ION_POPESCU_BRADICENI Influenta filosofiei in natatie.pdf

Analele Universitii Constantin Brncui din Trgu Jiu, Seria tiine ale Educaiei, Nr. 2/2013

Annals of the Constantin Brncui University of Trgu Jiu, Education Sciences Series, Issue 2/2013

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ASPECTE EDUCAIONALE PRIVIND

INFLUENA FILOSOFIEI N NATAIE

Ion POPESCU-BRDICENI, lect.univ.dr.

Camelia PLSTOI, lect.univ.dr. Facultatea de Educaie Fizic, Litere i

Kinetoterapie, Universitatea Constantin Brncui din Trgu-Jiu

Abstract: Nataia (notul) este un sport care se bazeaz pe plutirea corpului omenesc n ap ca urmare a impulsului dat de micrile coordonate i ritmice ale membrelor superioare i inferioare.Educaia i autoeducaia n formarea personalitii sportive au la baz o ideologie. O ideologie a crei tabl de valori sociomorale se concentreaz fie sub semnul plcerii (s.n.) fie sub cel al ambiiei individuale Afirmam ntr-un studiu anterior, inspirat de David G. Thomas, c, odat dobndit capacitatea de not, ncrederea n forele proprii va transforma progresul ulterior ntr-o adevrat plcere[1]. Dup cei 10 ani de pregtire, de parcurgere a verigilor dominante, de ndeplinire ritmic a planurilor i analizarea modului lor de realizare, se ajunge la acea contribuie creatoare a antrenorilor i a nottorilor nii, dar i la elaborarea strategiei fixate de forurile metodice conductoare ale nataiei, cu aspiraii ce se vor concretizate n obiective de performan, de instruire i de organizare[2].

Cuvinte cheie: educaie, nataie, plcere, sport

Coninut: Afirmam ntr-un studiu anterior, inspirat de David G. Thomas, c, odat dobndit capacitatea de not, ncrederea n forele proprii va transforma progresul ulterior ntr-o adevrat plcere[1]. Dup cei 10 ani de pregtire, de parcurgere a verigilor dominante, de ndeplinire ritmic a planurilor i analizarea modului lor de realizare, se ajunge la acea contribuie creatoare a antrenorilor i a

EDUCATIONAL ASPECTS

INTERPRETATIONS GIVEN

GENERATED BY THE PHILOSOPHY

OF THE SPECIFIC TERMS OF

SWIMMING

Ion POPESCU BRDICENI, Ph.D.,

Camelia Daniela PLSTOI, Ph.D. University Constantin Brncui of Trgu-

Jiu Faculty of Physical Education, Letters

and Kinetotherapy

Abstract: Aquatics (swimming) is a sport

that is based on human body floating in the water as a result of the impetus provided by coordinated and rhythmic movements of upper and lower limbs. Education and self-education in shaping sports personality is based on an ideology. An ideology whose social and moral values focus either on pleasure (sn) or on the individual ambition. Said in a previous study, inspired by David G. Thomas, that once acquired swimming ability, self-confidence " further progress will turn into a real pleasure". [1] After 10 years of preparation, the scroll of links dominant rhythmic fulfillment of plans and analyze how their achievement, reaching the creative contribution of coaches and swimmers themselves, but also on the strategy set by the ruling bodies of Health has methodological with aspirations that are " embodied in performance targets, training and organization " [ 2]

Keywords: education, pleasure, sport, swimming

Developement the ideea. Pleasure is the translation in our view means either retrieving hidden structures or reconstruction of structures universal (transcendental) [3 ] - in consciousness - which Henri Ey defines primarily as a medium , and then build a model of the world , of temporary , then self-awareness ( it pushes self to go beyond



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nottorilor nii, dar i la elaborarea strategiei fixate de forurile metodice conductoare ale nataiei, cu aspiraii ce se vor concretizate n obiective de performan, de instruire i de organizare[2]

