L Edwards

The Caster Semenya debacle touched off by the 2009 Berlin World Athletics Championships resulted finally in IOC and IAAF abandonment of sex testing, which gave way to procedures that make female competition eligibility dependent upon the level of serum testosterone, which must be below the male range or instrumentally countered by androgen resistance. We argue that the new policy is unsustainable because (i) the testosterone-performance connection it posits is uncompelling; (ii) testosterone-induced female advantage is not ipso facto unfair advantage; (iii) the new policy reflects the gender policing impulses endemic to sport as well as the broader cultural impulses to monstrify women and to doctor women who have nothing wrong with them; (iv) female?male performance disparities are not the only reason for sex-segregated sport, but co-exist with respectable cultural and practical reasons, which (v) provide a powerful case for allowing athletes to compete in the sex category congruent with their gender identity

When behaviours or character traits match sociocultural expectation, heteronomy is a natural suspicion. A further natural suspicion is that the behaviours or character traits are unhealthy for the agent or for objectives of social justice and liberation. Second Wave feminism therefore includes a robust narrative of unease about female self-sexualisation. Third Wave feminism has more upbeat narratives of the latter, in terms of confidence and empowerment. The preceding tension is refracted through cases such as Ronda Rousey and ‘derby girls’, as well as those of many less ostentatious women. It is argued that such self-sexualisation can be autonomous as opposed to heteronomous. It is argued, furthermore, that it is not a priori unhealthy for the agent and that autonomous female self-sexualisation admits of degrees of self-consciousness and articulacy. At the same time, such self-sexualisation takes place within gendered social structures, with consequences that legitimate the reinvocation of Second Wave motifs such as the commodification of female sexuality and the privileging of precise images of female sexuality.

Lacking in the philosophy of sport is discussion of the gendered numbers of sets played in Grand Slam tennis. We argue that the practice is indefensible. It can be upheld only through false beliefs about women or repressive femininity ideals. It treats male tennis players unfairly in forcing them to play more sets because of their sex. Its ideological consequences are pernicious, since it reinforces the respective identifications of the female and male with physical limitation and heroism. Both sexes have compelling reason to reject the practice.

The Football Association has been under pressure to allow girls to play in mixed teams since 1978, following 12-year old Theresa Bennett’s application to play with boys in a local league. In 1991, over a decade after Bennett’s legal challenge, the FA agreed to remove its ban on mixed football and introduced Rule C4 in order to permit males and females to play together in competitive matches under the age of 11. More recently, following a campaign by parents, coaches, local Members of Parliament and the Women’s Sport Foundation, the FA agreed to trial mixed football for the under-12 to under-15 age categories in order to establish, among other things, the risk of injury to players in sex-integrated competitions. A series of exponential changes ensued: between 2010 and 2014, the age at which mixed football was permitted increased from U11 to U16. In 2015, the FA announced the decision to raise the age limit on mixed football from U16 to U18 for the forthcoming 2015–2016 season. We critically examine th...

This thesis aims to illuminate the philosophical importance of Jean-Paul Sartre’s final major work, L’Idiot de la famille, by arguing that it is not only a biographical study of the literary author Gustave Flaubert, but also the culmination of Sartre’s defence of philosophical realism. It proceeds by first establishing the defence of a realist position as one of Sartre’s most important philosophical agendas. Then, it explains how Sartre’s realism may be characterized as the view that all reality is human reality and, therefore, knowable. Next, it highlights how, after having already demonstrated that material things and Others exist independently of consciousness in L’Être et le néant, and that it is possible for consciousness to grasp the essence of material things in the Critique de la raison dialectique, what remains for Sartre – by the time he comes to write L’Idiot de la famille – is to show that it is possible to comprehend the essence of an Other by means of a concrete example. The final parts of this investigation explore why Sartre employs literary techniques to grasp and communicate the ‘essence' of Flaubert, throughout L’Idiot de la famille. Although the fact that Sartre was unable to complete L’Idiot de la famille makes it difficult to assess its success in any definitive way, this thesis exposes it as Sartre’s rigorous attempt to show that the essence of an Other is not necessarily beyond the limits of human knowledge. And this, in my view, means that it possesses a philosophical significance that is so far under-appreciated by scholars.

