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Section 16. Philosophy
DOI: http://dx.doi.org/10.20534/ESR-17-1.2-261-263
Gasanbekov Vladimir, Scientific researcher The National University of Uzbekistan, Tashkent, Uzbekistan E-mail: naumenko06@mail.ru
Socio-cultural parameters of the "sport" phenomenon: to the question on definition of term
Abstract: In this article some parameters of the phenomenon of sport with the point of social and cultural analysis are considered. Also characteristics of these parameters are given and philosophical component of sport is determinate in it. Keywords: sport, socio-cultural status, philosophy of sport, humanization, harmoniously forming of person.
The need for a philosophical understanding of the phenomenon of sport due to the fact that the latter had long ceased to be a special case of culture, with a few professionals, for whom sport is implementation of number of physical exercise in order to achieve a certain result. Socio-cultural status of this phenomenon today is that the issue may not be limited to its consideration of purely in the plane of physical culture. "In modern science appeal to the processes of socialization of physical activity as a process, a review of which should begin analysis in the study of the most fundamental questions of the formation and development of the human individual and society as a whole, it is very common. With consideration of the problems of physical culture, in fact, begins the formation and study of the processes of human culture as such. <...> You can also say that the first human ability which is in the process of evolutionary and historical (and, probably individual) human development is humanized, it is its motor, physical, bodily ability" [1].
Colossal ethical and aesthetic, ideological and, above all, the ideological potential of sport is recognized by all, and is actively used in any cultural and historical complex as a significant element of the formation of the basic structures of social consciousness, norms, values, ideals, which give society the vector of development. The relevance of the actual philosophical consideration of sport, evaluation and comparison of the Western (European) and Eastern paradigms within comparative humanitarian research methodology and due to the enormous humanist potential of sport, of particular importance at the beginning of the XXI century. Rehabilitation of humanistic principles in the culture, the idea of the whole man, in which the material (somatic) would have stayed in a dynamic balance with the unity and spiritual, is once again becoming urgent need, despite the apparent immutability of the gains ofthe Modern and Contemporary Age — the values of tolerance, humanism and liberalism. And it is not that the past dilapidated, lost their value, and that altered their own media, the subject of social and cultural process — a human.
These changes are due, on the one hand excess technologization of life in all its manifestations, which was the natural consequence ofthe triumph ofmyths ofprogress, with its ability to "change ... of human nature and the fact — the transition to a "post human" stage of history" [2]. On the other hand — the dominance in the minds of modern man abstract and theoretical schemes, like the last, resting on a long tradition of European metaphysics and excess ontologism.
Together, these two trends are reducible to the subject of artificial expansion with respect to a person, his consistent deconstruction, with the prospect of replacement by a hybrid analog. At this stage, deconstruction opens truly unique possibility once and for all does away with the traditional interpretation of human subjectivity. We see triumph of "... the expansion of the Other as our non-existence, ifwe understand that the virtual-digital world capital" carbon "life is replaced by a functional immortality information and holistic body-spiritual man it is inadequate" [3].
Philosophical significance of deconstruction lay in the fact that he criticized the whole of classical philosophy, while announcing the path traversed by it wrong. "Deconstruction, in fact, has positioned itself as anti-philosophy, structuralism and poststructural-ism-anti-gumanism and "artistic" postmodernism as an anti-art. In broad historical terms, he has post-culture with all the ensuing consequences" [3]. The time in which we live today — is a "Great, comprehensive nihilistic revolution!" [3].
The process of deconstruction as a human subject includes its physical and spiritual aspects of it. One of the essential elements of this process is the postmodern idea of "body without organs". In postmodernist sense it is a "... somatic body. It is formless, structure less formation, a kind of "cleared place" for drawing characters or the implantation of chips. "Protoplasmic substance", "intensive environment", "kinetic amoeba" — this is its typical definition in postmodernism" [4]. "The body without organs", "the body without a space" these are the tumors of postmodern mentality. "The body without space" along with the text becomes vice reality of things and obscures other ways of human being. "All that is happening and everything that speaks, takes place on the surface. The surface, as little research and know the depth and height of serving as nonsense. Double meaning of surface, continuity and underside face of the alternate height and depth. Behind the curtain is nothing but nameless mixtures.
The surface is like misted glass, on which you can write with your finger. The philosopher is no longer cave creature and not the Platonic soul-bird, and the flat surfaces of the animal — a tick or a flea. What do you call this new philosophical accomplishment? Perhaps a perversion of that, at least in line with the system ofprovoca-tions of this new type of philosopher, if it is true that perversion implies a special art of surfaces" [5].
