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Artykuły w czasopismach na temat "Olympic games (Ancient) in art"
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Haggis, Devena. "A Reflection on the Connections between Art, Sport, Community and Tokyo 2020". WELFARE E ERGONOMIA 9, nr 1 (sierpień 2023): 39–57. http://dx.doi.org/10.3280/we2023-001004.
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The connections between sport and art have long been evident. In the ancient Olympics art and education played an important role within the holistic development of the mind and body and in the pursuit of physical, social, and educa-tional excellence. Art provided a connection between sport and the community. These connections are present today and reflect the tangible and intangible as-pects of the modern mega-event. This paper will outline some of the participatory practices connected with art, sport and the Tokyo 2020 Olympic Games and Para-lympic Games and reflect on art as a means of engaging the community with the event. Reflected in the sport vs art dichotomy, positive and negative legacies as-sociated with the Olympic Games are not merely competition based but reflect the myriad interactions of the host and international community with the event.
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Koreneva, M. V., N. S. Leontieva, L. S. Leontieva i O. V. Shpyrnya. "The opening ceremony of the XXII Olympic winter games of 2014 in Sochi: history, features and facts." Scientific bulletin of the Southern Institute of Management, nr 1 (23.05.2020): 102–7. http://dx.doi.org/10.31775/2305-3100-2020-1-102-107.
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This article is dedicated to the opening ceremony of the XXII Olympic Winter Games of 2014 in Sochi. In the work the history of various elements of ceremonies, which originate in ancient Greece and the revival times of the modern Olympic Games have been reviewed; the essence and the order of the art and protocol part of the program have been revealed; the analysis of the scenario of the opening ceremony of the XXII Olympic Winter Games of 2014 in Sochi have been given: the performance plot; the officials in attendance, who claim the Games open; the oaths of athletes, referees and coaches; the participants of the «Parade of nations» and the flag bearer of the national team of the Russian Federation; the entry of the Olympic flag to the stadium; the torch relay and lighting of the Olympic flame at the stadium «Fisht», as well as the statistics, figures and facts regarding the preparation and conduction of the opening ceremony of the XXII Olympic Winter Games of 2014 in Sochi have been shown.There is no conflict of interests.
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Isidori, Emanuele, i Rafael Ramos Echazarreta. "Sport and Philosophy of Hospitality: Three Questions on How to Rethink Contemporary Sport Education in Light of Gift and Peace". Physical Culture and Sport. Studies and Research 59, nr 1 (1.10.2013): 5–10. http://dx.doi.org/10.2478/pcssr-2013-0017.
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Abstract The ancient Olympic Games were held in spaces and places consecrated for hospitality, to xénia, a Greek word that means “gifts” but also something that refers to and belongs to strangers and foreigners. Foreigners from every part of Greece met in Olympia to celebrate the agón. In this place, a stranger or a foreigner (hostis in Latin), probably a former enemy, became a friend because he was both guest and host (hospes in Latin) in the sanctuary-town, which belonged to the gods and to all of the Greeks, who recognized themselves in its spirit. This mechanism of hospitality formed the basis of the Olympic peace system and was the fundamental prerequisite for the celebration of agón. The practice of the agón was therefore made possible by a “gift” but also by “for-giveness” that allowed people to meet and compete. We can conclude that at the base of the Olympic (and Greek) ethics there was the concept of hospitality. Olympia was then the common home of all Greeks, the place where ethics were carried out, were put into practice, and concretely exercised. It is not a pure coincidence that the Greek word “ethics” is linked to the word éthos, which means “house”, “home”. For this reason, ethics can be thought as the art of hosting somebody in our own home and trusting him/her, just as it happened in ancient Olympia during the Olympic Games, which demonstrated that ethics was always a home’s ethics. Therefore, taking into account this cultural and philosophical framework, this study will develop a methodological approach, derived from deconstructionism, which will be applied to concepts that are both ambiguous and semantically rich in meaning, such as “gift”, “forgiveness”, xénos, hostis, and hospes. The first objective of this study is to reflect upon the connection between “gift” and “sport” and show the deep interconnection between the two concepts. The second is to use the model of Greek hospitality at the Olympic Games to deeply rethink sport and contemporary philosophy of sport education in terms of peace and multiculturalism.
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GOLDEN, MARK. "War and Peace in the Ancient and Modern Olympics". Greece and Rome 58, nr 1 (kwiecień 2011): 1–13. http://dx.doi.org/10.1017/s0017383510000495.
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The past sleeps lightly at Olympia. Recall the opening sequence of Leni Riefenstahl's 1938 film, Olympia. In a misty landscape of ruined buildings, broken columns, and weeds run wild, a Greek temple stands amid the wreckage. Statues appear and then waken to life; a naked athlete throws a discus, another a javelin – this heads towards a bowl of fire. Another naked youth lights the Olympic torch and holds it high. It is carried from hand to hand in a relay and then reaches the stadium in Berlin, home of the 1936 Olympic Games, which the film is meant to celebrate. Adolf Hitler salutes the spectators, 100,000 strong.
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Kosiewicz, Jerzy. "Professional, Spectator, and Olympic Sports in the Context of the Terms Spiritualism and Spirituality, and in the Context of Normative Ethics". Physical Culture and Sport. Studies and Research 68, nr 1 (1.12.2015): 43–62. http://dx.doi.org/10.1515/pcssr-2015-0024.
