Abstract
The previous chapter, which dealt with sport and the environment, implicitly ended with a quasi-Sisyphean take on endurance sport. He or she who takes up the challenge will eventually be able to control the mountains of life. According to the subsequent ascetic imperative we must immerse ourselves in diligent practice, create our personal upwardly oriented challenge and cycle for life. It is living in the strenuous and auto-competitive, but meanwhile also ecologically respectful mood that makes life worthwhile.
However, this emphasis on dedicated and necessary, but highly repetitive training-practices over the idea of sport as a playful voluntary attempt to overcome unnecessary obstacles (Suits, The grasshopper: games, life and utopia. Broadview Press, Ontario, 1978/2005), bears the risk of reducing sport to mechanic, soulless, un-reflective and un-critical activity. In this pejorative sense, then, sportive physicality becomes nothing but a matter of what Plato referred to as poson: calculative, quantitative measurability. Whilst the poionistic, qualitatively oriented quest for finding one’s own subjective measure, ideally resulting in a harmonious and holistic sense of well-being is neglected.
To clarify and overcome the tension between quantity and quality, between dull calculable reps and rich, fully flourishing and meaningful life, in this chapter I will bring a specific brand of phenomenology to the fore: Jan-Hendrik van den Berg’s metabletica. This doctrine of change, (Metaballein means ‘to change’ in ancient Greek) or ‘historical phenomenology’ is a rather daring attempt to unveil causality between at a glance unrelated events in a specific period. I will explain and apply Van den Berg’s disputed, but evocative method by paying a metabletical visit to two remarkable years, namely 1974 and 2010, which I will respectively assess as years of poion (quality) and poson (quantity). In terms of sport, 1974 appears to be a year of quality, of fully being-in-the-world. On the other hand, metabletically speaking, 2010 turns out to be a year of fixation on quantity, a one-dimensional ‘calculative’ understanding of the perfection of the self. At the end of the concerning paragraph I will critically assess this supposed watershed between the good and the bad take on sport.
Finally I will attempt to overcome Van den Berg’s all in all unfruitful dichotomy of the ‘reflexive spineless mass’ versus the ‘reflective critical individual’ by arguing that his musings on automated, reflexive movement behaviour on closer inspection even have special benefits to offer when it comes to an ecosophical-ascetological understanding of sport. Only when every single step does not demand full attention anymore, one can look around and enjoy the magnificent scenery of life. Only after diligently putting in ascetic effort, one can attain the Elysian fields of ecosophical joy. Experiencing overwhelming poion always presupposes a robust amount of poson.
A healthy sport ethos will take note of the quantative, but will not let squelch out the qualitative value of the sport experience(Heather Reid 2017, p. 164).
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Notes
- 1.
Be it at in another state of aggregation and at a higher speed. Bertz thought that 12–15 kilometres per hour would be perfect speed for bike-riding. Because of technological innovations and vastly improved road-surfaces people meanwhile can ride at double speed quite easily. This higher speed also enables humans to travel longer distances in an environmentally responsible manner.
- 2.
Although Van den Berg is not a philosopher in the full academic sense—he is a psychiatrist—his work has been strongly influenced by philosophers such as Husserl, Bachelard, Wahl, Merleau Ponty, and also Heidegger, whom he visited for 3 days in his Hütte at the Todtnauberg in 1947 (Zwart 2002, p. 19).
- 3.
My translation. All other citations of De Reflex are my translations as well.
- 4.
I borrow this witticism from the Dutch technology philosopher Peter Paul Verbeek, who used this metaphor during an introduction of Don Ihde, the godfather of the philosophy technology, in Nijmegen11 January 2018. Verbeek also argued in favour of ‘material hermeneutics’, a term which largely covers the approach of sustainable endurance sport I advocate in this study. According to Verbeek it is simply impossible to think of technology without a subjective human measure. Take for instance a telescope: “There is hermeneutics already in the instrument. It colours the way we see.” Ihde as well as Verbeek are adherents of post-phenomenology. By means of their focus on the technological meaning and working of things—rather than Husserl’s eidetic reduction (intuitively trying to identify the basic shape (eidos) of a perceived thing)—they better succeed in getting Zu den Sachen selbst, to the things themselves, I contend. In this hermeneutical-pragmatical vein I will approach the subject-matter of this study further on: the endurance sportsperson as a thinking technified thing in perpetual motion.
- 5.
This is also acknowledged by Bertha Mook, a Canadian expert on Van den Berg: “Metabletics provide a uniquely interdisciplinary approach through the analysis of simultaneous events to identify patterns in human experience. Most central to the metabletic method is that, while the world of science is constant, the landscape of human existence is continually changing and causing humans to change” (2009, p. 26).
- 6.
