1
The importance is not to win, but to
participate
UQAC Logo Undated. In Google.com. On line.
lthttp//www.acu.edu/academics/cehs/programs/kinu/i
mages/faculty/Hill_Dickie108x153.jpggt retrieved
07/06/2012.
2
Jean-Paul Tremblaydit Médéric (19181999)

• He was professor of philosophy in a
• layman college at the end of his career.
• In his two first books, he wrote on earth
• realities with a philosophical approach
• which is the Christian foundation of the
• postmodern era in leisure.

• Médéric, P. (1961-1965). Loisir et loisirs.
  Montréal Ministère de léducation, Service des
  cours par correspondance 1961-1965, Vol. 1-2.
• Tremblay, J.-P. (1983). Chrétiens autrement
  Témoignage et Pronostic. Montréal Bellarmin.
• Jean-Paul Tremblay Undated. Archives de
  lévêché de Chicoutimi-Jean-Paul Tremblay.jpg.
  retrieved 18/05/2012.

3
PRESENTATION AT THE CHRISTIAN SOCIETYOF
KINESIOLOGY AND LEISURE STUDIES

• INDIANA WELESLYAN UNIVERSITY
• 7-9 of June 2012

4

• If I paraphrase Médéric
• what exactly are we doing here,
• you, professors leading experts in kinesiology,
  physical
• education or leisure studies, giving three full
  days of your
• time at this annual conference of your society
  and
• myself, lecturer at a French University in
  Quebec,
• who occupies his spare time for years to juggle
  for practical
• solutions applied in leisure and sport in order
  to reduce the
• impact factor of the mental health issues.
  Question I ask
• like Médéric has already done around the sixties
  
• Are we at work or are we at leisure?

5
Dickie Hill

• Spiritual Walk
• If the issue under consideration is one that
  will determine where eternity is spent, then you
  must hold strongly to the teaching of Jesus. If
  it is not a salvation issue, you should be
  willing to listen to others and react in love.
  Sometimes the greatest love you can show for your
  brothers and sisters is to be flexible with your
  views and practices. Holding onto traditions can
  be a barrier to winning souls for Christ (Hill,
  2006, p. 111).

Hill, D. (2006). Walking with God Spiritually
and Spiritually. Abelene Coach Book
Company. Dickie Hill Undated. In Google.com. On
line. lthttp//www.acu.edu/academics/cehs/programs/
kinu/images/faculty/Hill_Dickie108x153.jpggt
retrieved 31/05/2012.
6
Jean-Paul Desbiens (1927-2006)

• One of the authors of the Quiet Revolution in the
  Province of Québec (Canada).
• In his famous work Les insolences dun Frère
  Untel (1960 1988), he affirms firmly My texts
  are action Mes textes sont des actions, p. 30).
  

I think that it would be necessary to close the
Public Instruction office during two years, at
least, and move away all the personnel teaching
at school. The crisis of all teaching, and
specifically the Quebecer teaching system, its a
teachers crisis. The teachers know nothing. And
they know badly (my translation).
Desbiens, J.-P. (1960 1988). Les insolences du
FRÈRE UNTEL. Montréal De LHomme.
Jean-Paul Desbiens 2009. In Google.com. On
line. lthttp//www.lexpress.to/archives/671/gt
retrieved 18/05/2012.
7
It must be mentioned that most of the authors
in this present lecture are phenomenologists.
8
The Dimension of Homo Faber
9
Karl Marx (1818-1883)
The relation of the worker to his own activity,
as a foreign activity, does not belong to him.
This activity is passiveness, the working force
is powerlessness, procreation which is
castration. This physical and intellectual energy
of the worker, his personal life - for what is
life without activity? - which is transformed
into activity directed against himself,
independently from him, not belonging to him. It
is the alienation of the self as, earlier
mentioned, the alienation of the thing (Marx,
1844 1996, p. 25, my translation). WHY? Beca
use most workers do not realize deeply the telos
of their action !

• Marx, K./Gougeon, J.-P. trad. (1844 1996).
  Manuscrits de 1884. Paris Flammarion.
• Karl Marx 1882. In Google.com. On line.
  lthttp//upload.wikimedia.org/wikipedia/commons/thu
  mb/a/a2/Marx_old.jpg/220px-Marx_old.jpggt
  retrieved 27/05/2012.

