  Philosophical theories of sport take descriptive or normative forms. Broadly speaking, descriptive theories attempt to provide an accurate account of sport’s central concepts, and normative theories attempt to provide an account of how sport should be. Normative theories of sport are broadly classified as either ‘externalist’ or ‘internalist.’ Externalist theories of sport understand sport as a reflection of larger social phenomena. Heavily influenced by Marxism and structuralism, externalist philosophers take the nature of sport to be determined by principles from other practices or the larger society. William J. Morgan (1994) identifies three types of externalist theories: ‘Commodification theory,’ ‘New Left theory,’ and ‘Hegemony theory.’ In Commodification theory, sport is understood as a commodity with use- and exchange-value. When sports are commodified, they are viewed not as having inherent characteristics worthy of protection, but solely according to the economic profit that they can generate (Sandel, 2012; Walsh and Giulianotti, 2007). The main proponents of the New Left theory theory are Bero Rigauer (1981), Jean-Marie Brohm (1978), Rob Beamish (1981), Richard Lipsky (1981), and Paul Hoch (1972). They understood sport materialistically by focusing on the role that sport plays in the genesis and reproduction of social history, mostly by exploring the connection between labor, economic infrastructure, and sport. Hegemony theories of sport attack the reductive and deterministic character of the New Left’s analyses of sport. Hegemony theorists such as Richard Gruenau (1983) and John Hargreaves (1986) explore the role that cultural practices and processes play in shaping the nature of sporting practices, while emphasizing the value of human agency. 