More Scandal

I published a piece in 2001 about the corruption of higher education resulting from the huge amounts of money in collegiate sports, especially at the NCAA Division I level, and especially in men’s basketball and football. If I had any wild notions that my revelations would cure the problem I was wrong [!]. The problem has simply grown worse in the interim and I have blogged several times about outrageous scandals in the collegiate ranks. The latest incident involves the men’s basketball program at the University of Louisville; more importantly it involves the FBI. Now things will get serious.

The FBI has been investigating evidence of “pay-for-play” scandals in several universities for a couple of years now and the revelations regarding Louisville’s men’s basketball program are the headline-makers; but apparently there are a number of other men’s basketball programs involved and the web of intrigue will continue to grow and eventually, it is believed, will include some of the major collegiate football programs as well. We haven’t heard nothin’ yet! But what we have heard makes a person cringe, especially if that person likes to think that college is about education and not about high-power sports involving millions of dollars.

In any event, Louisville has been charged with improprieties involving Adidas which signed a contract recently with the university for $160 million over a ten-year period, reportedly including $2.1 million for Rick Pitino, the long-time Hall-of-Fame coach of the men’s basketball team (whose annual salary is $7.7 million without the additional money from Adidas). The contract pays the university for requiring the sports teams, presumably all of them, to wear uniforms and equipment, provided by Adidas, with the Adidas logo prominently on display. This is not unusual and has been going on for years, not only with Adidas but also with Nike and with Under Armour as well.  The rationale for taking money from these corporations as put forth by people like Bobby Bowden, former head coach of the Florida State football team, is that “somehow we have to pay the bills.” Indeed.

In any event, the liaison person between Adidas and the University of Louisville agreed to pay the family of a high-school basketball player $100,000 to make sure their son would play for Louisville. Apparently there is another high school player involved as well. This is the “pay-for-play” element and, of course, it also could be regarded as bribery. In any event, the FBI are now involved and they apparently don’t like what they see.

Louisville is in the process of firing Pitino and the Athletics Director as well in order to cover their butts — though it’s a bit late for that. And Adidas will fire the head of global sports marketing who made the arrangements with the university to pay for the high school basketball player’s favors. But, more to the point, the university will attempt to keep the $160 million that Adidas has agreed to pay them for the privilege of supplying free athletics equipment. And this raises an interesting moral question: is it not the case that this sort of hypocrisy on the part of the university is precisely at the core of what is wrong with collegiate sports at the highest levels?? The Louisville administration knows their relationship with this corporation has soiled the university’s reputation but they will continue to enjoy the bribe (let’s call a spade a spade) because it’s a lot of money and they want to keep it. Presumably. The university ought to be setting an example for its students and putting things right with the academic and athletics sides of things. But they are simply going through the motions by firing Patino and the athletics director and hope the financial arrangements with a corporation that makes and sells athletics equipment will continue as though nothing has occurred.

The stink from the major colleges is rank and it just seems to get worse. One would like to think that with the FBI turning over rocks the stink will get so bad that steps will finally be taken to cure the problem. The universities are about education and sports has its place, but as it is now it is the tail that wags the dog and that is not the way it should be. Not at all.



The Ring of Gyges

In Plato’s monumental work, The Republic, after dispensing with the loudmouth Thracymachus who insisted that “justice is the interest of the stronger,” Socrates is confronted by a stronger opponent. Glaucon, one of Plato’s brothers, has been listening to Socrates dismantle Thracymachus’ argument when he confronts Socrates with the possibility that justice really is the interest of the stronger and that Socrates has not fully addressed that possibility.

Glaucon places in front of Socrates the myth of the shepherd boy, Gyges, who while sitting around a fire with his chums playing with a ring he found that day he turns the ring inwards and disappears. While he is “gone” his chums start talking about him and he learned how they truly feel about him; but he also sees the possibilities of such a ring. In brief, he later seduces the queen, kills the king, and finds himself the most powerful man on earth. All because of the ring. Glaucon insists that no one could resist such a temptation: all men and women would do what they want to do rather than what they should do — if they could get away with it.

This is a powerful argument and it takes Socrates nine long chapters to create his Republic in which, he insists, good men and women  would rise to the top and they would, in fact, be able to resist the temptations of the ring of Gyges. Aristotle will later call this “character” and insist that it is instilled in young men and women in their youth and later determines the choices they make when it comes to justice and injustice.

It is difficult for the modern reader to agree to the logic of Socrates’ argument, to allow that ordinary men and women would not succumb to the temptations of such a ring — if it allowed them to get away with anything. Some might say that “conscience” would prohibit unjust actions among many — or at least some — but even this argument is weakened these days when we seem to have lost sight of such a thing as “character” and tend to let people pretty much do what they want. Most, I suspect, would insist that it is naive to suppose that anyone today would resist the ring of Gyges. The only thing that keeps us on the straight and narrow is the fear of getting caught.

I’m not sure if we can settle the disagreement one way or the other, since we know so little about why people do what they do and even those who seem to do the right thing most of the time may be driven by self-interest and the fear of getting caught. It’s never quite clear in our own cases why we do the things we do! But if we recall that Plato imagines a perfect society (as he sees it) in which from birth children are raised to do the right thing, to place the welfare of others before that of themselves, to form what will later be called “good character,” then perhaps we can allow that such a thing is possible — at least in theory.

The difficulty is, of course, that ours is not a perfect society — supposing that there is such a thing — and we have turned our attention away from character to such things as “self-esteem, “honesty,” and “getting in touch with our feelings.” In a word, we don’t stress the importance of caring about others so much as we stress making sure we take care of #1. I have blogged about this before and I will not go there again. But it is interesting to think that both Plato and Aristotle were convinced that the main thing that brings political bodies down is the turning attention away from what was later called “the common good” toward self-interest. When rulers and those who make the rules care more about themselves than they do about the voters who put them into office it is the beginning of a process that can only result in the dissolution of the political body.

Morality is not simply about Jimmy doing the right thing when he finds a wallet on the sidewalk. It is also about the people in power, who make decisions that effect so many others, caring more about themselves than they do about those who matter most — to wit, their constituents. The Other has been lost in the preoccupation we seem to have with ourselves, rights are all the rage while correlative responsibilities are seldom mentioned. The moral high ground disappears in the mist of looking our for #1.

How many could resist the temptations of therein of Gyges? Very few, I fear. And those who lust after money and power are least likely of all.