Understanding Deception Play in Soccer: How Defenders Can Shed Robotic Behavior and Stand Against Deceptive Play 4669

Simo Idrissi, 2 y.

- Science - Sports -

2 min read.

In soccer, experience isn't something that can be simply adopted or rigidly followed. When a player from a different league is brought into a local league, they bring with them unique styles and tactics, including the art of "Deception Play". "Deception Play" isn't just a simple fake move. It's an unpracticed art, a symphony of self-worth and tradition, culture, societal priorities, magic, and sometimes, controversy. The player who executes this deception play does so in such a way that the defender, unprepared for this style of play, can seem like a robot, mechanically defending against an unknown and unrepeated reaction. These players, new to the local league, can carry the ball or their body around without revealing their true intentions, leaving defenders at a loss. Local players, both professional and amateur, unfamiliar with these deceptive moves, may struggle to defend against them. These players may need to learn how to study the individual intelligence and playing style of these players. The issue that can arise is that these local players can't just learn how to read the deceptive play by playing games, they should learn it from a person who understands the mental mechanisms and has experienced the reading procedures to detect the deceptive play. While a game is organized by a coach, the coach's duty ends at that level and players should take responsibility for leading while the game is in flow. Players who lack the ability to understand how to defend against these deceptive plays are prone to making numerous mistakes. To prepare a generation of players for such surprises in the flow of the game, they need to learn from those who already know how to hone and sharpen the attitude and mentality of the players. This way, they can better anticipate and react to these deceptive plays without resorting to simple robotic moves. While the unpredictability of a soccer game is a given, it doesn’t mean that some players are unaware of the events during a game. Players exhibit skills such as sprinting, controlling the ball, and executing passes with impressive accuracy. Yet, it can be surprising for coaches to see a team, despite its excellent performance, lose the most critical part of the game - the final score. Long-term exposure to different traditions of soccer can refine a player’s decision-making skills. This development, similar to sustainable growth from a player’s early years, doesn’t just occur by jumping to the highest levels. It’s a process akin to surfing; one cannot simply bypass all the smaller waves to ride the biggest one. A soccer player learns to adapt to all systems and traditions to reach the team, elite, and national team levels, gaining experience in recognizing events and striving to make the right decisions. However, if a player bypasses the levels and jumps directly to the biggest wave, they may face many challenges at the elite or national team levels with less creativity in their decision-making process. While this might help the player progress through the levels, it won’t equip them with a variety of concepts to automate the right decision-making, as this requires understanding the mechanics of events. Early experiences should progress through levels to reach the highest levels. If a player skips levels and jumps directly to the top, their reactions may become unbalanced, appearing primitive and lacking in emotional intelligence. This is especially true when trying to match what is detected with innovative decision-making. An analyst would definitely recognize the limitations of a player’s ability to acquire and cope with the events. Unfortunately, if a player is still battling at a top level, that process can delay self-assessment and recognition of self-awareness. Simo Idrissi

Simo Idrissi

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THE ADVENTURES OF TOM SAWYER - PREFACE 3344

Bluwr X Commons: Mark Twain, 2 y.

- Short Stories -

0.6 min read.

Most of the adventures recorded in this book really occurred; one or two were experiences of my own, the rest those of boys who were schoolmates of mine. Huck Finn is drawn from life; Tom Sawyer also, but not from an individual—he is a combination of the characteristics of three boys whom I knew, and therefore belongs to the composite order of architecture. The odd superstitions touched upon were all prevalent among children and slaves in the West at the period of this story—that is to say, thirty or forty years ago. Although my book is intended mainly for the entertainment of boys and girls, I hope it will not be shunned by men and women on that account, for part of my plan has been to try to pleasantly remind adults of what they once were themselves, and of how they felt and thought and talked, and what queer enterprises they sometimes engaged in. THE AUTHOR. HARTFORD, 1876.

THE MEDITATIONS - Book I.[1/3] 3458

Bluwr X Commons: Marcus Aurelius, 2 y.

3.7 min read.

