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Pennsylvania driving ace dave palone once again had a great year in the state's 2005 pari-mutuel sire stakes, winning five of the eight 0, 000 championships. and one of his charges, the three-year-old trotting filly coulantine, became the first sire stakes horse in several years to win a championship at two and then repeat as champion at three. coulantine is a daughter of lindy lane who earned 3, 000 + at two and three and took a mark of 1: 53.3 last year for trainer doug miller, also a co-owner with william weaver iii, steve kallas, and doug kistler. her 3yo sire stakes championship victory was a 2 length victory in 1: 57 for palone. other pari-mutuel sire stakes champions were mr pine chip 2tc ; , clareen 2tf ; , up front peyton 2pc ; , armbro dancer 2pf ; , amour ami 3tc ; , p-forty seven 3pc; later that month came victory in the little brown jug ; , and up front dragonfly 3pf ; . the sire stakes expands from three to four preliminary legs for 2006, two at the meadows and two at pocono, before the 0, 000 championships and online casino review. Professional gamblers tend not to take big risks and are often very disciplined. Department of philosophy and religious studies, ball state university, muncie, indiana, usa submitted in september, 2005 according to christian tradition, anger comprises one of the "seven deadly sins". in eastern religious thought anger is held to be poisonous and addictive. these views point to the problematic nature of anger. some hold, however, that anger can have an appropriate expression and a positive function. since anger is often vented in sport, it is important to assess the significance of anger in this area of life. coaches, in particular, frequently display anger. given this fact, in this paper i focus on the nature of anger and its role in the coaching profession. is there something distinctive about the role of the coach such that coaches should be granted special leeway in the expression of anger? "coaching anger" refers not merely to the manifestation of coaches' anger, but also to practical steps towards effective and appropriate dealing with this complex emotion. keywords: coaching, seven deadly sins, anger, religion, ethics. introduction this paper is offered in the spirit of philosophical counseling. i present "therapeutic arguments" nussbaum, 1994 ; in an attempt to address the issue of anger in the coaching profession. more broadly, i wish for coaches to live flourishing lives. allow me to begin with a personal anecdote. a few years ago i conducted a brief, one-time experiment in a philosophy of sport class that i was teaching. on that day, after entering the classroom, i proceeded to berate my students about their lack of effort. i even kicked a piece of classroom furniture in theatrical disgust. some students appeared amused, but others were clearly taken aback. after continuing in this fashion for a brief period, i stopped and smiled. this marked the end of the experiment. i then compared my simulated harangue with the demeanor of coaches whose similar outbursts are par for the course. was there some difference between the role of a coach and my role as a professor that would justify a coach's angry outbursts, but make mine unacceptable? coaches claim to be teachers and i also a teacher. should i not show intensity about my students' efforts with respect to their education equal to that displayed by coaches of various sports? lest you conclude that my histrionics during my experiment were out of proportion to what goes on in the world of coaching, i should divulge that i live in the state of indiana, usa, and for years i had ample opportunity to observe the highly successful, but volatile basketball coach, bob knight. during his twenty-nine years as men's basketball coach at indiana university, knight's teams garnered numerous big ten conference championships and three national collegiate titles. knight also coached the u. s. men's national team to an olympic gold medal in 1984. but knight's career at indiana university was also marked by angry outbursts, including one widely-publicized incident in 1985 in which he threw a chair across the basketball court to protest the officiating of a game against rival purdue university. after a series of further on and off the court incidents over the years, knight was placed under a zero tolerance policy in the spring of the year 2000 by then president of indiana university, myles brand. on september 10, 2000 knight was fired after an incident that occurred off the basketball court the indianapolis star ; . he now coaches at texas tech university. among the ranks of coaches, bob knight is particularly well known for his combustible personality, but he is by means alone when it comes to exhibiting explosive anger. displays of anger by coaches may make for great theater, but they often illustrate prima facie problematic behavior on the part of coaches. some of these actions place others' well being in jeopardy, while others exhibit loss of self-control, or indicate the presence of malice. if elite coaches comport themselves in this manner, what behavior can we expect from coaches at lower levels who in many ways emulate coaches who have attained iconic status? while establishing direct causal links may prove difficult, we find equally problematic behavior among coaches at lower levels. even angry and often punitive behavior of lesser intensity and consequence on the part of coaches raises acute questions, because this behavior is pervasive within the coaching profession and thus suggests that it may exist within and turning stone casino. 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Do you know why 1 + 1 "why i alive?" that question is the entrance for all philosophy. all philosophers, however erudite, begin this way; and any ignoramus who thinks about this subject is, at least while they are thinking of it, a philosopher. but people who are burning up with love or deeply caught up in this or that don't think this sort of thing. people who are really starving or freezing or so deeply in debt they are afraid to look right or left for fear of their creditors don't think of it either. people who may start to think about it and say, "naw, forget it!" are drawing monthly salaries; those who keep trying to think about it, but have no idea how to proceed are the job-hopping part-timers. the people who live for what they like are the artists and scholars and politicians. those who live for what they believe in are the people of faith, the ideologues and the terrorists. well, those who start by wondering "what is human life?" and, even though their studies may get confusingly complex, never lose sight of this question, they are your ordinary philosophers. among these, the ones who insist on leading terribly individualistic lives and deaths are your existentialists and those who change the question to "does human life have meaning and a purpose?" and end up with one foot in the coffin called "what i?" and another in the coffin called "what is objective?" are the philosophical elite, the metaphysicists. to start from the answer, as far as the meaning of human existence goes, there isn't any to speak of. would you ask about the meaning of canine existence? or, rodent existence? well, it's the same type of question. i know the standard reply: "but people are different! dogs and rats don't think about the meaning or purpose of their lives." well, of course they can't think about their lives, they can't think, period. why can't they think? because they lack language. if you think that is a lie, try to think about "life" without using the word "life!" ; in a word, it is language that makes people special. if it is just communication you are talking about, everything from bugs to apes has some sort of language. but only humans can write and read letters. the thing about letters is that they can be seen and they can be preserved. letters are a sort of sign. a sign is like the " + " that is "plus, " or the red of a traffic signal that is "stop." so a sign is a mark with meaning, a type of convention. "a" and "i" and "ai" are examples. "i think i could die for her!" "in that case, it must be ai love ; , not koi romance ; ." both letters and the words they make are mere combinations of signs arbitrarily settled upon. if i may sum it all up again, symbols are "signs gathered together for the purpose of creating meaning by demarcation from, or contrast with, other things." the relationship between spoken language and written signs is more or less ; that of a melody and scale. only the number of notes comprising the scale are relatively few in number, so it is about the same for all nations, while the number of words used in speech and writing is huge, so each locality must have its conventions. changing the rules of one locality to those of another is the work called translating. for example, japanese think of the rainbow as being seven-colored, whereas americans think of it as six-colored. this is because there is no color similar to the japanese ai in america. * by the same measure, the rainbow has only two colors in a liberian language. do the people in other countries have faulty eyes? no. linguistic differences cause differences in the way they see things because people only perceive, i.e., recognize, the things their five senses sense through language. this language-utilizing.
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