The purpose of this paper is to draw attention to the normative role of conventions in sports. However, the approach I have in mind does not dispatch the theory of interpretivism. What I offer is a synthesis that aims to show how interpretivism works in concert with – and relies heavily on – conventions. To make this point, I will argue that historical, cultural, and even simple preferential needs and desires help to determine what counts as athletic ‘excellence’ in sports.

ABSTRACTThis essay argues that within competitive sport zero-sum logic and the theory of mutualism are compatible and complementary. Drawing on Robert Simon’s theory of mutualism and Scott Kretchmar’s argument for zero-sum logic, this article shows how athletes can strive for a clear-cut victory and shared benefits such as athletic excellence fully and wholeheartedly at the same time. This paper will also consider how acknowledgment of this dynamic could advance understandings for ethical theories for sport. It will then conclude by describing (...) a subjective approach that will make the affinity of zero-sum logic and mutualism more accessible for sports people. (shrink)

This essay delineates and analyzes two kinds of questions that sport ethicists tend to ask: questions about athletic excellence and questions about justice. To pass ethical judgements when delving into questions concerning athletic excellence, sportspeople rely largely on a sport’s internal values, primary skills, or sport-specific athletic excellences. In contrast, questions about justice do not and should not include the reference or application of principles derived from the nature of a sport. Instead, sportspeople must refer to general theories, most often (...) based on the rights and obligations of fellow citizens. There are multiple benefits to pointing out this distinction. First, it can help sportspeople and sport philosophers recognize the normative standards most appropriate within specific debates. Second, the distinction may explain why some disputes in sport philosophy remained unresolved. Finally, and perhaps most significantly, an awareness of the differences between these types... (shrink)

In this article, we scrutinize views that justify exclusionary policies regarding transgender athletes based primarily on physiological criteria. We introduce and examine some elements that deserve...

An important book is always a beginning, a new way of looking at and thinking about things, sometimes including familiar things. C. Thi Nguyen’s Games: Agency as Art is one of those books. I...

This essay argues that defences of strategic fouling in sport are enriched and supported by better recognizing the role of play in sport. A common characteristic of play is its disengagement from the everyday, in particular its moral disengagement. If sport in its best manifestations is a species of play, then we should expect to find some moral disengagement there. And indeed we do in a variety of ways. Strategic fouling affords a useful example to illustrate and support this claim (...) and to examine the limits of that sort of disengagement. It is argued that while strategic fouling is morally problematic, it can be a sort of playful ‘competitive shenanigan’ that should be tolerated at times for the way it adds to the challenge and drama of sport. This allows us to better recognize the complexity and depth of sport and the way it reflects fundamental human values. Like everyday life, sport challenges us to weigh morality, perfection, and play against each other in ways that give each sphere of value its due and that contribute to rewarding and meaningful activities and lives. (shrink)

This article develops a novel theory of sport that I call ‘Confucian mutualism’. Confucian mutualism is underpinned by the Confucian Golden Rule and the Confucian conception of human dignity. It resembles the mutualist theory of sport developed by Robert L. Simon in maintaining that sport participants ethically ought to prioritize promoting sporting excellence both in themselves and in their co-participants. However, while Simon’s mutualism maintains that sporting excellence consists in proficiency at sport constitutive skills, Confucian mutualism maintains that sporting excellence (...) consists in success at achieving the Confucian virtues through sport participation. I provide a preliminary case for why Confucian mutualism’s virtue-centric conception of sporting excellence makes it better able than Simon’s mutualism to explain why sporting excellence is stance-independently ethically significant for all sport participants. I do so by trying to show that we have prima facie justification for believing that Confucian mutualism is not vulnerable to certain kinds of criticisms that have been leveled at Simon’s mutualism. (shrink)

The paper defines the practice of tanking in regard to sport organizations and differentiates this approach from activities such as match fixing and team building. Thereafter, the ethical implications tanking presents are developed using Alasdair MacIntyre’s neo-Aristotilean ethical framework. In particular, MacIntyre’s concept of a practice that supports both internal and external goods is discussed to examine the moral questions tanking presents. The insights developed within this analysis are applied throughout to the specific practice of basketball within the discrete institution (...) of the National Basketball Association. Finally, the paper discusses some broader implications the tanking strategy presents for the management and leadership of a sophisticated sport franchise. (shrink)

Deep ethical interpretivism has been the standard view of the nature of sport in the philosophy of sport for the past seventeen years or so. On this account excellence assumes the role of the foundational, ethical goal that justice assumes in Ronald Dworkin’s interpretivist model of law. However, since excellence in sports is not an ethical value, and since it should not be regarded as an ultimate goal, the case for the traditional account fails. It should be replaced by the (...) shallow interpretivist model that I begin to sketch out and defend here. (shrink)

Officiating and the role of officials in sport is are crucial and often decisive factors in sports contests. Justice and desert of sport contests, in part, rely on officiating truths that arise from an appropriate admixture of epistemic and metaphysical ingredients. This paper provides a rigorous and original philosophical analysis of the problems of obeying and applying the rules of sport. The paper focuses on a the scrum in rugby union. The scrum has become a focus of criticism and bewilderment. (...) Elite rugby is damaged as a spectacle because too much time is wasted setting and re-setting scrums. Furthermore, trust in the fairness of games is eroded because the scrum is a ‘lottery’. In this paper, we identify two fundamental structural problems which contribute to the scrum controversy. First, we argue that officials cannot make reliable judgements about scrums because they cannot see what they need to see. Secondly, we argue that players cannot follow the law... (shrink)

Though many scholars have made claims as to the nature of sport, this article argues that these claims tend to narrowly focus on modern ideas derived primarily from Western competitive sport. Thus, most notions of sport fail to capture how various historical and non-Western cultures valued sport. In an attempt to provide a broader and more durable description of the nature of sport, this article argues that sports are fundamentally about telling a story about ourselves. These stories are meaningful narratives. (...) Meaningful narratives, the article argues, exist in three ways: the individual, the collaborative, and the collective. By seeing sport as inherently about ‘a story we tell ourselves about ourselves’, the article concludes that not only do philosophers realize a more complete understanding of what sport is about but also receive and apply this understanding to normative debates within sport ethics. (shrink)

En este artículo, defendemos que se ha producido una inversión del platonismo a la base de la filosofía del deporte, similar a la acaecida en el ámbito de la filosofía occidental. Para ello, exponemos a qué nos referimos con el platonismo en la filosofía del deporte. Más adelante, explicamos qué significa invertir el platonismo a raíz tanto de Nietzsche como de Heidegger. Tras ello, identificamos cuáles son los autores que han provocado tal cambio en la filosofía del deporte, a saber: (...) los filósofos dionisíacos. Por último, mostramos cómo con sus propuestas dionisíacas producen un acabamiento de la tradición internalista, para defender que éste es el paso inicial en la tarea de proponer una hermenéutica del deporte. (shrink)