Section 16. Philosophy
The result of this process is the transformation of human into a singularity, in a kind ofpre-individual unit. "Impersonal and pre-in-dividual are free nomadic singularities. Deeper than any bottom are skin and surface. Here, a new type of esoteric language, which is itself a model and reality" [5, 190]. In this global process of displacement of the natural to the periphery of social and cultural life of the sport is one of some exceptions where natural in man continues to be the most important value and is not replaced by a kind of surrogate. Thus, the "environmental" value of sport to preserve the natural man can not be overestimated.
Another important argument in favor of philosophical reflection with regard to the sport due to the fact that, from our point ofview, it concluded a kind of cultural code of a civilization in concentrated form representing its ethos, and that is not always a clear dominant basis, which is the general cultural nature and stimulates the activity of the individual in all its forms and manifestations. Highly no accident that the philosophy of sport as a separate line in the development of this basic academic discipline was predefined by kind of intellectual revolution in the New World, which carried out the leading figures of the American philosophy of pragmatism, and especially — John Dewey (1859-1952). The essence of the pragmatic philosophy is to refocus and some philosophical reflection of social practice with abstract metaphysical schemes, trying to grasp and to express the universal in human in the form of certain categories of individual, subjective and unique in it, so that is specified socio-cultural status of the individual, its role and functions in the social practice.
Problem sport in its philosophical dimension encourages a truly boundless possibilities for the study of this and related topics. "There is opens the possibility of analyzing the question of the potential and actual value orientations of the individual, different social groups and society as a whole with respect to the solid human being, about the evolution of this system ofvalues, about its character in the framework of contemporary culture and near future. In this connection there is a need for analysis ofvarious models of somatic (physical) culture. Each model is characterized by that the value of the body (or vice versa, a set ofvalues) that serves as a reference for social entity (individual, social group, society as a whole), defines its relationship to the body, his behavior and even style (image) of life. Particularly relevant is the question of the somatic culture models that are most adequate to the realities of modern society and new socio-cultural conditions of the XXI century" [6].
Returning to the theme of the whole man, so important for the development of culture, it is need to note that sport can act as an indicator of the authenticity of a highly successful man himself. For through sports activity analysis can explore the boundaries beyond which a person loses the characteristics of the supplies of Homo sapiens species. This is especially true in connection with the above-noted expansion of the artificial and the prospect of creating
original cybernetic organisms, synthesizing elements of biological and artificial in the body of the man himself.
Being a kind of extreme human activity sport as a social and cultural phenomenon allows putting the question of the inadmissibility of the impact of artificial in the biological characteristics of the person. This problem is solved in the plane of the debate around the use of performance-enhancing drugs as an artificial stimulation of athlete activity in order to achieve some super results. "A humane essence of the sport that it was born and exists as a unique way of identifying the maximum, impartial harmonizing on an objective basis and a permanent incentive greatest development of certain human abilities, toward achievement of the individual features. In the field of sports, especially in the sphere of sports, are found, and are constantly being updated all the new tools and methods of activity abilities education. They are then transferred to the mass practice" [6, 48].
Thus, the philosophical formulation of the problem of sport on the one hand allows you to fix the issue of limiting the scope of the invasion of artificial human nature itself, on the other — to outline the prospect of harmonious development, which should be implemented in such a way that the person did not lose their original morphological characters. At the same time philosophical interpretation of the phenomenon of sport can achieve a more adequate understanding of its role in the formation of the ideal of new man — man of the XXI century. How would he be? Which values he would be committed to? Finally, as an ideal can be versatile and have a universal significance? The need for last the more relevant in the context of globalization and the interaction of different cultures today's interdependent world.
Thus, the emergence of a separate humanitarian discipline called "philosophy of sport" due to the rather intense intellectual movement that took place in North America at the turn of the sixties and seventies of the XIX century, the essence of which is the rehabilitation of the human in relation to abstract and metaphysical. As pointed out by one of the prominent contemporary researchers of the genesis of the philosophy of sport, the American scientist, an expert in sports psychology W. Morgan "... a decisive role in opening the academic philosophy of the sport played by two events. The first was the emergence of sport studies of old and current physical education. If the traditional physical education based solely on the medical and pedagogical studies of physical activity and sport, a new, emerging field of sports research pursued more ambitious intellectual goals, complementing traditional medical and pedagogical studies philosophical, historical and sociological. It ousting science and pedagogy as the main areas of work made it possible to study the cultural and historical contexts of sport. In this respect, the publication of "Movement and meaning" (1968) and Eleanor Metheny "People, Sport and existence" (1967) Howard Slusher staked out the place of sport philosophy in this new promising area ofresearch" [7].
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