The human central nervous system (CNS) is capable of significant architectural and physiological reorganization in response to environmental stimuli. Novel sensorimotor experiences stimulate neuronal networks to modify their intrinsic excitability and spatial connectivity within and between CNS structures. Early learning-induced adaptations in the primary motor cortex are thought to serve as a priming stimulus for long term CNS reorganization underlying long-lasting changes in motor skill. Recent animal and human studies suggest that whole body exercise and core temperature elevation as systemic stressors also recruit activity-dependent processes that prime the motor cortex, cerebellum, and hippocampus to process sensorimotor stimuli from the environment, enhancing overall CNS learning and performance. A primary goal of rehabilitation specialists is to evaluate and design activity-based intervention strategies that induce or enhance beneficial neuroplastic processes across the lifespan. As such, an investgation of the influence of physical, non-pharmacological interventions on cortical excitability, motor learning, and cognitive function provide the central theme of this dissertation. The first study investigated the effects of a visually-guided motor learning task on motor cortex excitability at rest and during voluntary activation measured via transcranical magnetic stimulation (TMS). Motor learning significantly increased resting cortical excitability that was not accompanied by changes in excitability as a function of voluntary muscle activation. The cortical silent period, a measure of inhibition, increased after learning and was associated with the magnitude of learning at low activation. These findings suggest that separate excitatory and inhibitory mechanisms may influence motor output as a function of learning success. The following studies investigated the influence of systemic whole-body thermal stress on motor cortex excitability, motor learning and cognitive performance. We established the reliability of a novel TMS cortical mapping procedure to study neurophysiological responses after whole-body heat stress. Heat stress significantly potentiated motor cortex excitability, though acute motor learning and cognitive test performance did not differ between subjects receiving heat stress and control subjects. Future research is needed to delineate the potential of whole body heat stress as a therapeutic modality to influence central nervous system plasticity and performance

In this article we propose a philosophical critique of two general, but not exhaustive, approaches to gender studies in sport, namely gynocentric feminism and humanist feminism. We argue that both approaches are problematic because they fail clearly to distinguish or articulate their epistemological and ideological commitments. In particular, humanist feminists articulate the human condition using the sex/gender dichotomy, which fails to account adequately for gendered subjectivity. For them gender difference is a contingent feature of humanity developed through socialisation. As a result, it seems that what humanist feminists regard as women in their natural ?state? is in itself ideological. The generic ?human? condition is by no means a neutral condition but rather an idea tarnished by gender history characterised by the masculine. Consequently, humanist feminists uncritically argue for inclusion in sport, with access to an equal share of the human goods available, without carefully problematising the ideological nature of the practice. Gynocentric feminists also subscribe to the sex/gender dichotomy, suggesting however, that gender subjectivity is the result of a biological imperative. For gynocentric feminists, sexual difference provides authority for adjudicating between a separate and different male and female epistemology. Accordingly, gynocentric feminists commit the genetic fallacy by condemning sport to a masculine activity and therefore incompatible with feminine value in light of its male ancestry. ?Soft? gynocentrism does not fully sanction a conception of sport which allows only traditionally female values to flourish, or at least the reason for celebrating such sports would focus upon the goods and values therein. In other words, the value of the practice for either men or women is to be found, following MacIntyre (1985), in the internal goods that characterise the particular practice. Such internal goods are, as MacIntyre argues, goods of the practice and do not belong to any particular gender or group

In this paper, we argue that there are important differences between playing and non-playing roles in sport. The relevance of sex differences poses genuine philosophical and ethical difficulties for feminism in the context of playing sport. In the case of non-playing roles in general, and officiating in particular, we argue that reference to essential differences between men and women is irrelevant. Officiating elite men?s football is not a role for which ?essential? (psychological and biological) differences are causally implicated neither in competence nor excellence. Reference to such purported differences to justify the exclusion of women from roles such as officiating is unfounded and sexist

Robert Putnam's work was a double-edged sword for social capital scholars. It brought unprecedented attention to the research agenda but also created conceptual confusion. Many scholars have tried to disentangle Coleman's concept of social capital from what some described as Putnam's “fuzzy psychological notion” of civic culture values. Despite the rigour of these efforts, Putnam's influence remains, because scholars and policy makers are drawn to the benefits his work promised. This article takes a different tack, and seeks to extricate Putnam's early ideas from the social capital debates by offering an alternate theorization of his original findings. It returns to Making Democracy Work and argues that Putnam mis-stepped when he took the rational choice route and invoked Coleman's concept of social capital. It takes an ideational approach to explaining civic culture. The resulting “ideational social capital” suggests a different research agenda, which just might deliver on Putnam's early promise