10
Paul Lafargue (1842-1911)
A strange delusion possesses the working classes
of the nations where capitalist civilization
prevails. This madness brings in its train the
individual and social woes which for centuries
tortured sad humanity. This madness is the love
of work, the furious passion for work, pushed to
exhaustion of the vital forces of the individual
and his progeny. Instead of reacting against this
mental aberration, the priests, economists,
moralists have sacro-sanctified work. ... In
capitalist society, labor is the cause of all
intellectual degeneracy, of all organic
deformity (Lafargue, 1883 1994, p. 11, my
translation)

• Lafargue, P. (1883 1994). Le droit à la
  paresse. Turin Mille et une nuits. In Google.
  On line. http//static.decitre.fr/media/catalog/pr
  oduct/cache/1/image/165x250/9df78eab33525d08d6e5fb
  8d27136e95/9/7/8/2/9/1/0/2/9782910233303FS.gif
  retrieved 31/05/2012.
• Paul and Laura Lafargue Undated. In Google.com.
  On line. lthttp//www.dugarun.de/blog/wp-content/up
  loads/2009/01/paul-laura.jpggt retrieved 27/05/
  2012.

11
Max Weber (1864-1920)
We call sociology a science which proposes
comprehension by an understanding (bedeutendes
Verstehen) of social activity, and thereby
explain the causality of its progress and
effects (In Ricoeur, 2000 2001, p. 156, my
translation). Weber (1904-1905 1964
1917/1919 1959) explains largely the nihilism
concept of disenchantment and its consequences
of the world caused by gods polytheists. There
is an importance factor to resist in front of
such nihilism started by atheism view points (In
Ricoeur 1996 2001). Not to intervene, is
still to intervene (In Ricoeur, 2000 2001, p.
157, my translation).
Weber, M./Chavy, J. trad. (1904-1905 1964).
Léthique protestante et lesprit du capitaliste.
Paris Plon. Weber, M./Freund, J. trad./Aron, R.
intro. (1917-1919 1959). Le savant et le
politique. Paris Plon. Ricoeur, P. (2000
2001). Les catégories fondamentales de la
sociologie de Max Weber. In Le Juste 2, Paris 
Esprit. Ricoeur, P. (1996 2001). Les Promesses
du monde  philosophie de Max Weber de Pierre
Bouretz/Préface. In Le Juste 2, Paris 
Esprit. Max Weber Undated. In Google.com. On
line. lthttp//t2.gstatic.com/images?qtbnANd9GcQE
rCOoClJ616_doIm9BdJ_37-5mNYs-u0SdwTcS0iI6saoNQoygt
retrieved 27/05/2012.
12
Ed Andrew

• Disclosing the Iron Cage
• A transformation of production which would
• make possible a commitment to work by the bulk
• of producers may be the only means available of
  relieving leisure from the expectation that it
  too should be made socially productive. ...
  Such a transformation of production would
  certainly provide the ruling classes of
  contemporary societies with more leisure time.
  Perhaps even the leisurists, who wish to assume
  executive and clerical responsibility in our
  civilization of leisure, might even experience
  what they are so busy writing about. Leisure, in
  short, would cease to be regarded as a problem.
• - Andrew, 1981, p. 183.

Andrew, E. (1981). Closing the Iron Cage The
Scientific Management of Work and Leisure.
Montreal Black Rose Books.
13
Alain Caillé (1944-)
The Tierce Paradigm Anthropology of Giving

• donations should be seen as symbols
  (Caillé, 2000 2007, p. 183, my translation)
• the symbol is a seal (Caillé, 2000 2007,
  p. 204, my translation).
• it is surprising that most ethnologists
  were not inclined by theology
• discourses because they would have found the
  Christlike symbol
• (Caillé, 2000 2007, p. 84, my translation).
• The symbols have sense, they give to think
• (Caillé, 2000 2007, p. 209, my translation).
• The symbols are signs of the signs, the
  relations of relations between signs
• (Caillé, 2000 2007, p. 209, my
  translation).

Caillé, A. (2000 2007). Anthropologie du don
Le tiers paradigme. Paris Desclée de Brouwer/La
découverte. Godbout, J. T./Caillé, A. en coll.
(1992). Lesprit du don. Montmagny
Boréal. Alain Caillé Undated. In Google.com. On
line. lthttp//www.apeas.fr/IMG/png/alain_caille-2.
pnggt retrieved 27/05/2012.
14
The Dimension of Homo Religiosus
15
Émile Durkheim (1858-1917)

• Description of the Experience of the
• Sacred Among Primitive Peoples
• through the achievement of exalted state,
  the man does know himself. Feeling dominated,
  driven by a kind of power outside the fact that
  he is thinking and acting differently than normal
  time, he naturally has the impression of not
  being himself. He seems to have become a new
  being. ... It is as if he was actually
  transported in a special world, entirely
  different from where he usually lives in an
  environment peopled by exceptionally intense
  forces that invade and transform (Durkheim, 1912
  1968, p. 312, my translation).

