusY58076uV~gv4L2skeCGqSKUC-JXeZiFCt8OgJCb6xi~menXvNjlWFrhqqbe-iWQWeZ~1SeNfAGY3FSSPqK6ZiuxWVqQ9Pw0bRKKRC8KuSbbEiH0wRY0pwwlCnGh9wlSH62w8gO~yDVWqjZSMaE2uq9e5-upYu-qo~1VlQOh~m7wJ5MdO~6FC2Xe7uzPKc93mIUos~F~6PyNdkaif4gTxWAl48yxNh9AVpPopNmRSbPJT-5xsbx~xKvkRFtYelT-CX2okDghjRw4VNJFXfPcBXAypze8zhqpW7C4gWMgRkiZwmfU3FNv1zneFinU4A~Gf~Q__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[{"id":842,"name":"Second Sophistic","url":"https://www.academia.edu/Documents/in/Second_Sophistic"},{"id":12410,"name":"Philostratus","url":"https://www.academia.edu/Documents/in/Philostratus"},{"id":14189,"name":"Philosophy of Sport","url":"https://www.academia.edu/Documents/in/Philosophy_of_Sport"},{"id":17227,"name":"Ancient Sports/Athletics","url":"https://www.academia.edu/Documents/in/Ancient_Sports_Athletics"},{"id":164287,"name":"Kalokagathia","url":"https://www.academia.edu/Documents/in/Kalokagathia"}],"urls":[]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="9544618"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/9544618/Address_to_Cyprus_Anti_Doping_Authority_with_Greek_summary_"><img alt="Research paper thumbnail of Address to Cyprus Anti-Doping Authority (with Greek summary)" class="work-thumbnail" src="https://attachments.academia-assets.com/35870002/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/9544618/Address_to_Cyprus_Anti_Doping_Authority_with_Greek_summary_">Address to Cyprus Anti-Doping Authority (with Greek summary)</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Delivered November 29, 2014. 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Tamburrini. Published 2000 by Acta Universitatis Gothoburgensis, Box 222, SE-405 30, Sweden (167 pp.)" class="work-thumbnail" src="https://a.academia-assets.com/images/blank-paper.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/50499471/The_Hand_of_God_s_Essays_in_the_Philosophy_of_Sport_By_Claudio_M_Tamburrini_Published_2000_by_Acta_Universitatis_Gothoburgensis_Box_222_SE_405_30_Sweden_167_pp_">The “Hand of God”'s: Essays in the Philosophy of Sport By Claudio M. Tamburrini. 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In ancient Greece, sport was an integral part of education. Today, athletics programs remain in our schools, but we face a growing gap between the modern sports experience and enduring educational values. This book seeks to bridge that gap by advocating a philosophical approach to the sports experience.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="50499171"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="50499171"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 50499171; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=50499171]").text(description); $(".js-view-count[data-work-id=50499171]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 50499171; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='50499171']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 50499171, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (false){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "-1" } } $('.js-work-strip[data-work-id=50499171]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":50499171,"title":"The Philosophical Athlete","translated_title":"","metadata":{"abstract":"All athletes experience victory and defeat, but how many truly learn from the experience of sport? 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In ancient Greece, sport was an integral part of education. Today, athletics programs remain in our schools, but we face a growing gap between the modern sports experience and enduring educational values. This book seeks to bridge that gap by advocating a philosophical approach to the sports experience.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="8e1bdcfacd628bb09be35e90b1d01d01" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":39909930,"asset_id":1096370,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/39909930/download_file?st=MTczMzA1NjA4Niw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="1096370"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="1096370"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 1096370; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=1096370]").text(description); $(".js-view-count[data-work-id=1096370]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 1096370; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='1096370']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 1096370, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "8e1bdcfacd628bb09be35e90b1d01d01" } } $('.js-work-strip[data-work-id=1096370]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":1096370,"title":"The Philosophical Athlete","translated_title":"","metadata":{"abstract":"All athletes experience victory and defeat, but how many truly learn from the experience of sport? 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="1096373"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/1096373/Aretism_An_Ancient_Sports_Philosophy_for_the_Modern_Sports_World"><img alt="Research paper thumbnail of Aretism: An Ancient Sports Philosophy for the Modern Sports World" class="work-thumbnail" src="https://attachments.academia-assets.com/39910444/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/1096373/Aretism_An_Ancient_Sports_Philosophy_for_the_Modern_Sports_World">Aretism: An Ancient Sports Philosophy for the Modern Sports World</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Aretism: An Ancient Sports Philosophy for the Modern Sports World applies a robust ancient ethic ...