This study uses the zero-sum theory of competition in sports philosophy to explain that in the world of highly competitive sports, elite athletes face “zero-sum games” in which they either win or lose, that is, the all-or-nothing (zero logic) of high-competitive sports. Three conclusions were obtained. First of all, the perfectionist trait of elite athletes is not some social maladaptation. On the one hand, it originates from the fierce competition environment of high-level sports competitions. The meticulous execution of regular sports training reflects the excellence of sports. On the other hand, elite athletes pursue faster, higher, stronger – together day and night, constantly moving towards and breaking through the limits of their own sports performance, reflecting the efforts of limited human beings to strive for perfection, and at the same time, it also shows the human nature which is competing with the others. Secondly, elite athletes in the world of high-competition sports are like a phoenix rising from the ashes, or like the 300 Spartans, bravely heading towards “death.” This world does not allow for just having the intention of working hard or just trying to win; the latter is not enough to become a qualified competitor because when elite athletes adopt a process-centered and compensatory view of competition, high-competition sports lose their unique redemptive power. Finally, the high-competitive sports that elite athletes participate in are not the same as war. In other words, the outcome of a high-competitive sports game is not the same as a life-and-death war. The elite athletes who lose in their sports game always possess the possibility of the following sports session; in other words, the following sports session provides the elite athlete with the possibility of exceeding the result of his or her previous sports session. Therefore, in the highly competitive sports world, elite athletes need to understand the zero-sum logic involved in winning and losing in high-competition sports, especially those who are at the end of their sports careers and have failed to realize the zero-sum game positively. For elite athletes who have/haven’t qualified for important events, this study applies the zero-sum theory to provide elite athletes with a zero-sum basis for valuing competitive sports and helps elite athletes view winning and losing in positive ways.

The purpose of this study is to elucidate how Chinese martial arts training grounds influence the formation of practitioner identity within the context of “MenHu”. The research method employs fieldwork and thick description, aiming to analyze the relationship between practitioners and the training grounds. The study explored the role of Chinese martial arts “MenHu” in the formation of practitioners’ identities from two aspects: 1) Practitioners in Chinese martial arts training grounds experience the “Unity of Heaven and Humanity” through the open ceiling, aligning with their ultimate goal of harmony with nature. This connection relies on bodily sensations, making the training grounds essential for linking practitioners with the earth and universe. 2) The sense of “being at home” for practitioners in the martial arts training grounds. The ground’s “walls” not only protect techniques but also enclose an internal space, allowing practitioners and creators to interact within the same space. The space for “worshiping ancestors” becomes the center of the internal space of the grounds. Even when practitioners are outside, they remain connected through symbols, maintaining the collective identity of the “MenHu”. Chinese martial arts training grounds is not just a space but a medium through which Chinese martial arts practitioner identity themselves.

The purpose of this course is to clarify how the repetition of “doing” sports can be involved in our consciousness as a practitionerʼs senses, experiences, and experience, in other words, the process by which things that sports practitioner “experiences” as sensations are accumulated as consciously conscious “experience” and carried into the future as a process of transformation.

First, based on the previous knowledge of “experiences” and “experience” in sports practice, it is clarified that practitioners encounter situations called “dissolution experiences” that break away from the principle of usefulness, synchronized sensitivity to body schemas (physical feelings), transitions in phases (stages) of “experiences” and “experience,” and accumulation of past “experience” and their carry-over into the future.

This process of “accumulation and carrying into the future” is picked up by Moriʼs “experience” theory, who continued to talk about the process of maturation of experience starting with the purification of oneʼs own senses and reinterpreted it as a process from the purification of sensations to the maturation of experience in sports practice.

The following is a summary of the conclusions of this study.

The sports practitioner purifies his or her senses in the process of reaching the stage of non-“essential” segmentation of existence, from the stage of “essential” existence segmentation, in which the surface consciousness is activated, through a single point of no sectioning while opening a deep area. While interacting with each other, it repeatedly self-develops and restructures and is brought into the future.

Through the continuous restructuring of sports practitioners to improve the functionality of their deep consciousness while purifying their own senses through sports practice, a shift to non-“essential” existence segmentation occurs and the world “seen” during sports practice is “transformed”.

The purpose of this study is to clarify the significance of the teacherʼs existence in physical education based on Deweyʼs anthropology.

According to Dewey, human beings are defined as “psycho-physical and mental dimensions” of the experiential phase of existence of nature, which is the basis of human existence. Furthermore, it is considered that the characteristic of human existence is the rise to a “mental dimension” through “being aware of experience as meaning”. Based on Deweyʼs anthropology, children continue to grow through the sum of these horizontal cycles in the psycho-physical dimension and the vertical cycles of the mental dimension.

According to Dewey, one of teacherʼs roles is the assistance for childrenʼs development. In above human being as “psycho-physical and mental dimensions”.

In such a Deweyʼs anthropology, there are three possibilities of the teacherʼs assistance for childrenʼs development. There are Illuminator, Director, and Mentor.

Herein lies a part of the significance of the teacherʼs presence in physical education.

The question of how to define sport has long been at the heart of the philosophy of sport. Analytical approaches have traditionally sought to delineate its formal features, such as rule-governed competition, physicality, and skill. While these efforts have illuminated key aspects of sport, they have often fallen short of addressing its deeper purpose as a cultural and human practice. Definitions confined to formal criteria risk neglecting the richer dimensions of why sport exists and what it fundamentally seeks to achieve.

This paper aims to bridge this gap by turning to an Aristotelian teleological framework to rethink the essence of sport. Aristotle’s notion of essence places the “end (telos)”—the purpose of a thing—at the core of its identity. Building on this foundation, the paper argues that sport is best understood not merely as a set of formal structures but as a practice oriented toward generating enjoyment that resonates with fundamental human desires.

By approaching sport through the lens of its “end (telos),” this study seeks to integrate its structural features—rules, competition, and physical skill—into a cohesive framework that reveals their functional relationship to sport’s overarching end. In doing so, it also underscores the role of fairness and rules in shaping the essential experiences of competition, progress, and risk-taking, which lie at the heart of what makes sport meaningful.