THE PURSUIT OF ARETÊ
President Shumway, former McKay Lecturers, honored guests, faculty, and students, Aloha!
It is a great honor and privilege for me to deliver this year’s David O. McKay Lecture. This event honors a marvelous man who was instrumental in the founding and growth of this university – a scholar, a teacher, and a prophet. I am intensely aware that this occasion is designed to enlighten our minds and to inspire our souls. I am grateful for the opportunity of sharing some ideas with you about a subject that is both timely and timeless.
Characteristics of our Time
The world students experience today is a different world than the one in which I grew up and different still than the world of my parents or grandparents. Three characteristics, among many, distinguish those living in the twenty-first century.
The first characteristic is the belief that success requires specialization. We observe it in medicine and law, in business and academia. We see it in athletics at earlier and earlier ages. The pressure to specialize in order to succeed begins in some sports before grammar school.
A second
characteristic is the speed and pace of our lives. We are impatient and seem to grow more
impatient as technology accelerates quickly in so many ways. Technological advances have brought us many
conveniences – communication and travel are more ubiquitous and broadly
available. Once we have experienced such
conveniences we come to expect them and to take them for granted.
It may surprise some of you students to know that it wasn’t many years ago when research was a long and time consuming process. Books and journals were searched for and then searched through for information that is available to you in seconds as you use Internet search engines. Before word processing, entire papers were retyped by hand when errors or changes were found in the early paragraphs or pages.
Sadly, many do not consistently use the great savings of time for reflection, study or service. We fill our lives from the pull of a world made smaller by the technology that should have freed us.
A third characteristic
of our time is the attraction for shortcuts. By this I mean a willingness to accept the
shallow and the superficial; adopting a path because it is easy rather than
demanding. Remember, it is the path of
least resistance that makes both men and rivers crooked. As you reflect on these characteristics of
our time, I invite you to step back with me several centuries to another day as
we seek for wisdom in dealing with our world.
The place is ancient
The Essence of Aretê
Aretê (ἀρετή), perhaps the most articulated value in Greek culture, is the Greek term for excellence. Aristotle referred to Aretê as virtue. Virtue in Aristotle’s time, however, held a vastly different meaning than it does today.
Realizing Potential. The
English word, virtue, comes from the Latin word virtus. Virtus, in turn, comes from vir meaning “man” in the masculine
sense. It is manliness, manhood, the sum
of all the corporeal or mental excellences of man: strength, vigor; bravery,
courage; aptness, capacity; worth, wisdom, piety; endurance, self-control,
goodness. In its earliest appearance in
Effort – Doing One’s Best. A second dimension of aretê is the concept of great effort – of doing
one’s best. It does not require
defeating or prevailing over others. It
is essentially being and doing one's absolute best - becoming the best person
one can become. The moral excellence or
aretê of a person or thing
was virtue.
"The root of the word, aretê, is the same as 'aristos', a term which denotes superlative ability and superiority.” The meaning of the word changes depending on
what it describes, since everything has its own particular excellence; the aretê of a man is different from the aretê of a horse. This way of thinking first
comes from Plato, and can be seen in Plato's Allegory of the Cave.
(Jaeger)
Regardless of its beginnings it was Aristotle who brought the concept of
aretê to its fullest state.
Aristotle was a tutor in the household of Philip, King of Macedon, and
taught Philip’s son, Alexander (the
Great), who was said to exemplify aretê in his steadfast pursuit of excellence.
Today we
use the word virtue to refer to a woman’s chastity. As the
A Journey Not a Destination. A third dimension of aretê is the idea that life is a journey
and not a destination. Aretê was the Homeric Age’s most
significant contribution to Western culture.
In many ways the Iliad and the Odyssey are tributes to this code of
excellence. Aretê was identified with those who excelled, struggled, overcame, and
demonstrated their skill and prowess as a soldier in war,
and as an athlete in peace.
