Telo v antiki ni bilo le objekt človeške manipulacije in »ječa duše«, temveč tudi vir učenja in spoznanj. V tem dualističnem odnosu do telesa je mogoče prepoznati tudi ločitev med dvema antičnima ...pogledoma na medicino in zdravje: za prvega zadošča zdravnikovo znanje in oster skalpel, medtem ko je za drugega zdravje predvsem posledica zmožnosti prisluhniti modrosti telesa ter harmonične uskladitve lastnega življenja z naravo. Telo je ljudi učilo zmernosti in pravičnosti – ob vsakršnem pretiravanju je človek tako takrat kot danes dobil opozorilo v obliki bolečine, srčnosti v vztrajanju in potrpljenja, ko je telo zahtevalo svoj počitek in čas za zdravljenje. In, nenazadnje, razumnosti in spoznanja resnice o sebi in o drugem ob soočenju s telesnimi izzivi. Kako se antični ideal modrosti telesa kaže v sodobnih športnih praksah, pa je osrednja tema tega prispevka.
Some philosophers hold that trust grows fragile when people become too rational. They advocate a retreat from reason and a return to local, traditional values. Others hold that truly rational people ...are both trusting and trustworthy. Everything hinges on what we mean by 'reason' and 'rational'. If these are understood in an egocentric, instrumental fashion, then they are indeed incompatible with trust. With the help of game theory, Martin Hollis argues against that narrow definition and in favour of a richer, deeper notion of reason founded on reciprocity and the pursuit of the common good. Within that framework he reconstructs the Enlightenment idea of citizens of the world, rationally encountering, and at the same time finding their identity in, their multiple commitments to communities both local and universal.
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