• Durkheim, É. (1912 1968). Les formes
  élémentaires de la vie religieuse le système
  totémique en Australie. Paris PUF.
• Émile Durkheim Undated. In Google.com. On line.
  lthttp//t1.gstatic.com/images?qtbnANd9GcRpgA1ClO
  muxLxEvjf2RE0c_oEsgcH9JBtQuxXMwr72roBqnjBxgt
  retrieved 27/05/2012.

16
Marcel Mauss (1872-1950)
Mauss is considered by many of his peers as the
Father of French Anthropology. He is, at the same
time, both a famous and unknown
scientist. Prayer is a religious rite, oral,
relating to sacred matters (Mauss, 1909, p. 43,
my translation). So we adopt as a principle of
our lives what has always been a principle and
always will be, out of self, giving freely and
compulsorily we do not risk to be wrong (Mauss,
1923-1924, p. 95, my translation).
Mauss, M. (1909 2002). La prière. Paris Félix
Alcan/UQAC Scanned document by J.-M. Tremblay.
lthttp//classiques.uqac.ca//classiques/mauss_marce
l/oeuvres_1/oeuvres_1_4/Mauss_la_priere.pdfgt. Maus
s, M. (1923-1924 2002). Essai sur le don. Forme
et raison de léchange dans les sociétés
archaïques (1902-1903). Paris PUF/UQAC
Scanned document by J.-M. Tremblay.
lthttp//classiques.uqac.ca//classiques/mauss_marce
l/socio_et_anthropo/2_essai_sur_le_don/essai_sur_l
e_don.pdfgt. Mauss, M. (1926 2002). Manuel
dethnographie. Paris Sociales/UQAC Scanned
document by J.-M. Tremblay. lthttp//classiques.u
qac.ca//classiques/mauss_marcel/manuel_ethnographi
e/manuel_ethnographie.pdfgt. Marcel Mauss
Undated. In Google.com. On line.
lthttp//t1.gstatic.com/images?qtbnANd9GcSwnH4OAV
cEwy86vZwtCB-F3rZGV4GcA7f0RVNoQlrlU3J-CaD4-Agt
retrieved 29/05/2012.
17
Henri Bergson (1859-1941)
Humanity groans, half-crushed under the weight
of the progress she has made. She does not know
enough that the future depends on it. Humanity
should see at first if she wants to continue to
live. To wonder if she wants to live only, or
provide an additional effort required for
self-fulfillment, even in our refractory planet,
the essential function of the universe, which is
a clock to create gods (Bergson, 1932, p. 338,
my translation). We emphasize humor down
lower and lower inside the evil that is while
irony is defined as the image of well-being that
should be this is why irony may warm-up
internally until becoming in sort of way,
eloquence under pressure(Bergson, 1940 1989,
p. 97, my translation).
Bergson, H. (1932 1988). Les deux sources de la
morale et de la religion. Paris PUF. Bergson,
H. (1940 1989). Le rire Essai sur la
signification du comique. Paris PUF. Henri
Bergson Undated. In Google.com. On line.
lthttp//t1.gstatic.com/images?qtbnANd9GcSWHqfwlA
y0oxq42P6ehE-6FO6FCYu3MeIFPq9WYwiMR48G-xefgt
retrieved 27/05/2012.
18
Gaston Bachelard (1884-1962)
The philosophy of no is not a will of negation.
She does not proceed from a spirit of
contradiction who contradicting evidence without
proofs, which raises subtlety of evasive
language. She does not run away any systematic
rule. Quite the reverse, she is faithful to rules
within a system of rules. She does not accept
internal contradiction. She does not deny
anything, anytime, anyhow. This is at
well-defined joints that she brings alive the
inductive movement that characterizes her well
and determines therefore a reorganization of
knowledge on a broader foundation (Bachelard,
1940 2008, p. 135, my translation).
Bachelard, G. (1934 2006). Le nouvel esprit
scientifique. Paris PUF. Bachelard, G. (1938
2004). La formation de lesprit scientifique
Contribution à la psychanalyse de la
connaissance. Paris Vrin. Bachelard, G. (1940
2008). La philosophie du non. Essai dune
philosophie du Nouvel esprit scientifique. Paris
PUF. Bachelard, G. (1961 1984). La flamme
dune chandelle. Paris PUF. Gaston Bachelard
Undated. In Google.com. On line.
lthttp//t3.gstatic.com/images?qtbnANd9GcRwI94688
86ZcpcTz3FxUphs_LFYUYgjiSrnDCC8Jn1F5B63XJ2gt
retrieved 27/05/2012. .
19
Roger Caillois (1913-1978)
First, play is a luxury activity that implies
leisure. Hungry men and women do not. Secondly,
as there is no constraint, play is maintained
only by the pleasure everyone takes on it, it
remains subject for boredom, satiety or simple
change of mood. ... In short, play relies on
pleasure by itself likely to overcome obstacles
throughout its unfortunately agonistic nature,
but an arbitrary barrier, almost ficticious made
at the measure of players and accepted by them.
Reality does not have delicacy. At this point is
the main flaw of play, but it is its own nature
and without it play would be also devoid of its
fertility (Caillois, 1967, p. xv, my
translation).
Caillois, R. (1950). Lhomme et le sacré. Paris
Gallimard. Caillois, R. (1958). Les jeux et les
hommes. Paris Gallimard. Caillois, R. (1967).
Jeux et sports. Paris Gallimard. Roger
Caillois Undated. In Google.com. On line.
lthttp//t1.gstatic.com/images?qtbnANd9GcSQCSvg-4
1dqgD7j4Dzr6Kj1-f2tIXt8d5VGB-JqsG0kvjlbrBW1ggt
retrieved 31/05/2012. .
20
Claude Lévy-Strauss (1908-2009)
Mankind is constantly faced with two
contradictory processes which seeks to maintain
or restore diversification while the other seeks
to establish unification (Lévi-Strauss, 1952
1987, p. 84, my translation). To progress,
humans must work in collaboration, and during
such collaboration, they see themselves gradually
identifying to such contributions which the
initial diversity was precisely what made their
collaboration necessary and fruitful
(Lévi-Strauss, 1952 1987. p. 82-83, my
translation).
Lévi-Strauss, C. (1958). Anthropologie
structurale. Paris Plon. Lévi-Strauss, C. (1952
1987). Race et histoire. Paris Denoël.
Claude Lévi-Strauss Undated, In Google.com. On
line. lthttp//t1.gstatic.com/images?qtbnANd9GcSu
BSXZMJ8i4zvOdwva1Yimu3wDv9AbnQGN4DYk-O4_MEDiqz1Hgt
retrieved 30/05/2012.
21
Hugo Rahner s.j. (1900-1968)