The opportunity to demonstrate aretê was why many Greeks went to
Some might assume that aretê is a masculine trait. For Homer, however, aretê is not gender specific. Rather, aretê is the exercised application of one’s highest effectiveness. It is a combination of skill, wit, cleverness, bravery, and strength. For Homer, Penelope, the wife of Odysseus, was a woman of aretê. Indeed, Penelope is praised by Agamemnon for her aretê as it relates to cooperation.
It is Penelope’s husband, Odysseus, the King of Ithaca, however, who is
perhaps the best example of aretê in Greek literature. Odysseus was
more than an athlete and warrior. He
overcame all obstacles and trials, in developing honor, glory, and excellence.
Those familiar with Homer’s epic, the Odyssey, will remember that Odysseus
lands on the
His idea of the Trojan Horse reflected his arête with respect to strategy as did his craftiness in blinding Polyphemus, the Cyclops. Over many years, Odysseus survived the challenges and trials that claimed the lives of all his men. He, alone, made it home.
When he finally returned home,
after a 20 year absence, he tested Penelope to see if her heart had strayed and
discovered that even after his prolonged absence she had proven faithful. Through his ordeal, Odysseus was thoughtful, quick thinking under pressure,
articulate, and subtle. He demonstrated
athletic prowess and cleverness in bringing an end to the 10 year conflict
between the Achaeans (Greeks) and
Developing
Aretê
Having explored three important
dimensions of aretê – that it
involves us realizing our potential, that its essence is continuous improvement
and that it views life as a journey and not a destination -- let us now turn
our attention to what it takes to develop aretê.
We have no better guide than
Epictetus, a Greek Stoic philosopher who lived between AD 55 and 135. Epictetus spent most of his life as a slave
in
Thoughtful Consideration – A
Consequentialist Mentality. The Greeks understood that life involves
making choices. In making those choices
an important element is to adopt what Epictetus
called, “thoughtful consideration.” At
its heart is the concept of a consequentialist mentality – that in making
decisions we must place our choices in an eternal context and recognize that
one choice leads to another and to another.
As we develop, additional opportunities emerge. Our choices can open or close doors.
Listen to ageless counsel from Epictetus found in Discourses, Book
III, Chapter 15:
In every
act consider what precedes and what follows, and then proceed to the act. If you do not consider, you will …. have not thought at all of the things which follow; but
afterward, when some consequences have shown themselves, you will basely
desist. “I wish to conquer at the
Olympic games.”
“And I too, by the gods: for it is a fine thing.” But consider here what precedes and what
follows; and then, if it is for your good, undertake
the thing.
Discipline. Epictetus then turns
attention to a second quality that is essential in developing aretê – discipline.
You must
act according to rules, follow strict diet, abstain from delicacies, exercise
yourself by compulsion at fixed times, in heat, in cold; drink no cold water,
nor wine, when there is opportunity of drinking it. In a word you must surrender yourself to the
trainer as you do to a physician.
Epictetus is talking about training
for an athletic event, but he is also giving general advice – follow the rules
(obey the commandments), strictly observe to do certain things and to abstain
from others, surrender yourself not to your desires but to your trainer, him to
whom we look as a guide and mentor.
The road of discipline is neither easy nor short. In his Autobiography, Benjamin Franklin relates the story of a man who purchased an axe from the village smith. The man “desired to have the whole of [the] surface [of the axe] as bright as the edge. The smith consented to grind it bright for him, if he would turn the wheel; he turned, while the smith pressed the broad face of the axe hard and heavily on the stone, which made the turning of it very fatiguing. The man [stopped] every now and then from the wheel to see how the work went…. at length [he said he] would take his axe as it was, without further grinding. "No," said the smith, "turn on, turn on, we shall have it bright by and by; as yet it is only speckled." "Yes," said the man, "but I think I like a speckled axe best." (This story is found in chapter VI, The Art of Virtue)
The pursuit of excellence, of arête, does not settle for a speckled axe. It recognizes that true excellence requires much effort and time. Success does not come instantly or quickly. Our shiny axe is the product of a lifetime.
As we shine our axe, we do not get to pick the circumstances of our lives. Some days will be cold and rainy; others warm and sunny. We will experience times when the winds are at our back lifting us on. At other times we will face headwinds where we struggle and work and seemingly make little progress.