1. I learned from my grandfather, Verus, to use good manners, and to put restraint on anger. 2. In the famous memory of my father I had a pattern of modesty and manliness. 3. Of my mother I learned to be pious and generous; to keep myself not only from evil deeds, but even from evil thoughts; and to live with a simplicity which is far from customary among the rich. 4. I owe it to my great-grandfather that I did not attend public lectures and discussions, but had good and able teachers at home; and I owe him also the knowledge that for things of this nature a man should count no expense too great. 5. My tutor taught me not to favour either green or blue at the chariot races, nor, in the contests of gladiators, to be a supporter either of light or heavy armed. He taught me also to endure labour; not to need many things; to serve myself without troubling others; not to intermeddle in the affairs of others, and not easily to listen to slanders against them. 6. Of Diognetus I had the lesson not to busy myself about vain things; not to credit the great professions of such as pretend to work wonders, or of sorcerers about their charms, and their expelling of Demons and the like; not to keep quails (for fighting or divination), nor to run after such things; to suffer freedom of speech in others, and to apply myself heartily to philosophy. Him also I must thank for my hearing first Bacchius, then Tandasis and Marcianus; that I wrote dialogues in my youth, and took a liking to the philosopher’s pallet and skins, and to the other things which, by the Grecian discipline, belong to that profession. 7. To Rusticus I owe my first apprehensions that my nature needed reform and cure; and that I did not fall into the ambition of the common Sophists, either by composing speculative writings or by declaiming harangues of exhortation in public; further, that I never strove to be admired by ostentation of great patience in an ascetic life, or by display of activity and application; that I gave over the study of rhetoric, poetry, and the graces of language; and that I did not pace my house in my senatorial robes, or practise any similar affectation. I observed also the simplicity of style in his letters, particularly in that which he wrote to my mother from Sinuessa. I learned from him to be easily appeased, and to be readily reconciled with those who had displeased me or given cause of offence, so soon as they inclined to make their peace; to read with care; not to rest satisfied with a slight and superficial knowledge; nor quickly to assent to great talkers. I have him to thank that I met with the discourses of Epictetus, which he furnished me from his own library. 8. From Apollonius I learned true liberty, and tenacity of purpose; to regard nothing else, even in the smallest degree, but reason always; and always to remain unaltered in the agonies of pain, in the losses of children, or in long diseases. He afforded me a living example of how the same man can, upon occasion, be most yielding and most inflexible. He was patient in exposition; and, as might well be seen, esteemed his fine skill and ability in teaching others the principles of philosophy as the least of his endowments. It was from him that I learned how to receive from friends what are thought favours without seeming humbled by the giver or insensible to the gift. 9. Sextus was my pattern of a benign temper, and his family the model of a household governed by true paternal affection, and a steadfast purpose of living according to nature. Here I could learn to be grave without affectation, to observe sagaciously the several dispositions and inclinations of my friends, to tolerate the ignorant and those who follow current opinions without examination. His conversation showed how a man may accommodate himself to all men and to all companies; for though companionship with him was sweeter and more pleasing than any sort of flattery, yet he was at the same time highly respected and reverenced. No man was ever more happy than he in comprehending, finding out, and arranging in exact order the great maxims necessary for the conduct of life. His example taught me to suppress even the least appearance of anger or any other passion; but still, with all this perfect tranquillity, to possess the tenderest and most affectionate heart; to be apt to approve others yet without noise; to have much learning and little ostentation. 10. I learned from Alexander the Grammarian to avoid censuring others, to refrain from flouting them for a barbarism, solecism, or any false pronunciation. Rather was I dexterously to pronounce the words rightly in my answer, confining approval or objection to the matter itself, and avoiding discussion of the expression, or to use some other form of courteous suggestion. 11. Fronto made me sensible how much of envy, deceit and hypocrisy surrounds princes; and that generally those whom we account nobly born have somehow less natural affection. 12. I learned from Alexander the Platonist not often nor without great necessity to say, or write to any man in a letter, that I am not at leisure; nor thus, under pretext of urgent affairs, to make a practice of excusing myself from the duties which, according to our various ties, we owe to those with whom we live. 13. Of Catulus I learned not to condemn any friend’s expostulation even though it were unjust, but to try to recall him to his former disposition; to stint no praise in speaking of my masters, as is recounted of Domitius and Athenodorus; and to love my children with true affection. 14. Of Severus, my brother, I learned to love my kinsmen, to love truth, to love justice. Through him I came to know Thrasea, Helvidius, Cato, Dion, and Brutus. He gave me my first conception of a Commonwealth founded upon equitable laws and administered with equality of right; and of a Monarchy whose chief concern is the freedom of its subjects. Of him I learned likewise a constant and harmonious devotion to Philosophy; to be ready to do good, to be generous with all my heart. He taught me to be of good hope and trustful of the affection of my friends. I observed in him candour in declaring what he condemned in the conduct of others; and so frank and open was his behaviour, that his friends might easily see without the trouble of conjecture what he liked or disliked.