• But, as we explained when dealing with the
  passions, the soul finds its repose in pleasure.
  Therefore, as a remedy, drawing the mind away for
  time from its absorption in thought. So we read
  in the Conferences of the Fathers that some were
  scandalized to find the Apostle John playing with
  his followers. John told one of them, who was
  carrying a bow, to draw an arrow he did this
  several times and John then asked whether he
  could keep on doing it without interruption the
  reply was that the bow would break in the end.
  John therefore argued that mans mind would also
  break if the tension were never relaxed (Rahner,
  1964 1967, p. 102).

• Rahner, H. (1964 1967). Man at Play. US/New
  York Burns and Oates/Herder and Herder.

22
David L. Miller

• ? Eranos circle member
• David L. Miller is the Watson-Ledden Professor of
  Religion, Emeritus, at Syracuse University.
• Play is the Ultimate seriousness (Miller, 1970,
  p. 6).
• Therapeia Purposelessness is the Highest
  Purpose (Miller, 1970, p. 150).
• Therapy is all these things and all these
  things are elements of play. Thus we may say that
  the psychological function of the emergent mythos
  of play may be referred to as therapeia
  (Miller, 1970, p. 150).

Miller, D. L. (1969). Gods and Games. USA/Canada
The World Publishing Company/Nelson, Foster
Scott Ltd. David L. Miller Undated. In
Google.com. On line. lt http//dlmiller.mysite.syr.
edu/dlmcv.htm gt retrieved 27/05/2012.
23
Peter L. Berger (1929- )
The intentionality of play is fun and joy. When
this intentionality is actually realized, when
play is a source of joy, the temporal structure
of the universe of play is a special quality - it
becomes eternity (Berger, 1969 1971, p.
95). Humor is a sign of transcendence - it
takes the form of a quiet call to redemption. So
we can see the humor, as in childhood and play, a
call to the religious justification of ultimate
joy (Berger, 1969 1971, p. 112).
Berger, P. L. (1971). La religion dans la
conscience moderne. Paris Centurion. Berger, P.
L. (1969 1972). La rumeur de Dieu signes
actuels du surnaturel A Rumor of Angels, Modern
Society and the Rediscovery ao the Supernatural.
Paris Centurion. Berger, P. L. (c2001). Le
réenchantement du monde. Paris Bayard. Peter L
Berger Undated. In Google.com. On line.
lthttp//t2.gstatic.com/images?qtbnANd9GcTsofFtZN
HMoZ_qawivHASBiHlkXd3pgRVi-6RJ9gqb5RWhqZPniggt
retrieved 27/05/2012.
24
Edgar Morin (1921- )