Machiavelli observed that:
A truly great man is ever the same
under all circumstances; and if his fortune varies, exalting him at one moment
and oppressing him at another, he himself never varies but always preserves a
firm courage, which is so closely interwoven with his character that everyone
can readily see that the fickleness of fortune has no power over him. (
Competing Not Winning. Third,
Epictetus reminds us that we develop aretê or excellence by doing. This is not an exercise in observing.
Next in the
contest, you must be covered with sand, sometimes dislocate a hand, sprain an
ankle, swallow a quantity of dust, be scourged with the whip; and after
undergoing all this, you must sometimes be conquered. After reckoning all these things, if you have
still an inclination, go to the athletic practice… Discourses, Book III, Chapter 15
Interestingly, Epictetus emphasizes competing and not winning. He does not promise or counsel seeking victory in every contest. Rather, he suggests that we will experience challenge, adversity, and that we will lose some contests as well as win others. Sometimes we will be “conquered.” We will find ourselves covered with sand and sustain sprains and other injuries. The path he describes is hardly an easy one. As Hesiod pointed out over 2,500 years ago, “there has to be sweat before aretê.” (Hesiod 289)
Theodore Roosevelt pointed out his understanding of this process when he said:
The credit belongs to the man who is actually in the arena, whose face
is marred by dust and sweat and blood, who strives valiantly, who errs and
comes up short again and again, because there is no effort without error or
shortcoming, but who knows the great enthusiasms, the great devotions, who
spends himself for a worthy cause; who, at the best, knows, in the end, the
triumph of high achievement, and who, at the worst, if he fails, at least he
fails while daring greatly, so that his place shall never be with those cold
and timid souls who knew neither victory nor defeat." ("Citizenship in a Republic,”
Speech at the Sorbonne,
Those who seek aretê are satisfied with their best
effort. They know and understand that
they will not always win or more importantly that winning all the time isn’t
necessary in developing aretê. Those who compete quickly learn that they
will win some contests and lose others. Aretê was thus not an end (telos), but rather a
constant call to action that produced particular habits. It was a repeated and a repeatable style of
living. (Hawhee 187)
Balance. In addition to thoughtful
consideration, discipline, and competing, there is a fourth essential element
in developing aretê or excellence
and that element is balance.
Aristotle in his Nicomachean
Ethics (most likely written for his son), said that “to experience [fear,
confidence, desire, anger, pity, etc.] at the right time, toward the right
objects, toward the right people, for the right reason, and in the best manner
– that is the median and the best course, the course that is a mark of aretê.” Book II, ch. 6 (1106b20)
The median that Aristotle refers to
is the same median or balance that
Training
– The Quest for Excellence in Mind, Body, and Soul
Aretê, the pursuit of
excellence, was a significant
part of the paideia, the ancient Greek process of training boys to
become men. This training in aretê included: physical training, for which
the Greeks developed the gymnasion; mental training, which included oratory, rhetoric,
and basic sciences; and spiritual training, which included music and what is
called virtue. The paideia sought
a balance of physical, mental, and spiritual training all pointing toward aretê, excellence, becoming your best; reaching
your highest human potential.
The Greeks began this training at a
young age. They believed that good
habits, learned during one’s youth, would benefit the individual and the
society. In doing so, they were
embracing the wisdom of King Solomon taught nearly 500 years earlier. “Train up a child in the way he should go:
and when he is old, he will not depart from it.” (Proverbs 22:6)
Aretê is not about
winning or competition or a quest for superiority. It is about intellectual, physical and
spiritual excellence. It may be
demonstrated in a competition, but it is not about the outcome as much as it is
the process. Aretê is a matching of practice and potential and
should not be limited by the nature of the task. It is the realization of a man’s total
potential.
The Isthmian Games, sponsored by the city of
The Apostle Paul in writing to the Saints he had taught in
Know ye not that they which run in a race run all, but one receiveth the prize? So run, that ye may obtain.
And every man that striveth for the mastery is temperate in all things. Now they do it to obtain a corruptible crown; but we an incorruptible.
