What counts as cheating in sport? And why?

by Emrys Westacott

Baseball has always been a thinking person’s game. Like cricket, it seems able to offer an infinite variety of complicated situations demanding subtle analysis, and these are deliciously frozen for everyone to consider and reconsider during the tense, drawn out intervals between moments of active play. Moreover, although afficianados know the rules well, novel problems can always arise. One such puzzler, amusing and thought-provoking, arose in a 2018 game between

You can watch the incident here. Mets third baseman Todd Frazier ran to catch a foul ball, fell over the barrier into the crowd, and immediately surfaced holding the ball aloft. The umpire ruled it a fair catch. Video replays showed, however, that Frazier had not actually caught the ball that the batter hit. The ball he held up in triumph was an imitation baseball that had been lying on a bench close to where he fell over the fence.

Here’s the question: Did Frazier cheat? Most people to whom I have put this question immediately answer “yes.” I then ask: which rule did he break? A little thought makes it clear that he didn’t break any rule. There is no rule against holding up a rubber ball after missing a catch. And there is certainly no rule requiring players to let umpires know if a decision they’ve made is mistaken. What Frazier did could even, arguably, be compared to “framing,” the strategy catchers use when they subtly shift their catching glove to make the umpire think that a pitch is a strike when in fact it’s a ball.

But even when rules are broken, we may not want to describe an action as cheating. Read more »



Monday, October 3, 2011

Tripping Over the Bulges: What Really Matters Morally

by Tauriq Moosa

How should we tackle things we believe are wrong and should be illegal, when it seems their very status of being ‘illegal’ gives rise to the problems we oppose. It’s not drugs per se that bothers us, but the violence and destruction that can arise. It’s not sex itself that’s a problem, it’s how we consider sex and apply it to policy decisions. But using our emotions and knee-jerk reactions and letting it simmer within policies can have disastrous effects for us.

I’ve written before that I don’t quite understand the so-called inherent moral problem of necrophilia. Sure, the deceased’s loved ones might be upset, offended and so on. But aside from these interests, what else should we be concerned about? Health reasons, you say? Well, that’s a problem even for living and consensual partners in sex acts, given STD’s, trust, promiscuity and so on. What makes necrophilia particularly a problem?

The main thing about acts of necrophilia, it seems to me, is revulsion. What makes it particularly potent is the combination of ‘sex’ with death. Sex, for many people, is fraught with moral problems – but, as I’ve briefly highlighted above with necrophilia – it’s not particular to sex with dead bodies or sex with live bodies. Both are apparently problematic. It’s how people consider sex in general.

I don’t quite understand why sex should be considered morally problematic in itself. It is not. Just as driving a car is not problematic in itself: Sure, we can kill others and ourselves, and usually we have partners involved, but that doesn’t mean driving a car is automatically morally problematic. Sex offers pleasure and pain, like most of life. I think that many people are still caught up in absolute right and wrong ways to conduct themselves in and toward sex, instead of realising that like most human actions, sexual relations are dynamic and varied. The ways we approach sex more often has terrible consequences than the results of consensual sex between rational persons.

Consider recently a story in the M&G about prosecuting 12- to 16-year-olds engaged in consensual sex acts.

Recently, children's rights activists were outraged when it emerged that National Prosecution Authority head Menzi Simelane had used the Act to authorise the prosecution of at least two groups of children between the ages of 12 and 16 for having consensual sex — six learners from Mavalani High School in Limpopo and three pupils from Johannesburg.

Simelane did withdraw the charges, but compelled the children to complete something called a “diversion programme”. The problem is the Sexual Offences Act which “makes it illegal for any person to engage in ‘consensual sexual penetration’ with children between the ages of 12 and 16.” It has excellent justification of course: “This Act was designed to address the sexual abuse of children [my emphasis]” – but many of you will no doubt see the arising problem: “But in effect also makes it illegal for youngsters of those ages to have sex.”

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