« The importance is not to win , but to participate »
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[UQAC Logo] Undated. In Google.com. On line. [retrieved 07/06/2012].
Mdric, P. (1961-1965). Loisir et loisirs. Montral : Ministre de lducation, Service des cours par correspondance 1961-1965, Vol. 1-2.Tremblay, J.-P. (1983). Chrtiens autrement : Tmoignage et Pronostic. Montral : Bellarmin.[Jean-Paul Tremblay] Undated. Archives de lvch de Chicoutimi-Jean-Paul Tremblay.jpg. [retrieved 18/05/2012].He was professor of philosophy in a layman college at the end of his career.
In his two first books, he wrote on earth realities with a philosophical approachwhich is the Christian foundation of thepostmodern era in leisure.
INDIANA WELESLYAN UNIVERSITY7-9 of June 2012
If I paraphrase Mdric: what exactly are we doing here, you, professors leading experts in kinesiology, physical education or leisure studies, giving three full days of your time at this annual conference of your society and myself, lecturer at a French University in Quebec,who occupies his spare time for years to juggle for practicalsolutions applied in leisure and sport in order to reduce the impact factor of the mental health issues. Question I ask like Mdric has already done around the sixties: Are we at work or are we at leisure?
If the issue under consideration is one that will determine where eternity is spent, then you must hold strongly to the teaching of Jesus. If it is not a salvation issue, you should be willing to listen to others and react in love. Sometimes the greatest love you can show for your brothers and sisters is to be flexible with your views and practices. Holding onto traditions can be a barrier to winning souls for Christ (Hill, 2006, p. 111).
Hill, D. (2006). Walking with God: Spiritually and Spiritually. Abelene: Coach Book Company.[Dickie Hill] Undated. In Google.com. On line. [retrieved 31/05/2012].
One of the authors of the Quiet Revolution in the Province of Qubec (Canada).
In his famous work: Les insolences dun Frre Untel (1960 ), he affirms firmly: My texts are action [Mes textes sont des actions], p. 30).
Desbiens, J.-P. (1960 ). Les insolences du FRRE UNTEL. Montral : De LHomme.*** [Jean-Paul Desbiens] 2009. In Google.com. On line. [retrieved 18/05/2012]. I think that it would be necessary to close the Public Instruction office during two years, at least, and move away all the personnel teaching at school. The crisis of all teaching, and specifically the Quebecer teaching system, its a teachers crisis. The teachers know nothing. And they know badly *** (my translation).
Marx, K./Gougeon, J.-P. trad. (1844 ). Manuscrits de 1884. Paris : Flammarion.[Karl Marx] 1882. In Google.com. On line. [retrieved 27/05/2012].The relation of the worker to his own activity, as a foreign activity, does not belong to him. This activity is passiveness, the working force is powerlessness, procreation which is castration. This physical and intellectual energy of the worker, his personal life - for what is life without activity? - which is transformed into activity directed against himself, independently from him, not belonging to him. It is the alienation of the self as, earlier mentioned, the alienation of the thing (Marx, 1844 , p. 25, my translation).
Because most workers do not realize deeply the telos of their action !
Lafargue, P. (1883 ). Le droit la paresse. Turin : Mille et une nuits. In Google. On line. http://static.decitre.fr/media/catalog/product/cache/1/image/165x250/9df78eab33525d08d6e5fb8d27136e95/9/7/8/2/9/1/0/2/9782910233303FS.gif [retrieved 31/05/2012]. [Paul and Laura Lafargue] Undated. In Google.com. On line. [retrieved 27/05/ 2012].A strange delusion possesses the workingclasses of the nations where capitalist civilization prevails. This madness brings in its train the individual and social woes which for centuries tortured sad humanity. This madness is the love of work, the furious passion for work, pushed to exhaustion of the vital forces of the individual and his progeny. Instead of reacting against this mental aberration, the priests, economists, moralists have sacro-sanctified work. [...] In capitalist society, labor is the cause of all intellectual degeneracy, of all organic deformity
(Lafargue, 1883 , p. 11, my translation)
Weber, M./Chavy, J. trad. (1904-1905 ). Lthique protestante et lesprit du capitaliste. Paris : Plon.Weber, M./Freund, J. trad./Aron, R. intro. (1917-1919 ). Le savant et le politique. Paris : Plon.Ricoeur, P. (2000 ). Les catgories fondamentales de la sociologie de Max Weber. In Le Juste 2, Paris: Esprit.Ricoeur, P. (1996 ). Les Promesses du monde: philosophie de Max Weber de Pierre Bouretz/Prface. In Le Juste 2, Paris: Esprit.[Max Weber] Undated. In Google.com. On line. [retrieved 27/05/2012].We call sociology a science which proposes comprehension by an understanding (bedeutendes Verstehen) of social activity, and thereby explain the causality of its progress and effects (In Ricoeur, 2000 , p. 156, my translation).