• Morin develop the meta-theory of the complex
  mind.
• Ethic faith is love. But it is an ethical duty
  to save the rationality at the heart of love. The
  love relationship/rationality must be ying yang,
  always related to one another and it still
  contains the other in the original state. This
  love teaches us to resist the cruelty of the
  world, it teaches us to accept/reject this world.
  Love is courage. It allows us to live with
  uncertainty and anxiety. There is a cure for
  anxiety, it is the answer to death, it is the
  consolation. Lets say also and above all
  all love is medicine. The love medicine says
  love to live, live to love. Love the fragile and
  the vulnerable, because the most precious, the
  better, including consciousness, including
  beauty, including the soul, are fragile and
  vulnerable (Morin, 2004, p. 259, my
  translation.).

• Morin, E. (1964). Préface, In Riesman, D. La
  foule solitaire anatomie de la société moderne.
  Paris Arthaud.
• Morin, E. (2004). La méthode (6) Ethique. Paris
  Seuil.
• Edgar Morin Undated. In Google.com. On line.
  lthttp//t1.gstatic.com/images?qtbnANd9GcRy2Vf2vv
  6skesMq5Hh_OTDChy0o5QWuExVU8brxo-gaQYe9-1Ggt
  retrieved 27/05/2012.

25
Gilbert Durand (1921- )
Some Characteristics of Homo Symbolicus ?
Eranos Circle member The symbol is a call for
freedom who created meaning of existence. The
symbol is poetic of transcendence (Durand,
1964, p. 39, my translation). gives to dream
and he suggests to think (Durand, 1984, p. 84,
my translation). is worth only by
himself/herself (Durand, 1984, p. 96, my
translation). is a sense of perceptual
sensation (Durand,1964, p. 63, my translation).
Durand, G. (1964 2008). Limagination
symbolique. Paris PUF. Durand, G. (1984). La
foi du cordonnier. Paris Denoël. Durand, G.
(1969 1992). Les structures anthropologiques de
limaginaire. Paris Dunod/Bordas. Gilbert
Durand Undated. In Google.com. On line.
lthttp//t0.gstatic.com/images?qtbnANd9GcQGhXxKRA
HDjg7lJ2bHcS6FkF8IA70z7Xv-5Z_bM_VzNs0ottHGXggt
retrieved 27/05/2012.
26
Jürgen Moltman (1926- )
Gods future is already now, but at the same
time it is not yet (Moltmann, 1964 1970, p.
246, my translation). The Christian
eschatology deploys a vast horizon of hope for
the transformative initiative of faith in the
world. Through faith and its concrete tasks, the
renewal of the world is somehow to anticipate
reality in the present time Vatican II, since
faith views the anticipation of the renewal of
the world operate by God in Christ crucified
(Moltmann, 1964 1970, p. 278, my translation).
Moltmann, J. (1964 1970). Théologie de
lespérance. Paris Cerf Mame. Moltmann, J.
(1971 1977). Le Seigneur de la danse. Paris
Cerf-Mame. Moltmann, J. (1985 1988). Dieu dans
la Création. Paris Cerf. Moltmann, J. (1989
1993). Jésus, le Messie de Dieu. Paris
Cerf. Jürgen Moltmann Undated. In Google.com.
On line. lthttp//t0.gstatic.com/images?qtbnANd9G
cT04VWvS6irAweov3In4My8vxmHjtgGaCamTMiQzEXV_Xkmtn8
D gt retrieved 27/05/2012.
27
Fernand Dumont (1927-1997)
The wish to speak of God must be worried about
the margin between the Transcendence without
name and the names that we give into our prayer,
and in our life on Him who, near, must remain
elusive (Dumont, 1987, p. 208, my translation).

• Dumont, F. (1987). Linstitution de la théologie
  Essai sur la situation du théologien. Montréal
  Fides.
• Dumont, F. (1995). Raisons communes. Montréal
  Boréal.

28
Guy Rocher (1924- )

• Open letter to Le Devoir-The Duty dated April 11,
  2012
• By Guy Rocher, Professor Emeritus, Sociology,
  University of Montreal
• Yvan Perrier, Professor, Political Science,
  College du Vieux Montréal
• we could never achieve what is possible in the
  world if we
• had not always and constantly attacked the
  impossible
• (Weber, 1917-1919 1959), p. 200).
• The elimination of tuition fees at the
  university, is it realistic or not?
• During the work of the Parent Commission 46
  years ago, many voices in favor of free tuition
  at all levels of education were heard.
• Free university is not an utopia. It was the
  objective in long term by members of the
  Parent Commission. This is a societal choice, a
  political choice to be more precise, which would
  cost around 1 of the governments budget.
• They believe that the elimination of tuition
  fees should be considered as a measure to
  establish not in a long term approach but rather
  in short term.