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Aretism: An Ancient Sports Philosophy for the Modern Sports World applies a robust ancient ethic to the widely-acknowledged problems faced by modern sports. Aretism—from the Greek word arete ("excellence")—draws a balance between the hard commercialism of modern sports culture and the soft playfulness of recreational models to recover the value of sport for individuals, education, and society at large. The authors’ approach proposes practical strategies for athletes, coaches, and physical educators to use when facing ethical challenges in the modern world.<br /><br />Holowchak and Reid present Aretism as a tripartite model of athletic excellence focused on personal, civic, and global integration. They reject the personal and social separation characteristics of much of contemporary moral reasoning. Aretism creates a critical and normative framework within which athletic agents can aim for spirited, but morally sensitive, competition by seeking the betterment not only of themselves, through athletic competition, but also of their teammates, fellow competitors, and even their communities.<br /><br />Holowchak and Reid also present a historical overview of sport and a critique of two traditional models—the martial/commercial model and the aesthetic/recreational model. This book is most applicable to students and academics concerned with the philosophy of sport, but will be of interest to all those in sports professions, including coaches, trainers, and athletes.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="c55af0cca7191c2c8fd9432d8ddd4612" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":39910444,"asset_id":1096373,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/39910444/download_file?st=MTczMzA1NjA4Niw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="1096373"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="1096373"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 1096373; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=1096373]").text(description); $(".js-view-count[data-work-id=1096373]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 1096373; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='1096373']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 1096373, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "c55af0cca7191c2c8fd9432d8ddd4612" } } $('.js-work-strip[data-work-id=1096373]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":1096373,"title":"Aretism: An Ancient Sports Philosophy for the Modern Sports World","translated_title":"","metadata":{"abstract":"Aretism: An Ancient Sports Philosophy for the Modern Sports World applies a robust ancient ethic to the widely-acknowledged problems faced by modern sports. 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href="https://www.academia.edu/2180443/Introduction_to_the_Philosophy_of_Sport">Introduction to the Philosophy of Sport</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">This comprehensive text examines the history, significance, and philosophical dimensions of sport...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">This comprehensive text examines the history, significance, and philosophical dimensions of sport. Introduction to the Philosophy of Sport is organized to reflect the traditional division of philosophy into metaphysical, ethical, and sociopolitical issues, while incorporating specific concerns of today’s athletic world, such as cheating, doping, and Title IX, where they are applicable. This approach provides students with a basic understanding of the philosophy of sport as a whole and better equips them to investigate specific issues. Introduction to the Philosophy of Sport is not only an outline of the discipline and a summary of much of its pioneering work, but also an invitation for students to join the conversation by connecting it to their own athletic experience.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="2a6fe6c9aaf30b9b385ee60cdc310161" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":39909719,"asset_id":2180443,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/39909719/download_file?st=MTczMzA1NjA4Niw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="2180443"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="2180443"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 2180443; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=2180443]").text(description); $(".js-view-count[data-work-id=2180443]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 2180443; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='2180443']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 2180443, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "2a6fe6c9aaf30b9b385ee60cdc310161" } } $('.js-work-strip[data-work-id=2180443]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":2180443,"title":"Introduction to the Philosophy of Sport","translated_title":"","metadata":{"abstract":"This comprehensive text examines the history, significance, and philosophical dimensions of sport. 