Weber (1904-1905  ; 1917/1919 ) explains largely the nihilism concept of disenchantment and its consequences of the world caused by gods polytheists.
There is an importance factor to resist in front of such nihilism started by atheism view points (In Ricoeur 1996 ).
Not to intervene, is still to intervene (In Ricoeur, 2000 , p. 157, my translation).
Disclosing the Iron Cage
Atransformation of production which would make possible a commitment to work by the bulk of producers may be the only means available of relieving leisure from the expectation that it too should be made socially productive. [...] Such a transformation of production would certainly provide the ruling classes of contemporary societies with more leisure time. Perhaps even theleisurists, who wish to assume executive and clerical responsibility in our civilization of leisure, might even experience what they are so busy writing about. Leisure, in short, would cease to be regarded as a problem.
- Andrew, 1981, p. 183.Andrew, E. (1981). Closing the Iron Cage: The Scientific Management of Work and Leisure. Montreal: Black Rose Books.
Caill, A. (2000 ). Anthropologie du don : Le tiers paradigme. Paris : Descle de Brouwer/La dcouverte.Godbout, J. T./Caill, A. en coll. (1992). Lesprit du don. Montmagny : Boral.[Alain Caill] Undated. In Google.com. On line. [retrieved 27/05/2012]. donations should be seen as symbols (Caill, 2000 , p. 183, my translation)
 the symbol is a seal (Caill, 2000 , p. 204, my translation).
 it is surprising that most ethnologists were not inclined by theology discourses; because they would have found the Christlike symbol (Caill, 2000 , p. 84, my translation).
The symbols have sense, they give to think (Caill, 2000 , p. 209, my translation).
The symbols are signs of the signs, the relations of relations between signs (Caill, 2000 , p. 209, my translation).
The Tierce Paradigm Anthropology of Giving
Description of the Experience of theSacred Among Primitive Peoples
 through the achievement of exalted state, the man does know himself. Feeling dominated, driven by a kind of power outside the fact that he is thinking and acting differently than normal time, he naturally has the impression of not being himself. He seems to have become a new being. [...] It is as if he was actually transported in a special world, entirely different from where he usually lives in an environment peopled by exceptionally intense forces that invade and transform (Durkheim, 1912 , p. 312, my translation).
Durkheim, . (1912 ). Les formes lmentaires de la vie religieuse : le systme totmique en Australie. Paris : PUF.[mile Durkheim] Undated. In Google.com. On line. [retrieved 27/05/2012].
Mauss, M. (1909 ). La prire. Paris : Flix Alcan/UQAC : Scanned document by J.-M. Tremblay. .Mauss, M. (1923-1924 ). Essai sur le don. Forme et raison de lchange dans les socits archaques (1902-1903). Paris : PUF/UQAC : Scanned document by J.-M. Tremblay. .Mauss, M. (1926 ). Manuel dethnographie. Paris : Sociales/UQAC : Scanned document by J.-M. Tremblay. .[Marcel Mauss] Undated. In Google.com. On line. [retrieved 29/05/2012].Mauss is considered by many of his peers as the Father of French Anthropology. He is, at the same time, both a famous and unknown scientist.
Prayer is a religious rite, oral, relating to sacred matters (Mauss, 1909, p. 43, my translation).
So we adopt as a principle of our lives what has always been a principle and always will be, out of self, giving freely and compulsorily; we do not risk to be wrong (Mauss, 1923-1924, p. 95, my translation).
Bergson, H. (1932 ). Les deux sources de la morale et de la religion. Paris : PUF.Bergson, H. (1940 ). Le rire : Essai sur la signification du comique. Paris : PUF.[Henri Bergson] Undated. In Google.com. On line. [retrieved 27/05/2012].Humanity groans, half-crushed under the weight of the progress she has made. She does not know enough that the future depends on it. Humanity should see at first if she wants to continue to live. To wonder if she wants to live only, or provide an additional effort required for self-fulfillment, even in our refractory planet, the essential function of the universe, which is a clock to create gods (Bergson, 1932, p. 338, my translation).
We emphasize humor down lower and lower inside the evil that is while irony is defined as the image of well-being that should be; this is why irony may warm-up internally until becoming in sort of way, eloquence under pressure(Bergson, 1940 , p.