Plcerea este traducerea care n accepiunea noastr nseamn fie regsirea unor structuri ascunse fie reconstruirea unor structuri universale (transcendentale)[3] n contiin pe care Henri Ey o definete n primul rnd drept mediu, apoi construcia unui model al lumii, de natur temporal, pe urm contiin de sine (aceasta mpinge Eul s-i depeasc trirea) care introduce spaiul de reprezentare n actualitatea timpului trit.[4] a faptului c nsi constituia fizic, sau cea mintal, a acionat / reacionat cu succes. Trirea se refer la corporalitatea experienei, la datele sensibile ale acesteia. Actualizarea ei presupune trecerea printr-o structur formal, printr-un invariant formal, care constituie tocmai cmpul contiinei, aa nct ceea ce apare n acest cmp este nu numai trirea ca atare, faptul de experien, ci i valoarea subiectiv ori obiectiv a acesteia.

Plcerea a fost la origine efect; mai trziu: motiv de aciune. Ct despre cauzele ultime ale plcerii, Ribot desemneaz, prin reducie, dou: surplusul de energie vital i activitatea liber a tendinelor, care sunt complementare[5]. Pentru Roland Barthes, plcerea ofer posibilitatea unei dialectici a dorinei, a unui neprevzut al desfurrii; jocurile s nu fie fcute; s existe joc.[6]. Iar n Homo ludens, Johan Huizinga afirm c formele principale ale competiiei sportive sunt, prin natura lucrurilor, constante i strvechi. n toate epocile oamenii s-au luat la ntrecere ca s vad cine alearg, vslete ori noat mai repede sau cine st mai mult timp sub ap.

Evoluia activitii sportive are loc, dup secolul al XVIII-lea, cnd jocul este privit cu tot mai mult seriozitate, iar regulile devin mai severe i asociate cu tot mai multe subtiliti. n societatea modern, sportul se deprteaz treptat de sfera ludic i devine un

experience ) that " introduce space time representation in actuality lived ". [4 ] - the fact that the very physical constitution , or the mental acted/reacted successfully. Living refers to bodily experience, its sensitive data. Updating it requires going through a formal structure , with an invariable form, which is the very field of consciousness , so that appears in this field is not only experience as such , that the experience , but its objective or subjective value .

Pleasure was originally effect; later: cause of action. As for the ultimate causes of pleasure, Ribot shall, by reducing two: surplus of vital energy and free activity trends that are complementary [5] . For Roland Barthes, pleasure offers " the possibility of a dialectic of desire, the deployment of a contingency, the games are not made, to be playing ." [ 6] . And the " Homo Ludens " Johan Huizinga states that sports are the main forms of competition , the nature of things, constant and ancient. In all ages men have raced to see who's running, rowing or swimming faster or who stay longer underwater.

Evolution sports activity occurs after the eighteenth century, when the game is viewed with increasing seriousness, the rules become more severe and associated with many subtleties. " In modern society, sport gradually departs playful sphere and becomes a sui generis: it's not yet any serious game. " [7 ] is a self- manifestation of agonistic instincts and also raising the sport to the level of creative activity style and culture. "In sports - quote from the same source bibliographic - I had to make a conscious activity and recognized as a game, but is pushed to such a degree of organization of technical, material and equipment for scientific counsel, that in its exercise collective public playful atmosphere itself threatens to lose. The inclination of the game to turn into serious thing but are opposed phenomena that seem to contain the opposite. Concerns the interest or need, so that initially no form of the game, develop a secondary



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element sui generis: nu mai e joc i totui nici seriozitate.[7] E o manifestare autonom a unor instincte agonale i totodat nlare a sportului la rangul de activitate creatoare de stil i cultur. n sport citm din aceeai surs bibliografic , am avut de-a face cu o activitate contient i recunoscut ca joc, dar care este mpins la un asemenea grad de organizare tehnic, de echipare material i de chibzuin tiinific, nct n exercitarea ei colectiv i public atmosfera ludic propriu-zis amenin s se piard. Acestei nclinri a jocului de a se preface n lucru serios li se opun ns fenomene care par s conin contrariul. Preocupri motivate de interes sau de necesitate, deci care iniial nu prezint forma de joc, i dezvolt secundar un caracter care cu greu poate fi conceput altfel dect ca fiind al jocului[8]. l identificm ca metajoc, aici fizicul fiind nnobilat n metafizic, actul (entelehia) fiind extins de la micri dictate de simuri, nnscute, la micri dobndite prin obinuin ori la altele, prin nvtur, cum sunt ndemnrile artistice.[9]