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For ancient Greek thinkers like Plato, sport was an integral part of education. Today, athletics programs remain in our schools, but we face a growing gap between the modern sports experience and enduring educational values. The Philosophical Athlete seeks to bridge that gap by advocating a philosophical approach to the sports experience. Combining issues and ideas from traditional philosophy with contemporary analyses of sport and applied thinking activities, this book invites athletes to learn about life from their experience in sport. The text works its way from internal reflection to social interaction by addressing four important topics:<br /><br />Self-discovery<br />Responsibility<br />Respect<br />Citizenship<br />This sequence is important because authentic self-knowledge is an essential foundation for effectively dealing with the personal and social challenges faced by all athletes. Specific issues such as violence, racism, and performance-enhancing drugs are discussed in their relevant contexts. The aim of the book is to help athletes focus on the big picture, approaching each issue from a complete vision of themselves, their moral commitments, and their social roles. Athletes as diverse as the teenage college recruit and the aging weekend warrior will gain insight into their sports experience and their lives as a whole. The philosophical approach maximizes what we can learn from sport and gives us the best chance for leading better lives because of it.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="e961f845b7d093a2256ccc6d83af2fa3" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":60211027,"asset_id":40016409,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/60211027/download_file?st=MTczMzA1NjA4Niw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="40016409"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="40016409"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 40016409; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=40016409]").text(description); $(".js-view-count[data-work-id=40016409]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 40016409; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='40016409']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 40016409, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "e961f845b7d093a2256ccc6d83af2fa3" } } $('.js-work-strip[data-work-id=40016409]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":40016409,"title":"The Philosophical Athlete Second Edition","translated_title":"","metadata":{"abstract":"All athletes experience victory and defeat, but how many truly learn from the experience of sport? 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of Sport","url":"https://www.academia.edu/Documents/in/Philosophy_of_Sport"}],"urls":[]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="1096352"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/1096352/The_Philosophical_Athlete"><img alt="Research paper thumbnail of The Philosophical Athlete" class="work-thumbnail" src="https://a.academia-assets.com/images/blank-paper.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/1096352/The_Philosophical_Athlete">The Philosophical Athlete</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">All athletes experience victory and defeat, but how many truly learn from the experience of sport...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">All athletes experience victory and defeat, but how many truly learn from the experience of sport? In ancient Greece, sport was an integral part of education. Today, athletics programs remain in our schools, but we face a growing gap between the modern sports experience and enduring educational values. This book seeks to bridge that gap by advocating a philosophical approach to the sports experience.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="1096352"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="1096352"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 1096352; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=1096352]").text(description); $(".js-view-count[data-work-id=1096352]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 1096352; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='1096352']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 1096352, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (false){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "-1" } } $('.js-work-strip[data-work-id=1096352]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":1096352,"title":"The Philosophical Athlete","translated_title":"","metadata":{"abstract":"All athletes experience victory and defeat, but how many truly learn from the experience of sport? 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This book seeks to bridge that gap by advocating a philosophical approach to the sports experience.","internal_url":"https://www.academia.edu/1096352/The_Philosophical_Athlete","translated_internal_url":"","created_at":"2011-11-16T23:16:47.160-08:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":954339,"coauthors_can_edit":true,"document_type":"book","co_author_tags":[],"downloadable_attachments":[],"slug":"The_Philosophical_Athlete","translated_slug":"","page_count":null,"language":"en","content_type":"Work","owner":{"id":954339,"first_name":"Heather","middle_initials":null,"last_name":"Reid","page_name":"HeatherReid","domain_name":"morningside","created_at":"2011-11-16T23:10:27.412-08:00","display_name":"Heather