I therefore so run, not as uncertainly; so fight I, not as one that beateth the air:
But I keep under my body, and bring it into subjection: lest that by any means, when I have preached to others, I myself should be a castaway. (I Corinthians 9:24-27)
Let
us examine more closely Paul’s analogy.
Athletes were required to prove their lineage, participate in month long
elimination rounds, and walk from the host city to the site of the Games
(sometimes as far as 40 miles as in the case of
“Know ye not that they which run in a race run all, but one receiveth the prize?” Hundreds maybe thousands of young men trained long hours for a chance to demonstrate their aretê and achieve what they considered earthly immortality. The training was part of the paideia, the rites of passage from youth to manhood. There would have been instant understanding of Paul’s words on the part of the Corinthian saints who read his letter.
Paul goes on, “So run, that ye may obtain.” Paul is reminding them that they have experienced and observed large numbers of men and boys who train and commit themselves to the pursuit of aretê with little chance for winning the pine wreath given to victors at the Isthmian Games. (Perrottet 53) It is in the running that we obtain. In other words, what is keeping you from the pursuit of aretê in the gospel arena?
“And every man that striveth for the mastery is temperate in all things.” The process of training that was required of competitive athletes was also required of all youth. There was sacrifice involved. Sacrifice in diet, in rest, in training, in focus, in all things. The Corinthian saints knew the regimen. Many of them had probably dreamed of winning a crown at their sacred games. Paul then brings them back to reality by saying, “Now they do it to obtain a corruptible crown; but we an incorruptible.” Here Paul plays on the attitude of aretê; on the good and the glory; the honor and the love of honor. And Paul intimates that all can win the prize and that this prize will never wilt or rust or fade away.
“I therefore so run, not as uncertainly; so fight I, not as one that beateth the air:”
There is no certainty, no guarantee, and no sure thing, in competition. But still, Paul fights, he works, he has real intent. He may be on his knees pleading for knowledge or forgiveness; he may be serving others. Paul is certainly productive from an eternal perspective, as someone developing the movements of a sprinter. What a beautifully descriptive phrase, “not as one that beateth the air:”
Paul closes by indicating that it takes action not words to achieve success. Like aretê that must be demonstrated in competition or battle, before a discerning audience, so living the gospel must also be a public display of what we have become and are becoming. Applied to academic learning it might be the productive and active use of knowledge not just remembering it for an exam.
Aretê is purposeful; it is also enjoyable. For those who have developed aretê what makes a memorable experience is not the winning but the excellence of the competition.
For those who have never experienced
the qualities that combine to produce arête, they observe it in
disbelief in others. In 480 B.C.E.
during the Greek invasion by Xerxes and the Persian army, Herodotus (Histories 8.26.3) reports two Persian officers in conversation. “Good heavens, Mardonius, what kind of men
are these that you have pitted us against?
It is not for money they contend but for glory of achievement!”
Most of us think of Plato as a
thinker, philosopher, and author. The
best preserved portrait of Plato, however, appears on a herm from his gymnasion
and on it he wears the ribbon of an athletic victor. Plato is not even his real name, which was
“Aristocles” but a nickname he received from his wrestling days. Plato means “broad” and most likely refers either
to his physical appearance or to his competitive stance or style. (Miller 1, 236)
One of my former players and an eventual
university valedictorian, K.P. Balaraj, quoted Plato in his application essay
as follows:
He who is only a student is too weak, too effeminate.
He who is only an athlete is too crude, too masculine.
The ideal citizen is the scholar-athlete,
A man of thought and a man of action.
To lead a life filled with aretê, one must engage their mind, body, and soul. Athletics must be present but not dominant,
in the whole man. The same is true of
cognitive learning. It is a part of
building a complete man but only a part.
In the Republic, Plato wrote a
conversation between Socrates and Glaucon.
(p. 300).
Soc: And
as there are two principles of human nature, one the
spirited
and the other the philosophical, some God, as I
should
say, has given mankind two arts answering to them
(and
only indirectly to the soul and body), in order that
these
two principles (like the strings of an instrument)
may
be relaxed or drawn tighter until they are duly
harmonized.