Dar sportul este i art, care se bazeaz pe trupul omenesc n micare, perceput prin frumuseea formei sale. n nataie impresiei de for i de vitalitate, s-i adugm transpunerea corpului uman n aria frumosului natural, unde se regsete ca un caz particular al esteticului. Corpul unui nottor este rezultatul unei direcionri, contiente, a efortului creator i desigur un produs social. Modelarea unui trup, care cucerete admiraia, este realizare demiurgic, arhitectur uman, cu nimic inferioar creaiei sculpturale[10].

Sportivul care se antreneaz n palestr, n aren, n bazinul olimpic cu contiina semnificaiei educative i valorice a faptelor sale ndeplinete, cu sine (s.n.), un act creator. Aa se nate plcerea estetic (s.n.) de a tri ntr-un trup frumos.

n lucrarea noastr ne vom referi la corpul pregtit sistematic, armonios dezvoltat, susceptibil de performane fizice i satisfacii transfizice. Corpul cultivat poate

character can hardly be conceived otherwise than as the game " [8 ]. I identify as metajoc here physique being knighted in metaphysical act (entelechy) was extended to " move dictated by the senses, innate to motions acquired by habit or to others by teaching, as artistic skill." [9 ]

But sport is art that is based on human body in motion, perceived the beauty of its form . In swimming impression of strength and vitality, to add transposition natural beauty of the human body in the area where they found that a particular case of aesthetics. The body of a swimmer is the result of targeting, conscious, creative effort and of course a social product. "Modeling a body that wins admiration is demiurgic achievement, human architecture, with nothing lower sculptural creation " [10 ].

Athlete who trains the Palestra arena in the Olympic pool - the awareness and value of educational significance of his actions - meets with itself (sn), a creative act. Thus is born aesthetic pleasure (sn) to live in a beautiful body.

In our work we refer to the body systematically prepared, harmoniously developed, capable of physical performance and satisfaction transfizice. Grown body can become model, although the amount is expressed with standard sport priority technical measures (tables of records, mittens specific ) in athletics or swimming.

In sport we are dealing with an experienced aesthetic and these beauties are neighbors moving artistic acts. Beautiful sport is one lived cenestetic (sensitivity that reflects their bodily existence) and kinesthetic (sensations of movement for all that we give our body) and one tactical lived (for adding up the euphoric joys products and facilitating successful strategic combinations taking aware of a beautiful formal). Hegel (the " Phenomenology of Spirit") believes that between spirit and their body occurs naturally connected and more intimate than most foreign and spirit. [11] For Friedrich Nietzsche, the body is that it takes a man to



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deveni model, dei n sport standardul valorii se exprim cu prioritate n msuri tehnice (tabele de recorduri, palmarese specifice), n atletism sau not.

n sport avem de-a face cu o estetic trit iar aceste frumusei n micare sunt vecine cu actele artistice. Frumosul sportiv este unul trit cenestetic (pentru sensibilitatea care reflect propria existen corporal) i kinestetic (pentru totalitatea senzaiilor de micare pe care ni le d corpul nostru), dar i unul trit tactic (pentru nsumarea bucuriilor euforice produse de combinaiile strategice reuite i facilitnd luarea la cunotin a unui frumos formal). Hegel (n Fenomenologia spiritului) consider c ntre spirit i propriul trup are loc n chip firesc o legtur i mai intim dect restul lumii externe i spirit[11]. Pentru Friedrich Nietzsche, corpul este acela care-l va duce pe om la supraom: Fiina cea mai onest, Eul, vorbete despre corp i i dorete corpul, chiar dac viseaz, chiar dac delireaz sau flutur din aripile-i frnte... Corpul e o raiune uria... Exist mai mult raiune n corp dect n cea mai nalt nelepciune... Iar corpul creator e cel care-i creaz spiritul, ca pe un bra al vrerii sale.[12]