Reid","url":"https://morningside.academia.edu/HeatherReid"},"attachments":[],"research_interests":[],"urls":[{"id":153504,"url":"http://books.google.it/books?id=V96CAAAAMAAJ\u0026q=inauthor:%22Heather+Lynne+Reid%22\u0026dq=inauthor:%22Heather+Lynne+Reid%22\u0026hl=it\u0026sa=X\u0026ei=KhHuTsnXCc_54QTKiJ30CA\u0026ved=0CDAQ6AEwAA"}]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="43156614"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/43156614/Olympic_Philosophy_The_Ideas_and_Ideals_behind_the_Ancient_and_Modern_Olympic_Games"><img alt="Research paper thumbnail of Olympic Philosophy The Ideas and Ideals behind the Ancient and Modern Olympic Games" class="work-thumbnail" src="https://attachments.academia-assets.com/63418509/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/43156614/Olympic_Philosophy_The_Ideas_and_Ideals_behind_the_Ancient_and_Modern_Olympic_Games">Olympic Philosophy The Ideas and Ideals behind the Ancient and Modern Olympic Games</a></div><div class="wp-workCard_item"><span>Parnassos Press</span><span>, 2020</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">The Olympic Games are a sporting event guided by philosophy. The modern Olympic Charter calls thi...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">The Olympic Games are a sporting event guided by philosophy. The modern Olympic Charter calls this philosophy “Olympism” and boldly states its goal as nothing less than “the harmonious development of humankind” and the promotion of “a peaceful society concerned with the preservation of human dignity.” The ideas and ideals behind Olympism, however, are ancient—tracing their roots to archaic and classical Greece, just like the Games do. This collection of essays explores the ancient Hellenic roots of Olympic philosophy and explain their application to modern sport. It examines the philosophical heritage of the Games, the ethics implied by Olympic values of sport, the educational goals of sport, the relations between justice and fair play, the political ideals of peace and world community, and modern challenge of multiculturalism as expressed in the philosophical contrasts between East and West.  To understand the beauty, challenges, politics, and potential of the Olympic Games, we must first understand Olympic philosophy.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="aa7f710279fcf825ced2d8cb19cb39b5" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":63418509,"asset_id":43156614,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/63418509/download_file?st=MTczMzA1NjA4Niw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="43156614"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="43156614"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 43156614; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=43156614]").text(description); $(".js-view-count[data-work-id=43156614]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 43156614; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='43156614']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 43156614, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "aa7f710279fcf825ced2d8cb19cb39b5" } } $('.js-work-strip[data-work-id=43156614]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":43156614,"title":"Olympic Philosophy The Ideas and Ideals behind the Ancient and Modern Olympic Games","translated_title":"","metadata":{"abstract":"The Olympic Games are a sporting event guided by philosophy. 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> </div><div class="profile--tab_content_container js-tab-pane tab-pane" data-section-id="15434984" id="papers"><div class="js-work-strip profile--work_container" data-work-id="97495461"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/97495461/The_Political_Heritage_of_the_Olympic_Games_Relevance_Risks_and_Possible_Rewards"><img alt="Research paper thumbnail of The Political Heritage of the Olympic Games: Relevance, Risks, and Possible Rewards" class="work-thumbnail" src="https://a.academia-assets.com/images/blank-paper.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/97495461/The_Political_Heritage_of_the_Olympic_Games_Relevance_Risks_and_Possible_Rewards">The Political Heritage of the Olympic Games: Relevance, Risks, and Possible Rewards</a></div><div class="wp-workCard_item"><span>Proceedings: International Symposium for Olympic Research</span><span>, 2010</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">The Olympic movement sometimes claims that sport has nothing to do with politics, yet its goal of...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">The Olympic movement sometimes claims that sport has nothing to do with politics, yet its goal of promoting peace is explicitly political. The Olympics&amp;amp;amp;amp;#39; 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</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="97495461"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="97495461"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 97495461; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=97495461]").text(description); $(".js-view-count[data-work-id=97495461]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 97495461; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='97495461']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 97495461, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (false){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "-1" } } $('.js-work-strip[data-work-id=97495461]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":97495461,"title":"The Political Heritage of the Olympic Games: Relevance, Risks, and Possible Rewards","translated_title":"","metadata":{"abstract":"The Olympic movement sometimes claims that sport has nothing to do with politics, yet its goal of promoting peace is explicitly political. 