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AbstractThe author has used - in his paper - two different expressions related to spirituality in its entirety: that is, spirituality (the spiritual sphere in superficial sense and meaning) and spiritualism (the spiritual sphere in deep sense and meaning). The author presented selected different definitions and manifestations of spirituality and spiritualism.The considerations on so-called “spirituality” - related to different phenomena of culture - without notions of spirituality and spiritualism - are a testimony to ordinary, typical common sense thinking only.Author would like to underline, that contemporary professional, spectator sport and the Olympic Games are only a mass culture phenomenon. A phenomenon of mass culture can be only a mirror of superficial spirituality, but not a testimony to spiritualism (that is, deep spirituality).The ancient Olympic Games - in contrast to the concept of Coubertin’s idea of Olympism - were a manifestation of deep spirituality, that is spiritualism. The Greek Games were based on an internal unity between religiosity, art and sport.
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Jansen, Joost. "Nationality swapping in the Olympic Games 1978–2017: A supervised machine learning approach to analysing discourses of citizenship and nationhood". International Review for the Sociology of Sport 54, nr 8 (10.05.2018): 971–88. http://dx.doi.org/10.1177/1012690218773969.
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While the practice of nationality swapping in sports traces back as far as the Ancient Olympics, it seems to have increased over the past decades. Cases of Olympic athletes who switched their national allegiances are often surrounded with controversy. Two strands of thought could help explain this controversy. First, these cases are believed to be indicative of the marketisation of citizenship. Second, these cases challenge established discourses of national identity as the question ‘who may represent the nation?’ becomes contested. Using state-of-the-art machine learning techniques, I analysed 1534 English language newspaper articles about Olympic athletes who changed their nationalities (1978–2017). The results indicate: (i) that switching national allegiance has not necessarily become more controversial; (ii) that most media reports do not frame nationality switching in economic terms; and (iii) that nationality swapping often occurs fairly unnoticed. I therefore conclude that a marketisation of citizenship is less apparent in nationality switching than some claim. Moreover, nationality switches are often mentioned rather casually, indicating the generally banal character of nationalism. Only under certain conditions does ‘hot’ nationalism spark the issue of nationhood.
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Marks, Diana F. "Training Teachers of the Gifted to Use Simulations". Gifted Child Today Magazine 15, nr 6 (listopad 1992): 25–27. http://dx.doi.org/10.1177/107621759201500607.
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You are a general in ancient Rome. Your armies just conquered more new territory. You must establish fortifications along the new frontier. Rome's leaders also expect you to extend the current road. Obviously the inhabitants are not happy to see you in their midst. What ideas do you have? You and your committee of five are part of the directorship of the Metropolitan Musuem of Art. The French government has just announced it is lending the museum the Mona Lisa for a year. The entire art community is in turmoil. Rumors of terrorism against the masterpiece abound. Now what do you do? The 1996 Olympic Committee has hired your company to feed all its athletes at the summer games. You must put together a proposal. What should you do first?
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Kosiewicz, Jerzy. "Western Sport and Spiritualism". Physical Culture and Sport. Studies and Research 62, nr 1 (1.06.2014): 73–82. http://dx.doi.org/10.2478/pcssr-2014-0013.
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Abstract Sport activity of achievement-oriented (professional, Olympic, spectacular character) is first of all exposition of rivalry and striving for variously understood sports success (resulting from measurable or discretionary criteria). It refers to winning a competition or taking another expected place as well as to other forms of satisfaction, such as financial gratification or social (political, ethnic, professional) recognition. Spirituality is here neither an aim, nor an expected value - it constitutes rather an additional or redundant quality. A competitor focuses his/her attention first of all on the main aim assumed in planned or current rivalry. Emotional sensations which are experienced by athletes before, during or after competitions testify to mental and emotional stress which accompanies sports combat. It is also difficult to associate spirituality or spiritualism with sport for all - like, for example, that of health-oriented character - sport of the disabled, physical education, sport of playful character or physical recreation. That difficulty results from the fact that neither spiritualism, nor spirituality inspires for physical activity in the abovementioned fields; neither spiritualism, nor spirituality is the outcome of activity in the realm of sport for all. Exceptions are constituted by ancient Olympic Games as well as by some experiences connected with recreational forms of tourism mediated through achievement-oriented sport (also by pre-Columbian Native American societies and Maoris aboriginal population of New Zealand). For example Hellenic Olympic Games were a highly spiritualized form of sports rivalry - including also rivalry in the field of art, and especially in the field of theatre. They were one of numerous forms of religious cult - of worshipping chosen gods from the Olympic pantheon. On the other hand, during mountain hiking and mountain climbing there can appear manifestations of deepened spirituality characteristic for the object of spiritualization of non-religious, quasi-religious or strictly religious qualities. I would like to explain - at the end of this short abstract - that spiritualism (which should not be confused with spiritism) is - generally speaking - first of all a philosophical term assuming, in ontological and axiological sense, that spiritual reality, self-knowledge, consciousness or mental experiences are components of the human being - components of a higher order having priority over matter. They constitute, in the anthropological context, beings of a higher order than the body. Spiritualism according to its popular interpretation means spirituality. Qualities which are ascribed to that notion in particular societies can be determined on the basis of empirically oriented sociological research. They make it possible to determine various ways of interpreting and understanding that notion as well as views or attitudes connected with it.
