In this essay I explore the relationship of sport to art. I do not intend to argue that sport is one of the arts. I will rather argue that sport and art have a commonality, in that both are alienated philosophy. This is to propose – in an argument that has its roots in Hegel's aesthetics – that sport and art may both be interpreted as a way of reflecting upon metaphysical and normative issues, albeit in media that are alien (...) to philosophy's conceptual language. The medium of art is the manipulation of sensuous materials, such as stone, paint, or sound. The medium of sport is the pursuit of a physical challenge, at which the athlete may fail. I will develop this argument by borrowing from the philosophy of art of Arthur C. Danto. In particular, I will suggest that a parallel to his concept of ‘artworld’ can be seen in a ‘sportworld’. As the artworld is an ‘atmosphere of theory’ and a ‘knowledge of history’ through which an event is interpreted and thereby constituted as art, so a sportworld is the atmosphere of theory through which an event is constituted as sport. I will argue that much of the existing discussion of the relationship between sport and art is grounded in an ill-conceived aesthetics. In order to be appreciated and appropriately interpreted, sport must be understood within a modernist aesthetics and hermeneutics. As such, the core issue of an aesthetics of sport is not that of beauty, but rather of the meaning of the sport, and what I shall call the capacity of sport to ‘speak as a world’ – to bring to consciousness through play the taken-for-granted cultural conditions through which our social lives are constituted, and within which metaphysical and normative problems are articulated. I will propose that the hermeneutics of music provides a useful model for the interpretation of sport. (shrink)

I respond to Lennart Nordenfelt's analysis of dignity by questioning his attempt to establish an objective standard by which dignity can be determined. I approach this by considering the way in which claims to dignity may be contested and defended. This leads, in the cases of dignity of merit and dignity of moral status, to an apparent relativism. This relativism is checked by further consideration of dignity of identity, and in particular by consideration of the nature of the processes that (...) serve to humiliate people. It is suggested that acts of humiliation attack certain competences that human beings develop as embodied, social beings. Menschenwürde may then be articulated as an account of human nature, in terms of the human potential to develop a series of core competences. This account of human nature aspires to universality, and as such offers an objective ground to dignity. This paper is a product of the research project on Dignity and Older Europeans Programme, Contract No QLG6, 2001, 00888). (shrink)

My last editorial was written before the world became aware of the covid-19 pandemic, and the impact that it would have on our lives. (Editorials are written some three months before publication, l...

The contributors to _Somaesthetics and Sport_ explore our embodied experiences of watching and playing sport, including sport’s beauty; the place of exercise in our sense of living a good life; and how we cope with pain and suffering.

The purpose of this paper is to explore the impact that developments in transhumanist technologies may have upon human cultures, and to do so by exploring a potential debate between Habermas and the transhumanists. Transhumanists, such as Nick Bostrom, typically see the potential in genetic and other technologies for positively expanding and transcending human nature. In contrast, Habermas is a representative of those who are fearful of this technology, suggesting that it will compound the deleterious effects of the colonisation of (...) the lifeworld, further constraining human autonomy and undermining the meaningfulness of the lifeworld by expanding the technological control and manipulation of humanity. It will be argued that these opposed positions are grounded in fundamentally different understandings of the consequences of scientific and technological advance. On one level, the transhumanists remain confident that the lifeworld has within it the resources necessary to find meaning and purpose in a society deeply infused by genetic technology. Habermas disagrees. On another level, the difference is articulated by Horkheimer and Adorno in Dialectic of Enlightenment, primarily by challenging what may be understood as a Baconian faith in science as a project for the domination of nature. While the transhumanists broadly embrace this faith, Habermas returns to something akin to Horkheimer and Adorno’s pessimistic scepticism. (shrink)

This paper explores space as a core source of aesthetic pleasure in various codes of football. The paper begins by applying Kant’s distinction between the agreeable and the pleasurable to sport, arguing that the appreciation of sport entails more than just excitement. Pleasure comes from an appreciation of the rules, strategies and history of the game. The significance of the rules of various codes of football in articulating our experience of space will be taken as fundamental to such appreciation. Drawing (...) on the phenomenology of Merleau-Ponty and the ‘topoanalysis’ of Gaston Bachelard, it will be argued that the aesthetic appreciation of football lies, not simply in recognising the complexity and subtlety of the movement of players and ball about the pitch, but more significantly in the creative and poetic imagination that the player embodies, and the striving of the player to create places within the course of play within which they can exercise their own competence as a player, and inhibit the competence of their opponents. A poetics of football is suggested to lie in the response that poetry and reverie about football can make through the metaphorical articulation and explication of the player’s embodied imagination and their experience of the game. (shrink)

Paul Taylor’s A Comparative Philosophy of Sport and Art offers an engagingly written overview of key issues in the debates concerning the relationships between, and relative merits of, sport and th...

