Exertional heat stroke (EHS) is a medical emergency whose likelihood in sport settings is often contingent on environmental factors, team policies, coaching strategies, and broader cultural expectations. Moreover, when it occurs, it requires immediate recognition, proper management, and care to optimize chances of survival or recovery without long-term sequelae. Max Gilpin, a secondary school American football player from Louisville, Kentucky, suffered an EHS during a football practice in August 2008, an event that resulted in his death. The purpose of this article is to use interdisciplinary methods to identify key factors that contributed to this tragedy so that similar situations do not happen again. It concludes that within a culture of inclusive gender norms and care, efforts should be made to have appropriate onsite medical expertise available to develop and implement best practices for the prevention, management, and treatment of EHS, along with coaching education specific to medical emergencies in sport and physical activity (such as EHS). This will create an environment that promotes health and safety for all student athletes participating in sport at the secondary school level.

In the early 1970s hundreds of hikers began to traverse all 2,000-plus miles of the Appalachian Trail in a single effort. Spanning from Maine to Georgia, today over 14,000 have trekked across the entirety of the famed “wilderness footpath.” A particular mentality, characterized by perceptions of asocial self-discovery gained though physical activity and “wilderness” recreation led to the initial 1970s “thru-hiker” surge. This sense of autonomous self-discovery, however, was connected to a certain social and cultural context. Indeed, it could be argued that thru-hikers embraced a certain brand of individualism that should be read as a manifestation of a privileged social position as much as the achievement of personal authenticity.

The purpose of this paper is to draw attention to the normative role of conventions in sports. However, the approach I have in mind does not dispatch the theory of interpretivism. What I offer is a synthesis that aims to show how interpretivism works in concert with -and relies heavily on -conventions. To make this point, I will argue that historical, cultural, and even simple preferential needs and desires help to determine what counts as athletic 'excellence' in sports.The purpose of this paper is to draw attention to the normative importance of conventions for ethical adjudications in sports. This is a novel approach because the model of conventionalism that I have in mind does not dispatch the rival theory of interpretivism. What I offer, rather, is a synthesis. I hope to show that interpretivism works in concert with -and relies heavily on -conventionalism.To make this point I give credence to the interpretivist principle that sportspeople should maintain and foster athletic 'excellence'. However, I will also argue that historical, cultural, and even simple preferential needs and desires help to determine what counts as athletic 'excellence' in sports. Moral considerations in sports are thus informed by conventionally shaped understandings of athletic 'excellence'. At first glance this may strike readers as dangerously relativistic. Nonetheless, I will show that it need not be so. If this stance has merit, it should make the methodology sport philosophers and participants use to work through moral dilemmas more transparent and effective.

Debuting in 2013, Esquire Network’s first season of White Collar Brawlers features professional-class men with workplace conflicts looking to “settle the score in the ring.” In the show, white-collar men are portrayed as using boxing to reclaim ostensibly primal aspects of masculinity, which their professional lives do not provide, making them appear as better men and more productive constituents of a postindustrial service economy. Through this narrative process, White Collar Brawlers romanticizes a unique fusion of postindustrial white-collar employment and the blue-collar labors of the boxing gym. This construction, which Esquire calls “modern manhood,” simultaneously empowers professional-class men while limiting the social mobility of actual blue-collar workers. Based on a critical textual analysis that adopts provisional and rudimentary aspects of Wacquant’s conception of “pugilistic capital,” we contend that Esquire Network has created a show where men are exposed to and sold an image of “modern manhood” that reifies class-based differences and reaffirms the masculine hegemony of white-collar identities.

Abstract:Shortly after he won three gold medals and one silver medal in distance running events at the 1912 Stockholm Olympics, Finland's Hannes Kolehmainen immigrated to the United States. He spent nearly a decade living in Brooklyn, plying his trade as a mason and dominating the amateur endurance running circuit in his adopted homeland. He became a naturalised US citizen in 1921 but returned to Finland shortly thereafter. During his American sojourn, the US press depicted him simultaneously as an exotic foreign athlete and as an immigrant shaped by his new environment into a symbol of successful assimilation. Kolehmainen's career raised questions about sport and national identity -both Finnish and American -about the complexities of immigration during the floodtide of European migration to the US, and about native and adopted cultures in shaping the habits of success. His return to Finland ultimately turned the American 'melting pot' narrative on its head.