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But it is Plato and his literary genius that we have to thank as his dialogues preserve not just Socratic philosophy, but also the Socratic educational experience. Educators would do well to better understand Plato&#x27;s pedagogical objectives in the Socratic dialogues so that we may appreciate and utilize them in our own educational endeavors, and so that we may adapt the Socratic experience to new interactive educational technologies. Plato designed his Socratic dialogues to arm students for real world challenges and temptations. First, in both form and function the dialogues attempt to replicate the Socratic experience for their audience. They demand from their readers what Socrates demanded from his students: active learning, self-examination, and an appreciation for the complexity and importance of wisdom. Second, the dialogues challenge the conflation of professional and personal excellence, best exemplified by sophists such as Hippias, and exhort their reader to pursue personal aretê separately from and alongside practical and professional skills or technai. Third, they aim not to transmit some prepackaged formula for success, but to teach students to learn for themselves; that is to love and pursue wisdom. The Socratic dialogues, and philosophic dialogue itself, are educationally important in that they teach us to be philosophers in the literal sense.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="97495459"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="97495459"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 97495459; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=97495459]").text(description); $(".js-view-count[data-work-id=97495459]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 97495459; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='97495459']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 97495459, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (false){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "-1" } } $('.js-work-strip[data-work-id=97495459]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":97495459,"title":"The Educational Value of Plato’s Early Socratic Dialogues","translated_title":"","metadata":{"abstract":"When contemplating the origins of philosophical paideia one is tempted to think of Socrates, perhaps because we feel that Socrates has been a philosophical educator to us all. But it is Plato and his literary genius that we have to thank as his dialogues preserve not just Socratic philosophy, but also the Socratic educational experience. Educators would do well to better understand Plato\u0026#x27;s pedagogical objectives in the Socratic dialogues so that we may appreciate and utilize them in our own educational endeavors, and so that we may adapt the Socratic experience to new interactive educational technologies. Plato designed his Socratic dialogues to arm students for real world challenges and temptations. First, in both form and function the dialogues attempt to replicate the Socratic experience for their audience. They demand from their readers what Socrates demanded from his students: active learning, self-examination, and an appreciation for the complexity and importance of wisdom. Second, the dialogues challenge the conflation of professional and personal excellence, best exemplified by sophists such as Hippias, and exhort their reader to pursue personal aretê separately from and alongside practical and professional skills or technai. Third, they aim not to transmit some prepackaged formula for success, but to teach students to learn for themselves; that is to love and pursue wisdom. The Socratic dialogues, and philosophic dialogue itself, are educationally important in that they teach us to be philosophers in the literal sense.","publication_date":{"day":null,"month":null,"year":1998,"errors":{}},"publication_name":"The Paideia Archive: Twentieth World Congress of Philosophy"},"translated_abstract":"When contemplating the origins of philosophical paideia one is tempted to think of Socrates, perhaps because we feel that Socrates has been a philosophical educator to us all. But it is Plato and his literary genius that we have to thank as his dialogues preserve not just Socratic philosophy, but also the Socratic educational experience. Educators would do well to better understand Plato\u0026#x27;s pedagogical objectives in the Socratic dialogues so that we may appreciate and utilize them in our own educational endeavors, and so that we may adapt the Socratic experience to new interactive educational technologies. Plato designed his Socratic dialogues to arm students for real world challenges and temptations. First, in both form and function the dialogues attempt to replicate the Socratic experience for their audience. They demand from their readers what Socrates demanded from his students: active learning, self-examination, and an appreciation for the complexity and importance of wisdom. Second, the dialogues challenge the conflation of professional and personal excellence, best exemplified by sophists such as Hippias, and exhort their reader to pursue personal aretê separately from and alongside practical and professional skills or technai. Third, they aim not to transmit some prepackaged formula for success, but to teach students to