本論文主要探討的問題，是欲瞭解「神聖人」在運動世界中如何可能﹖如同神聖世界中的現象一樣，一顆普通的樹，究竟如何搖身一變為一棵「聖樹」﹖在運動世界中，對某些人來說，窮極無聊的馬拉松賽跑，如何昇華成一趟「神聖之旅」﹖體育館如何變成「聖殿」﹖民國77年玉里林道的38K工寮，對筆者而言，為何是一個「神聖的時空」﹖……本論文的核心思想其實可以說是延續Eliade的觀點，意圖探討宗教世界中神聖的辯證關係在運動世界中是如何產生的﹖也可以說是想探討「神聖人」在運動世界中如何可能的過程與答案。
從文獻探討中，發現古代奧運事實上是為了祭宙斯神而舉辦的盛會。現代運動中，馬拉松、柔道、足球、美式足球等，許多的運動項目也呈現出「宗教性」的一面，使得筆者極感興趣於一個課題，也就是存在於「運動」與「宗教」之間的關係是怎麼一回事﹖為何有學者主張「運動是現代人的宗教﹖」加上筆者就讀大學期間，曾發生過「山難」而造成對筆者身心以及價值觀的深刻影響，使得筆者很想了解這些變化是怎麼發生的；同時，最近幾年的著名體育運動學術刊物，例如「運動社會學期刊」（Sociology of Sport Journal）也曾介紹奠基於社會學、人類學背景的「生命史」（Life Story）研究風格。從上述的觀點，不管是個人的特殊經驗，或是學術研究的新思潮，皆引領著筆者從事本論文的研究工作。
分析「山難經驗」後，筆者發現有三個主題非常有趣。一是「山難與苦痛的意義
其次是「死亡與重生的價值」，最後是「神聖時空如何誕生﹖」這三個主題，從而也構成了本論文的第四章至第六章，可以說是本研究的主要成果。苦痛所引發的苦行主義，伴隨著特殊的儀式，對宗教世界而言，是開啟進入宗教的契機；另外，苦痛在運動的意義，則是透過「受傷」、「訓練」、「個人煎熬」、「群己共苦」，而展現了「犧牲－供獻」，「部份－整體」之結構關係，從而也開顯進入宗教的契機。
海德格在晚年所作的一次演講中，曾引述一個天主教教士的話如下：一個在死亡前死亡過的人，在死亡時將不會死亡。山難時遇見死亡的經驗，逼使更高價值的“生命本身”凌駕了“面子、名利”等社會價值的事物，在山難逼近死亡，忍受折磨的過程中，有些東西死去了﹗經過哲學反思，才發現要徹底解決生死的問題，先得破掉對自我的意識、對自我存在的執著，這是禪所言的「大死」，也就是「大死一番」。只有大死，才能有真生，真生即是突破生死的背反。
至於神聖時空的誕生，首先需存在一個「神聖的本體論」。藉由對Eugen Fink「遊戲的本體論」文中，「遊戲世界」觀的詮釋，本文發現了一個化約的式子如下：神聖的本體論＝修行者和自性＋儀式節慶活動。也就是說神聖總是由「實體」與「虛擬」所組成，「實體」指的是修行者或參與神聖活動個體的「肉身存在」（body），「實體」也指東方思想中的那一份「自性」或者「覺」；「虛擬」指的是神聖活動時的「儀式節慶活動」，藉由這些活動，人們進入了不同於日常生活的「過渡狀態」，或稱「中介狀態」，並經由儀式「再現」的功能，而達到「淨化」或「重生」的作用。
神聖時空的誕生，除了存在一本體論為基礎，同時也需要四個條件，亦即「神聖時間與空間」、「儀式活動的橋樑」、「自我的退位以及大我的接軌」以及「自性的揭露與回憶」等。具備了此四個條件，「山難」、「運動」與「宗教」此三個原本不相干的範疇，卻發現了驚人的共通點。許多特質，諸如「受苦」，「犧牲」，「付出」，「同情他人」，「時空」，「再現」，「面具」（mask），「謎」（riddle），和「淨化身心」等，皆可以在此三個不同的範疇中被發現，並串聯起這三個不同的領域。
最後，人是什麼？歷代以來的思想家，分別提出了人是「理性的人」（Homo Sapiens）、「創造的人」（Homo Faber）、「遊戲的人」（Homo Luden）。本論文的主要貢獻，在於提出一個主張，此主張認為人是「宗教的人」（Homo Religiosus），更核心的講法為人是「神聖人」（Sacred Man）！「神聖人」之所以可能，本論文的發現是因為神聖具有一「本體論」，以及「誕生的條件」。

