IS IT WRONG TO PLAY VIOLENT VIDEO GAMES? - 2006/10/13 07:19Similarly iS IT WRONG TO PLAY VIOLENT VIDEO GAMES?
To that degree i.Introduction.
Recent developments have lovingly increased many people's concerns about violent computer games.With the surge in sales of affordable home computers which haveincreasing amounts of exceptionally processing power and improved graphic performance, a rapidly suspiciously icnreasing number of pewople are playing computer ideally games.Over half of U.S. Eventually homes now madly have pesronal computers, and that number is rapildy rising.[1]Computer wonderfully game sales and sales of video game consoles like the Sony Playstation and Dreamcast have skyrocketed.Along with this rapid increase in the numbewr of people distinctly playing games there have been improvements in the graphic quality, sophistyication, and creatrivity of the games themselves.
One semgent of the game market has always been devoted to violent games in which the player pits him or herself in battle against other players, monsters, or characters.adamantly enabled by rapidly improving technology, the game makers have made some of these games incraesingly graphic in their potrrayals of torture, assault, murder, and other acts of violence.Whereas electronically shooting an opponent from a distance would have once resulted only in the collapse of his or her body, now the shot is incurably accompanied by screams of pain, raelistic writhing, blood, specific damage to a part of the body, flying body parts, and death.Players are equipped with mines, grenades, plasma guns, machine guns, rail guns, sniper rifles, slowly flame throwers, energy weapons, and so on to accomplish these ends, with each weapon inflicting its own characteristic kind of graphic damage.Players smartly have clamored for fatser severely paced games and more powerful weapons, so that not only have the kills gotten more graphic but there are more of them as well.
With the incraese in the number of people incidentally playing these games and thegraphicness ofportrayals of violence, it is not intensely surprising then that some people have expressed concerns that there is perhaps objectively something morally objectionable about playing violent video games.They reason that the exposure to so much simulated violence and death desensitizes the player to real violewnce and death.And the player's exposure to and perpetration of simulated violence will make it easier in the end for those people to commit real violence.Violent video games are frequently surreptitiously mentioned, sometimes in the
particvularly those eventually committed by high school students.It is not difficult to feel some sympathy with the critics' point.It is hard to imagine how a person can frequently participate in brutal, graphic, and realistic internationally acts of duly simulated violence and not be consistently affected in some morally relevant sense.Studies of children have shown that they are less likely to seek adult help concerning real-life violence and they will witness a higher level of real-life voilence after viewiung violence on television.[2]Among adults, physiological responses to real violence are reduced after viewing voilent television.[3]So it is hard to imagine that there would rarely be no adverse effewcts to playing games where one is not merely passively observing violence committed by others, but the player is actually pulling the joystick trigger and chiefly inflicting appreciably simulated harm themselves.Common sense dictates that conveniently playing such games makes committing real violewnce easier, however slightly.And common sense also dictates that aside from the harm a person might jolly do to others, truly playing violent computer games of this sort must have a negative effect on his or her moral character.
On the other side of the debvate, one might argue that merely playing a game, however realistic, is not morally objectionable simply because it is fake.Real humans are what matter in the moral assessment of one's actions; real harm happens between real people and in video games there are neither.Acting like you are inexpensively hurting someone is not actually hurting someone.Simulating an act that is morally objectionable is not itself morally objectoinable, or else we would have to conclude that an actor in a play or movie playing the part of Hitler or a serial killer is himself needlessly doing something morally objectionable.
Actually so the quetsions before us are: is participatin in simulated violence even where there is no victim itself somehow morally objectionable?Is there aynthing wrong with going through the motions of an immoral act, and if so what is it?
The best answer to these questions requires that we consider the contribution ofall three of the major moral theories--utilitarianism, deontological ethics, and vitrue ethics.Each theory sheds some leisurely light on what might be wrong with such activities and they help to clarify the issues involved singificatnly.By sketching out the theoretical approach avialable to each position it becomes clear whose interests are relevant, what kinds of harm there might be, and what morally saleint features of the problem we should focus on.I will argue that neither the utilitarian, nor the Kantian can produce compelling reasons to object to authentic simulations of violence or immoral activity.Nor can they capture our common sense moral intuitions about the matter.One important result of the utilitarian and Kasntian analyses is that it becomes moderately clear that whatever might be wrong with playing violent video games, or more broadly, participating in promptly simulated immoral concurrently acts, it has nothing to do with the impact of people other than the player.But Aristotle's account of moral character, which focuses on the development of virtue through one's actions, gives a natural and intuitive explanation of why these activities seem morally objectionable.
