Games, Sport and Drugs

In this posting I want to examine the links between games, sport and performance enhancing drugs. Hopefully this examination will shed some light on interesting questions. Is sport always a game? Playing football clearly is playing a game but is the same true of someone competing in athletics? I will argue all sport is a game. Play matters to children as it helps them learn. Does play matter to adult or is it just a trivial pursuit? I will argue that playing games matters to adults. I will further argue sport matters because playing games matters. What reasons can be advanced for not taking performance enhancing drugs when playing sport? I will argue that taking performance enhancing drugs erodes the value of sport. Before beginning my examination I will try to define what is meant by a game and sport.

What do we mean by a game? Games vary greatly. Snakes and ladders, Grand Theft Auto and football are all games but they are all very different. Wittgenstein argued that it is impossible to define a game. (1) In what follows I will use the definition of Bernad Suits adopted by John Danaher. (2) According to Danaher a game must have a goal, some rules and a certain attitude. The goal of a game is some outcome that is intelligible apart from the game. Achieving checkmate or scoring more goals that the opposition by full time would be goals of a game. The rules of a game are constitutive rules, they help define the game by defining the ways in which the goal of the game can be reached. These rules can be regarded as artificial obstacles to achieving the goal. For instance a player must take his turn and go up ladders and down snakes. A goal is only scored if the ball is kicked or headed into the net. Lastly for some activity to count as a game the player or players must commit to accepting the rules of the game in order to make the game possible. This commitment is a commitment not to cheat. For instance handling the ball into the net would not be playing football. This is a very broad definition of games and might include lots of activities we wouldn’t normally consider as games such as knitting. Danaher points out that if some billionaire decided to build himself a house which he could easily obtain by other means that he would be playing a game. The objective is the finished house. The rule is build it himself, an artificial obstacle. The attitude is to do so only by himself. It follows games need not be competitive. In spite of the broadness of this definition I will adopt it in what follows.

Is engaging in sport playing a game? We talk about playing a game and we often talk about playing sport which suggests that it is. Certainly some sports are games such as football but are all sports games? I now want to argue that all sports are games. I will further argue that sports might be defined as a subset of games in general involving competition. However chess is a competitive game and isn’t usually thought of as a sport. Sport might then be better defined as a subset of games involving physical competition. It might be objected that athletes running in a race aren’t playing a game. However if we accept Danaher’s definition of a game they are. An athlete’s objective is to win the race, he must do so by running round the course and not cheat by taking a shortcut. Let us accept that sport is a subset of games which involve physical competition. Accepting the above means that we can explain the difference between elite runners and fun runners running a marathon. Elite runners are competing and fun runners who aren’t. Elite runners are engaging in sport whilst fun runners are simply playing a game. Accepting the above also means that athletes training for sport aren’t engaging in sport but preparing for sport.

Does playing games have any value? It might be suggested that playing some games is a trivial pursuit of little value. However I now want to argue that playing difficult games is valuable. According to Danaher,

“Games will be arenas in which human autonomy and agency can be nurtured and developed. They will provide opportunities for humans to think, plan, and decide; to cultivate moral virtues such as courage, generosity, and fair play; and to display ingenuity and creativity. This is not an unusual or alien idea. People have long argued that the value of sports, for example, lies in their capacity to develop such attributes and provide outlets for human agency to flourish.” (3)

If we accept Danaher’s position then participation in sport matters because sport is a game and games enable players to exhibit and develop character by fostering certain virtues, I have argued this previously, see wooler.scottus . It might be objected that whilst some game playing is connected to character that it is ridiculous to say that this is true of all games. My objector might point out that playing ‘snakes and ladders’ doesn’t help develop character. He might give as a reason that the goal of the game in this case is just too trivial. He might then proceed to argue that any goal in any game is trivial because we place artificial obstacles, the rules, in our way of achieving it. In response to my objector I would accept that for adults the playing of ‘snakes and ladders’ is indeed a trivial pursuit. However few, if any, games of ‘snakes and ladders’ are played purely between adults. ‘Snakes and ladders’ is usually played by a group of adults and children. ‘Snakes and ladders’ helps teach children not to cheat, the virtue of honesty. The virtue of honesty fosters the development of good character. The goal when playing ‘snakes and ladders’ is to reach the finish first but I would suggest when playing ‘snakes and ladders’ we have two other goals in mind. First simply to have a bit of fun, another trivial pursuit. Secondly to teach children not to cheat a non-trivial pursuit connected to the development of character. These goals could be seen as a mixture of instrumental and intrinsic goals. All goals capture our attention and I will follow Bennett Helm in regarding then as the focus and sub focus of our attention (4). Perhaps when playing ‘snakes and ladders’ the sub focus is on reaching the finish first whilst the focus is on teaching children to play games fairly. It might appear that knocking a white ball into a hole is a trivial pursuit but if it helps develop character it isn’t. Knocking the ball into the hole is the sub focus of the game whilst developing good character is the focus.

