Context Sports Quotes

The most profound message of racial segregation may be that the absence of people of color from our lives is no real loss. Not one person who loved me, guided me, or taught me ever conveyed that segregation deprived me of anything of value. I could live my entire life without a friend or loved one of color and not see that as a diminishment of my life. In fact, my life trajectory would almost certainly ensure that I had few, if any, people of color in my life. I might meet a few people of color if I played certain sports in school, or if there happened to be one or two persons of color in my class, but when I was outside of that context, I had no proximity to people of color, much less any authentic relationships. Most whites who recall having a friend of color in childhood rarely keep these friendships into adulthood. Yet if my parents had thought it was valuable to have cross-racial relationships, they would have ensured that I had them, even if it took effort—the same effort so many white parents expend to send their children across town so they can attend a better (whiter) school. Pause for a moment and consider the profundity of this message: we are taught that we lose nothing of value through racial segregation. Consider the message we send to our children—as well as to children of color—when we describe white segregation as good.

Once war was considered the business of soldiers, international relations the concern of diplomats. But now that war has become seemingly total and seemingly permanent, the free sport of kings has become the forced and internecine business of people, and diplomatic codes of honor between nations have collapsed. Peace in no longer serious; only war is serious. Every man and every nation is either friend or foe, and the idea of enmity becomes mechanical, massive, and without genuine passion. When virtually all negotiation aimed at peaceful agreement is likely to be seen as 'appeasement,' if not treason, the active role of the diplomat becomes meaningless; for diplomacy becomes merely a prelude to war an interlude between wars, and in such a context the diplomat is replaced by the warlord.

The triviality of American popular culture, its emptiness and gossip, accelerates this destruction of critical thought. It expands the void, the mindlessness that makes the magic, mythology, and irrationality of the Christian Right palatable. Television, the movement’s primary medium, allows viewers to preoccupy themselves with context-free information. The homogenized empty chatter on the airwaves, the banal amusement and clichés, the bizarre doublespeak endlessly repeated on cable news channels and the huge spectacles in sports stadiums have replaced America’s political, social and moral life, indeed replaced community itself. Television lends itself perfectly to this world of signs and wonders, to the narcissism of national and religious self-exaltation. Television discourages real communication. Its rapid frames and movements, its constant use of emotional images, its sudden shifts from one theme to an unrelated theme, banish logic and reason with dizzying perplexity. It, too, makes us feel good. It, too, promises to protect and serve us. It, too, promises to life us up and thrill us. The televangelists have built their movement on these commercial precepts. The totalitarian creed of the Religious Right has found in television the perfect medium. Its leaders know how television can be used to seduce and encourage us to walk away from dwindling, less exciting collectives that protect and nurture us. They have mastered television’s imperceptible, slowly induced hypnosis. And they understand the enticement of credo quia absurdum—I believe because it is absurb.

Secondary choices are always subordinate to a primary choice. Often there is no reason to make such choices outside the context of the primary choice that calls for them. Athletes and musicians may not enjoy practicing long hours, but they do so just the same; not out of duty, obligation, or any other form of self-manipulation, but because they are making secondary choices consistent with their primary choice to be able to perform music or excel at sports.

The reason that elite athletes seem to have superhuman reflexes is that they recognize patterns of ball or body movements that tell them what’s coming before it happens. When tested outside of their sport context, their superhuman reactions disappear.

People view acts of omission—the absence of an act—as far less intrusive or harmful than acts of commission—the committing of an act—even if the outcomes are the same or worse. Psychologists call this omission bias, and it expresses itself in a broad range of contexts.

There are people who learn political information for reasons other than becoming better voters. Just as sports fans love to follow their favorite teams even if they cannot influence the outcomes of games, so there are also “political fans” who enjoy following political issues and cheering for their favorite candidates, parties, or ideologies. Unfortunately, much like sports fans, political fans tend to evaluate new information in a highly biased way. They overvalue anything that supports their preexisting views, and to undervalue or ignore new data that cuts against them, even to the extent of misinterpreting simple data that they could easily interpret correctly in other contexts. Moreover, those most interested in politics are also particularly prone to discuss it only with others who agree with their views, and to follow politics only through like-minded media.

