ABSTRACT

In this paper, I argue that the central ontological presupposition in the philosophy of sport is the ‘sport-as-play’ paradigm. In reconstructing its archaeological origins, a normative narrative is uncovered in which ‘play’ represents a creative and ‘lusory’ social practice, governed by game rules. In the philosophy of sports discourse, Homo Ludens is considered as the ideal, virtuous and innocent character, free from repressive, work-related duties or constraints. In the early works of Giorgio Agamben (1942), the conceptual pair play—ritual offers a contemporary frame of reference, rigorously different from our Homo Ludens ideal. In Agamben’s later works, the provocative Homo Sacer concept can hardly be more opposite to the utopian Homo Ludens paradigm. As Agamben states, political power in late modernity is based on a so-called ‘state-of-exception’, in which ‘bare life’ (as expressed in Homo Sacer) at first is excluded from society, but then again reincluded as an exception, in order to realize law and order. In this paper, I introduce philosophical archaeology as a promising new method in the philosophy of sport, debunking our prevailing Homo Ludens discourse. I argue that modern sports in our times—inadvertently—more and more seem to function as a ‘state-of-exception’, strengthening bio-political power.

摘要

在本文中，我认为体育哲学的核心本体论预设是“体育即比赛”范式。在重建其考古起源的过程中，揭示了一种规范的叙述，其中“游戏”代表了一种创造性和“娱乐性”的社会实践，受游戏规则的支配。在体育话语哲学中，Homo Ludens被认为是理想的、善良的和天真的性格，没有压抑的、与工作相关的责任或约束。在乔治·阿甘本 (Giorgio Agamben)（1942 年）的早期作品中，概念配对游戏——仪式提供了一个当代参考框架，与我们的Homo Ludens理想完全不同。在阿甘本的后期作品中，挑衅的 Homo Sacer概念与乌托邦式的 Homo Ludens简直是截然相反。范例。正如阿甘本所说，现代性晚期的政治权力基于所谓的“例外状态”，在这种状态下，“赤裸的生活”（如《神圣人》中所表达的）首先被排除在社会之外，但随后又被重新纳入社会。例外，以实现治安。在本文中，我将哲学考古学介绍为体育哲学中一种很有前途的新方法，揭穿我们盛行的Homo Ludens话语。我认为，我们这个时代的现代体育——不经意间——似乎越来越多地发挥着“例外状态”的作用，加强了生命政治力量。