Aspectele educaionale privind influena filosofiei n nataie pot fi distribuite paradigmatic i tlmcite sintagmatic, pot include deopotriv elanul, gndirea, demnitatea i curajul. Nu vom fi ndeajuns de explicii dac nu vom introduce ideile de comunicare, nelegere, olimpianism, respect. Respectul reciproc, nelegerea, prietenia sunt valori ce sintetizeaz i exprim credina n virtualitile sportului.[13] Aceast convingere nal categoric sportul la rang de art. O art a efortului i a rgazului deopotriv n care omul se descoper pe sine, nefiind dect ceea ce poate i neavnd dect ceea ce a luptat s aib.

Sportul nseamn, totodat, educaie i cultur, cci traseaz n spaiu i timp valori profunde. Pentru a se transforma n factor de cultur, este necesar ca performana

"superman": "Being the most honest self, talking about the body and the body wants, even if the dream, even if delusional or waved her broken wings. ... The body is a huge reason ... There is more reason in your body than in the highest wisdom ... And who is the creator body and create the spirit as an arm of its vrerii. " [12 ]

Educational aspects influence on philosophy in swimming can be distributed and explained to syntagmatic paradigmatic may include both enthusiasm, thinking, dignity and courage. We will not sufficiently explicit if we introduce the ideas of communication, understanding, olimpianism, respect. " Mutual respect, understanding and friendship are values that summarizes and expresses faith in virtualities sport. " [13]. This belief elevates to an art sports category. An art effort and leisure alike in which man finds himself not only what you can and what has only fought to have.

Sports also means education and culture, drawn in space and time for deep values. To turn the crop factor, it is necessary to employ mechanisms athlete performance creation, including the creation driving. Sport is based on the categories of performance, competition and cooperation on increasing the coefficient of stress on the psychological (cognitive, motivational, attitudinal and skills), its practical meaning is certainly deeper than the mere breath of pleasure (sn), because it is different when say that the physical education and sports come to seek truth without hurting anyone.

Swimming is one of individual sports that childcare speaking, are forms of social expression level coding and updates psihomotric possible with original values more standardized and regulated social. In this sense, every context of life relates to values. Inside these boundaries, people constantly trying to interpret life. "The expression of these tests are conceptions of life and the world, art, religion and philosophy are recurring ways in which this happens. " [14 ]



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sportivului s angajeze mecanismele creaiei, inclusiv ale creaiei motrice. Sportul se fondeaz pe categoriile de performan, competiie i cooperare; pe creterea coeficientului de solicitare la nivel psihic (cognitiv, motivaional, atitudinal i aptitudinal); sensul su practic e desigur mai adnc dect simpla respirare a plcerii (s.n.), cci este altceva cnd spunem c prin educaie fizic i sport ajungem s cutm un adevr fr s rnim pe nimeni.

Nataia e unul din sporturile individuale, care sociopedagogic vorbind, sunt forme de codificare i exprimare social la nivelul actualizrilor posibile ale psihomotricitii, cu valori originale mult mai standardizate i mai reglementate social. n acest sens, orice context de via se raporteaz la valori. nuntrul acestor granie, oamenii ncearc permanent s-i interpreteze viaa. Expresia acestor ncercri sunt concepiile despre via i lume; arta, religia i filosofia sunt modalitile recurente prin care se petrece acest lucru.[14]

Egoul sportivului trebuie perceput n concreteea sa deplin, care const n faptul c eul nu cuprinde doar corelaia tririlor obiectului, ci i o anumit corelaie n obiecte, n msura n care au fost cunoscute de el i au contribuit la concretizarea egoul-ului. Ego-ul concret este coeziunea fluxului contiinei aflat n unitate cu lumea pe care o cunoate. Acest ego complet dezvoltat, neles ca unitate n fluxul intenionalitii, este numit de Husserl transcendental. Deoarece lumea obiectual face parte din ego-ul concret, i corpul ine de acesta... Actele de contiin sunt ns de la bun nceput parte a unui ego concret cu corporalitate proprie.[15]