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Kosiewicz, Jerzy. "Prolegomena for Considerations on Western Sport and Spiritualism". Physical Culture and Sport. Studies and Research 47, nr 1 (1.12.2009): 79–88. http://dx.doi.org/10.2478/v10141-009-0034-9.
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Prolegomena for Considerations on Western Sport and SpiritualismSport activity of achievement-oriented (professional, Olympic, spectacular character) is first of all exposition of rivalry and striving for variously understood sports success (resulting from measurable or discretionary criteria). It refers to winning a competition or taking another expected place as well as to other forms of satisfaction, such as financial gratification or social (political, ethnic, professional) recognition. Spirituality is here neither an aim, nor an expected value — it constitutes rather an additional or redundant quality. A competitor focuses his/her attention first of all on the main aim assumed in planned or current rivalry. Emotional sensations which are experienced by athletes before, during or after competitions testify to mental and emotional stress which accompanies sports combat.It is also difficult to associate spirituality or spiritualism with sport for all — like, for example, that of health-oriented character — sport of the disabled, physical education, sport of playful character or physical recreation. That difficulty results from the fact that neither spiritualism, nor spirituality inspires for physical activity in the abovementioned fields; neither spiritualism, nor spirituality is the outcome of activity in the realm of sport for all.Exceptions are constituted by ancient Olympic Games as well as by some experiences connected with recreational forms of tourism mediated through achievement-oriented sport (also by pre-Columbian Native American societies and Maoris aboriginal population of New Zealand).For example Hellenic Olympic Games were a highly spiritualized form of sports rivalry — including also rivalry in the field of art, and especially in the field of theatre. They were one of numerous forms of religious cult — of worshipping chosen gods from the Olympic pantheon. On the other hand, during mountain hiking and mountain climbing there can appear manifestations of deepened spirituality characteristic for the object of spiritualization of non-religious, quasi-religious or strictly religious qualities.I would like to explain — at the end of this short abstract - that spiritualism (which should not be confused with spiritism) is — generally speaking — first of all a philosophical term assuming, in ontological and axiological sense, that spiritual reality, self-knowledge, consciousness or mental experiences are components of the human being — components of a higher order having priority over matter. They constitute, in the anthropological context, beings of a higher order than the body.Spiritualism according to its popular interpretation means spirituality. Qualities which are ascribed to that notion in particular societies can be determined on the basis of empirically oriented sociological research. They make it possible to determine various ways of interpreting and understanding that notion as well as views or attitudes connected with it.
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Turelli, Fabiana Cristina, Alexandre Fernandez Vaz i David Kirk. "“The issue of weight is a personal responsibility” – Demands for performing in gendered karate in the Western neoliberal society". Ágora para la Educación Física y el Deporte, nr 25 (26.12.2023): 140–66. http://dx.doi.org/10.24197/aefd.25.2023.140-166.
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Even though its roots can be traced to an ancient past, karate was born as a Japanese martial art around a century ago. It went through a sportivization process both by being spread from East to West and by becoming a combat sport. In this dual process, karate in Western society has retained many of its traditional practices, loyal to what is understood as its Japanese roots, at the same time that it became an Olympic sport (though only briefly), the apex of the sportive world. Then, karate mixes within itself a complex identity, combining elements of a martial art and a combat sport in a manner of a selective tradition (Williams, 1977). Besides that, karate can be described as a gender binary environment, where the original and hegemonic masculine ethos prevails. Women are allowed to take part in the martial culture, but not without cost. They participated in the Olympic setting as much as men, having the same number of categories for fighting, for example. Notwithstanding, this equality does not necessarily mean fair inclusion and equity. In this paper, we explore how a select group of women who were members of a karate Olympic national squad dealt with the embodied experience of pain and suffering, both somatically and sociologically, from training sessions and competitions. We expect to provide some evidence of how karate is adapted to the Western model of elite sport; how women are prepared to supposedly address demands of non-discriminatory policies in sport; how women thrive and survive in the Western neoliberal high-level sport model and, despite their highlighted performances, are not duly acknowledged by male peers neither receive training taking into account female specifics, such as menstruation. We researched the Spanish women’s Olympic karate squad in their preparation for the Tokyo 2020 (2021) Olympic Games. We conducted an ethnographic project with auto-ethnographic notes from the first author since full completion of the original plan was not possible given the advent of COVID-19. We focus mainly on semi-structured interviews conducted with the team while considering the experience of the first author of the article, who has been a karate practitioner for several years, to question, corroborate, and deepen understanding of data collected. We reflect on the somewhat precarious situation of women in the hyper-masculine environment of karate and the conditions that need to be in place to ensure their full and valued participation. We found that karateka women face several challenges to conquer their space in karate, often negotiating in a way of resisting adversities, and giving in, in order to retain hard-won privileges. Therefore, while women fighters can represent a subversion of structures, they still face patriarchal diktats.
Rozprawy doktorskie na temat "Olympic games (Ancient) in art"
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Lewis, Tiffany Emma. "Exercises in Soft Power and Cultural Diplomacy: The Cultural Programming of the Los Angeles and London Olympic Games". The Ohio State University, 2015. http://rave.ohiolink.edu/etdc/view?acc_num=osu1430946430.