Rocher, F. (2010). Guy Rocher Entretiens.
Montréal Boréal. Weber, M./Freund , J.
trad./Aron, R. intro. (1917-1919 1959). Le
savant et le politique The Scientist and the
Politics. Paris Plon. Guy Rocher, Le
Devoir-The Duty 2012. In Google.com. On line.
lthttp//t0.gstatic.com/images?qtbnANd9GcR9WgdLmp
ZBd7ymhwe2mg0V3Ql6hw5nEYumzXzox0AYzbHvxxYZgt
retrieved 27/05/2012.
29
200,000 fois entendez-nous 200,000 times
listens to us
Une image vaut mille mots A picture is worth a
thousand words

• Lisa-Marie Gervais, Le Devoir-The Duty 2012. In
  Google.com. On line. lthttp//www.ledevoir.com/soci
  ete/education/345740/200-000-fois-entendez-nousgt
  Retrieved 8/06/2012.
• Marco Bélair-Cirino, Le Devoir-The Duty 2012.
  In Google.com. On line. lthttp//www.ledevoir.com/s
  ociete/actualites-en-societe/351984/f1-depart-sur-
  fond-de-crisegt. Retrieved 08/06/2012.

30
Jacques GrandMaison (1931- )

• In the work La part des Aînés (1995, p. 338
  355, my translation)
• GrandMaison concluded A New Intergenerationnel A
  lliance saying
• ? If you are not part of the solution, you are
  part of the problem
• Si vous ne faites pas partie de la
  solution, vous faites partie du
• problème.
• ? We are that we survive
  Nous sommes ce qui nous survit.

• GranDMaison, J. (1992). Le drame spirituel des
  adolescents Profils sociaux et religieux.
  Montréal Fides, Cahiers dÉtudes pastorales,
  10.
• GrandMaison, J. (1993). Vers un nouveau conflits
  des générations Profils sociaux et religieux
  des 20-35. Montréal Fides, 11.
• GrandMaison, J. et Lefebvre, S. dir. (1994). Une
  génération bouc émissaires Enquête sur les
  baby-boomers. Fides, Cahier détudes pastorales,
  12.
• GrandMaison, J. et Lefebvre, S. dir. (1995). La
  part des aînés. Montréal Fides, Cahier détudes
  pastorales, 13.
• Jacques GrandMaison Undated. In Google.com. On
  line. lt http//www.125.umontreal.ca/images/pionnie
  rs/Grand-Maison2.jpggt retrieved 27/05/2012.

31
Jean-Jacques Wunenburger (1946- )

• Television images become an artificial eye that
  crosses the barriers of time and space, but also
  fears, pains and aches proper to an authentic
  life inevitable if we were present at the
  heart of the event. ... Sacred images thus
  become some kind of fantasy as a liberation
  instrument of our prison body, projecting us into
  a sphere of representation in which we access in
  a panvision (Wunenburger, 2003 2006, p. 118,
  119, my translation).

Wunenburger, J.-J. (2003 2006). Limaginaire.
Paris PUF, Que sais-je ? Jean-Jacques
Wunenburger Undated. In Google.com. On line.
lthttp//facdephilo.univ-lyon3.fr/medias/photo/jj-w
unenburger_1317891206076.jpggt retrieved
27/05/2012.
32
Paul Ricoeur (1913-2005)

• He has covered and discussed
• several philosophical thematics
• Cogito brisé
• Seconde naïveté
• Écritures bibliques
• Espérance
• Homme capable
• Juste
• Métaphore vive
• Phénoménologie
• Temps raconté

Ricoeur, P./Amherdt, F.-X.,(2001).
Lherméneutique biblique. Paris Cerf. Paul
Ricoeur Undated. In Google.com. On line.
http//t2.gstatic.com/images?qtbnANd9GcTklmb0pJ_
aTwwFHn1sk2Hbw_Zee5aPvQql8FbN_0unC5ipQFD1
retrieved 27/05/2012.
33
The Dimension of Homo Ludens
34
Claude Ryan (1925-2004)

• I also remember the priests Provencher
  homilies. On the occasion of the carnival, and
  many meetings they were very animated. Card games
  that accompanied these meetings lasted late into
  the night. There was betting using barrels of
  apples as bargaining chips. They were sometimes
  abused of alcohol. The day after these holidays,
  Father Provencher appeared to be informed and
  fulminated from the top of the flesh against the
  abuse he had heard the story. The memory of these
  severe homilies in my childs mind again
  illustrates the great influence which the clergy
  exercised at the time of the morals and
  mentalities (Ryan, 1989, my translation).