Shared public meaning gives soldiers a context for their losses and their sacrifice that is acknowledged by most of the society. That helps keep at bay the sense of futility and rage that can develop among soldiers during a war that doesn’t seem to end. Such public meaning is probably not generated by the kinds of formulaic phrases, such as “Thank you for your service,” that many Americans now feel compelled to offer soldiers and vets. Neither is it generated by honoring vets at sporting events, allowing them to board planes first, or giving them minor discounts at stores. If anything, these token acts only deepen the chasm between the military and civilian populations by highlighting the fact that some people serve their country but the vast majority don’t. In Israel, where around half of the population serves in the military, reflexively thanking someone for their service makes as little sense as thanking them for paying their taxes. It doesn’t cross anyone’s mind.

we don’t hate violence. We hate and fear the wrong kind of violence, violence in the wrong context. Because violence in the right context is different. We pay good money to watch it in a stadium, we teach our kids to fight back, we feel proud when, in creaky middle age, we manage a dirty hip-check in a weekend basketball game. Our conversations are filled with military metaphors—we rally the troops after our ideas get shot down. Our sports teams’ names celebrate violence—Warriors, Vikings, Lions, Tigers, and Bears.

This is a central point of this book—we don’t hate violence. We hate and fear the wrong kind of violence, violence in the wrong context. Because violence in the right context is different. We pay good money to watch it in a stadium, we teach our kids to fight back, we feel proud when, in creaky middle age, we manage a dirty hip-check in a weekend basketball game. Our conversations are filled with military metaphors—we rally the troops after our ideas get shot down. Our sports teams’ names celebrate violence—Warriors, Vikings, Lions, Tigers, and Bears.

The triviality of American popular culture, its emptiness and gossip, accelerates this destruction of critical thought.It expands the void, the mindlessness that makes the magic, mythology and irrationality of the Christian Right palatable. Television, the movement's primary medium, allows viewers to preoccupy themselves with context-free information. The homogenized empty chatter on the airwaves, the banal amusement and cliches, the bizarre doublespeak endlessly repeated on cable news channels and the huge spectacles in sports stadiums have replaced America's political, social and moral life, indeed replaced community itself.

What emerged for me as purpose was the search for and cultivation of possibilities for experiencing meaningful human transactions in different languages and across cultural differences through play, sports, travel, food, literature, and conversation. I sought to establish relations of mutual understanding and love with people no matter what their culture or place of origin in the world—relations based on philia, eros, and agape, according to context and persons. I perhaps sensed instinctively that such relations were the key to being equally at home everywhere, even in la Yunai. More than an immigrant, at that time I still felt myself to be a sojourner in this country, but I wanted my sojourn to be imbued with the meaning found in earnest, sincere connections with the people and places that life brought to my experience.

restaurant you are paying for the environment and the meeting place not just the food and drink. You are socializing where there is the possibility of meeting new people and you're making it a special occasion, in fact, you're celebrating the friendships that give you support, companionship and enjoyment. The same applies when you spend money to play sport or to be active in any kind of social club. The real fun and benefit is the friendly environment and opportunity to meet friends and to make new friends. The expenses associated with the activity are incidental. Think about it, a few weeks later, after a great night out with friends, do you even remember what you ate and drank? Of course not but you do remember how much fun you had and you can't wait to do it again. Do you place a low value on spending money to socialize? Does it seem wasteful to eat out or even to go out for coffee when it's much cheaper to do it yourself at home? Is it worth it to spend the money and go out a little more if it means you make new friends and get to have fun with the people already in your life?   2. Lack of Purpose In the context of making conversation a lack of purpose can cause you to be indecisive about what to say and unable to take control of the interaction. There are a number of related issues we need to look at.  

