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1

Why the Olympic Modernism is more than Sport?

100%
Pawłucki A.
Physical Culture and Sport. Studies and Research
|
2009
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vol. 47
|
issue 1
117-124
EN
Olympic sport is a symbolic response to the literal evil of war. It establishes peace in its own way as there is always a need to redeem the evil of war. Sport is not what the mindful journalists think - a gathering of pagan mob, festival of youth or vanity fair of business traders. If, however, Olympic modernism ever became its own negation in the form of a spontaneous movement of liberation from moral constraints, legitimised by postmodern ideology, it would be a negation of the ethical ideal of friendship, i.e. it would be collective defiance of order as ordo amicitia pro pace. In consequence, Olympic modernism would deprive itself of the idea of universal good and lose its inherent order-making potential. Whoever then becomes a part of the motley movement against oneself, in which all standards of moral life in love are replaced by liberal aesthetic expressions, he or she becomes incomprehensible to oneself and others, like the proverbial black sheep in a family. Beware the poor in Olympic spirit of peace, as they will never be granted friendship. It will be a great loss to them as well as to the entire Olympic family. The Olympic Games of Peace must last as long as there are wars. The primary cause of Olympic sport is the experience of the evil of war. Olympic modernism uses sport as the foundation of its symbolic affirmation of the idea of friendship. It has not created sport, but has taken a great advantage of it, using the physical cultivation and the moral formation of the mighty sport club for free play (ludic sport) or paid play (professional sport). Although the Olympic costs are high, despite all the expenses, it is a highly profitable cultural enterprise. The order of friendship for peace, known as Olympic modernism, not only banishes the spectre of hatred but also provides culture with sanctity, making everybody's life more perfect.
2

Olympic Education as an Intergenerational Relation of the Third Degree

100%
Pawłucki A.
Physical Culture and Sport. Studies and Research
|
2009
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vol. 46
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issue 1
99-108
EN
Olympic education is a more complex social reality than is commonly thought to be the case. Olympic education, understood as a social relation, is expressive when it takes place between the three generations, and when its axiological leader: the Olympic pedagogue, engages all subjects of the Academy.Olympic education must be constructed in such a way as to include both the act and the thought about the sense of the act. It must include the act of participation and the culture of actions through Olympic practice and the cultural awareness of the act. It must account for the cognitive capabilities of the pupil. Olympic students must participate in the adults' thoughts about cultural acts and in cultural acts themselves. Olympic education, like any other kinds of education, should encourage students to participate in the thoughts about cultural acts and cultural acts themselves. Education based exclusively on thoughts is not effective, and education based exclusively on acts is incomplete.It is easier to imagine and provide students with education through sport than with education through the culture of sport. In everyday school practice, sport education is provided only through actions, through learning by doing. This duality of education: through culture and through action, is demonstrated to the Olympic pedagogue by the concept of universal good, which grants every member of the Olympic family access to the truth about himself or herself, access to the knowledge about the meaning of one's destiny. This concept concerns each subject to education in each relationship it experiences. The discursive deficit of the Olympic good in one such relationship destroys education as an intergenerational transfer of self-knowledge.
3
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Sport jako utopia konkursu równych szans

100%
Pawłucki A.
Rozprawy Naukowe Akademii Wychowania Fizycznego we Wrocławiu
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2014
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vol. 44
3-20
PL
The paper presents a causal model of a utopian vision of sport which explains – in regressive model, i.e. going back to the original, metaphysical premises – key reasons (X) of its fulfillment. The recent cases of breaking the rule of ontological equality by sprinters or swimmers, which violates the standard of decency in personal life, show how easy it is to produce a state of dystopia. The regression model applied here demonstrates that the referee elders determine the success of sports utopia as a variant of social utopia. They are capable of authoritatively managing the good of sports family. There must be a reason why sports community is called a family. Is it not a utopian task to persevere in family relationships, which are somehow difficult but ultimately feasible. Although children are the future and hope of the family, which also regards a “sports family”, it is not the children but its adult members, able to take responsibility for the common good, who keep order in the family and give sense to all its actions. Similarly, a good execution of competition within a sports family which is aimed at reaching the fulfillment of the family’s ideal, is possible only if the following referees are employed to supervise its execution: a) category referees – responsible for equal gender and somatic shares, b) classification referees – responsible for ontological equality of male and female ascetics attending the gymnasium, c) referee debunkers – indicate ontological inequality of dopers, d) referee moderators – responsible for moral equality of male and female competitors. If it was not for the referee elders who force authoritatively athletes to march in formation of moral and ontological equality, in no way diminishing the role of athletes themselves in creating a fair competition, it can be assumed that athlete with their spirit of freedom, relativism, individuality and egoism would not be up to this humanistic task.
4
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Prawo naturalne wobec wyczynu ekstremalnego wspinacza – agonisty stadionu górskiego