This thesis argues that people can become transformed and “spiritually enlightened”, specifically in the realm of sport and physical activity. Regarding sacred phenomenon in the world, how can an ordinary tree be transformed into a “holy tree”? In the world of sports, how can a marathon race become a “sacred journey”? How can a gymnasium be turned into a “Temple of God”? How can a near-fatal climbing accident in the forest result in a “sacred space-time”? In essence, the key concept of this thesis is to extend the ideas of Mercia Eliade in The Sacred and the Profane, in order to explain the dialectical relation between physical activity and spiritual enlightenment in the world of sport.
Some scholars today maintain that “sport is the modern man's religion”, and that many sporting events demonstrate a religious perspective by both the participants and the spectators, on an individual level and in the collective. (See Jay Coakley, Sport and Society: Issues and Controversies, 2001.) For example, the ancient Olympic Games were sacred rituals held in order to honor the god Zeus. In addition, when the author experienced a near-fatal accident while hiking in the mountains, the trauma made him aware of the deep influence of the body upon the mind, causing him to reassess his values. These two examples of the body-mind-spirit connection were the inspiration for this thesis.
Analyzing the mountain accident experience, three themes came to light: first, “the meaning of the suffering”; secondly, “the value of death and rebirth”; and third, “the emergence of the sacred space-time”. These three themes form the main focus of this research.
The meaning of suffering deals with the ascetic reaction to pain, and how it creates the opportunity to enter the religious space. The meaning of suffering in the world of sport reveals the spiritual side of “injury”, “training”, “suffering and shared suffering”, and also represents the structure of “offering sacrifices” and “losing a part and gaining the whole”, thereby creating opportunities to enter a religious space.
The value of death and rebirth can be illustrated by a quote from Heidegger: “A person dying before death will not die while dying.” A traumatic accident forces one to place the value of life itself above social values such as honor, fame or wealth. Due to the trauma of the near-death experience, some original perspectives will die although the individual will survive. Zen philosophy teaches that he who wants to solve the problem of life and death must completely detatch himself from his ego, which is what Zen calls “complete death”. It is only in complete death that one finds “true life”. To live in true life is to break the antinomy of life and death. “Rebirth”, then, can be taken from the interpretation of the “play world” (Eugene Fink, “The Ontology of Play”, 1988): Sacred ontology = Religious Person and Awareness + Ritual celebration festival. The sacred is thus constructed by “the entity” (the religious person, with awareness) and “the simulation”, which is the ritual celebration in which the entity enters “the transition state” or “liminality” and experiences purification and rebirth through the reproduction of ritual.
Rebirth in sacred space-time, based on Fink’s ontology, requires four simultaneous conditions: “a sacred time and space”, “the bridge of ritual activity”, “emptying of the ego” and “revealing of the memory of the true self”. Surprisingly, these four conditions can be used to explain the creation of the “sacred time-space” not only in the mountain accident experience, but also in sport and religion. Many subtle aspects, such as suffering, sacrifice, payment, sympathizing with others, reproduction of the ritual, and purification of the body and mind can be found in all three examples.
Finally, what does it mean to be human? Throughout history, philosophers have separately proposed that people have “intellect” (Homo Sapiens), “creative ability” (Homo Faber), and “the ability to play” (Homo Ludens). The main contribution of this thesis lies in proposing that people are also “religious” (Homo Religiosus), or more clearly put, become “spiritually enlightened” in their daily activities. Spiritual enlightenment is brought about by ontology and the four conditions outlined above.

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期刊
石明宗。從存在哲學來探討登山的意義，中華民國大專院校體育總會八十年度體育學術研討會專刊。中華民國大專院校體育總會，民80。
石明宗。運動文化的思考，中華體育季刊28輯。台北：中華民國體育學會，民83。
石明宗。登山價值形成因素之探討，台灣省學校體育50輯。台中：台灣省政府教育廳，民88。
何翠萍。從象徵出發的人類學研究－－論Victor Turner教授的過程性象徵分析，人類與文化，民73。
劉一民。最優運動經驗文本的解讀與重構－－一個新詮釋觀點的形成，台灣師大體育研究復刊號第一期。國立台灣師範大學體育學系印行，民84。

網路資源
1. http://www.ccea.org.tw/easter/eastera.htm
復活節訊息。
2. http://www.hoc.org/hoc4/chinese/archives/20020324.htm
復活節真義。
3. http://www.buddhismcity.net/jargon/details/23/
「佛教城市」對於「止觀」的介紹。
4. http://www.ananda-yoga.org/
「阿南達瑪迦」網站。
5. http://www.iaps.paisley.ac.uk/iaps2003.html。
「國際運動哲學協會」（IAPS）網站

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期刊
Deford, Frank. “Religion in Sport”. Sports Illustrated, April 19, 1976.(88-102).
Huberman, M. ed. “Research on Teacher’s professional Lives”. International Journal of Educational Research. 1989.
Richardson, L. “New Writing Practices in Qualitative Research”. In Sociology of Sport Journal. Volume 17, Number1. Human Kinectices, 2000.

網路資源
Roland Renson, “Message From the future: Significance of Sport and Exercise in the Third Millennium,” European Journal of Sport Science, no.1(2001).