Nearly half of all associational memberships are church-religious context. Religious worshipers and people who say religion is very important to them are much more likely than other persons to visit friends, to entertain at home, to attend club meetings, and to belong to sports groups; professional and academic societies; school service groups; youth groups; service clubs; hobby or garden clubs; literary, art, discussion, and study groups; school fraternities and sororities; farm organization; political clubs; nationality groups; and other miscellaneous groups.

We also came to recognise that coaching was less about us as heroes or villains, and more about how we managed the pressures, constraints and possibilities of context

Second, Gregory reminded his audience that the knowledge of God is a gift to be reverently received and sweetly guarded. The Eunomians, by changing exegesis and theology into a kind of recreational sport practiced within any context, paraded holy things before people who could not hope to understand them. To use Jesus’ terms, they threw pearls to swine. Behind this critique was Gregory’s deep awareness that theology is a type of worship, a holy endeavor, one that blossoms in a context of prayer, devotion and adoration, but withers when transformed into an academic, speculative mind game.

This wonder of life can overtake us almost anytime we move in unison: In more obvious contexts honed by thousands of years of cultural evolution—rituals, ceremonies, pilgrimages, weddings, folk dances, and funerals. In more spontaneous waves of movement at political protests, sports celebrations, concerts, and festivals. And in more subtle, barely perceptible ways in our mundane lives, such as when we’re simply out walking with others as part of the rhythm of our day.

Mired in a complex situation, the leader must rise above it to understand it. Preserving distance may be the only way to see the full picture.24 This skill is similar to an athlete leaving the playing field and going to the press box to observe the game and see its broader context. Thus, strategic managers must be able to keep perspective and see the big picture – not get lost in the action. Continuing the sports metaphor, to truly understand the big picture, one must not only go to the press box to observe the “game,” but must also have a “quiet room” to periodically think about it, to understand it, and perhaps to change the strategy or players.

Most people have probably met enzymes in school biology as the agents responsible for digesting our food, breaking down the starch of pasta, rice, potatoes into sugar and so on. Many meet them again as they face their washing machine, stained sports clothes in hand, and wonder whether or not to use a ‘biological’ detergent, containing added but unspecified ‘enzymes’ to do mysterious things to the clothes. As it happens, in both contexts the enzymes’ function is very similar, breaking down large chemical molecules into smaller bits that will wash away. People do not generally realize, however, that enzymes have much wider and more diverse roles and that, in effect, they orchestrate the whole of life.

In existing writings about federally recognized tribes and their engagement with tribal acknowledgment politics, a palpable theme is clear: presently recognized nations are not acting the ‘Indian way’ when they refuse to acknowledge their less fortunate Indian relatives and share with them. To many writers, federally recognized tribal leaders are so ensconced in the hegemonic colonial order that they are no even aware that they are replicated and reinforcing it inequities. According to this line, because the Five Tribes and related groups like the Mississippi Band of Choctaws and the Eastern Band of Cherokees have embraced nonindigenous notions of ‘being Indian’ and tribal citizenship using federal censuses such as the Dawes Rolls and blood quantum they are not being authentic. Some critics charge that modern tribes like the Choctaw Nation have rejected aboriginal notions and conceptions of Indian social organization and nationhood. This thinking, however, seems to me to once again reinforce stereotypes about Indians as largely unchanging, primordial societies. The fact that the Creek and Cherokee Nations have evolved and adopted European notions of citizenship and nationhood is somehow held against them in tribal acknowledgment debates. We hear echoes of the ‘Noble Savage’ idea once again. In other context when tribes have demanded a assay in controlling their cultural property and identities – by protesting Indian sports mascots or the marketing of cars and clothing with their tribal names, or by arguing that studios should hire real Indians as actors – these actions are applauded. However, when these occur in tribal recognition contexts, the tribes are viewed as greedy or racists. The unspoken theme is that tribes are not actin gin the ‘traditional’ Indian way…With their cultures seen as frozen in time, the more tribes deviate from popular representation, the more they are seen as inauthentic. To the degree that they are seen as assimilated (or colonized and enveloped in the hegemonic order), they are also seen as inauthentic, corrupted, and polluted. The supreme irony is that when recognized tribes demand empirical data to prove tribal authenticity, critics charge that they are not being authentically ingenious by doing so.