100%
Pawłucki A.
Rozprawy Naukowe Akademii Wychowania Fizycznego we Wrocławiu
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2015
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vol. 48
4-16
EN
The paper gives moral evaluation of feats done by extreme athletes who participate voluntarily in life-threatening stunts or races. The evaluation of the rightness of such extreme feats was based on the first principles of natural law. The law of nature obliges everybody to preserve their lives and forbids acts against one’s own life (do not kill yourself). Extreme athletes differ from others in terms of the attitude to the ontological structure of existence: from negation and mockery of life in the case of nihilists to a praise of life in the case of athletes and goes even further in the case of Olympic athletes who embrace the pro-life civilization through their participation in the peace utopia. In this paper, the author justified the sporting premise for mountaineers to do extreme climbing. In the conclusion, the author admits that extreme feats of mountaineers is justified because these athletes, like Olympic ones, follow sports ethics and at the same time the moral value of existence. Although they consciously risk their lives, when they actually face death they do not give up and fight heroically to survive. This attitude is sufficient to evaluate the mountaineer’s performance which is on the verge of death as morally right.
5
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Ukostiumowienie płci i dekonstrukcja kostiumujako znaku tożsamości płciowej. Refleksja humanisty, pedagoga kultury fizycznej

100%
Pawłucki A.
Teologia i Moralność
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2021
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vol. 16
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issue 2(30)
201-214
EN
The gender and queer ideology deconstructs the concept of a human being. The costume that preserves the symbolic truth about human masculinity and femininity, and as a consequence - about gendering towards procreation as the principle of constituting a community of life - is denied (gender) or replaced with a creation symbolizing asexual sexuality (queer). Both forms of genderand queer lose their ability to procreate for two different reasons: gender by being in a homosexual relationship, and queer by being sexually and freely sexually active. They are made similar to their reproductive inability and, consequently, parental unreal. Meanwhile, the law of life presupposes procreation, and thus paternity of a man and motherhood of a woman. Life as life ceases when the condition of parentage cannot be met. In the essay, the source of these statements is the natural law (iusnaturalis), which is a universal premise for judging the deeds of both forms of postmodernity as contradicting the idea of life.
PL
Ideologiagenderiqueer dekonstruujepojęcieczłowieka. Kostium, który konserwuje znakową prawdę o człowieczej męskości i kobiecości, a w konsekwencji – o upłciowieniu ku prokreacyjności jako zasadzie konstytuowania wspólnoty życia – zostajezanegowany (gender) albo zastąpiony kreacją symbolizującą bezpłciową seksualność (queer). Obie postaci gender i queer zatracają, z dwóch różnych powodów, możność prokreacyjną: gender przez pozostawanie w związku homopłciowym, a queer – apłciowym i dowolnie seksualnym. Upodabnia je niemożność prokreacyjna, a w konsekwencji odrealnienie rodzicielskie. Tymczasem prawo życia zakłada prokreacyjność, a tym samym ojcostwo mężczyzny i macierzyństwo kobiety. Życie jako życie ustaje, kiedy warunek rodzicielstwa nie może być spełniony. W eseju źródłem tych twierdzeń jest prawo naturalne (iusnaturalis), będące uniwersalną przesłanką osądzania czynów obydwu postaci ponowoczesności jako sprzeniewierzających się idei życia.
6

Public Health in Different Political Systems of the State

100%
Pawłucki A.
Physical Culture and Sport. Studies and Research
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2014
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vol. 61
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issue 1
15-27
EN
The goal of this paper is to explain the dependence between the political system of the state: collectivist, conservative, and liberal in a postmodern society, and public health-related practice. In the consideration of different systems of physical culture, including the system of health culture known as public health, Niklas Luhmann’s theory of social systems has been used. The social system of health culture, hitherto known as the system of public health, is acknowledged as a variety of social systems of physical culture, whereas the health gymnasion is one of many possible centers of habilitation, recreation, and rehabilitation of the body. It is argued that an educating society can only persist successfully if the state does not lose control in the struggle against the ideologues of neoliberal forces hostile to the solidarity-based and welfare state.
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