Volume 14, Issue 1, February 2020, Page 1-3.

On 5th June 2022 Wales played Ukraine for a place in the FIFA World Cup finals, which are due to be held in Qatar in November and December 2022.I suspect that all right-mined people wanted Ukraine...

An easy-to-use A-Z guide to a body of work that spans philosophy, sociology, politics, law and cultural theory, this is an essential reference guide to one of the most important social theorists of the last century.

(2013). A Hermeneutics of Sport. Sport, Ethics and Philosophy: Vol. 7, Sport and Art: An Essay in the Hermeneutics of Sport, pp. 140-167. doi: 10.1080/17511321.2012.761893.

Critical overview of the work of Jurgen Habermas, discussing his contributions to both philosophy and social theory.

This paper explores space as a core source of aesthetic pleasure in various codes of football. The paper begins by applying Kant’s distinction between the agreeable and the pleasurable to sport, arguing that the appreciation of sport entails more than just excitement. Pleasure comes from an appreciation of the rules, strategies and history of the game. The significance of the rules of various codes of football in articulating our experience of space will be taken as fundamental to such appreciation. Drawing (...) on the phenomenology of Merleau-Ponty and the ‘topoanalysis’ of Gaston Bachelard, it will be argued that the aesthetic appreciation of football lies, not simply in recognising the complexity and subtlety of the movement of players and ball about the pitch, but more significantly in the creative and poetic imagination that the player embodies, and the striving of the player to create places within the course of play within which they can exercise their own competence as a player, and inhibit the compete.. (shrink)

The paper offers an account of integrity as the capacity to deliberate and reflect usefully in the light of context, knowledge, experience, and information (that of self and others) on complex and conflicting factors bearing on action or potential action. Such an account of integrity seeks to encompass the moral complexity and conflict of the professional environment, and the need for compromises in professional practice. In addition, it accepts that humans are social beings who must respect and engage with the (...) moral position of others. This account is contrasted with a more traditional view of integrity as the rigid maintenance of consistency between professional practice and deeply held, but inflexible, moral principles. While this strong sense of moral conviction may be valuable as a source of moral motivation, e.g. in the case of whistle‐blowers, it is equally likely to lead to dogmatism and hubris. Professionals and their organizations are encouraged to foster the more complex and reflective form of integrity. (shrink)

Professionalism is initially understood as a historical process, through which certain commercial services sought to improve their social status by separating themselves from mere crafts or trades. This process may be traced clearly with the aspiration of British portrait painters, in the eighteenth century, to acquire a social status akin to that of already established professionals, such as clerics and doctors. This may be understood, to a significant degree, as a process of gentrification. The values of the professional thereby lie (...) as much in the etiquette and other social skills with which they deal with their clients, than with any distinctive form of skill or value. Professionalisation as gentrification seemingly says little about the nature of modern professionalism. However, if this process is also construed as one in which the goals and achievements of the profession come to be subject to radical reflection, then something significant about professional values emerges. On this account, the profession is distinguished from craft or trade on the grounds that the goals of the profession, and the effectiveness of any attempt to realise them, are not transparent to the client. While a lay person will typically have the competence necessary to judge whether or not a craft worker has achieved their goal, that person will not necessarily be able to recognise the values that determine the success of a medical operation. It will be concluded that the values of a profession are articulated intrinsically to the profession, in terms of the contested understanding that the professionals themselves have of the meaning of the profession and the narratives within which its history is to be told. (shrink)

Best (1978, 117) argues that sport, unlike art, does not allow for ‘the possibility of the expression of a conception of life issues, such as contemporary moral, social and political problems’. For...

(2013). Sportworld. Sport, Ethics and Philosophy: Vol. 7, Sport and Art: An Essay in the Hermeneutics of Sport, pp. 30-54. doi: 10.1080/17511321.2013.761881.

In the previous chapter ‘The Beauty of Sport', I made a distinction between classical and modernist aesthetics. The classical is exemplified in eighteenthcentury art criticism and its use of the la...