Let us accept that games are valuable because they foster character. I now want to argue that games are valuable for another reason. I will now argue some games are valuable because they give us a sense of achievement. Achievement isn’t simply about winning it is about how we win. An achievement consists of a product and a process by which the product is attained. I will only consider the process here. According to Gwen Bradford there are two essential elements to any achievement (5). For something to be an achievement it must be difficult and the agent must cause it competently. I will only consider difficulty here. If something is difficult to do then we have to make an effort which engages our will. Let us accept that a life in which someone exercises his will is a better one than one in which he simply exists or spends his time daydreaming. It follows that because some games are concerned with achievement which is difficult that these games have value because they foster the will. Of course not all games can give us a sense of achievement. Winning at ‘snakes and ladders’ isn’t difficult and requires little effort. However many games are difficult and this is true of sport which by definition used above require physical effort.

It might be objected that sports differs from games in general by having a different focus. For instance it might be suggested that professional sport shows that the focus of sport isn’t on character. The focus of professional sport is on earning a living, doing a job, rather than on character. My objector seems to agree with me that the focus of sport isn’t simply on winning and that winning is a sub focus, but disagree with me about the real focus. The fact that we place artificial obstacles, the rules, in the way of winning seems to support the above. Let us consider the focus of professional footballers. I am prepared to agree with my objector that their focus is on earning a living but the focus of the players isn’t of necessity the focus of the game itself. I am also prepared to accept that a main focus of players in any game is on winning but would argue that this isn't the focus of the game. It might be objected that players can have a focus games can't. In response I would suggest that the focus of games is on what we find valuable about them, the reason we play them. Let us accept the rules of any game place restrictions on what players can do. If we accept that these rules aren’t purposeless then we must ask the question what is their purpose? This purpose could be to protect the players from something or to enable them to do something.  For instance the rules in football might protect the players from injury. However it is hard to see what the rules in athletics protect the athletes from. Moreover the rules in football extend far beyond those needed for player protection. Perhaps the purpose of the rules is to enable athletes in some way.

If we accept the above what might the rules of the game enable players to do? I will now argue that the rules of a game enable the players gain a sense of achievement and develop certain virtues both of which are valuable. Let us consider achievement first. The rules of a game place artificial obstacles in our way of obtaining the goal of the game. It follows the rules of the game make obtaining this goal difficult to some degree. It has been argued above that doing something difficult gives us a sense of achievement. It follows that the rules of the game help give us a sense of achievement. The rules of the game don’t help or hinder professional footballers from making a living but they can give them a sense of achievement. Let us now consider virtue. The rules of a game enable athletes to demonstrate of develop certain qualities. These qualities can be physical or mental qualities. For instance it might be argued that the rules of football might enable a footballer to develop and demonstrate his ability to head the ball. However it might be argued that the rules of a game don’t help a player in developing or demonstrating his physical skills. All obstacles make something harder to do and it difficult to see how making something harder to do can assist players to demonstrating or develop their physical skills. Do the rules of football assist a player develop her heading skills, surely a player can develop these skills in the absence of rules? Do the rules, artificial obstacles, assist athletes develop mental traits? Our intuitions suggest that the answer should be yes. We naturally talk about athletes exhibiting determination, patience, courage and not letting their heads drop. These traits seem to be a form of resilience. If we accept that sport fosters these traits then because these traits are connected to good character sport helps develop character. It might be objected that I am presenting a completely unrealistic outdated Corinthian ideal of sport. In response I would point out that sport isn’t just about winning it is about winning fairly. Someone can win something without being fair. Life is full of winners and losers and isn’t fair. Acting fairly seems to be totally unconnected to winning, consider winning a war. If we accept that fairness is an essential element of sport then we must ask the question why? I argued above that the rules of a game don’t enable players to develop or demonstrate their physical skills. I now want to argue that the same applies to fairness. The simple fact a game is fair doesn’t affect the players athletic abilities. The fact that a game is fair allows players to develop and demonstrate certain beneficial mental qualities or virtues. It follows that the rules of a game foster certain virtues in those who play it. It further follows what is valuable about games is also what is valuable about sport.

Let us accept that sport is valuable because it fosters a sense of achievement and encourages certain virtues. What implications does our acceptance have for the taking of performance enhancing drugs? These drugs are endemic in some sports such as professional cycling. Perhaps if these drugs were tested and found to be safe the rules of some sports could be amended to permit their use. According to Julian Savulescu,

 “performance enhancement is not against the spirit of cycling; it is the spirit cycling” he goes on to suggest that “we should focus on monitoring the athletes’ health rather than on losing a war on doping”, see Practical Ethics.