Aspectele educaionale din nataie la interferena dintre comprehensiune i explicare se mic fie nuntrul nediferenei sufletului i raiunii fie n diferena dintre fiin i cunoatere.[16]

Astfel antrenorii vor ine cont de viziunea n perspectiv, de analiza cunotinelor anterioare, de gsirea acordului

Ego athlete must be seen in its full concreteness, which is that self object experiences includes not only correlation but also some correlation in objects, as far as he was known to have contributed to the implementation's ego. "Ego is actually found in unit cohesion stream of consciousness to the world he knows. This fully developed ego, understood as the flow unit intentionality, Husserl is called transcendental. As part of objectual world ego concrete body and keep it ... Acts of conscience are but the beginning part of a concrete ego with his own physicality." [15 ]

Educational aspects of swimming - the interface between understanding and explanation - either inside the moves of the soul and reason to be the difference between being and knowledge. [16 ]

Thus coaches will take into account the view in perspective of analysis prior knowledge, finding time fine tuning of physical and biological adaptation process required by the body to increase training, joint interests of education and teaching swimming, working in partnership wider, thoughtful and full of dedication.

The training system (which is "constitutive" [17]), the sport swimming, is "a set of concepts, the basic groups of which can be derived, in principle, all other concepts" [18]

It consists of a set of principles, rules, means and methods differentiated, specialized and systematically pursued by the swimmer is subjected directly to education and training, perfecting his behavior. Athletic performance is loaded "multiple meanings and emotional education, contributing to the formation of personality, representing a stage of being elevated biological and spiritual experience. " [19]

The effort to swim may be reproduced in relation to maximum effort - maximum economy . Dialectic training results, and she of relationship "body adapt to stress - the body adaptation effort." Selecting critical (sn) is a requirement of modeling (sn) sports



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fin dintre timpul fizic i cel biologic solicitat de procesul de adaptare a organismului la intensificarea antrenamentului, de mbinarea intereselor notului cu ale educaiei i nvmntului, de munca n parteneriat mai ampl, mai chibzuit i mai plin de druire.

Sistemul de pregtire (care este unul constitutiv[17]), la notul sportiv, reprezint un set de concepte de baz, respectiv categorii, din care s poat fi derivate, n principiu, toate celelalte concepte[18]

El const ntr-un ansamblu de principii, reguli, mijloace i metode aplicate difereniat, specializate i urmrite sistematic prin care nottorul este supus direct la educaie i instruire, perfecionndu-se comportamental. Performana sportiv este ncrcat de multiple semnificaii educative i emoionale, contribuind la formarea personalitii, reprezentnd un stadiu elevat de existen biologic i trire spiritual.[19]

Efortul de a nota poate fi reprodus n relaia efort maxim economie maxim. Dialectica antrenamentului rezult, i ea, din relaia adaptarea organismului la efort adaptarea efortului la organism. Selectarea critic (s.n.) este o cerin a modelrii (s.n.) coninutului de pregtire sportiv.

Antrenorul nsui, factor principal implicat n sistemul general al pregtirii stagiale la notul sportiv, trebuie s fie:

- un conductor entuziast, convingtor;

- un bun pedagog, capabil s se fac neles;

- un bun diagnostician al greelilor tehnice;

- un permanent descoperitor de soluii metodice, tehnice, organizatorice;

- posesor al unui temperament echilibrat, fire deschis;

- afectuos, fr a face concesii de la critic;

- obiectiv, imparial, umanist, ferm i inteligent.

Pentru celebra nottoare, o

training content. The coach himself, the main factor

involved in the general scheme of internship training in swimming sports should be: - an enthusiastic leader, convincing; - a good teacher, able to be understood ; - a good diagnostician of technical errors; - a permanent solution finder methods, techniques, organizational; - owner of a temper, open fire; - affectionate, without making concessions to criticism; - objective, impartial, humane, firm and intelligent.