sports. In a 2012 paper titled “The Rocky Road to the Top: Why Talent Needs Trauma” and published in Sports Medicine, sports psychologists Dave Collins and Aine MacNamara argued that “the knowledge and skills [that] athletes accrue from ‘life’ traumas and their ability to carry over what they learn in that context to novel situations certainly appear to affect their subsequent development and performance in sport.” If this is true, then having things too easy in life can actually put developing athletes at a significant disadvantage.

I like to explain stability using an analogy from my favorite sport, auto racing. A few years ago I drove to a racetrack in Southern California to spend a couple of days training with my coach. To warm up, I took a few “sedan laps” in my street car at the time, a modified BMW M3 coupe with a powerful 460+ HP engine. After months of creeping along on clogged Southern California freeways, it was hugely fun to dive into the corners and fly down the straightaways. Then I switched to the track car we had rented, basically a stripped-down, race-worthy version of the popular BMW 325i. Although this vehicle’s engine produced only about one-third as much power (165 HP) as my street car, my lap times in it were several seconds faster, which is an eternity in auto racing. What made the difference? The track car’s 20 percent lighter weight played a part, but far more important were its tighter chassis and its stickier, race-grade tires. Together, these transmitted more of the engine’s force to the road, allowing this car to go much faster through the corners. Though my street car was quicker in the long straights, it was much slower overall because it could not corner as efficiently. The track car was faster because it had better stability. Without stability, my street car’s more powerful engine was not much use. If I attempted to drive it through the curves as fast as I drove the track car, I’d end up spinning into the dirt. In the context of the gym, my street car is the guy with huge muscles who loads the bar with plates but who always seems to be getting injured (and can’t do much else besides lift weights in the gym). The track car is the unassuming-looking dude who can deadlift twice his body weight, hit a fast serve in tennis, and then go run up a mountain the next day. He doesn’t necessarily look strong. But because he has trained for stability as well as strength, his muscles can transmit much more force across his entire body, from his shoulders to his feet, while protecting his vulnerable back and knee joints. He is like a track-ready race car: strong, fast, stable—and healthy, because his superior stability allows him to do all these things while rarely, if ever, getting injured.

The whole sport Jiu-Jitsu movement has really confused things. It's really confused what people teach, because a lot of it is based around a competitor's presumed attributes. A competitor—the kind of person who becomes a competitor—is almost certain to be an athlete. He or she is almost certain to be someone who's got some innate athletic ability. Apart from that, they expect that they're going to be in peak physical condition in the tournament, when they're going to be executing these moves. That's the criteria that decides what moves get taught: whether an athlete in peak condition can perform these moves effectively against someone his or her own size. Which is fine—but it isn't most people, and it isn't the context that most people are interested in or concerned about.

Define your terms … or we shall never understand one another.”10 This admonition from the eighteenth-century philosopher Voltaire is a challenge for anyone talking about artificial intelligence, because its central notion—intelligence—remains so ill-defined. Marvin Minsky himself coined the phrase “suitcase word”11 for terms like intelligence and its many cousins, such as thinking, cognition, consciousness, and emotion. Each is packed like a suitcase with a jumble of different meanings. Artificial intelligence inherits this packing problem, sporting different meanings in different contexts.

