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  1.  14
    Deception in Sports.S. P. Morris - 2014 - Journal of the Philosophy of Sport 41 (2):177-191.
    Journal of the Philosophy of Sport, Volume 41, Issue 2, Page 177-191, July 2014.
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  2.  10
    Deception in Sports.S. P. Morris - 2014 - Journal of the Philosophy of Sport 41 (2):177-191.
    Herein I address and extend the sparse literature on deception in sports, specifically, Kathleen Pearson’s Deception, Sportsmanship, and Ethics and Mark J. Hamilton’s There’s No Lying in Baseball. On a Kantian foundation, I argue that attempts to deceive officials, such as framing pitches in baseball, are morally unacceptable because they necessarily regard others as incompetent and as a mere means to one’s own self-interested ends. More dramatically I argue, contrary to Pearson and Hamilton, that some forms of competitor-to-competitor deception are (...)
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  3.  16
    Moral Luck and the Talent Problem.S. P. Morris - 2015 - Sport, Ethics and Philosophy 9 (4):363-374.
    My objective in this project is to explore the concept of moral luck as it relates to sports. I am especially interested in constitutive luck. As a foundation I draw from both Bernard Williams and Thomas Nagel’s classic handling of moral luck, generally. Within the philosophy of sport are similar explorations of this nexus by Robert Simon and David Carr that also factor into the present work. My intent is to put a new lens in front of a puzzle drawn (...)
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  4.  19
    The Trouble with Mascots.S. P. Morris - 2015 - Journal of the Philosophy of Sport 42 (2):287-297.
    The two-part thesis of this work is that Native mascots are morally wrong but that they do not warrant proscription. They are wrong because they propagate false or misleading beliefs about others and contribute to disrespectful misrelationships. This moral wrong lacks the weight to warrant proscription because of the countervailing weight of free-expression and the fact that Native mascots are mere offensive nuisances rather than profound offenses. Because Native mascots are morally wrong they ought to be challenged and resisted, but (...)
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  5.  23
    The Limit of Spectator Interaction.S. P. Morris - 2012 - Sport, Ethics and Philosophy 6 (1):46-60.
    In this paper I establish a normative limit of spectator interaction. I argue that attempts by non-participants (e.g. spectators) to affect the outcome of a contest, whether intended or merely foreseeable, are unsporting and ought to be discouraged because they undermine fairness, which is a fundamental premise of ideal competition. Because this is at odds with the participatory ethos of contemporary sports fanaticism (e.g. ?12th man? campaigns, visual distractions by spectators, etcetera) I anticipate several potential objections. I refute concerns that (...)
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  6.  20
    The Sport Status of Hunting.S. P. Morris - 2014 - International Journal of Applied Philosophy 28 (2):391-407.
    Applying Bernard Suits’s conceptual definition of game-playing, and his outline of a conceptual definition of sport, I ask and answer the following question: can hunting be a sport? An affirmative answer is substantiated via the following logic. Premise one, all sports are games. Premise two, a game is a voluntary attempt to overcome unnecessary obstacles. Premise three, fair-chase hunters voluntarily accept unnecessary obstacles. Conclusion one: fair-chase hunting is a game. Premise four, a sport can be defined as a game that (...)
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  7.  8
    Challenging the Values of Hunting: Fair Chase, Game Playing, and Intrinsic Value.S. P. Morris - 2013 - Environmental Ethics 35 (3):295-311.
    Hunting is typically valued for its instrumentality for food procurement, wildlife management, conservation, heurism, and atavism. More importantly, some hunting is valued intrinsically. A particular form of hunting is a game and game playing, categorically, is often valued intrinsically. This view can be further supported with an application of a concept of caring and an accompanying argument that hunting generally, and fair-chase hunting in particular, is cared about deeply by millions of its practitioners. There are normative grounds for a shift (...)
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  8.  19
    Challenging the Values of Hunting.S. P. Morris - 2013 - Environmental Ethics 35 (3):295-311.
    Hunting is typically valued for its instrumentality for food procurement, wildlife management, conservation, heurism, and atavism. More importantly, some hunting is valued intrinsically. A particular form of hunting is a game and game playing, categorically, is often valued intrinsically. This view can be further supported with an application of a concept of caring and an accompanying argument that hunting generally, and fair-chase hunting in particular, is cared about deeply by millions of its practitioners. There are normative grounds for a shift (...)
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  9.  3
    The Black and White Style: Athens and Aigina in the Orientalizing Period.J. M. Cook & S. P. Morris - 1985 - Journal of Hellenic Studies 105:236.