期刊名称：Ido Movement for Culture: Journal of Martial Arts Anthropology
印刷版ISSN：2084-3763
电子版ISSN：2082-7571
出版年度：2019
卷号：19
期号：1S
页码：77-88
DOI：10.14589/ido.19.1S.12
语种：English
出版社：Idokan Poland Association in Rzeszów
摘要：Background,problem and aim.The research attempts to verify the pervasiveness and intensity of the transformation that the experience of Muay Thai plays in the lives of Italian trainees.The study investigates what values are transmitted,what arises from self–awareness and from the relationship with the other,and which meanings are allocated to the fundamental concepts of sor row/pain,limits and anger.Methods.The questionnaire,composed of 18 open ended questions,was administered in five different Italian cities to 16 subjects (13 males,3 females),aged between 15 and 42.In the people questioned,the range of experience practising the discipline varies from 3 months to 15 years.Answers have been qualitatively analysed based on a personal interpretation created by collating both shared and contrasting elements in the sample.Results.The initial approach to the discipline is based on curiosity,whereas its continuation is encouraged by its anthropological and spiritual features,together with the level of preparation of the Master.The athlete’s physical growth is identified as a predominant aspect of the discipline with which values such as respect and self–esteem are usually associated.This element yields attention to relationships with people and a braver attitude in overcoming difficulties on a daily basis.Pain and limits are perceived as an incentive to overcome oneself without abusing the opponent,whereas hate and anger are perceived as a stop to the expression of ones own capabilities.The change arising from the practice of the discipline is unanimously considered pervasive compared to daily life.Conclusion.Muay Thai discipline enriches a person’s physicality and offers self–growth which substantially modifies the trainee’s life in all its many characteristics and experiences.
其他摘要：Niniejszy tekst bada rozumienie labiryntu jako czegoś niemożliwego do przejścia,do spene trowania,co wynika z lęku przed wejściem.Na podstawie pracy Jana Amosa Comeniusa (XVII wiek) pt.Labirynt świata i raj serca autor stara się postrzegać labirynt jako coś,co zachęca do poznania go,do wędrówki.Jeśli głównym współczesnym sposobem poznania świata jest turystyka,która uniemożliwia doświadczenie i zrozumienie zwiedzanego miejsca bądź też pozwala je poznać tylko w sposób powierzchowny,można zaproponować alternatywne postrzeganie obejmujące odczucie miejsca w koncepcji wędrówki,jednakże bez żadnego tła religijnego..