I recently came across an interview with the Norway and Sampdoria midfielder Morton Thorsby in the football magazine Blizzard. The interview focuses on Thorsby’s commitment to envir...

Abstract.This paper responds to the Expert Patient initiative by questioning its over-reliance on instrumental forms of reasoning. It will be suggested that expertise of the patient suffering from chronic illness should not be exclusively seen in terms of a model of technical knowledge derived from the natural sciences, but should rather include an awareness of the hermeneutic skills that the patient needs in order to make sense of their illness and the impact that the illness has upon their sense of (...) self-identity. By appealing to MacIntyre’s concepts of “virtue” and “practice”, as well as Frank’s notion of the “wounded story-teller”, it will be argued that chronic illness can be constituted as a practice, by building a culture of honest and courageous story-telling about the experience of chronic suffering. The building of such a practice will renew the cultural resources available to the patient, the physician and the rest of the community in understanding illness and patient-hood. (shrink)

The structure of the next three chapters owes much to Kant's four great definitions of ‘beauty’ found with his Critique of Judgement, in the ‘Analytic of the Beautiful’ (1952, §§1–22). The first pa...

Volume 13, Issue 2, May 2019, Page 115-116.

It does not typically seem to be worthwhile rewatching a sport match, for example, in a video recording, once the result is known. Sports matches are like detective stories. Once one knows ‘whodunit’, there seems little point in revisiting the tale. By drawing on an argument from musicologist Edward T. Cone, this paper argues that certain sports matches may be revisited with profit. The initial experience of a game may be of a series of events that are often ambiguous or (...) confusing as to their meaning or purpose. The full appreciation of a sport match requires, not just this initial familiarity with the immediately perceived events of the game, but also an awareness of the tactics being deployed by both sides. An understanding of tactics and strategy is akin to the analysis of a piece of music. A further viewing of the game, during which one can appreciate how the tactics inform the events naively experienced in the first viewing, will yield, it will be argued, an aesthetic pleasure. This takes the experience of sport beyond the merely entertaining or exciting. In certain games, the third viewing may also transcend an appreciation of the merely formal qualities of the game, and so offer substantial insights into what it is to be human. (shrink)

The purpose of this paper is to explore the role that modernism in the arts might have in articulating the uselessness and incomprehensibility of physical and mental suffering. It is argued that the experience of illness is frequently resistant to interpretation, and as such, it will be suggested, to conventional forms of artistic expression and communication. Conventional narratives, and other beautiful or conventionally expressive aesthetic structures, that presuppose the possibility and desirability of an harmonious and meaningful resolution to conflicts and (...) tensions, may fundamentally misrepresent the patient
s experience. By drawing on the work of Emmanuel Levinas (on useless suffering) and the aesthetic theories of Nietzsche and T. W. Adorno, it will be argued first that a faith in the possibility of harmonious resolution of suffering is misplaced and does violence to the experience of suffering. Second, it will be argued that the expression of suffering lies not in finding words, images or sounds that communicate the experience of that suffering to others, but rather in the persistent and radical disruption of any illusion of meaning and coherence that might be imposed upon the experience, so that the very possibility of communication is also disrupted. (shrink)

The purpose of this paper is to explore the impact that developments in transhumanist technologies may have upon human cultures (and thus upon the lifeworld), and to do so by exploring a potential debate between Habermas and the transhumanists. Transhumanists, such as Nick Bostrom, typically see the potential in genetic and other technologies for positively expanding and transcending human nature. In contrast, Habermas is a representative of those who are fearful of this technology, suggesting that it will compound the deleterious (...) effects of the colonisation of the lifeworld, further constraining human autonomy and undermining the meaningfulness of the lifeworld by expanding the technological control and manipulation of humanity. It will be argued that these opposed positions are grounded in fundamentally different understandings of the consequences of scientific and technological advance. On one level, the transhumanists remain confident that the lifeworld has within it the resources necessary to find meaning and purpose in a society deeply infused by genetic technology. Habermas disagrees. On another level, the difference is articulated by Horkheimer and Adorno in Dialectic of Enlightenment, primarily by challenging what may be understood as a Baconian faith in science as a project for the domination of nature (where nature is an infinitely malleable material, to be dominated and shaped, without adverse consequences, purely for the purposes of human survival). While the transhumanists broadly embrace this faith, Habermas returns to something akin to Horkheimer and Adorno’s pessimistic scepticism. (shrink)

Danto, in a somewhat Hegelian manner, argues that art is an alienated form of philosophy. My contention is that sport, too, is an alienated form of philosophy. In making his argument, Danto (1981,...

