Do Sports Build Character?
BY JUSTIN DYER
Justin Dyer is professor of political science and director
of the Kinder Institute on Constitutional Democracy
at the University of Missouri.
The recent Penn State scandal reminds us that if sports are to instill moral
character, we must approach athletics first as an education in the virtues, not
as an avenue to fame and wealth.
It is a common refrain that sports build moral character, but recent headlines from
the Keystone State cast doubt on whether there is even a fragment of truth in this
claim. The controversy that has embroiled the Penn State football program for the
last year reveals no want of vice in one of the country’s elite athletic programs.
An independent investigation by the law firm Freeh Sporkin & Sullivan published
earlier this summer found that “the most powerful people at The Pennsylvania
State University”—including the president, one of the senior vice-presidents, the
athletic director, and the head football coach—participated in a scandalous
decade-long child-molestation cover-up.
Top-flight athletic programs, it seems, are less likely to build character than to
create self-absorbed egoists who are willing to sacrifice moral principles on the
altar of athletic success. Yet the problem of self-absorption and moral
compromise in the pursuit of honor, wealth, or some other illusory good is part
of the human condition, and it has no special claim on the world of athletics. Even
the Penn State child molestation scandal is not unique. Tragically, but
predictably, nearly every kind of institution that grants individuals special access
to children—from churches and public schools to daycare centers and youth
sports programs—has been rocked by child abuse scandals that involve both
crime and cover-up.
The problem, as Chesterton might have said, is not sports—it is us. We are human
beings with a fallen nature, and nothing we touch is immune from corruption.
Music can be good or bad; art can be beautiful or grotesque. A liberal education
can create a humane spirit, or it can lead one down the path of nihilism. And so it
is with athletics. Sport can be a school of moral virtue, or it can be a school of
vice.
In order to save athletics—if not from the grips of the big-money professional
and collegiate organizations, then at least from our own passions and proclivities
to excess—we must see it, like everything else, in the proper moral framework.
If anything in the “sports build character” mantra is to be salvaged, we must start
with an idea of what good character is and what in sports can help build it. The
best defense of athletic competition along these lines is Aristotelian, and it centers
on the ability of athletics to teach specific moral virtues. Chiding the pretensions
of the moral philosophers of his time, Aristotle insisted that the only way to
acquire a virtue is to do things in accordance with that virtue. It is one thing to
lecture on temperance or justice, and quite another to be temperate or just.
Approached in this way, sports can provide a unique opportunity to acquire
virtues through habituation and practice, and some sports are better suited than
others for the task. As Gordon Marino, a philosophy professor and boxing
enthusiast, noted some time ago in the New York Times: “Aristotle recognized
that a person could know a great deal about the Good and not lead a good life.”
Indeed, moral virtue is a practical affair, and Professor Marino claims to have
learned in the boxing ring quite a lot about the oft-forgotten virtue of fortitude.
“Courage,” Marino insists, “seems absolutely essential to leading a moral life.
After all, if you do not have mettle, you will not be able to abide by your moral
judgments.” And there are few things that put someone on their mettle like
standing toe to toe in a ring with another man and learning how to give and absorb
a blow.
I have spent little time in the boxing ring, but I picked up many of the same
lessons on the football field and on the wrestling mat. For the willing pupil, sports
can teach much about the individual virtues of character. In training and in
competition, I received lessons in how to confront fear and avoid overconfidence,
how to respond properly to anger, how to delay gratification of appetite for food
and drink, how to win without vanity, and how to lose without cowardice. But
sports also provide their own temptations to vice. It is easy to become confused
about the goods we seek in athletic competition and to compete for the praise or
recognition of others, an excessive passion for which the moral life is easily
sacrificed.
Instead of viewing athletic excellence as a good—a cultivation of skill and a form
of human flourishing—that can aid in our moral education, we often see it as a
means to the end of honor or praise or wealth. But when we stop pursuing
excellence for its own sake and compete for medals or newspaper headlines or a
payout, then we have neutered the sport of whatever moral promise it had.
Perhaps more insidious, the good of athletic competition can also easily claim an
inordinate place in our lives, crowding out friendship or the pursuit of knowledge
or tempting us away from duties to family. But here again we are confronted with
a problem of human nature not unique to athletics. We are “ambitious, vindictive,
and rapacious,” as Hamilton took for granted in the Federalist, and it is no
surprise that we find vice wherever we find human beings.
One way we have tried to guard against our tendency to corrupt even the good
things we touch is to devise codes of ethics for particular activities and crafts. For
the sportsman we call it sportsmanship—a word that evokes notions of justice
and fair play, courage and generosity. To be a sportsman is to enter respectfully
into a social practice with its own tradition, history, and rules of conduct.
As a young 15-year-old athlete, I had my first real introduction to the concept of
sportsmanship during a national wrestling tournament. After losing, I yelled in
anger and frustration, and within earshot of the crowd, “f—!” A gray-haired and
gray-bearded referee pulled me aside and said simply but forcefully, “Don’t
disrespect my sport.” Odd as it may sound, his words made me realize for the first
time that this sport would exist whether I did or not. Over time, I realized that it
was a privilege to participate in the game, and that a true sportsman was (at least)
a decent person who competed decently. It was an important lesson, and came
about only by the intentional correction of someone wiser than myself.
And there, I think, is the rub: While sports can provide an education in moral
virtue, they can also easily provide a playground for our passions. For sports to
build moral character, we have to commit to them as part of a moral practice and
understand them for what they are—a microcosm of life that yields an opportunity
to move beyond knowledge into the possession and exercise of virtue.
TASKS
1. Point out terms referring to different scientific spheres and state the
reason the author used them in the article.
2. Does the author use any synonyms/antonyms? If he does, what for?
3. What is the role of sport in a child's life? What character traits do sports
build?
4. What is your attitude to parents who are obsessed with the idea that their
children must go in for sports and “become champions”?
5. Comment on the passage: “The problem, as Chesterton might have said,
is not sports—it is us. We are human beings with a fallen nature, and
nothing we touch is immune from corruption. Music can be good or bad;
art can be beautiful or grotesque. A liberal education can create a humane
spirit, or it can lead one down the path of nihilism. And so it is with
athletics. Sport can be a school of moral virtue, or it can be a school of
vice.”
6. What do you think about the opinion: “Why are so many professional
athletes, who have spent their entire lives in organized sports, masters at
cheating, serial adultery, drunkenness, compulsive gambling, drug abuse,
and thuggish fighting – to name just a few of the vices)? The truth is that
sports no more builds character than attending Clemson University
football games qualifies you to replace Tommy Bowden as head coach.
By character, I mean moral excellence: a life characterized by prudence,
fortitude, self-discipline, and humility in pursuit of what is good.” - By
Anthony B. Bradley, PHD.
Discuss These Questions
1. How do you believe sports can influence an individual's moral
character?
2. Have recent scandals in athletic programs affected your perception of
the relationship between sports and morality?
3. In what ways can athletics be a school for building virtues or vices?
4. Do you agree with the idea that human nature plays a significant role in
how sports are perceived and practiced?
5. What lessons do you think can be learned from participating in
competitive sports, beyond physical skills?
6. How important is the concept of sportsmanship in shaping one's
character through athletic competition?
7. Can excessive passion for athletic success lead individuals to
compromise their moral principles?
8. How do you think Aristotle's philosophy on acquiring virtues applies to
modern-day sports culture?
9. Have you ever experienced a situation where ethics or morals clashed
with the competitive nature of sports?
10. What role should codes of ethics, like sportsmanship, play in
maintaining integrity and respect within athletic activities?