Olympic sport is a symbolic response to the literal evil of war. It establishes peace in its own way as there is always a need to redeem the evil of war. Sport is not what the mindful journalists think - a gathering of pagan mob, festival of youth or vanity fair of business traders. If, however, Olympic modernism ever became its own negation in the form of a spontaneous movement of liberation from moral constraints, legitimised by postmodern ideology, it would be a negation of the ethical ideal of friendship, i.e. it would be collective defiance of order as ordo amicitia pro pace. In consequence, Olympic modernism would deprive itself of the idea of universal good and lose its inherent order-making potential. Whoever then becomes a part of the motley movement against oneself, in which all standards of moral life in love are replaced by liberal aesthetic expressions, he or she becomes incomprehensible to oneself and others, like the proverbial black sheep in a family. Beware the poor in Olympic spirit of peace, as they will never be granted friendship. It will be a great loss to them as well as to the entire Olympic family. The Olympic Games of Peace must last as long as there are wars. The primary cause of Olympic sport is the experience of the evil of war. Olympic modernism uses sport as the foundation of its symbolic affirmation of the idea of friendship. It has not created sport, but has taken a great advantage of it, using the physical cultivation and the moral formation of the mighty sport club for free play (ludic sport) or paid play (professional sport). Although the Olympic costs are high, despite all the expenses, it is a highly profitable cultural enterprise. The order of friendship for peace, known as Olympic modernism, not only banishes the spectre of hatred but also provides culture with sanctity, making everybody's life more perfect.
Olympic Education as an Intergenerational Relation of the Third Degree
Olympic education is a more complex social reality than is commonly thought to be the case. Olympic education, understood as a social relation, is expressive when it takes place between the three generations, and when its axiological leader: the Olympic pedagogue, engages all subjects of the Academy.
Olympic education must be constructed in such a way as to include both the act and the thought about the sense of the act. It must include the act of participation and the culture of actions through Olympic practice and the cultural awareness of the act. It must account for the cognitive capabilities of the pupil. Olympic students must participate in the adults' thoughts about cultural acts and in cultural acts themselves. Olympic education, like any other kinds of education, should encourage students to participate in the thoughts about cultural acts and cultural acts themselves. Education based exclusively on thoughts is not effective, and education based exclusively on acts is incomplete.
It is easier to imagine and provide students with education through sport than with education through the culture of sport. In everyday school practice, sport education is provided only through actions, through learning by doing. This duality of education: through culture and through action, is demonstrated to the Olympic pedagogue by the concept of universal good, which grants every member of the Olympic family access to the truth about himself or herself, access to the knowledge about the meaning of one's destiny. This concept concerns each subject to education in each relationship it experiences. The discursive deficit of the Olympic good in one such relationship destroys education as an intergenerational transfer of self-knowledge.
The goal of this paper is to explain the dependence between the political system of the state: collectivist, conservative, and liberal in a postmodern society, and public health-related practice. In the consideration of different systems of physical culture, including the system of health culture known as public health, Niklas Luhmann’s theory of social systems has been used. The social system of health culture, hitherto known as the system of public health, is acknowledged as a variety of social systems of physical culture, whereas the health gymnasion is one of many possible centers of habilitation, recreation, and rehabilitation of the body. It is argued that an educating society can only persist successfully if the state does not lose control in the struggle against the ideologues of neoliberal forces hostile to the solidarity-based and welfare state.