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Meekison, Lisa. "Playing the games : indigenous performance in Australia's Festival of the Dreaming". Thesis, University of Oxford, 1999. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.670221.
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Simos, Emmanouil. "A sceptical aesthetics of existence : the case of Michel Foucault". Thesis, University of Cambridge, 2018. https://www.repository.cam.ac.uk/handle/1810/277823.
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A Sceptical Aesthetics of Existence: The Case of Michel Foucault Emmanouil Simos (Hughes Hall) Michel Foucault's genealogical investigations constitute a specific historical discourse that challenges the metaphysical hypostatisation of concepts and methodological approaches as unique devices for tracking metaphysically objective truths. Foucault's notion of aesthetics of existence, his elaboration of the ancient conceptualisation of ethics as an 'art of living' (a technē tou biou), along with a series of interconnected notions (such as the care of the self) that he developed in his later work, have a triple aspect. First, these notions are constitutive parts of his later genealogies of subjectivity. Second, they show that Foucault contemplates the possibility of understanding ethics differently, opposed to, for example, the traditional Kantian conceptualisation of morality: he envisages ethics in terms of self-fashioning, of aesthetic transformation, of turning one's life into a work of art. Third, Foucault employs these notions in self-referential way: they are considered to describe his own genealogical work. This thesis attempts to show two things. First, I defend the idea that the notion of aesthetics of existence was already present in a constitutive way from the beginning of his work, and, specifically, I argue that it can be traced in earlier moments of his work. Second, I defend the idea that this notion of aesthetics of existence is best understood in terms of the sceptical stance of Sextus Empiricus. It describes an ethics of critique of metaphysics that can be understood as a nominalist, contextualist, and particularist stance. The first chapter discusses Foucault's late genealogy of the subject. It formulates the interpretative framework within which Foucault's own conceptualisation of the aesthetics of existence can be understood as a sceptical stance, itself conceived as nominalist, contextualist and particularist. As the practice of an aesthetics of existence is not abstract and ahistorical but the engagement with the specific historical circumstances within which this practice is undertaken, the second chapter reconstructs the intellectual context from which Foucault's thought has emerged (Heidegger, Blanchot, and Nietzsche). The third chapter discusses representative examples of different periods of Foucault's thought -such as the "Introduction" to Binswanger's "Traum und Existenz" (1954), Histoire de la folie (1961), and Histoire de la sexualité I. La volonté de savoir (1976)- and shows in which way they constitute concrete instantiations of his sceptical aesthetics of existence. The thesis concludes with responses to a number of objections to the sceptical stance here defended.
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Dyer, Rebekah Mary. "Multivalence, liminality, and the theological imagination : contextualising the image of fire for contemporary Christian practice". Thesis, University of St Andrews, 2018. http://hdl.handle.net/10023/16452.
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This thesis contends that the image of fire is a multivalent and theologically valuable image for application in British Christian communities. My research offers an original contribution by contextualising the image of fire for Christian practice in Britain, and combining critical observation of several contemporary fire rites with theological analysis. In addition, I conduct original case studies of three Scottish fire rituals: the Stonehaven Fireball Ceremony, the Beltane Fire Festival, and Up-Helly-Aa in Lerwick, Shetland. The potential contribution of fire imagery to Christian practice has been overlooked by modern theological scholarship, social anthropologists, and Christian practitioners. Since the multivalence of the image has not been fully recognised, fire imagery has often been reduced to a binary of ‘positive' and ‘negative' associations. Through my study of non-faith fire rituals and existing Christian fire practices, I explore the interplay between multivalence, multiplicity, and liminality in fire imagery. I demonstrate that deeper theological engagement with the image of fire can enhance participation, transformation, and reflection in transitional ritual experience. I argue that engaging with the multivalence of the image of fire could allow faith communities to move beyond dominant interpretive frameworks and apply the image within their own specific context. First, I orientate the discussion by examining the multivalence of biblical fire imagery and establishing the character of fire within the British social imagination. Second, I use critical observation of community fire practices in non-faith contexts to build a new contextual framework for the analysis of fire imagery. Finally, I apply my findings to a contextual analysis of existing Christian fire practices in Britain. Throughout, I argue that sensory and imaginative interaction with the image of fire provides a way to communicate and interact with theological ideas; experience personal and communal change; and mediate experience of the sacred.
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"The contribution of the Olympic spirit and the Olympic Games to paideia". Thesis, 2009. http://hdl.handle.net/10210/2570.