Sports are among the increasingly rare moments of totally unscripted television. The human element informs everything, in confounding and inconsistent ways. And since these are only games, and since all games are ultimately exhibitions, the stakes are always low. Any opinion is viable. Any argument can be made. It’s a free, unreal reality. Yet everything about the trajectory of analytics pushes us away from this. The goal of analytics is to quantify the non-negotiable value of every player and to mathematically dictate which strategic decisions present the highest likelihood of success; the ultimate goal, it seems, would be to predict the exact score of every game before it happens and to never be surprised by anything. I don’t see this as an improvement. The problem with sports analytics is not that they are flawed; the problem is that they are accurate, to the benefit of almost no one. It’s being right for the sake of being right, in a context where there was never any downside to being wrong. The fact that my twelve-year-old self would have loved this only strengthens my point.

The notion that international competition – the battle between one arbitrary, bordered landmass and another – is not political, is a fatuous notion. But even in that context, cricket is different, its fierceness of a different order to that in almost every other sport. The story of the game is the story of civilisation, its old rivalries based on more than simple you and me, us and them dichotomies, its various antipathies rooted not in sport but actual, real things, a narrative with a genuine moral dimension.

The impulse to be looking constantly with central vision is part of a psychophysical syndrome which includes spinal fixation as another characteristic. Tunnel vision -- the use of the macula, or central portion of the retina, to the relative exclusion of the surrounding area -- is hard on/eyes and diminishes their visual potential; it accentuates selective fixation upon objects one after another, missing the whole view and seeing objects as separate from their larger context. It accompanies and fortifies a tunneling habit of mind, a tendency to, fasten onto particular issues or circumstances, to hold doggedly and sometimes with exaggerated emotionality to a point of view, and to be unable to contextualize or to find fresh responses.

A common, deadly commandment that prevails inside and outside the church is, “You must achieve to be loved.” In other words, we must be competent in the context of competition—in school, sports, recreation, work, neighborhood, church—to feel of worth and value. As a result, many people struggle with an “achievement addiction.” It never seems like enough. We consistently feel inferior. Many of us know the experience of being approved for what we do. Few of us know the experience of being loved for being just who we are.

Further, the size of the sample you take and the length of time over which you measure are essential elements of making a prediction. And of course, you have to be using valid data. So it's important to balance the statistics and the context.

Male and female are not social constructs, but are real biological categories that do not fall on a spectrum. Humans are sexually dimorphic, and this matters in certain contexts, such as sports.

Toward the end of Carmel's life, the perception of super talls shifted dramatically, thanks largely to televised NBA games, By 1975, pretty much everyone had seen super tall people on TV, in the context of being celebrated in front of sold-out basketball arenas. This new frame of reference could not have been more positive. By 1995 Shaquille O'Neal was known as The Man of Steel, not the Traveling Human Giant. The idea of super tall people as freaks was replaced by the idea of super tall people as amazing athletes.

[…] la prévention restera une approche durablement optimale sur le plan économique, médical et épidémiologique, a fortiori dans les pays où les systèmes de santé sont plus fragiles. En s'appuyant sur ce postulat, on peut imaginer un premier scénario qui préfigure l'émergence d'un nouveau système de santé et qui, en même temps, reformule le contrat social. Dans ce scénario, l'effort principal est porté sur la promotion de modes de vie sains : tandis que la recherche utilise plus largement les Big Data pour repérer les facteurs et contextes pathogènes, l'éducation publique à la santé et le sport sont promus dès le plus jeune âge dans le cadre de l'institution scolaire, jusqu'aux âges avancés de la vie à la faveur de l'engagement financier des organismes d'assurances. À leur tour, les nouvelles technologies assistent les individus pour qu'ils réduisent leurs comportements morbifiques dans le cadre d'un nouveau dispositif de solidarité : en échange de la surveillance des personnes, de leur mode de vie et ce qu'elles consomment (alcool, tabac, graisses, sucres…), celles-ci continuent de bénéficier de la prise en charge de leurs soins, à condition aussi de respecter les règles d'hygiène de vie recommandées par les autorités sanitaires. Sur le plan législatif et normatif enfin, un dispositif réglementaire et de contrôle plus contraignant est adopté qui pénalise les comportements à risque, mais aussi l'usage de substances et de matériaux toxiques dans la production industrielle et agricole. Dans ce cadre par exemple, l'utilisation de produits locaux issus de l'agriculture biologique devient obligatoire dans la restauration collective en même temps que sont adoptées des règles drastiques pour limiter les émissions de particules fines. (p. 41)