Gla: That
appears to be the intention.
Soc: And
he who mingles music with gymnastic in the
fairest
proportions, and best tempers them to the soul,
may
be rightly called the true musician and harmonist
in
a far higher sense than the tuner of the strings.
Gla: You
are quite right, Socrates.
This dialogue focuses on the
integration of the body and the mind in the service of the soul. President David O. McKay was a staunch
supporter of this balance in education.
In the April 1928 General Conference, he reminded us:
True education does not consist merely in the acquiring of a few
facts of science, history, literature or art, but in the development of
character. True education awakens a desire to conserve health by
keeping the body clean and undefiled. True education trains in
self-denial and self-mastery. True education regulates the temper,
subdues passion and makes obedience to social laws and moral
order a guiding principle of life. It develops reason and inculcates
faith in the living God as the eternal loving Father of all. (102)
Aretê requires action. It requires a real life demonstration of skill. It does not require defeating someone else. Its essence is self improvement. We are not created equal. We do not, for example, have the same opportunities to excel in sports. We have different amounts of fast twitch muscle fiber, varying heights, body types, hand-eye coordination skills, muscular strength, oxygen uptake capacity, etc. However, individual aretê is still possible. More than one can receive the prize.
Aristotle said: “It is necessary to define as vulgar any pursuit, craft, or science which renders the body, soul, or mind of free men useless for the practice of aretê.”
He went on to observe:
It is therefore clear that there is an aspect of education which ought to be taught to our sons not because it is useful or necessary, but because it frees the spirit and ennobles the soul. It is also clear that some of the useful things ought to be studied by the young not only because of their utility, such as reading and writing, but also because they can lead to the study of other things. In the same way drawing should be studied, not so that one might not be cheated in buying and selling equipment, but rather because this study makes a man observant of beauty. (Politics 1337a-1339a; A 189)
The philosophy of a liberal arts
education came from this period of Greek history where all knowledge was
interwoven. History, drama,
poetry, literature, art, music, philosophy, politics, and gymnastics, were not
idle pursuits but interconnected activities with the sciences vitally related
to the good of the individual and society. The
Greeks believed that the ideal individual knew how to balance the potentials of
the mind and the body and to partake in moderation of all the good that life
had to offer. The Greeks were also the first to point out the connection
between critical thinking and personal growth.
Great centers of learning still
understand this relationship of balance.
The Long Path
to Aretê
In ancient
Scholars of elite performance have identified what is often referred to as
a 10-year rule: it seems that one must invest at least a decade of focused work
to master something and bring greatness within reach. In a study which
concluded in 1985 of 120 elite athletes, performers, artists, biochemists and
mathematicians, led by
Aretê does not happen all at once. It involves gradually improving your skills,
knowledge or performance through sustained effort; it is not being
perfect.
We may say “that was a perfect performance” and maybe even it is judged so
(as in the case of Nadia Comaneci of
Romania in the 1976 Olympics) but that is not perfection (teleios) it is
excellence (aretê).
Elder Russell Nelson gives the
following insight from his study of the English and Greek editions of the New
Testament relative to the term “perfect” and its derivatives.
In Matt. 5:48, the term perfect was translated from the Greek teleios, which means “complete.” Teleios is an adjective derived from the noun telos, which means “end.” The infinitive form of the verb is teleiono, which means “to reach a distant end, to be fully developed, to consummate, or to finish.” Please note that the word does not imply “freedom from error”; it implies “achieving a distant objective.” In fact, when writers of the Greek New Testament wished to describe perfection of behavior—precision or excellence of human effort—they did not employ a form of teleios; instead, they chose different words. (86)
The
word the Greeks chose for excellence of human effort was aretê.
Plato knew (Protagoras 361A) that aretê could not be taught. It
had to come from within. In athletics we
refer to this drive and determination as “fire in the belly.” It comes from being with the best, observing
the best, believing that you can be the best.
It involves confidence as well as humility. My father taught me at an early age that, “There are no menial tasks there are only
menial attitudes.” Those who seek aretê are trained, willing, and look forward to
doing whatever it takes.