In response it might be argued that if performance enhancing drugs were only available to some athletes the fairness element of sport would disappear. However let us assume that these drugs are safe, cheap and available to all. In these circumstances it might be suggested that the fairness element of sport isn’t damaged because enhancing drugs are available to all. However in these circumstances can athletes still gain a sense of achievement, develop and display their character? Let us accept than sport encourages courage, fortitude, resilience and patience. If performance enhancing drugs are introduced into sport then perhaps the exercise of these qualities becomes easier. If the exercise of these qualities becomes too easy then sport no longer helps in the development of character. Moreover even if the introduction of these drugs doesn’t damage the development of these qualities it remains hard to see how their introduction benefits sport. If these drugs don’t benefit one athlete more than another it is hard to see why any athlete would want to take them. However if they benefit some athletes at the expense of others they damage the fairness of sport. They shift the focus of sport from character development to winning. Lastly I have argued that sport fosters character by fostering the will due to achievement. However if the scale of someone’s achievement depends on the degree of difficulty involved and this difficulty is decreased by the use of drugs then his achievement is diminished.

What conclusions can be drawn from the above? Firstly sport is a game. Secondly games are valuable. The value can be trivial in some cases but all games have value. Thirdly performance enhancing drugs decrease the value of sport. Lastly Danaher has argued the AI and increasing automation will lead to widespread loss of jobs which will further lead to a loss of meaning. In these circumstances Danaher further argues playing games can bring some value into our lives (6). Perhaps he is right, I’m not sure. I have argued elsewhere that increasing automation might make sport more important for many people in the future wooler.scottus . Lastly if game playing might bring more meaning into the lives of who lose their jobs due to automation might game playing also bring more meaning into the lives of the elderly who give up their jobs when they retire. Perhaps old age is a time for games  rather than being on holiday.

1. Ludwig Wittgenstein, 1953, Philosophical Investigations, Blackwell, 65.
2. Danaher John, 2019, Automation and Utopia, Harvard University, page 231
3. Danaher, page 234
4. Bennett Helm, 2010 Love, Friendship & the Self, Oxford University Press
5. Gwen Bradford, 2015, Achievement, Oxford University Press
6. Danaher, chapter 7.

Nietzsche, Sport and Suffering

   

Sport is a passion for many people in the past this was mostly men but this is changing and many women enjoy sport. In this posting I want to examine the reasons for this passion and what we find admirable about sportspersons. I will argue what we find admirable is that sport helps enhance character and that this enhancement is connected to some of Nietzsche’s thoughts about suffering and struggle. My discussion will be confined to sport but some of it could also be applied to the arts, especially music.

Nietzsche argued that which doesn’t kill you makes you stronger. He linked this to suffering which he argued makes someone a better person,

“Examine the life of the best and most productive men and nations, and ask yourselves whether a tree which is to grow proudly skywards can dispense with bad weather and storms. Whether misfortune and opposition, or every kind of hatred, jealousy, stubbornness, distrust, severity, greed, and violence do not belong to the favourable conditions without which a great growth even of virtue is hardly possible? (1)

It is important to note that Nietzsche is not saying all suffering benefits someone but that if she is to live up to her potential some suffering is necessary. Chronic illnesses doesn’t benefit the sufferer. However it is worth noting that some people such as Havi Carel argue that even chronic illness can bring some limited benefits (2). Let us agree with Nietzsche that some suffering can indirectly lead to some benefits. Consider the Eloi in H G Well’s book ‘The Time Machine’. The Eloi appear to lead a life of ease with no need to struggle in order to exist. However they lack natural curiosity and their lives seem to be lacking in some essential elements making such lives seem pointless to us. Of course the Eloi’s lives might seem pointless to us simply because they lack curiosity rather than because they fail to struggle to protect themselves from the Morlocks. I would suggest that if someone has to struggle in her life that she must consider how to overcome her problems and this facilitates her curiosity and by doing so might possibly even facilitate her wisdom. I now want to follow Michael Brady by arguing that suffering can facilitate other virtues. (3) I would suggest that if someone struggles to overcome her suffering that this struggle will enhance her courage, fortitude, resilience and patience. These virtues are instrumental virtues and that someone who possesses might be said to possess grit.  I would argue that we enhance these virtues by exercising them in much the same way as an athlete enhances her muscles by exercise. If someone struggles to overcome her suffering then she will need to exercise her courage, fortitude, resilience and patience. Of course no one admires someone simply because she suffers, one pities her. We admire someone who struggles to overcome her suffering. I would suggest that we should find her character admirable because it displays the above virtues. To summarise the above simply to suffer doesn’t benefit anyone, however if someone struggles to overcome her suffering she enhances some elements of her character helping her to flourish.