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M.A. (Greek)The three mutually divided parallels of space, time and the peoples who crossed the Mediterranean, transformed the militant disposition of the Greek people into the athletic ideal. This competitive spirit accompanies the Greeks since the Age of Mythology: it formulates their legends, is linked with their religion, is included in their martial acts, serves as the foundation of their education and is conveyed in all forms of their lives. Crete, the island where we encounter the first indications of the subsequent athletic Greek spirit, lies on the border between the eastern peoples and Egypt on the one hand and Mycenaean Greece on the other. When the historical fate of the Greeks scatters them in the most remote regions, the athletic ideal will compromise the conjunctive link amongst them, which is expressed by their involvement in the Pan-Hellenic games. The five days of the Olympic Games, which constituted a feast of the body and spirit and were manifested by the participation of citizens from all the Greek city – states, ensconced the idea of pan Hellenic unity. During the Hellenistic Age, when Hellenism rooted, the long-lived public institution of the games also deeply established itself. The Olympic Games presented the first signs of decline during the 4th century A.D. Ever since the subjugation of Greece to the Romans, having been cut off from the roots which gave birth to them, the Games progressively to began decline until finally they were abolished, while new ideological doctrines, such as Christianity, began to prevail in the world of the Eastern Mediterranean. During the 18th century, the deeper search of classic antiquity by traditional humanism, presents the demand of reconstitution of the Olympic Games by Baron Pierre de Coubertin. The Games are reestablished in Athens in 1896 and the Zappeia Olympics serve as the connecting link with the ancient Greek Olympic Games. Since 1896 up to this date, 28 contemporary Olympiads, which have traveled to various cities of the world, have taken place, having already completed 108 years of existence. Today the Olympic Games constitute the leading athletic event of our planet as well as the celebration of peace and coexistence amongst peoples. On the threshold of the 21st century, humanists, who for centuries have ensured the unity and universality of education, propose the introduction of the subject of ‘Olympic Education’ in schools. Today, in the dawn of the 3rd millenium, the Olympic Games which fulfill an ecumenical mission, returned to the country where they were born and to the city where they were revived. In the year 2004 Greece was called upon to elect the Olympic ideals, placing athletics in the service of peace.
Książki na temat "Olympic games (Ancient) in art"
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Beshkov, Alexander. The Olympic idea and art. Sofia: Sofia Press, 1985.
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Switzerland), Musée olympique (Lausanne, i International Olympic Committee, red. Olympism in antiquity III: 20 January 1998. Lausanne: Musée olympique, 1998.
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Badinou, Panayota. Olympiaka: Anthologie des sources grecques. [Lausanne]: Comité international olympique, 1999.
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(Greece), Ethnikon Archaiologikon Mouseion, red. Agon: National Archaeological Museum, 15 July - 31 October 2004. Athens: Hellenic Ministry of Culture, National Archaeological Museum of Athens, 2004.
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Knauss, Jost. Olympische Studien: Herakles und der Stall des Augias : Kladeosmauer und Alpheiosdamm, die Hochwasserfreilegung von Alt-Olympia. München: Technische Universität, Lehrstuhl für Wasserbau und Wasserwirtschaft im Institut für Wasserwesen, 1998.
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Middleton, Haydn. Ancient Olympic games. Chicago: Heinemann Library, 2008.
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Swaddling, Judith. The ancient Olympic Games. London: British Museum, 1999.
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Lindsay, Adams W., i Gerlach Larry R, red. The Olympic Games: Ancient and modern. Boston, MA: Pearson Custom Pub., 2002.
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Patay-Horváth, András. The origins of the Olympic Games. Budapest: Archaeolingua, 2015.
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Richard, Tames. Ancient Olympics. Crystal Lake, IL: Rigby, 1996.
Znajdź pełny tekst źródłaCzęści książek na temat "Olympic games (Ancient) in art"
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McCaw, Dick. "From the Berlin Opera to the Olympic Games". W The Art of Movement, 265–81. London: Routledge, 2023. http://dx.doi.org/10.4324/9781003272830-15.
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Gaitatzes, A., D. Christopoulos i G. Papaioannou. "Virtual Reality Systems and Applications: The Ancient Olympic Games". W Advances in Informatics, 155–65. Berlin, Heidelberg: Springer Berlin Heidelberg, 2005. http://dx.doi.org/10.1007/11573036_15.
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Li, Yurong. "Media Image Presentation of Female Athletes in Beijing Winter Olympic Games". W Proceedings of the 2022 International Conference on Science Education and Art Appreciation (SEAA 2022), 526–34. Paris: Atlantis Press SARL, 2022. http://dx.doi.org/10.2991/978-2-494069-05-3_65.
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Efstathiou, Kyriakos, Marianna Efstathiou, Alexandros Basiakoulis, Harriet Cliffen, Nenad Joncic i Rafaella Georgiou. "The Holistic Documentation of Movable Cultural Heritage Objects - The Case of the Antikythera Mechanism". W 3D Research Challenges in Cultural Heritage III, 103–30. Cham: Springer International Publishing, 2023. http://dx.doi.org/10.1007/978-3-031-35593-6_6.
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AbstractThe Antikythera Mechanism is the oldest extant complex geared device, and an amazing example of an early analogue computer. It was built approximately 2150 years ago. The device was operated manually by a user, who would set a date on a dial. All necessary calculations were made using a set of gears (at least 39), while the results were displayed on several scientific scales. The Mechanism was used to calculate the diurnal and annual motion of the Sun, the Moon and probably the planets among the stars. It implemented the astronomical knowledge of ancient Greeks about the motion of these celestial bodies with astonishing accuracy, taking into account the anomalous orbit of the Moon using a system of eccentric gears. It could also predict eclipses of the Sun and the Moon from the Saros period, which was found in one of its scales. It calculated the dates of the major crown games that took place in ancient Greece (e.g. the Olympic Games). Finally, it was accompanied by an extended User’s Manual. More than 20 references to astronomical mechanisms can be found in classical literature from 50 BC to 500 AD. In this study, the first approach for a holistic documentation of the Antikythera Mechanism is presented.