Ryan, C. (1989). Lettre sur les souvenirs à
Dolbeau. Société dhistoire et de généalogie
Maria-Chapdeleine. Action Catholique canadienne
(1961). Voies nouvelles du loisir Études en
marge du programme daction 1961-1962. Montréal
Action Catholique canadienne. Claude Ryan
Undated. In Google.com. On line.
lthttp//t1.gstatic.com/images?qtbnANd9GcSLtasdAH
BZ5Udj8t1RiRQNwuj35t7sezmdaY42qMUOJ62d3wtH3Agt
retrieved 29/05/2012.
35
Joffre Dumazedier (1915-2002)
It is often repeated, Max Webers words about
the disenchantment of the world with massive
regression of traditional religious beliefs, but
are we assisting somehow to the development of
festive leisure or intimacy, mythologies
associated with celebrities and the major sports
or musical celebrations of intense collective
emotion to a new re-enchantment of the world
apparently compatible for a few with the
traditional religious charm and enthusiasm of the
politico-ideological activism? (Dumazedier,
1993, p. 378, my translation).

• Dumazedier, J. (1962). Vers une civilisation du
  loisir ? Paris Seuil.
• Dumazedier, J. (1993). Temps libre et Modernité
  mélanges en lhonneur de Joffre Dumazedier. Paris
  Harmattan.
• Joffre Dumazedier 2002. Le monde du loisir est
  en deuil. Agora Forum, 25(4).

36
Éric Volant (1926- )

• By homo faber, we understand men and women whose
  essence of existence is determined by work
  function as production process. By homo ludens,
  we understand men and women whose essence of
  existence is determined by play as creative
  process. The whole life of homo faber takes place
  under the sign of struggle for existence and
  necessity. Life of homo ludens is marked by the
  gratuity and liberty. He is identified by joy and
  happiness (Volant, 1976, p. 15, my translation).

Volant, É. (1976). Le Jeu des Affranchis
Confrontation Marcuse-Moltmann. Montréal Fides.
Héritage et Projet, 18. Éric Volant Undated. In
Google.com. On line. lthttp//profile.ak.fbcdn.net/
hprofile-ak-snc4/275461_654864951_7079250_n.jpggt
retrieved 27/05/2012.
37
Rolland Dufour (1925-2002)

• Leisure, which seems trivial at first glance, is
  an act that is lived 'religiously' since it is
  the wonderful time, wonderful, sacred (Dufour,
  1980, p. 22, my translation).

The world has become secularized, however it
does not desecrate. The ancient myths are
repressed, degraded but not destroyed.
Contemporary men and women are not less religious
than their ancestors, even if they are otherwise.
They evacuated the institutionalized religions,
but founded new ones with a hundred faces
(Dufour, 1980, last cover, my translation).

• Dufour, R. (1980). Mythologie du week-end. Paris
  Cerf.
• Rolland Dufour Archives de lévêché de
  Chicoutimi-RollandDufour.jpg. retrieved
  18/05/2012.

38
Michel Bellefleur (1939-2012)
... Leisure fits easily in life drives
polarized by freedom and hedonism used wisely,
brightly, and if necessary, critical judgment. At
its best, it is as a seed and creative potential
inserted into a life-project that everyone is
responsible for creativity in its own way
depending on the values ?that give meaning to
his/her life, both individual and social, as long
as it last (Bellefleur, 2002, p. 188, my
translation).
Bellefleur, M. (1986). Léglise et le loisir au
Québec avant la Révolution tranquille. Québec
PUQ. Bellefleur, M. (1997). Lévolution du loisir
au Québec Essai sociohistorique. Sainte-Foy
PUQ. Bellefleur, M. (2002). Le loisir
contemporain essai de philosophie sociale.
Sainte-Foy PUQ. Michel Bellefleur Undated. In
Google.com. On line. lthttp//www.complexefunerair
efortin.ca/photos/MBELLEFLEUR.jpggt retrieved
28/05/2012.
39
Pierre Ouellette

• Ph. D. Théologie (Université Laval, 2007)
• Ph. D. Leisure Studies (New York University,
  1985 )
• M. S. Leisure Services and Studies (Florida
  State
• University, 1979)
• Doctoral Thesis
• Regard bénédictin sur le bonheur, le
• vieillissement et le loisir contemplatif