This paper seeks to explore the attraction and the beauty of the contemporary athletic body. It will be suggested that a body shaped through muscular bulk and definition has come to be seen as aesthetically normative. This body differs from the body of athletes from the early and mid-twentieth century. It will be argued that the contemporary body is not merely the result of advances in sports science, but rather that it is expressive of certain meanings and values. The visual (...) similarity of the contemporary athletic body and that of the comic book superhero suggests that both bodies carry a similar potential for narrative story-telling, and that their attraction is bound up with this narrative potential. The superhero and athlete live meaningful lives, pursuing clear and morally unambiguous goals. The aesthetic attraction of the body lies in its capacity to facilitate the articulation of a story of a meaningful life, and to do so in the face of the growing anomie and thus meaninglessness of life as experienced in contemporary society. Athleticism offers an illusion of meaning, serving to reproduce dominant justificatory narratives and social stereotypes. Yet, as an illusion of meaning, it may be challenged and negotiated, not least with respect to its bias towards a certain form of the male body. The female athletic body disrupts the illusion, opening up new existential possibilities, new ways of living and being, and thus new, and potentially disruptive, narratives. (shrink)

In the Olympic Art Competitions (1912–1948) Pierre de Coubertin expresses his conception of both sport and art as instruments of moral renewal. In this paper, this conception is criticised for failing to appreciate art and sport as necessary manifestations of modernism. The Art Competitions were informed by a traditionalist aesthetic, and thus played a highly conservative role within Olympism. A modernist art about sport, in contrast, would have been a source of critical reflection, potentially protecting the Olympic movement from corrupting (...) exploitation by commercial and nationalistic interests. The conclusion defends the need for Cultural Olympiads, as a source of such critical reflection, that are at once modernist in conception and yet, unlike their current expression, are centrally about sport. (shrink)

This comprehensive introduction to the thought of Jurgen Habermas covers the full range of his ideas from his early work on student politics to his recent work on communicative action, ethics and law. Andrew Edgar examines Habermas' key texts in chronological order, revealing the developments, shifts and turns in Habermas' thinking as he refines his basic insights and incorporates new sources and ideas. Some of the themes discussed include Habermas' early reshaping of Marxist theory and practice, his characterization (...) of critical theory, his conception of universal pragmatics, his theories of communicative action and discourse ethics, and his defence of the project of modernity. Edgar offers much more than a schematic run through of Habermas' big ideas. He deals in detail with Habermas' arguments in order to demonstrate how he weaves together multiple strands of thought, and he usefully situates Habermas' ideas within the contexts of the history of German philosophy, the history of sociology, and within contemporary debates in both continental and analytic philosophy. By engaging with some of Habermas' key critics and contrasting his views with the ideas of contemporaries, Edgar is able to give a clear sense of Habermas' place and importance in contemporary philosophy and social theory. (shrink)

Professionalism is initially understood as a historical process, through which certain commercial services sought to improve their social status by separating themselves from mere crafts or trades. This process may be traced clearly with the aspiration of British portrait painters, in the eighteenth century, to acquire a social status akin to that of already established professionals, such as clerics and doctors. This may be understood, to a significant degree, as a process of gentrification. The values of the professional thereby lie (...) as much in the etiquette and other social skills with which they deal with their clients, than with any distinctive form of skill or value. Professionalisation as gentrification seemingly says little about the nature of modern professionalism. However, if this process is also construed as one in which the goals and achievements of the profession come to be subject to radical reflection, then something significant about professional values emerges. On this account, the profession is distinguished from craft or trade on the grounds that the goals of the profession, and the effectiveness of any attempt to realise them, are not transparent to the client. While a lay person will typically have the competence necessary to judge whether or not a craft worker has achieved their goal, that person will not necessarily be able to recognise the values that determine the success of a medical operation. It will be concluded that the values of a profession are articulated intrinsically to the profession, in terms of the contested understanding that the professionals themselves have of the meaning of the profession and the narratives within which its history is to be told. (shrink)

The problem of public consultation over the allocation of health care resources is addressed by considering the role that quality of life measures, such as QALYs and the Nottingham Health Profile, could play. Such measures are typically grounded in social surveys, and as such may reflect public preferences for health care priorities. Using Charles Taylor's concepts of “weak” and “strong” evaluation, it is suggested that current quality of life measures are inadequate, insofar as they typically presuppose that survey respondents are (...) mere “weak evaluators”, who express only inarticulate preferences. Respondents may, conversely, be understood as strong evaluators, with deeper visions of human nature and the good life informing their health preferences. Space is then created for such respondents to be asked to defend their preferences, and so be encouraged to reflect critically and publicly on the beliefs and prejudices that ground their view of health care priorities. (shrink)