To celebrate fins, so experience is conclusive confirmation and not a proper "evidence". If a sample is one ontological. It makes being manifested in the body to be, she thought back to understanding the meaning of being an athlete gave her semiotic discourse, non- linguistic, but intelligible, communicative, proper body language because people perceive the body, are by their physicality in the world. Act (self) perception occurs on a background both spatially and temporally in the body is/is expression. The body becomes expressive in that our existence is achieved by first tangible expressions. Body as a simple expression is not "exterior", leading an internal, spiritual. It's more because what is expressed and expression can not be separated from one another , and what is expressed (spirit, soul, inner sense or intent) - the expression (body, signs), - are, taken in itself, a whole, denoting a sense that we just updated the recommended expression ostensiotic/ostensiologic [20] . References :

1. David G. Thomas: not/Trepte spre

succes; trad. de Mihai-Dan Pavelescu; ed. Teora, Bucureti, 1996, p. 8

2. Mircea Olaru: not (Tehnic, metodic, organizare); editura Sport-Turism, Bucureti, 1982, p. 279

3. Paul Ricoeur: Despre traducere, traducere de Magda Jeanrenaud; postfa de



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experien concludent este deci o confirmare i nu propriu-zis o prob. Dac este o prob, este una ontologic. Ea face ca fiina manifest n corp s fie, ea ntoarce ctre gnd nelegerea sensului fiinei i i druie sportivei discursul semiotic, non-lingvistic, dar inteligibil, comunicativ, limbajul corpului propriu, cci percepem lumea cu corpul, suntem prin propria corporalitate n lume. Actul de (auto)percepie are loc pe un fundal att spaial ct i temporal n care corpul devine / este expresie. Corpul devine expresiv prin aceea c existena noastr se realizeaz mai nti prin expresii corporale. Corpul ca expresie nu-i un simplu exterior, care conduce un proces intern, sufletesc. E mai mult, cci ceea ce este exprimat i expresia nu pot fi separate una de alta, iar ceea ce este exprimat (spiritul, sufletul, simul intern sau intenia) i expresia (corpul, semnele), sunt, luate n sine, un tot, denotnd un sens actualizat tocmai n expresia ce ni se recomand ostensiotic / ostensiologic[30].

Note bibliografice: 1. David G. Thomas: not/Trepte spre

succes; trad. de Mihai-Dan Pavelescu; ed. Teora, Bucureti, 1996, p. 8

2. Mircea Olaru: not (Tehnic, metodic, organizare); editura Sport-Turism, Bucureti, 1982, p. 279

3. Paul Ricoeur: Despre traducere, traducere de Magda Jeanrenaud; postfa de Domenico Jervolino; ed. Polirom, Iai, 2005, p. 81

4. Henri Ey: Contiina; traducere de Dinu Grama; Edit. tiinific i Enciclopedic, Bucureti, 1983

5. Thodule Ribot: Logica sentimentelor; trad. de Leonard Gavriliu; Ed. tiinific i Enciclopedic, Bucureti, 1988, pp. 26-27

6. Roland Barthes: Plcerea textului; traducere de Marian Papahagi, postfa de Ion Pop, Ed. Echinox, Cluj, 1994, p. 9

7. Johan Huizinga: Homo ludens. ncercare de determinare a elementului ludic

Domenico Jervolino; ed. Polirom, Iai, 2005, p. 81

4. Henri Ey: Contiina; traducere de Dinu Grama; Edit. tiinific i Enciclopedic, Bucureti, 1983

5. Thodule Ribot: Logica sentimentelor; trad. de Leonard Gavriliu; Ed. tiinific i Enciclopedic, Bucureti, 1988, pp. 26-27

6. Roland Barthes: Plcerea textului; traducere de Marian Papahagi, postfa de Ion Pop, Ed. Echinox, Cluj, 1994, p. 9

7. Johan Huizinga: Homo ludens. ncercare de determinare a elementului ludic al culturii; trand de H.R. Radian; cuvnt nainte de Gabriel Liiceanu; ed. Humanitas, Bucureti, 2002, pp. 290-294