I now want to consider what we find admirable about sportspersons. Sport is connected to competition. I go out alone on my bike I am exercising rather than taking part in sport. Sport concerns competition. However sport is not simply about competition and winning for after all wars are about winning and wars aren’t sport. Winning is important in sport because it sets the goal in some competition. However wars are also about competition. The competition in war and sport differs. All competition is about winning but in war the way the war is won isn’t central whilst in sport winning matters but the way someone wins is of central importance. A war should be a just war but the rules of war play no part in the definition of war. If some country wages war by massacring innocent civilians and ignoring the rules of war we would still say it was waging war, we might of course add that it wasn’t waging a just war. Sport is by definition must be played according to some rules. Sport must also be fair. If a team of professional footballers play an under 13 years old girls team even if this was played paying scrupulous attention to the rules this game would not be regarded as sport. Fairness is central to the definition of sport and this is reflected in the organisation of sport. Able bodied Olympians don’t compete with Para-Olympians, heavyweight boxers don’t compete with lightweights and golfers have handicaps to ensure fair competition. Let us accept that sport is concerned with winning and fairness. Winning and fairness are in some ways an odd combination. We find fairness admirable because it fosters justice. We find winning admirable because it represents achievement. I would suggest that we find sportspersons admirable because the combination of winning and fairness found in sport allows them to exhibit and develop certain characteristics connected to good character. This suggestion seems to be supported by the way we talk about sport, especially football, we talk about determination, patience, courage and not letting one’s head drop which seems to me to be a form of resilience.

Let us accept that one of the main reasons why we find participation in sport admirable is that it allows sportspersons to exhibit and develop character. In what follows I will only consider sport and the development or enhancement of good character. I have argued above that suffering helps develop courage, fortitude, resilience and patience. I now want to argue that sport develops these virtues by suffering. It might be objected that many professional sportspersons don’t suffer. Professional sportspersons are well paid, have trainers, dieticians, physiotherapists and even sports psychologists help them achieve their goals. I accept some sportspersons aren’t deprived people. However it is important to note that some people embrace sport as a way out of deprivation. For such people sport and suffering are directly connected. I now want argue that even well paid professional sportspersons suffer. What does it mean to suffer? To suffer means someone is in some unpleasant state she would rather not be in. This definition is not a complete definition of suffering but I believe it is adequate for the purposes of this posting. Sport helps develop good character because sportspersons have to struggle to master their sport and this involves courage, fortitude, resilience and patience. If someone is completely satisfied she has no need to struggle. Someone struggles only when she is dissatisfied with something. Being dissatisfied is an unpleasant state which someone wishes she wasn’t in. All struggling is a reaction to some suffering even if this suffering is mild. It follows that if what we find admirable about sport is that it enhances character and that this enhancement is achieved by struggling which is facilitated by suffering. This struggle might be of especial importance to disabled athletes as their greater struggle leads to greater character enhancement and empowerment.

I have argued above that one of the main reasons we find participation in sport admirable is that it helps sportspersons to exhibit and develop good character. It might be objected that I’m presenting a very limited picture. My objector might suggest that the main reason we find participation in sport admirable is that it simply that it allows sportspersons to exhibit their skills without any reference to character. I accept that people enjoy exhibiting or the exhibition of sporting skills. However I am examining what people find admirable about participation in sport and admiration isn’t the same as enjoyment. Do we really admire the exhibition of these skills without reference to character? Would we admire the exhibition of these skills if they were exhibited by a robot? Would we admire them if they had been acquired solely by the use of performance enhancing drugs? I would suggest we would not. My objector might respond by suggesting that we wouldn’t only because the use enhancement drugs is cheating rather than anything to do with sportsperson’s character. Cheating and character are linked. Let us assume some sport permits the use of performance enhancing drugs and that taking these drugs ceases to be cheating. I would suggest that we would find little to admire about participation in such a sport. Nonetheless might we find the exhibition of sporting skills involved in this sport enjoyable? Perhaps we might enjoy the exhibition as a spectacle but it would be hard to enjoy as a sporting contest as the any contest has moved from the sportspersons involved to the scientists producing the enhancers.

