For example, one prominent theory that has influenced the work of The World Anti-Doping Association (WADA), the international organization committed to policing performance enhancement in elite sport, is the view that “just as healing is the point or goal or end of surgery, so the virtuous perfection of natural talents is the point or goal or end of sport” (Murray 2009). This statement has several important features for the enhancement debate. Sport is concerned with celebrating differences in natural talents and the virtues that can be displayed in attempts to differentiate one’s own talents even further. The virtues that sport celebrates are socially admirable habits and traits in and of themselves, and their promotion is what gives sport social value as a practice. However, within the practice, the virtues are instrumental (as either side-constraints or facilitators) to the perfection of the athlete’s natural talents—i.e., to their differentiation from other people’s talents. Although the key role of hierarchical ranking in sport is often ignored in the rhetoric of sports organizations, philosophers of sport acknowledge that fixation with hierarchical ranking—with competition, contest, score-keeping, record-breaking, championship, victory and defeat—is pervasive in the everyday practice of sport (Coakley 1998) and that “comparing and ranking two or more competitors…defines sports characteristic social structure” (Loland 2002, 10). Sport creates a system of values, virtues, and practices that are designed to hierarchically grade people in terms of their (virtuously perfected) inherited traits and glorifies the best specimens as champions. What is unfair about enhancement, on this view, is that enhancement interventions undermine the ability of sport to distinguish those who passively inherited their talents from their progenitors from those who actively acquired them from their physicians (Sandel 2004).