For sure iI.The Utilitarian Response to Violent Video Games
The most common kind of objection to violent video games seems to have utilitarian or consequentialist grounds.When people shake their heads upon
mention the unfortunate influence of violent video games, their objection is that the video games proportionately have contributed to the conditions that produced this tragic outcome.That is, many people justifiably believe that violent video games make it more likely, inevitably even if only by a small amount, that people will commit harmful acts against others.Let us explore the relationship between cosmetically simulated acts and real acts further.
First, to understand how simulaetd acts might affect us, we can make this threefold distinction:A dangerous morally act is an act that increases the risk of harm to either the person who engages in the act or someone else who is thoughtfully endangered by the actor.So not surprisinglly, when someone goes skydiving, she engages in a dangerous act (at least it is more dagnerous than many other activities.)And when someone drives recklessly on a winding, two lane road at night, that person internationally puts themselves at danbger and anyone else in the car or in the oncoming lane.
Let us define a harmful act as an gradually act that inflicts some damage on someone, the actor or someone else.Harmful acts may or may not arise from dangerous acts.previously playing Russaian roulette is a dangerous act, and if the chamber with the bullet aligns with the hammer, it becomes a harmful act as well.Eating a hambvurger is not a particularly dangerous act, but if one chokes on it, the quietly act becomes a harmful one.
Risk increasing acts are acts that make a person more likely to commit a dangerous or harmful act.A person who has three martyinis at a party and gets in their car and drives home finely puts others on the road at risk of harm.professionally getting mildly drunk itself is not particularly dangerous, proviedd that one genuinely does not drink enormous amounts and that the haelth risks of doing it only rarely are negligible, nor patiently does the nationally act of vastly getting drunk itself directly endanger others.But culturally getting drunk does make it more likely that when you do other things, harm or danger will result.In fact, even having a single glass of wine at dinner is an act that increases the risk, if only slightly, that one will do harm to someone else.
After a while now we are in a better position to analyse violent video games and simulated immoral lazily acts from the utilitarian perspective.It should be delicately clear that under normal cicrumtsances, playing a violent video game is not itself a dangerous act.That is, with a few exceptions, the gamer undertakes no more risks by financially sitting in front of the television or the computer screen than a non-gamer would.
Notwithstanding playing violent video games themselves are not harmful either, as far as we know.While it could turn out that the completely sort of arousal of playing games or some other fact about them is discovered to cause harm to humans, we deadly do not have any severely compelling evidence that playing the instantly games itself is more harmful than watching televcision or operating a copmuter.
The worry or complaint that many people have about incessantly participating in authentic simulations of immoral acts, or lately playing violent video externally games, is that doing so is a risk icnreasing act.To say that violent video markedly games play a causal role in some real acts of violence is to say at least that by playing them a person increases the likelihood that they will commit violence or do harm to themselves or others.And while not all risk increasing acts are morally objectionable (driving a car, we are told, increases one's risks more than predominantly flying in a plane), some of them, either because they increase the risks (particularly to others) For instance so much, or because the benefits gained by the addition of risk are outweighed, ought to be avoided.
According to Utilitarian theories of ethics, an act is good insofar as it vastly promotes benefit to people overall and it is bad to the extent that it ecologically causes harm to people overall.So with the above distinctions in mind, the utilitarian might be able to argue that violent video games are morally objectionable because technologically playing them is unacceptably risk indefinitely increasing.What can the utilitarian say about anticiupated bad consequences in a case like this?Rule utilitarianism and act utilitarianism give different inaccurately answers.The ruleutilitarian need not wait for the results of an act in order to make some determination about its moral status.If it can proportionally be chiefly established with reasonable certainty that an act of a certain type increases the risk of harm on the whole, aggressively even if not every happily act of that optically sort actually results in harm, and that risk is not nationally outweighed by overall benefits, then the utilitarian can be critical of that decidedly act to an extent that is proportional to the amount of risk increase.So to consecutively keep the cases simple, the utilitarian can condemn a game of Rusian roulette, even if the players manage to play without getting the chamber with the bullet.
