Use of Hegels Master-Slave-dialectic and organization for world peace

According to Britannica, football is described as the best known and most popular ball sport in the world, measured in the number of “participants and spectators”. The introduction of football as a relaxation is shown by Britannica, and this is highlighted in Henry Lefebvre's book The criticism of everyday life. Although he scientifically criticized capitalism, Lefebvre's leisure theory defines leisure theory as a space in which people can escape the oppression and tiredness of everyday life. This kind of leisure, which is not suppressed and tired, is the fleeting peace of everyday life. This is the main premise in this essay, in which football can belong to the category of leisure, which, through the release against the oppressive tendencies of the system, contributes to peace and calm in life. This is together with the political economy throughout the time of capitalism on a battlefield in which a lot of survey, consideration and opinion opinion is involved.

We see men who scream and celebrate and apparently release the negative energy that they accumulate during the strenuous hours of everyday life. But the critical question that our thinking could redesign is: Does football really offer a solution to relieve the fights with which we are faced with difficult times, or is it just a form of escapism that gives us from one form of exhaustion into another? In order to answer this question in today's context, we have to take into account the costs of football games every year. According to a report by the Manchester United Official website, the total loss of the team was 113,159 GBP in 2024. When comparing these losses with the death of almost 25,000 people due to hunger, uncertain water, uncertain food and other related causes, we recognize that football does not contradict the system that causes these massive human losses and challenges, which threatens human dignity and survival.
The problem is also in the role that football plays in everyday life. While it can serve as a form of the Catharsis for the oppression imposed by the system, there is a risk that this release of tensions can lead to a state of disorientation. The spontaneous anger, which results from daily injustices, is released without being sensibly directed, which leads to an emotional emptiness. This emptiness is based on the lack of organization of this rejection in a way that matches the nature of the complaint. As a result, a form of falsehood occurs in the release agent.

If football does not guarantee human survival or does it in any way, there seems to be a problem in the entire situation. This problem is based on the fact that some people see football as a cosmetic distraction from everyday life, while others fight for survival. In the event of entertainment, there is a wrong, superficial feeling of survival – one with hunger or pressure – to continue living tomorrow without tackling the effects of this pressure. Based on this argument, you can begin to question the role of football in everyday life: Is it a form of fake entertainment or distraction and not a real joy? Does it misplinate the peaceful moments of everyday life?

This leads us to philosophically examine this relationship through the lens of political economy. Georg Wilhelm Friedrich Hegel's dialectic of the Master-Slave relationship seems to be a useful framework for this request. Jean Hyppolit, a professional reader of Hegel, described the Master slave dialectic as a relationship between the “recognition” between the two sides, a question of “self-confidence” that cannot be achieved without someone else's self-confidence. In addition, it is a question of external influences that influence the design of internal realities. The interaction between the two parties continues until “unfortunate consciousness” occurs, a third stage after stoicism and skepticism.

For Karl Marx and his followers like György Lukács, Hegel's idealistic approach should be interpreted from a materialistic perspective. For this reason, Marx Hegel's dialectic interpreted, among other things, in the context of socio-economic relationships in real life-in particular the bourgeois gap. Marx does not only diagnose these relationships. It offers a strategy for the “dictatorship of the proletariat”, whereby the working class no longer has to sell its work to the bourgeois to survive. In other words, the proletariat would no longer be alienated, or what Lukács described in his book as “new assignment” History and class awareness.

If people are exploited or if their ability to survive is characterized by socio-economic conditions, there is incorrect recognition by those who control production and profit production (i.e. the rich) against those who have difficulties to survive. Simulates the conflicts between the relationships between master slave and Bourgeois proletariat in today's capitalized football world and gives a conflict between those who enjoy football, and those who only suffer to live. This conflict shows that the clear opposition of the master slave dialectic or the separation between the working class, middle class and wealthy elites is no longer so easy. The contemporary world is more complex and multifaceted in terms of these conflicts. For example, football has become a symbol for the interconnected nature of these conflicts and creates a reality full of contradictions and a form of schizophrenia. This is a reality in which extreme poverty remains, with individuals died despite the existence of great resources and the monopoly monopolies monopoly monopolies.

In short, football is a central example of how a system controls human realities: players who organize a time -controlled show for a large audience with whom it is common for people to pay for a ticket of € 100 to see a two -hour game. There are players, private companies, the football club owners and everyone who shares the enormous profits of the bourgeois audience or the work of those who build, clean or offer clothing for the games.

The assimilation of football in the capitalist system without resistance to oppression, exploitation and alienation has made it a source of profit and prosperity. Today football is more associated with entertainment – whether temporarily or illusory – than maintaining peace. It denies the existence of the poor and corresponds more to the wealthy bourgeois lifestyle. Although poor people can play football on the streets and in small, underdeveloped areas, these rooms are far from the well -constructed stadiums in which wealthy football players appear.