This is like picking low-hanging fruit, of course, but I can't help commenting on this piece by Bruce Weber in the Saturday NYT concerning cheating in sports. Apparently Yankees shortstop Derek Jeter faked getting hit by a pitch. Though the ball only impacted the bottom of his bat, he dramatically acted as if the ball hit his hand. Bruce Weber wants to argue that it's puritanical to find something objectionable, morally or otherwise, about Jeter's histrionics; unfortunately he strikes out when it comes to giving good reasons for his view.
The proposal is that we can distinguish licit deception from cheating proper in terms of spontaneity. If a player is responding spontaneously to the situation of the game, like Jeter supposedly was, that's fine; if the action is more deliberate and planned, that's more likely to be cheating. But why should degree of spontaneity have anything to do with whether pretending to get hit by a pitch, or taking a fall in soccer, is to be considered cheating? Typically, how premeditated an action is will matter only for the blameworthiness of an actor, not for the rightness of the action; here, it's supposed to matter for rightness, and that's just perplexing.
Weber also claims that deception is inherent to competition. But that's obviously false. How could I deceive my opponent in tic-tac-toe, for example? And even when a game does involve some deception- like chess, arguably- there's a difference between deception that's built into the structure of the game, and deception that is outside that structure. (For example, it would be objectionable to promise not to look at your opponent's Scrabble board while he grabs a sandwich, but then sneak a peak. It's simply not part of the game of Scrabble to look at your opponent's board!)
I think it's difficult to spell out what a good view of this question is, but I'd suggest a few basic points to start with.
1. We respect honest players more than those who capitalize on opportunities to gain through dishonesty. Moreover, we ought to do so.
Weber disagrees, saying that we don't expect players to argue calls that it's not in their interest to reverse, even if they know they were wrongly made. I guess he doesn't expect much of athletes morally; that's a shame.
2. What counts as cheating is going to depend on specific facts about the sport. (Weber agrees with this.) In American football, for example, a quarterback's hard count is designed to trick the defense into rushing before the snap, and receiving an offsides penalty. I would say this is fine, perhaps partly because this practice is common knowledge, so it's not as deeply deceptive as feigning injury. What's common knowledge among participants in an activity will vary depending on what the activity is; it's different in baseball than soccer, and might be different across token games of the same sport.
(Common knowledge has a technical meaning in philosophy. It's common knowledge that something is the case if everyone knows it, and everyone knows that everyone knows it, and so on.)
3. This is a bit more adventurous: what it means to be a good x while y-ing is sensitive to what it means to be a good x. So, what it means to be a good person while playing some particular sport is sensitive to what it means to be a good person. I don't know if we can say much in general about the relation between being a good person and being a good athlete, because of point (2). But Weber's article tends to deny any kind of relationship here, which I think is dangerous. The demands of morality and propriety don't vanish when we step on the field.
4. This gets pretty messy, since it involves a doing/allowing distinction, but here goes: There's a difference between actively deceiving an umpire (like Jeter seems to have done), and merely failing to correct the mistakes of an umpire. Weber disagrees with this, but doesn't give any reason for doing so.
That's all I want to say for now. My hunch is that there are interesting parallels between the right account of cheating in sports and the right account of lying in conversation.