Face transplants have been performed, in a small number, since 2005. Popular concern over the morality of the face transplant has tended to focus on the role that one’s face plays in one’s sense of self or one’s personal identity. In order to address this concern, the current paper will explore the significance of face transplants in the light of a theory of the self that draws on symbolic interactionism, narrative theory, and accounts of embodiment. The paper will respond to (...) certain presuppositions concerning personal identity made by Huxtable and Woodley. A theory of the self will be articulated that draws on the work of Merleau-Ponty and G. H. Mead, in order to place embodiment and social interaction centrally to an understanding of self-identity. This will allow an account of the nature of the suffering that a face transplant seeks to remedy, and its worth as an operation, and crucially the impact that it may have on the sense of personal identity of the recipient of the transplant. The conclusion will review the treatment in the context of the prejudices that members of contemporary societies may hold against those with disfigurements. (shrink)

Bourdieu’s concept of habitus clivé illuminates Indigenous Australians’ experiences in tertiary environments for both Aboriginal students and Aboriginal staff. Habitus formed through family, schooling and social class is also shaped by urban, regional or rural upbringing, creating a durable sense of self. Aboriginal people in Australia live in all of these places, often in marginalised circumstances. Bourdieu’s more specific concept of habitus clivé, or divided self, is less well known than habitus, but offers value in giving expression to Indigenous people’s (...) experiences within a dominant White society. The complexity of participation and educational change is explored here through the experiences of three authors’ intersecting positionalities within the Australian academy. Developing more nuanced scholarly language reduces the imposition of perspectives that see Indigenous people as objects within western frameworks. Scholarly understanding and respect for Australia’s first peoples’ concepts and cultural practices would engage more appropriately and fairly with Aboriginal knowledge and society. Habitus clivé chronicles one version of habitus that can be changed or be reconfirmed but not easily or by fiat. Understanding the concept can be learned, however. Educational opportunity, glorified in today’s higher education, means little for Aboriginal people without long-term strategies addressing existentially and culturally split habitus. (shrink)

This paper explores the implications that the construction and use of avatars in games such as Second Life and World of Warcraft have for our understanding of personal identity. It asks whether the avatar can meaningfully be experienced as a separate person, existing in parallel to the flesh and blood player. A rehearsal of Cartesian and Lockean accounts of personal identity constructs an understanding of the self that is challenged by the experience of online play. It will be argued that (...) playful engagement in virtual worlds invites the participant to reflect upon the human being as embodied and social; qualities of which are marginalised by Descartes and Locke. The strangeness of this experience of virtual worlds confronts the player with a challenge to construct a coherent narrative of online life, of which treating the avatar as a separate person is a coherent option. This opens up the virtual world as an important space within which personal identity is explored, but one with complex implicati... (shrink)

AI (Artificial Intelligence) has become the subject of intense reflection recently, not least due to the rising public profile of Open AI’s ChatGPT, and the spread of AI generated images that readi...

The purpose of this paper is to explore the moral status of sport through a conceptual structure borrowed from Jürgen Habermas's philosophy and social theory. Habermas distinguishes between communicative and strategic action as two ways in which social action may be coordinated. While the former relies on the building of mutual understanding between social agents, the latter entails one agent manipulating others, as if they were mere objects to be treated instrumentally. In an initial model of sporting practice, it is (...) suggested that sport primarily involves strategic action and in particular encourages the undermining of one's opponent's autonomy. This model is subject to criticism, by scrutinising Habermas's interpretation of the Wittgensteinian notion of a language game, and thus the relationship between communicative language-use and strategic games playing. It will be suggested that games playing has more in common with language-use than Habermas acknowledges, thereby opening up a space for genuinely communicative and expressive action within sport. In conclusion, it will be suggested that the moral significance of sport lies in the fact that its communicative and expressive potential can only be exercised against the moral threat of the dominance of strategic action. (shrink)

Philosophy as a discipline is typically characterized through the use of rigorous argument and analysis, and the clarification of the meaning of concepts. Philosophical problems are thus resolved, not through the appeal to empirical evidence, but by identifying inconsistent and confusing patterns of thought and reflection. This paper will clarify the nature of a philosophical methodology by explicating the relationship between the philosophy of sport and the core traditional areas of philosophy, metaphysics, epistemology, axiology and logic.