 

Let us accept that being involved sport helps fight obesity and fosters good health and for this reason active participation in sport should be encouraged I have argued that the reason why we find participation in sport admirable is that it allows sportspersons to exhibit and develop character. It might be objected that I’m idealising some impossible Corinthian picture of sport which has no relevance in the modern era. In response I point out that character matters to both to amateur and professional sportspersons. Andy Murray is a professional tennis player and I would suggest that we admire him just as much for his struggle to win Wimbledon as for the victory itself. If we accept that character matters in sport then we have a further reason to encourage active participation in sport. The struggle involved in sport helps to enhance certain virtues which are instrumentally useful to us. Clearly enhancing someone’s courage, fortitude, resilience and patience benefits her but I would argue such individual enhancement also benefits society as a whole. It follows society has an interest in promoting participation in sport and that government policies which reduce the sporting facilities which enable people to do so are mistaken. Playing fields and other sporting facilities matter. Of course not everyone wants to participate in sport but I would suggest that other activities involving struggle such as learning to play a musical instrument can be equally beneficial. In the light of the above discussion I would further suggest that some struggle in life is important for us all and can lead to more widespread benefits. In ‘The Coddling of the American Mind’ Haidt and Lukianoff endorse an anti-fragility type of parenting. (4) I would interpret anti-fragility parenting to mean not overprotecting or coddling children but rather encouraging them to struggle to achieve things in life. Socrates famously argued that the unexamined life wasn’t worth living perhaps a life without some struggle might be worth living but none the less be a deficient sort of life. Perhaps such a life might be worth living but would it be a happy life? Perhaps Seligman is right when he suggests that accomplishment matters for happiness if so a happy life requires some struggle, some suffering. Lastly I would suggest that whilst we admired Steven Hawking for increasing our knowledge of the universe that we also admired him because of his struggles to overcome adversity.

1. The Gay Science : First Book, 19
2. Havi Carel, 2013, Illness, Routledge
3. Michael Brady, 2018, Suffering, Oxford University Press
4. Haidt  & Lukianoff, 2018, The Coddling of the American Mind, Penguin Press

What do We Mean by Work?

It is always important to be clear about what we are talking about when discussing philosophical questions. What we mean by work is important because it raises some interesting philosophical questions. For instance, John Danaher wonder whether work makes us happy, Tim Douglas wonders whether the future is workless (1), or perhaps robots will mean that in the future we will have no need to work. In this posting I want to consider what we mean when we discuss work.

The Cambridge online dictionary defines work as “an activity, such as a job, that a person uses physical or mental effort to do, usually for money.” Work seems tied to the idea of a job. In might appear that we could improve our definition of what we mean by work by considering what we mean by a job. Unfortunately, what we mean by a job, is like that of work, far from clear, moreover sometimes the definitions of work and a job seem to be intertwined. For these reasons I will restrict my discussion to what we mean by work. Let us consider an old fashioned couple, the husband works on a farm providing them with an income whilst his wife does the housework in their home. This example raises several interesting questions. Are both doing the same thing at some basic level? If they aren’t it would appear that there is a family of related definitions of what we mean by work.  Examples of members of such a family are easy to imagine, working for a wage, housework, schoolwork and someone working on improving her game or garden. Indeed it would seem perfectly natural for someone to say she is going to work in her garden. If we accept such a family of meanings do all members of this family have equal worth or does the value of work vary depending on which member of the family we are considering?

I want to reject the idea that the meaning of work is really a family of related meanings for two reasons. First, the apparent appearance of a family of different meanings might be an illusion. It seems entirely plausible that work might have only one meaning and that the appearance of a family of meanings is not due to any difference in meaning but rather to the different domains work is carried out in. Farmwork is not conceptually different from housework, the apparent difference is due to the different domains each is carried out in. Secondly let us assume that what we mean by work is a family of related meanings. If we accept the above, then it should be possible to say something about the relationship between family members. However, if we can say something meaningful about this relationship between family members then perhaps what we say could form the basis of a common definition for all forms of work.

Let us accept that there is something common to the meaning of work in different domains. Work is different from play. If considering what is meant by a job doesn’t help us to define work, then perhaps considering the differences between work and play might do so. Both are forms of work and most forms of play can be fun but play is never serious whilst all work is serious. What do I mean by serious? If someone plays at something she can simply stop playing at will because play isn’t serious. If someone works at something she can’t simply stop working for no reason because work is serious. Of course she might dislike work and be glad to stop working but work matters to her and she must have a reason to stop working. If we accept the above, then even if professional footballers are playing a game they are also working. Indeed, someone whose garden matters to her might be said to working in her garden.

