It is interesting that for some us, walking or not walking is a moral issue - "
if you know you have touched the ball, you walk"... whilst for others, the moral high ground lies in
doing one's best for one's team and one's country, and not letting your mates down.
I agree, the first type of morality resonates more with many of us, due to its Old Testament roots ("Thou Shall Not Lie"), but the more I think about this, the more I feel that the second reasoning is equally valid. After all, a player has a bond or a pact with his team - they rely on him, and he relies on them. The team ethic is what binds these men together, and is the unwritten code of all International crickters. Teams are important in other forms of life too, eg, the US Marine Corps - never leave behind a fallen Marine, etc - not because it will allow them a great military advantage, but because it is the moral thing to do, to stand by your fellow Marines. Similarly, one could argue that cricketers should not make individual decisions which endanger the team or which are harmful to the team's prospects. Many of us would say that there is nothing in moral in choosing to leave one's team mates in the lurch.
I voted No to this question, because in the narrow context of the modern professional game as it is played now, one or two players occasionally and selectively choosing to walk is a bad thing, as Bucknor has pointed out. In a wider context, I am almost ambivalent about the question. As a person of faith, it is tempting for me to get on the moral high horse, and demand Qur'anic or Biblical standards of honesty, where everyone walks when they touch the ball, no one appeals unnecessarily, no one lies or pretends to lie, and so on. However, there seem to be perfectly valid moral reasons for not walking too, as the previous paragraph of this post tries to show.
I was thinking along these lines earlier today when I remembered reading an interesting article by Amit Verma a few months ago on the moral dimension of cricket. Will present some extracts below, the full article can be read
here. In particular, I found the moral experiement very interesting and thought provoking - it only goes to show that the whole debate about walking or not walking is not as clear-cut as some of us have made out on this thread, and to be unsure about great moral dilemnas is often the most sensible approach. (
apologies for the lengthy extracts, but they do highlight some interesting and divergent viewpoints).
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If Gilchrist did the right thing, then it must be asked, what is right? Is it playing strictly by the rules of the game and doing whatever is permissable within them to win? Is it following our inner conscience? Is there a moral dimension to cricket distinct from the laws of the game? By what yardstick do we determine what should be our behaviour on a cricket field?
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Consider this thought experiment, one that students of moral philosophy will be familiar with (I quote from an article on wikipedia.org): 1. A trolley is running out of control down a track. In its path are five people who have been tied to the track by a mad philosopher. Fortunately, you can flip a switch which will lead the trolley down a different track. Unfortunately, there is a single person tied to that track. Should you flip the switch? 2. A trolley is hurtling down a track towards five people. You are on a bridge under which it will pass, and you can stop it by dropping a heavy weight in front of it. As it happens, there is a very fat man next to you - your only way to stop the trolley is to push him over the bridge and onto the track, killing him to save five. Should you proceed? The decision, as posed, has to be taken immediately. Most people, through the years, have instinctively answered 'yes' to the first question and 'no' to the second, even though the end result of both decisions – sacrificing one person's life to save the life of five others – is exactly the same. These are instinctive responses. Why is our brain wired to react thus? |
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| Mukul Kesavan, in an essay that had appeared in the January 2002 issue of Wisden Asia Cricket, says: |
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| Morally, there's no difference between a batsman who chooses to stay, knowing that he is out, and a wicketkeeper who appeals against a batsman knowing he isn't. Even those who admire the hard men for standing their ground – arguing that things even out, that every time you're given not out when you are, there's a matching occasion on which you are given out when you aren't – recognise that this is an argument from experience, not principle, and, less charitably, a shabby piece of rationalisation. |
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This is what Mike Brearley says in The Art of Captaincy: Claiming a catch when you know that the ball has bounced strikes me as plain cheating, as there are solid grounds for distinguishing between this practice and staying in, as a batsman, when you know that you were out. The main difference lies in the passivity of the latter. You are, by virtue of the appeal, placed in the dock; you stand accused; it seems reasonable to wait for judgement, and not to give yourself up. It is not the case that the only alternative to a plea of guilty is one of not guilty. By contrast, the quasi-catcher has to initiate the process of indictment by an appeal. |
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Laws evolved to codify and enforce the morals of society; the laws of cricket, therefore, can be said to have been framed to contain within them all the rules by which our behaviour on the field is governed. Is it valid, then, to judge teams on the basis of any other moral code (and other moral codes would also differ subtly, depending on where you're from)?
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