The concept of Skiing Ethics transcends simple rule-following; it is an exercise in existential choice and the pursuit of excellence. But what constitutes “value“? In essence, everything that possesses value is meritorious, desirable, and of concern to us. We ascribe value to objects, individuals, or ideals—the latter acting as fundamental motivators.
In our habitual practice of skiing, we constantly render evaluative judgments regarding the elements encountered on the slopes. Values, therefore, are the qualities inherent in (or attributed to) these elements. For instance, if we value a specific ski technique, we will endeavor to internalize and manifest it within our own performance.
According to Sartrean Existentialism, the mountain is a “blank canvas” where our choices define our essence. There is no pre-determined “right way” to be a skier; rather, every interaction is a manifestation of what we value.
Existential Choice: The Skier as an Ethical Architect
When we encounter a slow-moving beginner on a narrow cat-track, our choice to slow down and provide space—rather than buzzing past them—is an act of bestowing value upon courtesy. We aren’t just following a rule; we are choosing to define ourselves as a “courteous skier.”
Inconsiderate skiing (e.g., skiing out of control in a slow zone) isn’t just a mistake; in a Sartrean view, it is a choice to prioritize a specific “mode of being” (immediate self-gratification) over the collective safety of the mountain community.
Consequently, values emerge through the act of choice rather than through any intrinsic worth. If we choose to ski with courtesy, it is because we have bestowed value upon courtesy itself. Conversely, if our conduct on the mountain reflects inconsideration, it is because we have assigned value to that mode of being. Values are not static; they exist only insofar as they are freely chosen.
This leads to a pivotal ontological question: does the quality of value reside within the objects themselves, or is it a human projection? Are values merely subjective states of pleasure or displeasure, or are they objective properties?
Following the former proposition, we do not create or alter values; we merely discover or intuit them. As skiers, we might consider ourselves the “measure of all things” within the skiing environment, echoing Protagorean Relativism. From this perspective, all value emanates from subjective experience. However, just as experience is bound by space and time, so too are values. What holds value for skiers in one context may shift in another, just as values evolve across different eras.
The tension between Protagorean Relativism and objective value asks: is this a “good turn” because it feels good, or because it adheres to the laws of physics and biomechanics?
Considering a “Survival Skiing” vs. “Technical Precision”, we may feel a subjective sense of pleasure from simply getting down a black diamond run, regardless of form. However, from an objective standpoint, the value of that descent may be low if it lacks the technical merit of efficient edge engagement and pressure control.
As we evolve, our “valuation” shifts. A beginner values stability; an expert values dynamic tension. This reflects how values are bound by the “space and time” of a skier’s personal progression.
The Self-Legislated Skier
It is noteworthy that many skiers are convinced that their values constitute an authority independent of external institutions, such as national/international federations or ski schools. This highlights the tension between Heteronomous Ethics—where conduct is governed by external regulations and institutional codes—and Autonomous Ethics, where the skier’s will is self-legislated through reason and a personal commitment to excellence.
The distinction between Heteronomous Ethics, as rules imposed by the resort or FIS, and Autonomous Ethics (rules imposed by the Self) is where the “Expert” is born. Examples of both could be observed in not skiing in a closed area because there are signs and a threat of losing our lift pass (heteronomous); or not skiing in a closed area because we respect the ecological impact on the terrain and the safety of the ski patrol who would have to rescue us (autonomous).
Deepening the thought, the autonomous skier does not need the “Ski School” or “National Federation” to dictate their behavior. Their commitment to excellence serves as their own internal authority.
Areté vs. Mediocrity: The Pursuit of the Ideal
From this reflexive standpoint, the highest value for a skier should be to achieve both ethical and technical areté (virtue); conversely, the lowest state is mediocrity: a form of half-hearted skiing that refuses to aspire toward an idealized, self-imposed standard of the sport.
The “half-hearted” skier stays in their comfort zone, refusing to refine their stance or learn mountain etiquette. They accept a “good enough” standard, which, philosophically, is a stagnation of the spirit. On the contrary, there is the skier who spends a cold morning practicing fundamental drills (technical virtue) while simultaneously stopping to help a fallen stranger (ethical virtue). This skier treats the sport as a discipline of the whole person.
Reflexive Conclusion
Skiing is a microcosm of life. The way we handle a crowded lift line or a steep icy face is a reflection of how we handle challenges in the broader world.