Let us accept that work must matter to the worker. Accepting the above doesn’t mean the worker must like her work. Indeed, in some circumstances the worker might hate her job. I have suggested someone can simply stop playing and that stopping has no important consequences for her. The same is not true of work. Someone might well stop working at her dead end job but stopping has consequences for her that matter. Her work matters even if this is only for instrumental reasons, these reasons might simply be making a living or buying the things she values. For someone who loves her garden stopping gardening might mean the garden she loves becomes neglected. Work was defined by the Cambridge online dictionary as “an activity, such as a job, that a person uses physical or mental effort to do, usually for money.” In light of the above work might be better defined as an activity requiring physical or mental effort and that activity matters to the worker. Adopting the above definition would mean working for a wage, housework, schoolwork and playing professional sport could all be regarded as work in the same way and need not be regarded as a family of loosely connected definitions and any apparent differences could be due to the different domains the work is carried out in.

I have argued the definition of work above means that we don’t have to accept a family of loosely connected definitions. The definition I have adopted above depends on the idea that work matters, work is something we care about. Accepting this definition means we had workers before our modern ideas about workers, a Neanderthal hunter might be regarded as a worker. However, even if work might be defined one way we might care about work in two ways. First, someone might work in order to make a living or to obtain the things she desires. Work matters to her for instrumental reasons. Someone working solely to make a living would be a good example of the instrumental value of work. Secondly, someone might work at something because this something matters directly to her. Work has a kind of intrinsic value to her. Someone working in a garden she loves would be good example of such work. Work might matter for what it enables us to obtain or work might matter because we care about what we are working at. Someone working solely to make a living and someone working in a garden she loves are extreme examples and many forms of work might matter to someone because of both values. For instance, someone might drive a bus in order to make a living whilst also take pride in her driving abilities.

Let us accept that work might be defined as an activity requiring physical or mental effort that matters to the worker and that work might matter to the worker for two reasons or some combination of the two. What are the consequences of accepting the above? The first of these is that we must reject the idea that work is a family of loosely related definitions. Of course there are different kinds of work, the work of a banker is different to that of the cleaner in the bank. However, at a basic level both are undertaking some activity, requiring physical or mental effort, which matters to both of them. Of course the complexity of the activity and the domain in which the activity is carried out matter, but these considerations don’t affect this basic definition. Secondly if work must of necessity matter to someone, work isn’t play, then work must be of some value in her life. I argued above that work can have instrumental or intrinsic value, we can work for something or work at something. If someone works at something simply because it matters to her then work gives her life meaning. Moreover, the reason why it matters does not alter the fact that working at something gives someone’s life meaning. For instance, someone might work at providing relief to the starving because she believes it’s a good thing to do whilst someone else might work at studying quasars simply because she finds quasars interesting. Both of these persons work at something for different reasons, but for both of them their work has intrinsic value giving their lives meaning. Let us now consider someone who works for its instrumental value. If someone simply work for something, then this something permits her to pursue the things that matter in life to her, the things that give her life meaning. If someone works as a cleaner, then this might enable her to feed the family she loves. Lastly let us assume that work gives our lives meaning and that automation might destroy many jobs. What are the likely consequences of accepting these assumptions and how should we deal with them? Let us first consider those workers who work instrumentally to obtain the things that matter to them. Clearly some will be unable to make a living which might lead to social unrest. One solution to the above could be the introduction of some sort of universal basic income (UBI). I would suggest that in such circumstances even capitalism has an interest in introducing UBI as it is dependent on some sort of social cohesion. Unfortunately, even if automation does destroy jobs and a UBI is introduced this introduction by itself might be insufficient to maintain social cohesion. If people become bored and little matters to them then social cohesion might become eroded. Boredom in this situation wouldn’t be a minor matter but of major concern both to individuals and society. One way of dealing with this concern might be to refocus the way people work. Perhaps people should focus on working at rather than working for. Such a refocussing would accord better with stoic ideals. Someone’s ability to work at something is less dependent on her having a job. Nonetheless such a refocussing of the way we work is not straightforward as many people would need to be helped to change their focus from working for to working at. I have suggested in a previous posting that such a refocussing might be helped by a refocussing of our education system, see work, automation and happiness . The focus of education might be broadened from simply preparing people for work to helping them to lead a good life.  Such a shift might be aided by placing greater emphasis on the humanities. Once again such a change in emphasis would accord better with stoic ideals. It might be objected that I am adopting a somewhat elitist attitude. I accept this objection and offer two suggestions to combat such elitism. First, the focus of education might be broadened still further to enabling some people learn a craft. Crafts sometimes allow the craftsperson to enter a flow state giving her life some meaning. Secondly in ancient Greece the elite lead a life of leisure in which sport and the gymnasium were important. Perhaps sport participation should play a greater part in any society which finds its cohesion damaged by automation. I have suggested above that a professional footballer might be regarded as a worker if we accept the above definition an amateur footballer might be said to work at his game. Like UBI such participation would be expensive but these costs might be partly offset by health benefits.