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Pope, S. W. "Olympic Spectacles and the Redemption of the Amateur Ethos". W Patriotic Games, 37–58. Oxford University PressNew York, NY, 1997. http://dx.doi.org/10.1093/oso/9780195091335.003.0003.
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Abstract The revival of the Olympic Games by a French aristocrat, the Baron Pierre de Coubertin, proved to be the pivotal episode in the making of an American athletic identity. Convinced that the disciplined austerity and sports manship required of the English rugby players had produced empire builders and men of character, Coubertin conceived a modern athletic festival that would promote cooperative internationalism throughout Western society. Coubertin’s philosophy of “olympism” (the philosophy and world-view of the Olympic movement) embraced the best of ancient Greece; the proven power of English muscular Christianity; rhythm; art; beauty; and a balancing of body, mind, and soul. Such a synthesis might lead a man, the Baron thought (as did Socrates), to “knowledge of himself and of the right way to live.” Like other bourgeois liberals, Coubertin was torn between beliefs in both the individualistic ethos and nationalism. These ideological tensions led to an institutional action in 1894 when the International Olympic Committee ruled that individuals could compete only as representatives of their country’s national Olympic committees. The contradiction between the internationalist Olympic vision and nationalistic rivalry reflected the world-unifying and world-fragmenting tendencies of advanced capitalism itself.
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Instone, Stephen. "Origins of the Olympics". W Pindar’s Poetry, Patrons, and Festivals, 71–82. Oxford University PressOxford, 2007. http://dx.doi.org/10.1093/oso/9780199296729.003.0003.
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Abstract This chapter is not called ‘The Origins of the Olympics’. That would have introduced an inappropriate suggestion of definiteness, since the very subject- matter of the formation of both the Olympic festival and athletics events within it does not allow certainty, straddling as it does the interface of history with myth. As Aristotle said at the beginning of the Nicomachean Ethics, ‘It is a mark of the trained mind never to expect more precision in the treatment of any subject than the nature of that subject permits’ (NE 1. 3). And the ancient Olympic Games are complex because they embraced not just physical endeavour but also several other aspects of Greek life, for example, religion and politics.
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Simon, Robert L. "Competitive Sport: Education or Mis-Education?" W The Ethics of Sport. Oxford University Press, 2016. http://dx.doi.org/10.1093/wentk/9780190270209.003.0005.
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Is there an historical connection between sport and education? In the West at least, organized competitive sport goes back beyond the founding of the Olympic Games in ancient Greece, probably around 776 B.C.E. Athletic contests surely are likely to be even older. As philosopher...
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Hudson, Dr Simon, i Louise Hudson. "Winter Sport Tourism An Overview". W Winter Sport Tourism. Goodfellow Publishers, 2015. http://dx.doi.org/10.23912/978-1-910158-39-5-2756.
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Winter sport tourism falls under the umbrella of sport tourism, one of the fastest growth sectors of the tourism industry. Although sport tourism is a relatively new concept in contemporary vernacular, its scope of activity is far from a recent phenomenon. The notion of people traveling to participate in and watch sport dates back to the ancient Olympic Games, and the practice of stimulating tour- ism through sport has existed for over a century. Within the last few decades however, destinations have begun to recognize the significant potential of sport tourism, and they are now aggressively pursuing this attractive market niche.
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"THE ANCIENT OLYMPIC GAMES". W The Olympic Games Explained, 26–39. Routledge, 2004. http://dx.doi.org/10.4324/9780203331705-8.
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"SPORT, ART AND THE OLYMPICS". W The Olympic Games Explained, 173–84. Routledge, 2004. http://dx.doi.org/10.4324/9780203331705-19.
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Grosu, Vasile. "Jocurile olimpice – eveniment social sportiv". W Congresul Ştiinţific Internaţional "Sport. Olimpism. Sănătate". State University of Physical Education and Sport, Republic of Moldova, 2022. http://dx.doi.org/10.52449/soh22.24.
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Within this article is briefly described the mythical appearance of the ancient Olympic Games, and the rebirth of the modern Olympic Games, it was made an analysis of the course of the modern Olympic Games from the perspective of organizing and conducting the games.At the same time, there are other cultural, religious, and sports games that were organized and held at the same time or successively as the Olympic Games in Ancient Greece. There are highlighted the major problems facing the International Olympic Committee in organizing the Olympic Games, in particular, the boycotts of the Olympic Games by the National Olympic Committee members of the International Olympic Committee, acts of terrorism on the territory of the Olympic village, military conflicts during Olympic Games, political ambitions, etc.
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Radchenko, Lidia, Valentina Ermolova i Irina Kroli. "Культурно-образовательная составляющая современного олимпийского движения: содержательный аспект". W Congresul Ştiinţific Internaţional "Sport. Olimpism. Sănătate". State University of Physical Education and Sport, Republic of Moldova, 2022. http://dx.doi.org/10.52449/soh22.74.