8. Idem, ibidem 9. Aristotel: Metafizica; traducere de

t. Bezdechi; editura IRI, Bucureti, 1999, p. 34

10. Victor Bnciulescu, Virgil Ludu: Sport i art; edit. Sport-Turism, Bucureti, 1987, pp. 7-18

11. Apud Dumitru Buiac: Educaia fizic i sportul/De la trupul mbuntit al cretinului la corpul anabolizat al sportivului, edit. Eikon, Cluj-Napoca, 2008

12. Friedrich Nietzsche: Aa grit-a Zarathustra; trad. de t. Aug. Doina, Editura Humanitas, Bucureti, 1994, pp. 89-91

13. Ioan Neacu, Marian Ene: Educaie i autoeducaie n formarea personalitii sportive, ed. Sport-Turism, Bucureti, 1987, p. 15

14. Poul Lubcke: Wilhelm Dilthey/Spirit i natur, n antologia Filosofia n secolul XX, volumul I, coordonatori: Anton Hugli/Poul Lubcke; traducede de Gheorghe Pascu, Andrei Apostol, Cristian Lupu, Editura All Educaional, 2008

15. Poul Lubcke: Edmund Husserl/Filosofia ca tiin religioas; n antologia citat, vezi subcapitolul Eul i lumea vieii, pp. 78-83

16. Vezi Manfred Riedel: Comprehensiune sau explicare?; traducere de



60

al culturii; trand de H.R. Radian; cuvnt nainte de Gabriel Liiceanu; ed. Humanitas, Bucureti, 2002, pp. 290-294

8. Idem, ibidem 9. Aristotel: Metafizica; traducere de

t. Bezdechi; editura IRI, Bucureti, 1999, p. 34

10. Victor Bnciulescu, Virgil Ludu: Sport i art; edit. Sport-Turism, Bucureti, 1987, pp. 7-18

11. Apud Dumitru Buiac: Educaia fizic i sportul/De la trupul mbuntit al cretinului la corpul anabolizat al sportivului, edit. Eikon, Cluj-Napoca, 2008

12. Friedrich Nietzsche: Aa grit-a Zarathustra; trad. de t. Aug. Doina, Editura Humanitas, Bucureti, 1994, pp. 89-91

13. Ioan Neacu, Marian Ene: Educaie i autoeducaie n formarea personalitii sportive, ed. Sport-Turism, Bucureti, 1987, p. 15

14. Poul Lubcke: Wilhelm Dilthey/Spirit i natur, n antologia Filosofia n secolul XX, volumul I, coordonatori: Anton Hugli/Poul Lubcke; traducede de Gheorghe Pascu, Andrei Apostol, Cristian Lupu, Editura All Educaional, 2008

15. Poul Lubcke: Edmund Husserl/Filosofia ca tiin religioas; n antologia citat, vezi subcapitolul Eul i lumea vieii, pp. 78-83

16. Vezi Manfred Riedel: Comprehensiune sau explicare?; traducere de Andrei Marga; ed. Dacia, Cluj-Napoca, 1989, p. 75

17. Jan Rus Flor: Rudolf Carnap/Filosofia ca sintax logic, subcapitolul Sisteme constitutive, n antologia citat, vol. 2, traducere de Andrei Apostol, Mihnea Cpraru, Cristian Lupu, Marius Murean, Marius Stan, pp. 168-169

18. Idem, ibidem 19. Mircea Olaru, op. cit., p. 138 20. Vezi Ion Popescu-Brdiceni:

Facerea i Corpul. Tomul I. Scurt tratat de ostensiotic i ostensiologie, ed. Napoca Star, Cluj, 2010, in integrum.

Andrei Marga; ed. Dacia, Cluj-Napoca, 1989, p. 75

17. Jan Rus Flor: Rudolf Carnap/Filosofia ca sintax logic, subcapitolul Sisteme constitutive, n antologia citat, vol. 2, traducere de Andrei Apostol, Mihnea Cpraru, Cristian Lupu, Marius Murean, Marius Stan, pp. 168-169

18. Idem, ibidem 19. Mircea Olaru, op. cit., p. 138 20. Vezi Ion Popescu-Brdiceni:

Facerea i Corpul. Tomul I. Scurt tratat de ostensiotic i ostensiologie, ed. Napoca Star, Cluj, 2010, in integrum.

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