To fully understand Van den Berg’s central point of criticism the in every-day speech often neglected difference between ‘reflexive’ (trusting on ones reflexes, running over the spine) and ‘reflective’ (thoughtful, deliberative, contemplative, so the very opposite of reflexive) is crucial.
- 7.
From a grammatical and stylistic point of view Van den Berg’s written Dutch is sometimes somewhat peculiar. He often writes so-called elliptical sentences; sentences which are not complete from a grammatical point of view. This style is often used by journalists in order to please and/or seduce the reader. Van den Berg’s writing is furthermore also extremely subjective, teleological and moralistic. Carefully avoiding the ‘I think style’ he still addresses the reader directly with N1, authorative, straightforward seductive and suggestive statements, hardly ever underpinning his findings by strong scientific-statistical empirical evidence.
- 8.
“Each one of us puts his person and all his power in the supreme direction of the general will; this renders each member as an indivisible part of this general will. At that very moment, the particular person of each contractor by means of this act of association produces a moral and collective body composed of as many members as the assembly consists of, which receives from this same act its unity, it’s me, its life and it’s will” (Rousseau 2012, p. 12, My translation).
- 9.
The Russian geologist Alexei Pavlov coined the term Anthropocene already in 1922. Together with the ecologist Eugene Stoermer, Crutzen re-introduced the term in its current meaning in 2000 (Close e.a. 2016, p. 33, footnote 18).
- 10.
“A new critique of anthropology, both philosophical and positive: did this not become necessary from the moment in 2004 when we saw Claude Lévi-Strauss on television admitting that he is preparing to depart a world he no longer loves? If anthropology cannot account for this becoming that so disheartens the anthropologist, does it not thereby lose its legitimacy, just as has occurred to those philosophies that pretend to be unaware of such questions? In other words, what becomes of anthropology in the Anthropocene era? My thesis is this: it becomes a neganthropology, and it must contribute to the advent of the Neganthropocene” (Stiegler 2014, p. 1).
- 11.
‘Method’ is etymologically tributary to the ancient Greek hodos meta, which means ‘above the road’. Although not methodical in the current quantitative statistical sense that dominates the social sciences, Van den Berg’s metabletic method is mixture of a helicopter view from above and a road-trip at the same time. With respect to De Reflex this means a detached view on society as regressing to reflexivity blended with very concrete and precise, but arbitrary random pictures.
- 12.
Although there are interfaces between phenomenology, hermeneutics and metabletics, Mook argues in favour of attributing a specific weight to metabletics. “The metabletic method certainly involves a detailed reading of historical events and texts, including documents, novels, and paintings. Van den Berg did not, however, specifically address hermeneutics and did not aim for a systematic hermeneutic reading and interpretation of texts. Instead, he incorporated his historical insights and interpretations into his conceived metabletic project. Despite the fact that phenomenology, hermeneutics and metabletics share some common characteristics, they remain distinct qualitative research approaches in their own right. They can be seen as mutually enriching and complimentary approaches aimed at disclosing the rich yet mysterious meanings of our lives as lived and experienced.” (2009, p. 28). I will take up the hermeneutic perspective in Chap. 5 Ascetic Practices, Hermeneutical Cycles and Ecosophical Endurance and broaden it from texts to more directly experienced phenomena, or practices, such as sporting experiences.
- 13.
A group of early nineteenth century English workmen named after Ned Ludd. Their main aim was destroying labour-saving machinery as a protest. Luddites argued that automation destroys jobs. In a broader sense a Luddite is one who is opposed to technological progress.
- 14.
Already touched upon with regard to the use of ecosophically sound technology in the previous chapter.
- 15.
A reference to Plato’s dialogue Phaedrus, probably written somewhere between 370 and 360 B.C. Pheadrus is a polyphonic dialogue in which Socrates discusses the matters of life lying under a plane tree with Phaedrus. The dialogue deals with the art of rhetoric and how it should be practiced, but also with topics as metempsychosis (the Greek tradition of reincarnation) and erotic love. In his fictionalized autobiographical novel Pirsig refers to his past self (before undergoing electroconvulsive therapy after collapsing in academia) by using the name Phaedrus.
- 16.
This event started with running (6 miles), followed by a bike-leg (miles) and ended with swimming (500 yards), so the reverse order of the present triathlon (Johnstone 2017).
- 17.
Peloton in Dutch also refers to the, military connoted, ‘platoon’: organised mindless and will-less herd-behaviour in extremis.
- 18.
Because of his conservative nature Van den Berg probably would disapprove of this analogy, but, again, I argue that Van den Berg’s critique of spinalism also opens up for a leftist reading.
- 19.
Cfr. Torres 2012.
- 20.