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Studies of the issue of the study of the cultural and educational component of the modern Olympic movement make it possible to single out two groups of publications: the first of which includes works devoted to the socio-philosophical problems of physical culture and sports in general; the second - the analysis of the goals and objectives of the Olympic movement, its ideals and values, Olympism as a philosophical and cultural concept. At the same time, the content of the cultural and educational component of the Olympic movement remains a topical issue. The ancient Olympic Games are the starting point for understanding the Olympic symbols and rituals, their new interpretation and revival at the end of the 19th century by the founder of the modern Olympic movement, Baron Pierre de Coubertin. Studies allow us to note that the cultural and educational heritage of the ancient Olympic Games should be considered in two directions: material artifacts (architecture, literary and artistic works, sculptures, household items, etc.) and spiritual values (kalokagatiya, athlete’s honor code, ekehiriya and others). The cultural and educational component of the modern Olympic movement can be considered in terms of the following components: environment, artifacts, language, documents, symbols, heroes, stories, rituals, ceremonies.
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Dimitrov, Iliya. "EVOLUTION OF TAEKWONDO FROM SPIRITUAL AND CULTURAL PRACTICE TO A MARTIAL SPORT". W INTERNATIONAL SCIENTIFIC CONGRESS “APPLIED SPORTS SCIENCES”. Scientific Publishing House NSA Press, 2022. http://dx.doi.org/10.37393/icass2022/74.
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ABSTRACT The evolution and development of each system follow the dynamic pace of everyday life, technological progress, consumer’s interests and needs satisfaction, adaptation to modern socio-economic conditions, and other important factors. The aim of the present study is to track peculiarities in the evolutionary development of taekwondo from spiritual and cultural practice to a martial art. The object of this study is the system of Taekwondo WT. The subject of our research are the stages in the development of Taekwondo WT, transformations in the legal framework of the World Taekwondo Feder-ation, and some specific and essential aspects of the system. The evolutionary stages in the transformation of Taekwondo WT, proposed by the author, are part of a wider concept related to its institutionalization. Various literature sources and key documents of the World Taekwondo Federation from different periods of the system were studied through the application of content analysis. The results indicate that Taekwondo WT is a system with a wide range and consumer interest. The inclusion of WT taekwondo as a major sport in the Olympic Games not only attracts more users, but also leads to dynamic transformations in the legal framework of the World Federation, to the implementation of technical devices to increase objectivity in competitions and to the launch of new products and services. In addition, different approaches are being adapted to increase the audience’s interest in WT taekwondo events, as well as different practices by sport clubs are being applied to meet the needs of the consumers. The reviewed WT taekwondo system, its current state and stages of development, clearly outline a departure from the ancient ideology and philosophy of the martial arts at the expense of a global scale and scope, leading to today’s typical goals - segmentation, meeting different consumer needs, achieving high sports results, more people involved, easy accessibility, etc.
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Morozov, A. I., L. E. Shkolnikova i R. R. Valinurov. "Historical aspects of the heritage of the ancient Olympic Games". W ТЕНДЕНЦИИ РАЗВИТИЯ НАУКИ И ОБРАЗОВАНИЯ. НИЦ «Л-Журнал», 2018. http://dx.doi.org/10.18411/lj-06-2018-68.
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Treinish, LLoyd A., i Zaphiris D. Christidis. "Interactive visualization for operational high-resolution weather forecasting at the 1996 centennial Olympic games". W ACM SIGGRAPH 96 Visual Proceedings: The art and interdisciplinary programs of SIGGRAPH '96. New York, New York, USA: ACM Press, 1996. http://dx.doi.org/10.1145/253607.253745.
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Li, Haifeng. "The Evaluation, Constraints and Impacts of Beijing 2022 Winter Olympic Games on China’s Socio-Economic Development". W 2022 3rd International Conference on Language, Art and Cultural Exchange（ICLACE 2022). Paris, France: Atlantis Press, 2022. http://dx.doi.org/10.2991/assehr.k.220706.011.
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Zhang, Boya. "Social Media Promotion on Foreigner’s Love of Bing Dwen Dwen: A Case Study of Olympic Winter Games Beijing 2022 Mascot Marketing Success". W 2022 3rd International Conference on Language, Art and Cultural Exchange（ICLACE 2022). Paris, France: Atlantis Press, 2022. http://dx.doi.org/10.2991/assehr.k.220706.102.
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Blanco, Silvia, Berta Carrión i José Luis Lerma. "REVIEW OF AUGMENTED REALITY AND VIRTUAL REALITY TECHNIQUES IN ROCK ART". W ARQUEOLÓGICA 2.0 - 8th International Congress on Archaeology, Computer Graphics, Cultural Heritage and Innovation. Valencia: Universitat Politècnica València, 2016. http://dx.doi.org/10.4995/arqueologica8.2016.3561.
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The usage of augmented reality (AR) and virtual reality (VR) technologies began to grow when smartphones appeared. Until then, the number of portable devices capable of incorporating these technologies was reduced. Video games are the main field where these technologies are applied, but in other fields such as in archaeology, these technologies can offer many advantages. Ruins reconstruction, ancient life simulation, highly detailed 3D models visualisation of valuable objects from the past or even user free movement in missing places are just some examples found in literature.This paper reviews the latest visualisation technologies and their applicability to the rock art field. The main purpose is to disseminate rock art paintings through AR and VR applications. After the image-based three-dimensional (3D) modelling is obtained, an interactive visit to a shelter for displaying rock art paintings is presented. This is one of examples developed in this paper that pretends to apply the revised AR and VR techniques. In addition, an example of AR is developed that can be easily adapted to further applications displaying rock art paintings.