The appearance of contemplative leisure is
unproductive, without any excessive competition.
It is the capacity to play cards without wanting
to win at all costs. It is holding a telephone
conversation with a great sense of listening. In
nature, it is to live the present moment and
marvel at the greatness of Creation. In an
associative movement, it is to make way to
another in a spirit of brotherhood. It is also
the spiritual writings in a meditative way. In
short, it is to acquiesce to the dictates of holy
leisure leaving room for rest, relaxation,
celebration and contemplation (Ouellette, Snyder
et Carette, 2011, p. 40, my translation).
Photograph by Dr Pierre Ouellette. Ouellette, P.
Snyder, P. et Carette, R. (2011). Lapplication
de la spiritualité bénédictine au loisir des
personnes âgées un modèle théorique du Bonheur
spirituel. Studies in Religion/Sciences
Religieuses, 40(1) 2144.
40
Jean-Claude Pageot

• M.A. and Ph. D. in Leisure and Gerontology
• (University of Southern California, 1970 1972)
• Masters Thesis
• The Needs of Seniors at Culver City
• Doctoral Thesis
• Factors influencing leisure among elderly
  people
• Directeur du Département des sciences du
  loisir
• (1990-2001)

Daring to explore the spirituality of leisure
at a time when a person is seen if it behaves as
if the spiritual does not exist is a little to
go against the movement
-
Pageot (2007, Préface, my translation).

• Pageot, J.-C. (1989). Vieillesse et démence. Acte
  du huitième colloque de lassociation québécoise
  de gérontologie dans le cadre du cinquantième
  congrès de lACFAS, mai 1987. Montréal
  Méridien.
• Photograph by Dr Jean-Claude Pageot.
• Deschênes, G./Préface, Pageot, J. (2007). Le
  loisir une quête de sens Essai de théologie
  pratique. Québec PUL.

41
Pierre Demers

• Sociologie de léducation physique, Ph. D.
• (University of Southern California, 1974)

Humanistic Development Viewpoint If someone
tells you that you are not good, you may believe
it. The opposite is also true, because if you are
told you are good, you might also like to
believe. So why risk anything with youth. Tell
them they are good. They might believe and become
good (Demers, 2010, p. 146, my translation).

• Demers, P. (2010). Lhumanité de lobscurité à
  la lumière léducation pour rendre le pouvoir à
  lêtre humain. Sainte-Foy PUQ.
• Demers, P. (2008). Élever la conscience humaine
  par léducation. Sainte-Foy PUQ.
• Photograph by Dr Pierre Demers.

42
John R. Kelly

• The fundamental aim of public recreation
  provisions for the acutely vulnerable is
  facilitation. It is not to provide for such
  people, deliver to them, or develop programs for
  them. It is to provide the opportunities for them
  to develop their own lives and leisure. It is to
  facilitate leisure with all the personal freedom
  and variety that is possible. This means that
  enabling rather than delivery is the central
  concept. Sometimes people can be assisted in
  gaining the skills to join in ongoing leisure
  that is attractive to them. Sometimes access to
  that ongoing leisure can be made more inclusive.
  Sometimes special provisions essence of enabling
  approach is in developing the autonomy of the
  individual whose real options are increased in
  the process (Kelly, 1996, p. 401).

• Kelly, J. R. (1996). Leisure. Boston Toronto
  Allyn and Bacon, 3rd Ed.
• Kelly, J. R. (1987). Freedom to be A New
  Sociology of Leisure. New York Macmillan
  Publishing Company, p. 229.

43
Jean Guitton (1901-1999)
Simone Weil retransmit to us this message with
her experiences authority If we try with real
attention in solving a geometry problem, and if,
after one hour, we are not more advanced than
beginning, it has nevertheless been advanced
during each minute of that hour in an another
more mysterious dimension. Without feelings,
without knowing, that effort apparently sterile
and fruitless put more light in the soul. The
fruit will end one day, later, in prayer. It
probably also find in any field of intelligence,
perhaps quite foreign to mathematics ... An
Eskimo tale explains thus the origin of light
The raven that, in eternal night, could not find
food, desired light and lit up the earth. If
there is really desire, if the object of desire
is really the light, the desire of light will
create light (In Guitton, 1986, p. 177, my
translation). Given that, formula of geometry
problems, which is also applicable to the problem
of men and women and the use of time What is
given to you right now, accept it, improve it,
deepened it. Then you will live (Guitton, 1986,
p. 178, my translation).

• Guitton, J. (1986). Le travail intellectuel
  conseils à ceux qui étudient et à ceux qui
  écrivent. Paris Aubier.
• Jean Guitton Undated. In Google.com. On line.
  lthttp//t2.gstatic.com/images?qtbnANd9GcQ4-hqKD2
  CinFeoExxv06cao2sZJ6BoqkRjWS7aIzkurjsj9LbFgt
  retrieved 27/05/2012.

44
Special thanks toMrs Mélanie Grenon
(chargée de projet informatique et
technologique), and Mrs Nadia Villeneuve
(spécialiste en moyens et techniques
d'enseignement)for their precious technical
advices and revision of this informatic
artefact..