“Indeed, we philosophers and ‘free spirits’ at the news that the ‘old God is dead’, as illuminated by a new dawn, feel that our hearts here flows with gratitude, amazement, premonitions, expectation - finally appears us the horizon again free to set himself that he is not bright, at last our ships may run again, run out at all hazards, any risk of the knower is allowed again, the sea, our sea is back open, maybe there was still never as an ‘open sea’” (Nietzsche 1954, Band 2, p. 206, my translation).
- 21.
‘E.g. the so-called ‘Cruyff turn’: “The turn was a way of tricking an opponent into thinking that a pass was to be played but then turning behind his defensive lunge and dribbling away”(Mumford 2014, p. 190).
- 22.
NCRV-gids (Dutch radio and tv-guide), June 12 1982, nr. 24, my translation).
- 23.
Tussen Barend en van Dorp (Dutch radioshow with a special interest in sport, March 1995).
- 24.
According to journalist and writer Auke Kok the Dutch were “loose, brutal and indifferent” (2004, p. 327, my translation).
- 25.
The story goes that the often used word cannibal (literally: man-eater, figuratively: blood-thirsty, cruel person) stems from the Spanish ‘canibal’, a corrupted amalgamation of ‘caribal’, Caribbean Indians, who were accused of cannibalistic habits, and ‘can’, Galician for dog (canis in Latin), another species that consumes peers. Pastor Samuel Purchas, however, claims in his in 1625 published Hakluytus Posthumus or Purchas his Pilgrims, contayning a History of the World in Sea Voyages and Lande Travels, by Englishmen and others that cannibal in the Caribbean language stands for ‘courageous man’. Both etymological explanations perfectly match the phenomenon Eddy Merckx.
- 26.
“[T]he fact that I continued in the 1975 Tour de France after I crashed definitely did shorten it. My build-up to that race had already been problematical, and actually I wasn’t in the best of health when I started it. But after the crash, in which I fractured my cheekbone, I suffered like you cannot imagine possible. I could not take in anything but liquids. I had to race on empty. I had to continue for the sake of the race, for honour and for my teammates. They depended on my prize money. Remember that I still finished second. What I should have done, looking back, was pay my riders what I would have earned out of my own pocket and left the race. Then maybe with my strength rebuilt I could have been competitive in 1976” (Cycling Greats 2010).
- 27.
‘Romanticism’ is a problematic term. It usually implicitly refers to characteristics such as idealistic, poetically dreaming and somewhat detached from real life out there. From a historic perspective one has differentiate between early romanticism, the highly provocative style of the Sturm und Drang period, which lasted from 1760s to the early 1780s. Individual subjectivity and extremes of emotion were expression in reaction to the perceived constraints of rationalism imposed by the Enlightenment. This period was followed by high romanticism (approx. 1800–1850), a period of a ripened romantic artistic, literary, musical and intellectual movement and late romanticism (1850–1890), the rather domesticated variant of the Biedermeier-period, which tended to realism again.
- 28.
As opposed to Comte’s ‘shallow’ positivism, Husserl considered his philosophy of pure experience as truly positivistic: “We take our start from what lies prior to all standpoints ... we are the genuine positivists” (cited in Drabinsky 1993, p. 226). The silent liaison between William James’s radical empirism and hermeneutics and phenomenology will be put to the test in Chap. 6 Continental Pragmatism: Enduring Life in the Strenuous Mood.
- 29.
The Humanity+ Transhumanist movement states the following: “Humanity stands to be profoundly affected by science and technology in the future. We envision the possibility of broadening human potential by overcoming aging, cognitive shortcomings, involuntary suffering, and our confinement to planet Earth. Interesting the transhumanist movement has also an ecosophical perspective: “We advocate the well-being of all sentience, including humans, non-human animals, and any future artificial intellects, modified life forms, or other intelligences to which technological and scientific advance may give rise” (Humanity+ Transhumanist Declaration). I consider this as a classic technological fix which cunningly avoids the issue of human responsibility in the Anthropocene. Instead of acting an attitude of a post-Heideggerian Gelassenheit seems more appropriate. I will elaborate on this active ascetic passivity in Chap. 8 Epilogue: Turning in the Widening Gyre.
- 30.
My alma mater.
- 31.
Socrates to Glaucon: “What I should say therefore is that these two branches of education seem to have been given by some god to men to train these two parts of us—the one to train our philosophic part, the other our energy and initiative. They are not intended the one to train body, the other mind, except incidentally, but to ensure a proper harmony between energy and initiative on the one hand and reason on the other, by tuning each to the right pitch.” (Plato 1981, p. 176).
- 32.
In 1978, 4 years after the defeat by West Germany, they lost the final against hosting country Argentina by 3–1.
- 33.
The interpretivist or broad internalist take on sport will be put into perspective in the next chapter.
- 34.