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Anagnostou, Maria, Anna Lazou, Enea Mele i Aphrodite Ktena. "PHILOSOPHICAL GAMES IN PRIMARY EDUCATION: AN INTERDISCIPLINARY APPROACH". W International Conference on Education and New Developments. inScience Press, 2022. http://dx.doi.org/10.36315/2022v1end126.
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"Philosophical games provide an innovative transformative structure in the learning process for all levels of formal education. The motivation is to provide elementary school teachers with an innovative methodology for Game-based-Learning of Philosophy/in Philosophy teaching. A combination and attentive collaboration of Philosophy, Art and games/ Game-based Learning provides new tools in approaching and solving the problems that education faces today. Since Game-based Learning constitutes a strong trend in technologically enhanced learning, is the, where/with the employment of gaming elements both in learning content and learning pathways, the proposed methodology leads to a series of novel applications about teaching philosophy that enable young agents to cultivate hypothetic-deductive and critical thinking with a positive attitude towards others and developing feelings of constructive antagonism. The teaching scenario proposed aims at cultivating hypothetic – deductive and critical thought/moreover, enhances the linguistic ability in the vocabulary of ancient Greek philosophy as well. The scenario is part of a game suite entitled “Entering the Socratic school” and targets 10–12-year-old children. It is easy to implement on any digital platform with open-source tools used by almost every teacher. The game elements rely on the structure of the learning content rather than on the digital tools themselves. The methodology consists in designing a concept map and defining the game narrative, the game levels and transitions between levels, the mechanics to be used, such as polls, badges, and leaderboards. Online activities include digital games such as quizzes and crossword puzzles, student generated comic stories, and a digital guide. They are complemented by physical activities involving movement and dialogue using fishbowl techniques and Socratic circles. The proposed teaching scenario will be implemented in the classroom in the following academic year and our work team applies interdisciplinary approaches inspired by at least three different fields of expertise."
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Rusu, Alexandra. "E-LEARNING SOLUTIONS FOR REVITALIZING TRADITIONAL TEXTILE TECHNOLOGIES. THE MAPS OF TIME PROJECT". W eLSE 2013. Carol I National Defence University Publishing House, 2013. http://dx.doi.org/10.12753/2066-026x-13-274.
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Traditional textile technologies are part of cyber-culture in all its complexity but the solutions only record the technological past and do not influence the personal development of underprivileged groups. The digital information development should mark changes not only in communication but also in education and human communities' dynamic. E-learning programs in cyber-space are undoubtedly agents of cultural change but they should be created for an immediate impact on communities and for stressing issues like alternatives for unemployed people and lifelong learning for a greater mobility. This great power of the Web to reunite people and shape their future is conditioned by the involvement and decision making of individuals. For an interactive e-learning system we have to use real time simulation social games that allow the creation of ideal spaces for the development of a learning-by-playing virtual environment, focused on skills and technologies. Also, augmented reality applications are important in developing intuitive interaction between the user and the virtual content. Using video games tactile devices or TUNE technology could enhance the real time involvement in the exploration of the "memories" of physical artifacts and technologies. "The Maps of Time" is a project developed by a team of artists and researchers from the National University of Art, Bucharest. We are building a structure for the immersive experimentation of ancient technologies in the virtual world with the purpose of preserving and revitalizing ancient traditional technologies bring them into contemporary context and present them as viable and tested solutions in lifelong education. The e-learning aspect of the project focuses on local community empowerment using visual support, expert online lessons and advice for learning traditional technologies (textile, ceramic or metal technologies). Although the e-learning sessions involve a small community in Oltenia region (south of Romania), especially school children, we are aiming for a larger audience, from experts to individuals that want to develop artistic skills. Interactive media will be used to grow awareness on sustainable traditional technologies. Digitalizing ancient technologies operational phases not only helps children discover talents but could also offer alternatives for unemployed people and be a method of active recreation. Learning technologies, creating objects to populate habitats, involving other people develops an interactive virtual community in which everyone can learn skills via information-knowledge gaining, specialist training, artist and designer involvement.
Raporty organizacyjne na temat "Olympic games (Ancient) in art"
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Design in 20th Century Barcelona: From Gaudí to the Olympic Games. Inter-American Development Bank, luty 1997. http://dx.doi.org/10.18235/0006404.
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Fifty objects, from original bronzes and maquettes by Antoni Gaudí, to modern furniture and appliances, and Cobi, Javier Mariscal's design adopted for the mascot of the Olympic Games in 1992. The exhibit was developed with Barcelona architects Juli Capella and Quim Larrea, and presented in honor of the 38th Annual Meeting of the IDB Board of Governors held in March, 1997 in Barcelona. Most of the important 20th century Catalonian designers were represented, including Monegal, Sert, Bonet, Ricard, Tusquets, Lluscà, and Tresserra. Works were loaned from the Gaudí Museum at the Temple of the Holy Family, the Museum of Decorative Arts; the Museum of Arts, Industries and Popular Traditions; the National Museum of Catalonian Art, the Catalonian College of Architects, and the private collection of Juli Capella.