learn for themselves; that is to love and pursue wisdom. The Socratic dialogues, and philosophic dialogue itself, are educationally important in that they teach us to be philosophers in the literal sense.","internal_url":"https://www.academia.edu/97495459/The_Educational_Value_of_Plato_s_Early_Socratic_Dialogues","translated_internal_url":"","created_at":"2023-02-25T00:14:12.807-08:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":954339,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[],"slug":"The_Educational_Value_of_Plato_s_Early_Socratic_Dialogues","translated_slug":"","page_count":null,"language":"en","content_type":"Work","owner":{"id":954339,"first_name":"Heather","middle_initials":null,"last_name":"Reid","page_name":"HeatherReid","domain_name":"morningside","created_at":"2011-11-16T23:10:27.412-08:00","display_name":"Heather Reid","url":"https://morningside.academia.edu/HeatherReid"},"attachments":[],"research_interests":[{"id":803,"name":"Philosophy","url":"https://www.academia.edu/Documents/in/Philosophy"},{"id":815,"name":"Epistemology","url":"https://www.academia.edu/Documents/in/Epistemology"},{"id":7366,"name":"Socratic Method","url":"https://www.academia.edu/Documents/in/Socratic_Method"},{"id":10009,"name":"Socrates","url":"https://www.academia.edu/Documents/in/Socrates"},{"id":17939,"name":"Socratic Teaching \u0026 Learning","url":"https://www.academia.edu/Documents/in/Socratic_Teaching_and_Learning"},{"id":20993,"name":"Plato and Platonism","url":"https://www.academia.edu/Documents/in/Plato_and_Platonism"}],"urls":[]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="97495443"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/97495443/Strigils_as_Symbols_of_Aret%C4%93_in_Sicily_and_Southern_Italy"><img alt="Research paper thumbnail of Strigils as Symbols of Aretē in Sicily and Southern Italy" class="work-thumbnail" src="https://a.academia-assets.com/images/blank-paper.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/97495443/Strigils_as_Symbols_of_Aret%C4%93_in_Sicily_and_Southern_Italy">Strigils as Symbols of Aretē in Sicily and Southern Italy</a></div><div class="wp-workCard_item"><span>Ageless Arete</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">In this paper I argue that the strigils found in graves in Sicily and Southern Italy represent a ...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">In this paper I argue that the strigils found in graves in Sicily and Southern Italy represent a common gymnastic philosophy that had special significance for Western Greeks because their detachment from the mainland made it important to confirm their cultural identity through regular (if not daily) performance. Western Greeks participated in gymnasium culture because it cultivated their religious, social, and civic identity as Hellenes. Whether or not one agrees with Herodotus that the battle of Himera in 480 BCE defended Greek culture from the threat of “barbarism,” the strigil found with the soldiers who fell there represents a gymnastic philosophy worth defending.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="97495443"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="97495443"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 97495443; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=97495443]").text(description); $(".js-view-count[data-work-id=97495443]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 97495443; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='97495443']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 97495443, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (false){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "-1" } } $('.js-work-strip[data-work-id=97495443]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":97495443,"title":"Strigils as Symbols of Aretē in Sicily and Southern Italy","translated_title":"","metadata":{"abstract":"In this paper I argue that the strigils found in graves in Sicily and Southern Italy represent a common gymnastic philosophy that had special significance for Western Greeks because their detachment from the mainland made it important to confirm their cultural identity through regular (if not daily) performance. Western Greeks participated in gymnasium culture because it cultivated their religious, social, and civic identity as Hellenes. Whether or not one agrees with Herodotus that the battle of Himera in 480 BCE defended Greek culture from the threat of “barbarism,” the strigil found with the soldiers who fell there represents a gymnastic philosophy worth defending.","publisher":"Parnassos Press - Fonte Aretusa","publication_name":"Ageless Arete"},"translated_abstract":"In this paper I argue that the strigils found in graves in Sicily and Southern Italy represent a common gymnastic philosophy that had special significance for Western Greeks because their detachment from the mainland made it important to confirm their cultural identity through regular (if not daily) performance. Western Greeks participated in gymnasium culture because it cultivated their religious, social, and civic identity as Hellenes. Whether or not one agrees with Herodotus that the battle of Himera in 480 BCE defended Greek culture from the threat of “barbarism,” the strigil found with the soldiers who fell there represents a gymnastic philosophy worth