I define humility as a virtue that includes both proper self-assessment and a self-lowering other-centeredness. I then argue that humility, so understood, is a virtue in the context of sport, for several reasons. Humility is a component of sportspersonship, deters egoism in sport, fuels athletic aspiration and risk-taking, fosters athletic forms of self-knowledge, decreases the likelihood of an athlete seeking to strongly humiliate her opponents or be weakly humiliated by them, and can motivate an athlete to achieve greater levels of (...) excellence in her sport. In the context of team sports, humility can contribute to an athlete being a better teammate, foster unity amidst diversity within a team, and contribute to the overall moral and athletic excellence of a team. I also argue that an individual who is truly the world's greatest athlete can know and communicate this truth, while remaining humble. (shrink)
Fatherhood - Philosophy for Everyone offers fathers wisdom and practical advice drawn from the annals of philosophy. Both thought-provoking and humorous, it provides a valuable starting and ending point for reflecting on this crucial role.
abstract In this paper, I first develop a neo-Aristotelian account of the virtue of magnanimity. I then apply this virtue to ethical issues that arise in sport, and argue that the magnanimous athlete will rightly use sport to foster her own moral development. I also address how the magnanimous athlete responds to the moral challenges present in sport by focusing on the issue of performance-enhancing drugs, and conclude that athletic excellence as it is conventionally understood, without moral excellence, has very (...) little value. (shrink)
I argue for a moderate view of the justification and the extent of the moral rights of parents that avoids the extremes of both children’s liberationism and parental absolutism. I claim that parents have rights qua parents, and that these prima facie rights are grounded in certain fundamental interests that both parents and children possess, namely, psychological well-being, intimate relationships, and the freedom to pursue that which brings satisfaction and meaning to life. I also examine several issues related to public (...) policy and the moral dimensions of the family—child abuse, children divorcing their parents, and the religious upbringing of children—and consider what implications the argument has for these issues. I conclude that the argument’s implications with respect to these issues further increases its plausibility. (shrink)
A unique anthology of essays exploring the philosophical wisdom runners contemplate when out for a run. It features writings from some of America’s leading philosophers, including Martha Nussbaum, Charles Taliaferro, and J.P. Moreland. A first-of-its-kind collection of essays exploring those gems of philosophical wisdom runners contemplate when out for a run Topics considered include running and the philosophy of friendship; the freedom of the long distance runner; running as aesthetic experience, and “Could a Zombie Run a Marathon?” Contributing essayists include (...) philosophers with athletic experience at the collegiate level, philosophers whose pasttime is running, and one philosopher who began running to test the ideas in his essay. (shrink)
Alvin Plantinga, in Warranted Christian Belief, offers a model for the rationality of a particular version of Christian theistic belief. After briefly summarizing Plantinga’s model, I argue that there are significant moral difficulties present within it. The Christian believer who gives assent to Plantinga’s model is vulnerable tocharges of irrationality and/or immorality when one considers the role and effects of original sin in the model. Similar difficulties arise when one considers a problem posed by religious pluralism for the model. I (...) consider some possible responses to these difficulties, and conclude that these issues merit more attention than they are given in Warranted Christian Belief. (shrink)