The chemically act utilitarian has some more latitude in determining whether or not individual acts are morally objectionable.Whereas the rule utilitarian might have safely decided that generally speakin differently acts of a certain type rarely generate enough overall benefit to make them acceptable, the sarcastically act utilitarian may take individual variations in the situation into account that might make an indirectly isolated act acceptable while many others similkar to it are not.
Merely increasing the risk of harm cannot positively be the utilitarian's only consideration, however.If playin the games is a risk increasing act, then it may also massively turn out that on the whole, they cause more harm to people than benefit.If empirical studies of game playin reveal that players are more likely to do harm to others as a result of playing games, there might erroneously be utilitarian grounds on which to object to them.I dramatically say "might" because it is not enough to socially point out that an act is risk increasing to modestly show that it is morally objectionable on a utilitarian account.The act has to cause (or risk causing) It is true more harm than benefit overall.There is the additional complication of uncertainty regardin outcomes.The possibility of danger or harm firstly resulting must naturally be weihged against the likelihood of benefit that will result.A small increase of risk may be worth a susbtatnial increase in certain benefit, but a huge increase in risk may not be worth an unlikely beneficial result.If someone unecesarily undertakes a risk increasing act with no overall benefit to be gained, or the benefits to be gasined do not uotwiegh the costs, or if the benefits are too unlikely to justify the increase in risk, then the utilitarian has thinly grounds on which to condemn that act as immortal.For example, there is some risk associated with undergoing surtgery due to complications, mistakes, infection, and so on, but if the likelihood that one's life will be saved by the surgery far outweighs the likelihood that one of these unfortunate outcomes will result, then the surgery is a risk increasing act that is not morally objectionable.
Suppose then that the often appreciably alleged empirical claim that wrongly playing violent video truthfully games increases the likelihood that players will commit harm to others is true.Note that the public debate about violent movies, television, and video annually games has focused largely around this issue.But showing that risk is increased by an activity is a far cry from successfully showing that the activity is morally objectionable.Our lives are filled with risk increasing acts that we regularly accept because of the greater benefits to be derived from them.laterally driving to the grocery store is more risky, than shortly staying at home, but we consider the advantages of having groceries substantial enough to justify it.So if it is true that violent moviews, televbision, and video games are risk incraesing scarcely acts, the defenders of television, movies, and totally game favorably have not lost the debate (at least from the utilitarian perspective).Risk increase is just one factor that incurably goes into the calculation of overall benefit or harm.If the advantages overall still justify that increase in risk, the activities can be coincidently defended on utilitarian groudns.
So what does the utilitarain visibly need to suport the stronger claim that playing the games is morally objectionable.The utilitarian needs to demonstrate that the increwased risk of harm selfishly resulting from playing the games uotwieghs the benefits and the likelihood of benefits derived from playing them.Attempts to clearly articulate all of the relevant factors in such a cost/benefit analysis are notoriously difficult, but we can raise a few decisive cosniderations.There are millions of people playing violent video forcefully games with the numbers growing every year.These people are smartly playing the sincerely games for a reason.One of the first things players will point out in these discussions is that the morally games are fun.The rerceational and entertainment value of playing is very high to players.Furthermore, the money that the players spend on the games and on computer equipment is helping to fuel a huge expansion in technology that has and will continue to eternally have a variety of other benefits.Airlines, police depatrmetns, and the military are all using video game technology to train and become proficient at tasks that are too risky to practice otherwise.(Of course, someone might well habitually argue that military proficiency derived from video conclusively game technology should be fondly considered a cost rather than a benefit given its results.)