defending.","internal_url":"https://www.academia.edu/97495443/Strigils_as_Symbols_of_Aret%C4%93_in_Sicily_and_Southern_Italy","translated_internal_url":"","created_at":"2023-02-25T00:13:35.309-08:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":954339,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[],"slug":"Strigils_as_Symbols_of_Aretē_in_Sicily_and_Southern_Italy","translated_slug":"","page_count":null,"language":"en","content_type":"Work","owner":{"id":954339,"first_name":"Heather","middle_initials":null,"last_name":"Reid","page_name":"HeatherReid","domain_name":"morningside","created_at":"2011-11-16T23:10:27.412-08:00","display_name":"Heather Reid","url":"https://morningside.academia.edu/HeatherReid"},"attachments":[],"research_interests":[{"id":261,"name":"Geography","url":"https://www.academia.edu/Documents/in/Geography"},{"id":17227,"name":"Ancient Sports/Athletics","url":"https://www.academia.edu/Documents/in/Ancient_Sports_Athletics"},{"id":40083,"name":"Greek Sicily","url":"https://www.academia.edu/Documents/in/Greek_Sicily"},{"id":219137,"name":"Ancient Gymnasia","url":"https://www.academia.edu/Documents/in/Ancient_Gymnasia"}],"urls":[]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="92143481"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/92143481/4_Wrestling_With_Socrates"><img alt="Research paper thumbnail of 4. Wrestling With Socrates" class="work-thumbnail" src="https://a.academia-assets.com/images/blank-paper.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/92143481/4_Wrestling_With_Socrates">4. Wrestling With Socrates</a></div><div class="wp-workCard_item"><span>Sport, Ethics and Philosophy</span><span>, 2010</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Introduction At first glance, Socrates, the paradigmatic philosopher, may seem like the opposite ...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Introduction At first glance, Socrates, the paradigmatic philosopher, may seem like the opposite of a wrestler. What Socrates cared about was brains, not brawn. In fact he appears to have denigrated the body, calling it in Phaedo a hindrance to knowledge, and concluding that ‘the soul of the philosopher greatly despises the body and avoids it and strives to be alone by itself’ (Phaedo 65d). So why is this philosopher always hanging out at the gym? When Euthyphro meets Socrates in front of the courthouse, one of the first things he asks is why the philosopher is not at his usual haunt: the Lyceum gymnasium (Euthyphro 2a). Plato sets Charmides in the Palaestra of Taureas (153b); in Euthydemus we find Socrates with pankratists at the Lyceum, and in Lysis Socrates is on his way from one gymnasium (the Academy) to another (the Lyceum) when he is pulled aside into new wrestling school (Lysis 203–204a). Theaetetus is also set in a gymnasium, as indicated by Theaetetus and his friends oiling themselves down before the conversation (144c). It is also likely that Sophist and Politicus share the same setting – although it is not explicit in the text. Wrestling schools and gymnasia, both public and private, were common features and popular hangouts for young men in Athens and most other Hellenic cities by Socrates’ time, the 5 century BCE. Like many of his contemporaries, Socrates exercised at the gymnasium and engaged in light wrestling for exercise or to interact with some of his friends, nothing more. Plato, on the other hand, was apparently a competitive (though probably not a champion) wrestler and he, at least, seems to have found a resemblance between the paradoxical nature of Socratic philosophy and the ancient sport he knew so well. It is possible that Plato actually met Socrates in a gymnasium and some gymnastic as well as dialogical wrestling formed part of their educational relationship. Perhaps Plato made the connection between wrestling and philosophy all on his own. In any case, Plato the writer clearly uses his audience’s familiarity with wrestling to achieve his own educational goals by explaining in athletic terms Socrates’ way of pursuing wisdom through argument, gentle shaming, fair play, and cooperative competition. Wrestling is at once simple and paradoxical. This oldest and most basic of sports, it can be fiercely competitive and sometimes violently aggressive. At the same time it is intrinsically cooperative. Unlike running, jumping or throwing, or even shadow-boxing, wrestling simply cannot be done alone. An opponent’s cooperation is required just to make the activity possible, and it is precisely my opponent’s resistance that builds my own strength. The objective, to be sure, is to throw or pin my competitor to the ground, but my Sport, Ethics and Philosophy, Vol. 4, No. 2, August 2010</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="92143481"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="92143481"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 92143481; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=92143481]").text(description); $(".js-view-count[data-work-id=92143481]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 92143481; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='92143481']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 92143481, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (false){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "-1" } } $('.js-work-strip[data-work-id=92143481]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":92143481,"title":"4. Wrestling With Socrates","translated_title":"","metadata":{"abstract":"Introduction At first glance, Socrates, the paradigmatic