“Standing pedalling allows you to apply more force to the pedals than is possible seated, because you can rest your entire weight on the driven pedal, and, even more, by pulling up on the handlebar, you can push the pedal with more than your actual weight... but is this a good thing? Pedalling that hard is very stressful to the joints and to the bicycle, and usually involves a level of effort that cannot be sustained aerobically (that is, you will get out of breath). Unless you have unusually good form, it also tends to involve a fair amount of thrashing from side to side, which is a waste of energy. The added stress flexes many parts of the bicycle, and the energy required to do this flexing is not usually recovered when the parts straighten back out.” (Brown undated).
- 35.
Zwart (2000) points at the ascetic undercurrent in medieval food ethics: “Whereas ancient Greek food ethics concentrated on the problem of temperance, and ancient Jewish ethics on the distinction between legitimate and illicit food products, early Christian morality simply refused to attach any moral significance to food intake. Yet, during the middle ages food became one of the principle objects of monastic programs for moral exercise (askesis)” (p. 113). Following this line of reasoning, as of 2010 sport dietetics become profane asceticism, one might argue.
- 36.
Armstrong can best be seen as a late-romantic, a former Sturm und Drang-adherent which has come of age.
- 37.
Lance Amstrong in the New York Times: “You have to have a basic gift and then it’s how you work with that gift, how you shape it, the work that you do, the intensity you do it in and then the motivation for the race. I’m very motivated for this race. It’s everything” (Cited in Abt 2001).
- 38.
This critical point will be elaborated in Chap. 7 : On Agon and Ecosophical Endurance: Finding your Own Pace. By revaluing the Sisyphean concept of askēsis as a contemporary and relatively clean and green means to fight the struggle with and against oneself, we may overcome the uncompromising fight against our natural environment and transform the human condition into a ‘coexistent agony’ wíth the world. This, however, without throwing the competitive, proto-agonistic baby that still lingers in us out with the bathwater. The classic triathlon embraces both impulses: coexistence ánd competitive agonistic strivings.
- 39.
Van den Bossche was not aware of Vinoukourov’s treacherous ways or Armstrong’s doping usage when he wrote his cycling book.
- 40.
It has to be noticed that this is a common practice in professional cycling as of the early days. Cycling has always been a game of haggling, covered by a peloton-wide omertà, a code of silence. The contemporary high-tech registration of races has just made this more visible.
- 41.
Vinoukourov and Kolobnev originally had to face judgement in a Belgian court on March 13, 2018. The lawsuit was suspended, however.
- 42.
In the next chapter, Ascetic Practices, Hermeneutical Cycles and Ecosophical Endurance, I will elaborate on the comprehensive style of broad internalism, which comes quite close to hermeneutics and phenomenology, I argue.
- 43.
At least in the perspective of the data-driven empirical turn that the social sciences have undergone during the last decades.
- 44.
Times that according to Lemmens never have existed, since mankind is technological per se. “[T]he human condition as such is—that is to say is nothing but or boils down to—the technological condition. Man is the effect of the becoming-technical of life” (2008, p. 521).
- 45.
An interesting detail, since Dutch cycling pictures in newspapers and magazines often show heroic riders beating a strong headwind. Probably because this gives a more dramatic effect. This image is epitomized in a famous song by national bard Boudewijn de Groot, entitled De eenzame fietser (The lonely cyclist 1973). “How strong is the lonely cyclist who, bent over his handle bar, fighting a headwind, finds himself a way?” (My translation).
- 46.
Runners and riders rather than joggers and so-called ‘weekend warriors’, who ride their bicycles on (sunny) Saturdays or Sundays only.
- 47.
NCRV-gids (Dutch radio and tv-guide), June 12 1982, nr. 24, my translation).
- 48.
It is often argued that it takes 10,000 h to master specific practices of all sorts, form playing piano to scoring goals at elite level. (E.g. Malcolm Gladwell’s thesis of the necessity of a 10,000 h investment as the Tipping-Point of greatness (2000)). This is an arbitrary figure, since more talented people probably need less time investment and untalented far more. In either case: it takes a lot of time to become an automat. Even more, the ability to act automated during a game under high pressure has also to be maintained after putting in 10,000 h.
- 49.
In quotation marks to circumvent the onto-philosophical problems associated with (hidden or overt) essentialism.
- 50.
Running up Zombie hill at the final part of the Norseman extreme triathlon (Cfr. Chap. 1 Prologue: The Good Life, Endurance and Sustainable Cycling) is definitely more than just Zombie-like behaviour, I argue. While the remaining contestants are not attentive at every single step anymore, they still have to be highly alert.
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Welters, R. (2019). Metabletics of Spinal Sport: When Poion Meets Poson. In: Towards a Sustainable Philosophy of Endurance Sport . Library of Ethics and Applied Philosophy, vol 37. Springer, Cham. https://doi.org/10.1007/978-3-030-05294-2_4
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