This paper uses the social theory of Erving Goffman in order to argue that confidentiality should be understood in relation to the mundane social skills by which individuals present and respect specific self-images of themselves and others during social interaction. The breaching of confidentiality is analysed in terms of one person's capacity to embarrass another, and so to expose that person as incompetent. Respecting confidentiality may at once serve to protect the vulnerable from an unjust society, and yet also protect (...) the guilty from just accusation. Ethical reasoning about confidentiality must therefore recognize the dangers of prejudice and violence inherent in decisions to breach or to respect confidentiality. Case studies are used to illustrate the efficacy of this account, culminating with analyses of three examples from the UKCC document Confidentiality. (shrink)

The purpose of this paper is to explore the visual representation of dignity, through the particular example of the seventeenth century Spanish painter Diego Velázquez. Velázquez works at a point in Western history when modern conceptions of dignity are beginning to be formed. It is argued that Velázquez' portraits of royalty and aristocracy articulate a tension between a feudal conception of majesty and a modern conception of the dignity of merit. On this level, modern conceptions of dignity of merit are (...) understood in terms of a struggle to excel in particular activities, and thus to overcome the risk of failure. More radically, Velázquez' portraits of dwarfs and the mentally disabled are argued to be expressive of dignity, not by finding a positive representation of the sitter's dignity, or to find scales of activities by which they can be positively assessed, but rather by grounding their dignity, negatively, in a protest against indignity and humiliation. Drawing on Honneth's analysis of dignity in terms of a theory of recognition, it is argued that the indignity of the court dwarf lies in the fracturing of their communication with the rest of society. The task of repairing that fractured communication is achieved, not by representing a dignified ideal, but rather by drawing attention to the prejudices that serve to exclude the humiliated from full participation in society. In conclusion, it is suggested that the conceptualisation and representation of the elderly today finds effective exemplars in Velázquez' portraits of court dwarfs, rather than in his portraits of the elderly. (shrink)

(2013). Sport and Philosophy. Sport, Ethics and Philosophy: Vol. 7, Sport and Art: An Essay in the Hermeneutics of Sport, pp. 10-29. doi: 10.1080/17511321.2013.761882.

Arthur Danto, in Transfiguration of the Commonplace, poses the important, but easily neglected question, as to whether art is the sort of thing of which there can be a philosophy (1981, 54). If it...

(2013). The Beauty of Sport. Sport, Ethics and Philosophy: Vol. 7, Sport and Art: An Essay in the Hermeneutics of Sport, pp. 100-120. doi: 10.1080/17511321.2013.761886.

The purpose of this paper is to suggest that sport can be understood as a form of engagement with the fundamental contingency and vulnerability of the human condition, and as such that it expresses a yearning for meaning in a modern society that offers only the illusion of meaning. Sport, at its most profound, is argued to be a negative liturgy, in the sense that it highlights an absence of meaning, rather than offering a positive alternative. The paper draws on (...) an analysis of contemporary society, and resultant defence of the potential role that liturgy might play in restoring meaning and a sense of transcendence to society, that is offered by the Radical Orthodoxy theologian Catherine Pickstock. (shrink)

The purpose of this paper is to offer an account of ‘flourishing’ that is relevant to health care provision, both in terms of the flourishing of the individual patient and carer, and in terms of the flourishing of the caring institution. It is argued that, unlike related concepts such as ‘happiness’, ‘well-being’ or ‘quality of life’, ‘flourishing’ uniquely has the power to capture the importance of the vulnerability of human being. Drawing on the likes of Heidegger and Nussbaum, it is (...) argued that humans are at once beings who are autonomous and thereby capable of making sense of their lives, but also subject to the contingencies of their bodies and environments. To flourish requires that one engages, imaginatively and creatively, with those contingencies. The experience of illness, highlighting the vulnerability of the human being, thereby becomes an important experience, stimulating reflection in order to make sense of one’s life as a narrative. To flourish, it is argued, is to tell a story of one’s life, realistically engaging with vulnerability and suffering, and thus creating a framework through which one can meaningful and constructively go on with one’s life. (shrink)

Governing bodies in golf, in particular the R&A and USGA, are proposing to introduce an elite golf ball for their tournaments (the Open and the US Open) in 2026 (see https://www.bbc.co.uk/sport/gol...