  The most widely discussed form of enhancement is the use of performance-enhancing drugs (i.e. ‘doping’). There are three sides in the doping debate: ‘pro-doping’, ‘anti-doping’, and ‘anti-anti-doping’ (McNamee 2008; Murray 2016: 128–133). Those who regard doping as a morally acceptable practice that should not be banned from sport are pro-doping. For them, the use of performance-enhancing methods or substances is justified because it aligns with the idea that a central purpose of sport is to strive to be better or, more broadly, it aligns with a natural human impulse to create tools to achieve our goals (Brown, 1980, 1984; Møller, 2009; Savulescu, Foddy, and Clayton, 2004). For instance, Savulescu et al. argue: ‘Far from being against the spirit of sport, biological manipulation embodies the human spirit – the capacity to improve ourselves on the basis of reason and judgment’ (Savulescu et al., 2004, 667). Pro-doping arguments typically rely on the claim that doping is morally equivalent to the use of other sports technology or medical interventions that are widely accepted in sport (e.g. cushioned running shoes, graphite tennis rackets, or Lasik eye surgery). If we are willing to allow their use, so the argument goes, then it would be irrational to preclude the use of performance-enhancing substances (Murray, 2018).