The Greek system of learning was one of participation not observation. Academies were centered around the gymnasion where exercise was a part of daily life. It was here that discussion took place and critical thinking was developed on a variety of topics as teachers guided students through questions that stimulated thought. This is sometimes referred to as the Socratic Method.
There were no multiple choice tests. The tests were the competition. An athlete prepared in form, flexibility, strength, endurance, strategy, nutrition, and adaptability. In similar ways competitors in poetry and prose, acting, music, painting, and oratory, were likewise prepared without knowing what the competition would bring from across the Greek world. Although I am guessing I suspect that teachers at Greek centers of learning never heard the question, “Will that be on the test?”
Similarly,
this life is our test. “For behold, this
life is the time for men to prepare to meet God” (
Heaven is not reached at a single
bound;
But we build the ladder by which we rise
From the lowly earth to the vaulted skies,
And we mount to its summit round by round. (443)
Education, the process of developing critical thinking and arête, does not happen at all once. It happens line upon line, precept upon precept, competition by competition, round by round.
Every day
is a new opportunity to learn and to demonstrate aretê.
No two days are the same. No two
class periods or practice sessions are the same. As Heraclitus said, “You cannot step into the same river twice, for
fresh waters are ever flowing in upon you.”
Aretê is developed,
and maintained, one day at a time.
The ancient Israelites were required
to gather their manna daily (Exodus 16).
Aretê or excellence in
all aspects of our life must also be gathered daily. Physical exercise is an example of how we
must maintain our commitment to health and fitness although our time for the
challenges of the Olympic Games may have passed.
Aristotle dealt with this issue when
he said:
Beauty varies with each age . . . In the young man,
beauty consists in having a body that can endure all sorts of exertion in
running or in violent force, and one that is delightful to gaze on. That is why pentathletes are the most
beautiful, being trained for both power and speed events. For men in their prime, beauty belongs to
those prepared for the toils of active service: such types are good-looking and
awe-inspiring at the same time. As for
the old man, beauty here means being physically able to deal with inevitable
tasks, and not be a nuisance to others . . .
(Rhetoric 1361b)
We cannot rest on the laurels of the past. We must daily seek for aretê. If we do not we may find ourselves moving in a direction away from our dreams. As in riding a bicycle there is only one direction you can coast.
I encourage you to consider the message of aretê. Consider the benefits that will flow from hard work, long hours, and years of effort, even with perhaps little to show for it except the inner knowledge that you have “fought a good fight,” that you have given your best.
Marcus Aurelius, perhaps the last great Caesar of Rome said,
If any man is able to convince me and show me that I do not think or act right, I will gladly change; for I seek the truth by which no man was ever injured. But he is injured who abides in his error and ignorance. (Meditations, Book VI: 21)
Change is
not easy, and neither is aretê. Booker T. Washington once said that, “Excellence is to do a common thing in an
uncommon way.” (202) Most of our lives
are spent doing common things. It is the
way we do these common things, and how we approach them, that determines, in
large part, whether we become someone who owns them or simply rents them for a
time.
Let me explain. A mission is an
intense time of training. It is a time
to develop greater skills in prayer, in service, in love. It is not an end. It is a blessing, offered to those who
qualify, of focused instruction and real “in the field” testing. It should not end or diminish when the two-year
contest ends. There is still an entire
season ahead.
Athletes
train and learn and have their training and learning tested “on the field” of
competition. The skills and lessons, if
learned to a level of ownership, continue every day of their lives. The joys of skill and fitness continue as
part of life because they have become a part of our life.
The counsel to “seek ye out of the best books
words of wisdom; seek learning, even by study and also by faith,” was loving advice, not for those enrolled
in school but for those enrolled in life.
Aretê is always preparing
for the test, the battle, the competition.
We don’t know when it will come.
Will we let virtue garish our
thoughts unceasingly so that we become someone who can call upon the power
of the Priesthood when needed? Will we
select foods (in moderation) and exercise and rest appropriately so that we can
run and not be weary and walk and not
faint? Will we make time to arm
ourselves with light and truth as we
seek to gain intelligence?
