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Heidegger And Sport Essay

1806 words - 8 pages

Humans act in a number of different ways. Whether a habitual activity that seems automatic, or a skilled activity that requires more explicit focus, bodily movements are occurring to reach some goal. What seems to be lost in the shuffle sometimes is human use of and interaction with objects. Dribbling a basketball, throwing the baseball to home plate from a glove, or handing the baton to the anchor in a relay for example are ways that people use objects in sports. This utilization of available objects lends itself to Heidegger’s ready-to-hand concept. Readiness-to-hand is crucial to understanding human action and the nature of athletic agency.
Heidegger sees human being and then objects either in relation to human activity or in terms of worldly existence. Heidegger also believes humans act with purpose, but more to show care and concern for others and for objects. Heidegger focuses on acting to develop relationship and harmony between humans and non-humans. This becomes important when looking at sport. For athletic agency is an exemplar of being in the world.
Heidegger makes a point of making sure there is an understanding of phenomenology. Studying the method, or a way of doing philosophy, seems important because it gives a descriptive technique of how things look through every individual’s own eyes and mind. Heidegger states that “what we are seeking is Being. And we have formally defined ‘phenomenon’ in the phenomenological sense as that which shows itself as Being and as a structure of Being” (91). Furthermore, “Worldhood is an ontological concept,” and stands for the structure of one of the “constitutive items of Being-in-the-world. But we know Being-in-the-world as a way in which Dasein’s character is defined existentially. Thus worldhood itself is an existentiale” (92). If “we inquire ontologically about the ‘world’,” Heidegger goes on to say, “We by no means abandon the analytic of Dasein as a field for thematic study. Ontologically, ‘world’ is not a way of characterizing those entities which Dasein essentially is not”; rather it is “a characteristic of Dasein itself” (92). The “derivative form ‘worldly’ will then apply terminologically to a kind of Being which belongs to Dasein, never to a kind which belongs to entities present-at-hand ‘in’ the world. Heidegger designates these latter entities as ‘belonging to the world’ or ‘within-the-world’” (93). Therefore, “Our method has already been assigned...The theme of our analytic is to be Being-in-the-world, and accordingly the very world itself” (94). These “are to be considered within the horizon of average every-dayness-the kind of Being which is closest to Dasein. We must make a study of everyday Being-in-the-world; with the phenomenal support” (94). That “world of everyday Dasein which is closest to it, is the environment. From this existential character of average Being-in-the-world, our investigation will take its course towards the idea of worldhood in general” (94). The kind of...

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