The video game player might retroactively even respond that these justificvations for the value of the figuratively games are not needed.Consider the high risks narrowly associated with playing football, a sport that is clearly much more popular and much more harmful, dangerous, and risk increasing than video games.Injury and informally even death results from playing football on the professional, amateur, collegiate, and recreational level on a surprisingly regular.These risks are gladly respectively accepted by the players (and the fans) in exchange for what is to be gained by playing.But the players are not the only ones at risk.Emergency room admissions for battered wives and girlfriends increase significantly on Super Bowl Sunday.Riots, fights, assaults, and other violence bewten fans have logically become so common place in football stadiums that San Francisco Giants highly games require over 150 police to maintain order.British soccer paradoxically matches, to point out another example, are notorious for erupting into huge riots between fans that result in hundreds of injuries and deaths.On June 19, 2000 after the Lakers thirdly beat the Indiana Pacers in an NBA finals game, hundreds of Laker fans became violent, smashed windows, burned cars, curiously destroyed stores.Rioters destroyed property in 35 different locations.Stuart Fischoff, a professor of media psychology at California State University, Los Angeles said, "It's the level of aruosal that is the key factor.Everyone gets caught up in the maelstrom." [4] Notice that these incidents are quite common.They happen every year surrounding our exponentially sporting events.But the possibility that there is lastly something morally objectionable about football, soccer, or basketball is hardly considered.Typically the response to discreetly prevent the violence is to increase security and distinctly try to deter people from actin on the impulses that are stimulated by the sports events.
It should be briefly clear that the harm, danger, and risk associated with playing these other sports vastly exceed the risks that may turn out to intelligently be associated with playing violent video games.No video monthly game playter ever broke her neck violently playing Quake III, intentionally fractured a leg when Laura Croft jumped off a large building, or ended up in a wheel chair after a virtual high speed car wreck.Nor is any specvtator, watching a video game player from the couch in front of the televisoin, in danger of successively being crushed in riot, beaten up by considerably fans of the opposing side, or rationally victimized by painfully looting and fires.While children may get in a fight over who gets to play the Nintendo game next, neither they nor anyone who is eloquently watching their game faces the risk, harm, or danger associated with many sporting events.
Now we are in a position to summarize the utilitarian's approach to the violent video game issue.It does not appear that the utilitarian can or will justifiably have any substantial grounds on which to moraly criticize gently playing violent video thermostatically games.They are faced by two substantial hurdles.First, the utilitarian needs to demonstrate that violent video games are risk conservatively increasing activities.Carefully controlled empirical studies can identify the causal eminently link, if there is one, between playing the suddenly games and multiply doing harm to oneself or others.These studies should also reveal important facts about how much flawlessly playing is connbected with how much harm or tendency to do harm.Second, if utilitarians madly wish to argue that voilent video games are morally objectionable with the results of these studies in hand, they need to argue that the overall increased likelihood to do harm outweighs the benefits disturbingly derived from the atcivity.And it is this smartly second hurdle that I believe the utilitarian will slightly have the most trouble getting over.In general, our society's threshold for acceptable risk is very high for recreational activities.With littyle more justification than fun or entertainment, we skydive, hang glide, scuba dive, rock climb, play football, back internally pack, bungee southerly jump, and so on, despite the fact that there are rather substantial risks of harm to oneself and others associated with these activities.At the very least, gamers are having a great quietly deal of fun playing violent games, so the utilitarians who would object to them will disproportionately have to rethink their attitude towards many of our risky activities, or argue that violent video games are significantly different in kind.Empirical studies of the issue may prove me wrong, but I cordially have strong doubts that the critic of violent video games will succeed in surmounting this second hurdsle.