1. Tim Dunlop, Why the future is workless, New South Publishing.

Sport, Motivational Enhancement and Authenticity

 

Heather Dyke writing in the conversation examines why doping in sport is wrong. In a previous posting I have argued that doping in sport is wrong for three main reasons, see sport performance and enhancing drugs . Firstly, I believe there should be a difference between sport and simple spectacle and that the use performance enhancing drugs by sportspersons erodes this difference. Secondly I argued that permitting performance enhancing drugs simply moves the goalposts. If we don’t permit the use of all drugs, including dangerous ones, we will still have to test whether any drugs used are permitted ones. Lastly I argued what we admire about sport is linked to the determination and effort required by sportspersons and that the use of performance enhancing drugs weakens this link. Determination and effort are linked to motivation, to character. I have previously argued that it would not be wrong to enhance our motivation, see effectiveness enhancement . It would appear that I hold two conflicting positions with regard to doping in sport. In this posting I want to examine this conflict.

Let me start my examination by making it clear the sort of doping I am opposed to. I believe any drug which enhances an athlete’s body damages sport for the three reasons outlined above. If some mediocre athlete could transform himself into an Olympic champion in a matter of weeks by taking some drug which vastly physically enhanced him would we really admire him? I would suggest we would not because we feel sporting excellence should require some effort. Now let us consider a second mediocre athlete who transforms himself into an Olympic champion over by taking some drug which enhances his motivation over a number of years. By transforming his motivation, he trains more determinedly and makes greater effort when training. This second athlete raises three interesting questions. Firstly, is there any real difference in a sporting context between an athlete taking a drug to enhance himself physically and enhance himself mentally? Secondly would we admire such an athlete? Lastly is the enhancement of someone’s motivation compatible with the ethos of sport?

I will now attempt to answer each of the above a questions in turn. Is there any real difference in a sporting context between an athlete taking a drug to enhance himself physically and enhance himself mentally? Clearly there is a difference in this case because an athlete who enhances himself physically with the use of drugs need make no effort to achieve his enhancement whilst a second athlete who physically enhances herself by mentally enhancing her motivation must still train hard. Does this difference matter? The answer this additional question is connected to our second original question. What do we admire about sportspeople? I would suggest we admire their dedication to the effort required for their sport, we admire their motivation for sport, we admire part of their character. Of course it follows we need not admire all of a sportsperson’s character. Let us accept that we admire a sportsperson’s motivation, effort and dedication. The question now would admire his motivation, effort and dedication if these were artificially enhanced?

It might be argued that if we obtain certain goods easily without any real determination that in so doing we devalue determination in general. Let us assume it is possible to artificially enhance our motivation by making us more determined. Let us accept that if an athlete enhances himself physically by the use of drugs, gene therapy or blood doping that he devalues the importance of motivation. Does the same apply if he enhances his motivation artificially? I would suggest it does not. There is an important difference between the enhancement of effectiveness and the enhancement of motivation. Enhancing our effectiveness devalues our motivation whilst it is hard to see how enhancing our motivation could possibly devalue motivation. Accepting the above means it might be possible to admire an athlete who artificially enhances his motivation whilst at the same time failing to admire an athlete who simply enhances himself physically.

At this point someone might object that whilst accepting someone who enhances his motivation does not devalue his motivation that nonetheless he devalues himself as a person. He does so by making himself less authentic. My objector might then argue someone shouldn’t enhance his motivation because being authentic is something we value. In response I would point out the things which make us authentic aren’t fixed from birth, babies aren’t authentic. People seek to change themselves by enhancing themselves by training or learning. I can see of no reason why people changing themselves by these means will render themselves inauthentic. I would suggest someone’s authenticity depends on him seeking goals he identifies with rather than the means he chooses to seek these goals. Someone’s authenticity is determined by what he loves or cares about. I would further suggest that a truly authentic person must always choose those means which are most effective in promoting the goals he identifies herself with. It follows if these means include enhancing his motivation that this enhancement isn’t inauthentic. Indeed, it appears that if someone doesn’t use the most effective means to promote those goals he identifies with that his authenticity is weakened. Sometimes those most effective means might include motivational enhancement and it follows someone does not use motivational enhancement that his authenticity is weakened

What conclusions can be drawn from the above. Firstly, physical enhancement by artificial means devalues sport.  Secondly motivational enhancement by artificial means does not seem to conflict with the ethos of sport provided it is accepted this ethos is connected to the sportsperson’s character. I accept some people might be reluctant to accept this second conclusion and might believe I am wrong to separate so completely the goals someone identifies with and the means he uses to achieves his goals. 