philosopher, may seem like the opposite of a wrestler. What Socrates cared about was brains, not brawn. In fact he appears to have denigrated the body, calling it in Phaedo a hindrance to knowledge, and concluding that ‘the soul of the philosopher greatly despises the body and avoids it and strives to be alone by itself’ (Phaedo 65d). So why is this philosopher always hanging out at the gym? When Euthyphro meets Socrates in front of the courthouse, one of the first things he asks is why the philosopher is not at his usual haunt: the Lyceum gymnasium (Euthyphro 2a). Plato sets Charmides in the Palaestra of Taureas (153b); in Euthydemus we find Socrates with pankratists at the Lyceum, and in Lysis Socrates is on his way from one gymnasium (the Academy) to another (the Lyceum) when he is pulled aside into new wrestling school (Lysis 203–204a). Theaetetus is also set in a gymnasium, as indicated by Theaetetus and his friends oiling themselves down before the conversation (144c). It is also likely that Sophist and Politicus share the same setting – although it is not explicit in the text. Wrestling schools and gymnasia, both public and private, were common features and popular hangouts for young men in Athens and most other Hellenic cities by Socrates’ time, the 5 century BCE. Like many of his contemporaries, Socrates exercised at the gymnasium and engaged in light wrestling for exercise or to interact with some of his friends, nothing more. Plato, on the other hand, was apparently a competitive (though probably not a champion) wrestler and he, at least, seems to have found a resemblance between the paradoxical nature of Socratic philosophy and the ancient sport he knew so well. It is possible that Plato actually met Socrates in a gymnasium and some gymnastic as well as dialogical wrestling formed part of their educational relationship. Perhaps Plato made the connection between wrestling and philosophy all on his own. In any case, Plato the writer clearly uses his audience’s familiarity with wrestling to achieve his own educational goals by explaining in athletic terms Socrates’ way of pursuing wisdom through argument, gentle shaming, fair play, and cooperative competition. Wrestling is at once simple and paradoxical. This oldest and most basic of sports, it can be fiercely competitive and sometimes violently aggressive. At the same time it is intrinsically cooperative. Unlike running, jumping or throwing, or even shadow-boxing, wrestling simply cannot be done alone. An opponent’s cooperation is required just to make the activity possible, and it is precisely my opponent’s resistance that builds my own strength. The objective, to be sure, is to throw or pin my competitor to the ground, but my Sport, Ethics and Philosophy, Vol. 4, No. 2, August 2010","publisher":"Informa UK Limited","publication_date":{"day":null,"month":null,"year":2010,"errors":{}},"publication_name":"Sport, Ethics and Philosophy"},"translated_abstract":"Introduction At first glance, Socrates, the paradigmatic philosopher, may seem like the opposite of a wrestler. What Socrates cared about was brains, not brawn. In fact he appears to have denigrated the body, calling it in Phaedo a hindrance to knowledge, and concluding that ‘the soul of the philosopher greatly despises the body and avoids it and strives to be alone by itself’ (Phaedo 65d). So why is this philosopher always hanging out at the gym? When Euthyphro meets Socrates in front of the courthouse, one of the first things he asks is why the philosopher is not at his usual haunt: the Lyceum gymnasium (Euthyphro 2a). Plato sets Charmides in the Palaestra of Taureas (153b); in Euthydemus we find Socrates with pankratists at the Lyceum, and in Lysis Socrates is on his way from one gymnasium (the Academy) to another (the Lyceum) when he is pulled aside into new wrestling school (Lysis 203–204a). Theaetetus is also set in a gymnasium, as indicated by Theaetetus and his friends oiling themselves down before the conversation (144c). It is also likely that Sophist and Politicus share the same setting – although it is not explicit in the text. Wrestling schools and gymnasia, both public and private, were common features and popular hangouts for young men in Athens and most other Hellenic cities by Socrates’ time, the 5 century BCE. Like many of his contemporaries, Socrates exercised at the gymnasium and engaged in light wrestling for exercise or to interact with some of his friends, nothing more. Plato, on the other hand, was apparently a competitive (though probably not a champion) wrestler and he, at least, seems to have found a resemblance between the paradoxical nature of Socratic philosophy and the ancient sport he knew so well. It is possible that Plato actually met Socrates in a gymnasium and some gymnastic as well as dialogical wrestling formed part of their educational relationship. Perhaps Plato made the connection between wrestling and philosophy all on his own. In any case, Plato the writer clearly uses his audience’s familiarity with wrestling to achieve his own educational goals by explaining in athletic terms Socrates’ way of pursuing wisdom through argument, gentle shaming, fair play, and cooperative competition. Wrestling is at once simple and paradoxical. This oldest and most basic of sports, it can be fiercely competitive and sometimes violently aggressive. At the same time it is intrinsically cooperative. 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