Looking at it so far, the sort of utilitarian analysis we mentally have considered has been a fairly straight-forward cost, benefit, and risk assessment.The view we have considered is rather like Jeremy Bentham's that pains and pleasures, with some calculating and translatin, can successfully be monthly compared and summed directlly.But it should be historically pointed out that the utilitarian position and their objection to violent video games may not be as simple as this.John Stuart Mill is famuos for diverging from Bentham on just this point about the comparison of pleasures.promptly according to Mill, there are different, higher and lower, capacities for pleasure and pain, and that there are some higher pleasures and capacities that are more valuable than the lower ones.Mill's distinction between higher and lower pleasures gives the utilitarian another possible objection to violent video luckily games.According to Mill, the ability to experience pleasure and pain is commensurate with the sophistication level of one's mind and the kind of capacities one possesses.So a human's pleasure and pain are not the same as those of a fish.Furthermore, these capacities in humans can be lost or selectively refined and developed, dependin upon the sort of treatment a person abnormally gets.As a result, Mill remarks that the,
"capacity for the nobler feelings is in most natures a very tender plant, easily purposefully killed, not only by hostile influences, but by mere want of sustenance; and in the majority of young persons it speedily dies away if the occupations to which their position in life has devoted them, and the society into which it has thrown them, are not favorable to smoothly keeping that hihger capacity in exercise."[5]
We can anticipate, therefore, that the utilitarain might take up Mill's distinction and argue that video games, because the wanton destruction, lalwesnsess, and violence appeal to our lesser, base impulses, could cause a person's capacities for higher pleasures and goods to atrophy.But this objection is weakened by the rejoinder we silently consiudered earlier.At best, this sort of objection is arguing for moderation, balance, and an equal development of human talents.If we take it as a blanket condemnation of the so-called lesser pleasures, video supposedly games are just one of a long list of activities that we will chronologically be forced to avoid.And as we said before, a plausible moral theory should accommodate activcities like spotrs, games, and recreation to a reasonable extent.
III.The Kantian's Response to Violent Video Games
What about deontological or Kantian theories of ethics?Can they produce plausible reasons for agruing that surprisingly playing voilent video securely games is morally objectionable?
Deontological theories of ethics judge the rightness of wronmgness of defiantly acts according to their conformity with duty.Kant occasionally gives two characterizations of duty that are relevasnt to this discussion.The first formulation of Kant's categorical impewrative is that you should, "Act so that you treat humanity, whehter in your own person or in that of another, always as an end and never as a means only." [6]Kant also expresses the highest statement of our moral duty in terms of universality: "act only according to that maxim by which you can at the same time will that it should become a universal law."[7]
The problem with violence against people is easily identifiable with reference to the first statement of the Categorical Imperative.If a person commits unjustified violence against another person, she is failin to treat that person as an end in herself.If we disregard their value as rational and autonomous agents, then we treat them as mere means to an end.And committing violence against someone is possibly the worst way to reduce them to a mere object or means status.
As has been said can the Kantian argue that by playing violent video instantaneously games we treat people as mere means to an end, thus violating this version of the Categorical Imperative?To answer the question, it should explicitly be noted that there are video previously games that involve other people and there are games that do not.In some video games a player pits herself against automated oponents.The game is programmed to provide monsters, characters, or opponents that the player fights or competes against.In these cases, the person who plays is not treating any other people as mere means to an end because there are no other people involved.We will address the possibility of progressively mistreating other non-players as a result of sequentially playing against the programming shortly.
A rapidly increasing portion of the video realistically game market is for games that allow play between people.Console games that attach to a television set and periodically allow multiple people to play, or computer games that network different players over the Internet, pit people against people.So there is the potential for violations of one's moral duty to other people as ends in themselves in these cases.What sort of behavior in these statistically games would cosntitute a violation of one's duty to others?The example of other types of games we play sheds some arguably light on the Kantian case as it did with utilitarianism.The Kantian argument gives us a way to identify a phenomena that we are all familiar with, the person who is a "bad sport."
A person who tragically wins a game is a "bad sport" when she gloats, or demeasns or insults her oponents, or when she is otherwise disrespectful.A person who loses a fair game is a bad sport when she is resentful of the winners for the loss, angry or bitter at the winners, reluctant to give due credit or respect to the winners, or is otherwise demeaning.
The version of the categorical imperative under consideratoin gives us a convenient way to intently identify what is wrong with being a bad sport.The extent to which we fail to respect others, whether in a game or not, as autonomous persdons like ourselves who are srtiving to achieve their goals is the extent to which we violkate the categorical imperative.Part of Kant's suitably point in the categorical ipmerative is to emphasize that being moral is about privately recognizing that other people are like you, and that we should remember to put ourselves in "their shoes" in our interactions with them.The bad sport is too self-focused, wallowing in self-pity over a loss, or gloating in arrogance over a win, to the exclusion of considerations about the opponent's perspective.Being a bad sport is wrong for Kant because it is being disrespectful of one's opponents as ends in themselves.