This is the message of the Greeks, the message of balance, the message of
greatness, the message of the aretê.
Today is our day. Give thoughtful
consideration to aretê. Consider what it will take. Choose the road less traveled and it will
make all the difference. Take full
advantage of the broad base of education you are offered here. Slow down and allow for meaningful moments
with friends, nature, and God. And
finally, internalize the fact that there are no shortcuts to aretê, happiness, or heaven. In the name of Jesus
Christ, amen.
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David Taylor
Porter
was
born in
The family
returned to
Following
his mission David participated in the basketball program and played for the
tennis team at BYU before graduating in 1975.
The following year he married Lorrie Parker and was hired to join the
faculty at BYU. His first assignment was
as the Director of Physical Fitness at the
In 1982,
David and Lorrie accepted a position at BYU-Hawaii as an Assistant Professor of
Physical Education. David’s assignment
also included being the assistant basketball coach. During the two years David assisted Coach Ted
Chidester, BYU-Hawaii experienced its first and
second 20-win seasons. In 1984, David
assisted Jay Akoi with the women’s volleyball team
and a national runner-up finish, started an intercollegiate men’s tennis team,
and began coursework in a Doctoral Program at the
In addition to teaching courses in the Exercise & Sports Science division David volunteered as a Book of Mormon instructor for many years and is currently teaching an Interdisciplinary Studies course in Sports and Culture each academic year.
In 1993, having completed his Doctorate, David was given the additional responsibilities of coaching the women’s tennis team. At this same time David was put on the National Board of Directors for the United States Professional Tennis Association (USPTA).
As the Seasider head tennis coach, David has led his men’s teams to 545 wins against 114 losses in 23 seasons. In addition, his men’s teams have won 21 District 29, HIAC, and/or PacWest team titles garnering him a score of Coach of the Year honors at that level. In 15 seasons at the helm of the women’s program David has a dual match record of 444 wins and only 13 losses. In the last 11 years his women’s team record is 354 wins and 3 losses. Overall, David’s coaching record, for tennis, at BYU-Hawaii is 990 wins and 127 losses.
David has been named National Coach of the Year on six different occasions and is the only tennis coach in NCAA history to win back-to-back national championships coaching both men’s and women’s teams (2002 and 2003).
David has received international recognition through a balance of his academic research and teaching coupled with his leadership and knowledge in tennis. He is currently the immediate-past president of the 14,000 member USPTA, the vice-chair (under Chair Billie Jean King) for the United States Tennis Association’s (USTA) High Performance Committee, the Chair of the USPTA Player Development Council (along with Tim Heckler, Nick Bollettieri, Rick Macci, and Drs. Jim Leohr, Jack Groppel, and Paul Roetert), and the national ranking chair for NCAA Division II tennis.
David has represented and presented for the sport of tennis at the International Sports Science Symposium in Taipei,Taiwan; the British Lawn Tennis Association during Wimbledon outside London, England; the Registry of Tennis Professionals in Madrid, Spain; and has conducted coaches courses and workshops in China, Japan, Singapore, Malaysia, Fiji, Mexico, Guyana, and Russia.
In 2004 David received the United States Olympic Committee “Doc” Counsilman Award. This award is given in each Olympic sport to the one person who has best combined coaching and the sports sciences.
Since the
beginning of 1996 David has made 65 professional presentations, published 22
articles, and made eight DVD’s shown on television in
David’s Seasider tennis teams have won 11 national championships and produced nine of the ten undefeated seasons in BYU-Hawaii sports history.
David is a member of MENSA, a society for people who have tested IQ’s in the top 2% of the population. He is also a member of Sigma Delta Psi, an honorary physical education fraternity that may only be granted after a rigorous demonstration of skills in 16 different athletic areas including, track and field (7), gymnastics (4), swimming, baseball, football, golf, and bowling.
David and Lorrie are the proud parents of four children Tara Bekker, Lincoln, Dillon, and Taylor Porter, and one grandchild, James Bekker.
Throughout
his 25 years of service to BYU-Hawaii David points to blessings of this
community he sums up as the