Olympic Ideals and Winning

The Olympic Games are upon us and it is often claimed what really matters in the Olympics and sport in general is simply participating rather than actually winning. In this posting I want to differentiate between participating and competing and will defend the claim that winning is an essential element of any sport. My starting point for this posting will be the actions of Megan Vogel who when competing in a race in Ohio was running last but when about to pass Arden McMath, who had collapsed, stopped and helped her across the line; see Megan Vogel  . Megan’s action has rightly attracted much praise and many would suggest her action can be seen as demonstrating that what really matters in sport is taking part rather than winning.

I will begin by arguing Megan’s action was not part of sport. I do not intend to define sport precisely as I could offer several differing definitions. However prima facie it seems safe to assume any meaningful definition of sport must include the idea of competition and a set of rules. Some might question this assumption as it would rule out rock climbing and hunting as sports but might include chess. Megan’s action was certainly not competitive. Nor did her action have anything to do with the rules of athletics and as a result I would suggest had nothing to do with sport. Someone might object that even if her actions did not directly involve sport they did involve the ethos of sport, or sportsmanship. Once again as with sport I do not want to offer a precise definition of sportsmanship. I will however assume any definition must include the ideas of fairness, respect for other competitors and a degree of graciousness in accepting the result of any contest. Megan’s actions appear to have little to do with any of these assumptions. Helping Arden had nothing to do with fairness, respect for fellow competitors or graciousness in accepting the result of the race. My objector might now suggest Megan’s action demonstrated respect for Arden. I would counter suggest Megan’s action had very little to do with respect for Arden, though of course she may well have respected her, but instead demonstrated empathy. Empathy is not a necessary part of either sport or sportsmanship. I would further suggest Megan’s action demonstrated there are some things more important than sport or sportsmanship.

I have assumed that the concept of sport must include the idea of competition and a set of rules. The idea of competition is a meaningless one without the idea of winning. If someone objects I would ask her to think of any sort of competition without a winner or winners. My objector might now suggest even if sports must involve competition not all sportsmen or women are competitors. She might point to mass marathons such as those of London or New York in which the majority of participants stand no chance of winning to support her suggestion. She might then proceed to further point out these participants don’t even have intention of competing with the elite athletes. I will agree with my objector that these participants are taking part in a sporting event but I will argue many are still competing rather than just taking part in some mass ramble attached to a sporting event. Of course these participants are not competing with the elite athletes but they are seeking to achieve some goal. This goal may be a personal best, beating a friend or perhaps simply finishing the course. Achieving these goals means competing with the clock or a personal friend. However can achieving some purely personal goal such as simply finishing a marathon course be seen as some form of competition? I suppose I could make some contrived attempt to argue that achieving a personal gaol can be seen as a competition with some elements within the inner self. I will not make such an attempt and accept that achieving some personal athletic goal is not a form of competition. My objector might now argue that because all participants in a marathon are sportsmen or women and some of those are not taking part in any meaningful competition that competition is not an essential element of sport. I don’t accept my objectors premise that all participants in a large scale marathon are sportsmen or women. I would suggest there is a difference between being simply a participant and a competitor. Not all participants are competitors. It follows the concept of a sportsman or woman is not an all or nothing concept but rather a graduated one. I would further suggest that the degree to which someone should be considered a sportsman or woman depends on the amount of genuine competition involved. It follows that this objection to my prima facie assumption that sport must include the idea of competition and winning is unsound.

I have argued that competition and winning are an essential element of sport and those who merely participate in a sporting event such as a mass marathon are not really sportsmen or women. It follows what is important to being involved with sport is competing rather than merely participating and competition involves winners. Merely taking part, participating in a sporting event is not what really matters indeed it is irrelevant as far as sport is concerned.

One reason why the idea that participating in a sporting event may seem to be as important as competing in the event is that many of the virtues needed by someone to compete in an event such as a marathon race are the same as those needed by someone merely to complete the event. In order to compete or participate in a marathon someone needs to be dedicated, determined, have a little practical wisdom and a degree of temperance. This is a limited set of virtues. If someone is to have a sense of sportsmanship she needs to augment this set by adding a sense of fairness and respect for others. This set is a slightly larger set of virtues but still remains a limited set. Earl Spurgin argues we should not expect sports stars to be role models as this invades their right to privacy (1). The above suggests a further reason; the virtues needed by sports stars are a limited set and the set of virtues possessed by role models should be larger including humanity based on empathy or sympathy such as that exhibited by Megan Vogel.

1. Earl Spurgin 2012 Hey, How did I become a Role Model? Privacy and the Extent of Role Model-Obligations. Journal of Applied Philosophy, 29(2)