The reason for a Lahore-based cricketer being treated with a degree of animosity by the Karachi lobby (or vice versa a Karachi cricketer being treated similarly by the Lahore lobby) needs to be set in a wider context of historical regional and provincial tensions.

Success is in the Context of Time, Space and Scale Pyaasa was a haunting film but unlikely to appeal to a generation that doesn’t think too much of black-and-white photography, poetry and romantic losers. Bjorn Borg could never win Wimbledon with his old wooden Donnay racket in today’s era where over-sized rackets generate such tremendous speed and power. Batsmen who were told to ‘give the first hour to the bowlers’ in a Test match would discover there are only twenty minutes left thereafter in a T20 game. Alternately, sloggers who routinely clobber the ball over cow corner may not have managed too many against the four-pronged West Indies pace bowling attack. Eventually, it is about giving the consumers what they want and those requirements may have changed.

The significance of language or the issue of gendered language prompted Cambridge University Press to monitor the reporting narrative of sports coverage during Rio 2016.25 The research, led by Sarah Grieves, revealed that not only were female athletes much more likely to be discussed either in the context of their appearance or relationship status (married, mother, engaged), when it came to the discussion of their performance women were subject to much more neutral language (compete, participate), whereas men’s performance was characterised in much more heroic terms (dominate, battle, mastermind).26

Can you be totally intrinsically motivated? “Not necessarily, it’s not always black and white,” says Brad Feld, partner at the Boulder, Colorado-based venture capital firm Foundry Group. I consider Brad a good friend and an expert at understanding the difference between intrinsic and extrinsic motivation. I met Brad through a good friend, Bing Gordon, the founder of EA Sports, and we quickly became friends. As he explains, “People fall along a continuum.” Brad uses tennis star Rafael Nadal as an example. He sees Nadal as having a blend of both extrinsic and intrinsic motivation. Nadal clearly likes to win. He likes the limelight and the attention he gets. “Yet . . . Nadal, after he loses a match, he’s a very gracious loser, acknowledging that the other guy played better and did an awesome job,” Brad explained to me. Nadal recharges his battery by heading off to the beach, and then he is back in training for the next tournament. His daily training regime includes four hours of playing tennis on court, two and a half hours in the gym, and a strict stretching routine. He’s continued this training whether he is ranked at number one, five, or seven in the world. It’s for him, not for the ranking. Brad also believes something I’ve really taken to heart—that one person can’t truly motivate another person, a concept especially important in business when you manage people. “I can’t motivate another person, but [I can] create a context in which they are motivated, and part of being a leader is to understand what motivates other people,” explained Brad. “So if I’m the leader of an organization that you’re a part of, I have to understand what motivates you. Then I can create a context in which to motivate you. Most people struggle to understand how somebody else is motivated because they do it based on what motivates them.” Brad’s words ring true: While my own inspiration has come from various people, none of them actually motivated me. When I was extrinsically motivated, it was based largely on what others thought about me. My inner desire to win was based on extrinsic rewards. Only I had the power to change that.

The essence of tribalism is to be biased in favor of your tribe and against another tribe. To understand tribalism you must therefore understand cognitive biases, which are systemic mental processes that simplify and distort people’s observations and experiences. Most people are familiar with cognitive biases and see them in numerous everyday contexts. Sporting events are a great example, where fans rabidly cheer for their team and, in the process, consistently interpret events (like close calls from the referee) inaccurately in favor of their team (or tribe).