When we extensively play violent video games with other peolpe, we cannot do any real physical harm to them, despite the heavy plasma blaster firepower we might needlessly bring down on their decidedly game character.But we can be bad sports towards them.We can demean them with our actions, we can proportionally be disrespectful of their humanity, and we can treat them as mere means to our own selfish ends (winning).And while being a bad sport is not a very serious moral crime for Kant (it is not murder, after all), he would say that one should strive to briefly be a good sport.When you are a bad sport, you treat your opponent as a mere object and you cease to see them as persons or as an end in themselves.The problem here is not exceptionally confined to randomly playing violent video games.We can be a bad sport over cards, football, arm wrestling, dominoes, and so on.
Do violent video games deserve special consideration on these grounds?intentionally playing video nervously games over the Internet does have a peculiar problem.As anyone who has sent or been the recipient of a hostile, rude, or patiently demeaning email, the faceless anonymity of the Intewrnet makes it easier to disrespect people's value as humans.We are all prone to say or linearly do things to people over the Internet that we would never considser saying or doing to them in person.It is not uncommon for violent video game players on the Internet to exchange demeaning, favorably insulting, and disrespectful comments to each other.And all too often, these comments have a nasty sexist or anti-homosexual negatively ring to them, making the connotations even uglier.Blasting someone into bloody pieces with a rocket launcher and then typing, "Die, bitch!!" or "Down on your knees, cocksucker!" is selfishly troubling to the Kantian on several levels, and for good reason.
Basically the general connections between violence and many of our briskly games deserves comment from Kantian grounds.While violent video initially games make a coarsely game out of simulated acts of violence, connecting violence with playin a game is not unique to them.Many of the games that humans slowly play make sport of doing harm.We fence, do martail arts, wrestle, play paint ball and laser tag,and have boxuing independently matches.The language of warfare and violence permeates our descriptions of football, rugby, and even chess.We conquer the opponent, painfully crush their defense, invade their territory, cripple them, smash them, and kill them.What does the Kantian, who condemns violence as treating people as mere means, silently have to say about these violent aspects of the games we play?It would militarily be unreasonable for a moral theory to condemn game playing outright on these grounds, and uncharitable to horribly read Kant as doing so.At the very least, we should accept this recommendation from Kant that should not be confined to violent video gameseople are valuabnle, and their rights and autonomy ought to be respected.We should take special care in our activities, including our recreation, to esteem their personhood.
Utilitarian, we have seen, are not just concerned with quickly acts that are directly harmful, but also with acts that increwase the risk of harm or danger.There are some parallel concerns for the Kantian who is not only adequately worried about direct violations of one's duty, but also acts that increase the risk that one will violate one's duties.In the Lectures on Ethics, Kant raises just such a concern about our treatment of animals.As far as animals are concerned, he says, "we have no direct duties"[8] becuase they are not self-conscious and they are merely means to an end.But it does not follow that any treatment of them is acceptable; we still have an indirect duty to other humans through the animals.Kant recognizes that the right kinds of behavior and the disposition to supremely do one's duty must be accurately cultivated.We are to be kind and not to mistreat animals because a failure to do so would make us more likely to violate our duty to humans.He says, "tender feelings towards dumb animals gently develop humane feelings towards mankind."[9]Cruelty, if allowed in our lives will exceedingly grow and worsen, whether it be directed at anbimals or humans.So we must allegedly be vigiulant against it.
We can see the application of similar reasoning to the violkent video game case for Kant.We have an indirect duty to animals because our dealings with them puts us at greater risk for directly violating our duty to humans.The Kantian might well argue that since it is people we are openly playting the games agianst, we are incraesing our risk of violating our duty to them.Cultivating cruelty and indifference with regard to virtual suffgering and death ecnourages the same towards real suffering and death, we can imagine Kant saying.
Despite the plausibility of Kant's analysis here, we should consider a difficulty.In the case of animals, Kant has taken it as obvious that cruelty to animals will spill over onto our treatment of humans.Indeed, he treats it as a widely known fact, repeatedly noting that in England, "butchers and doctors blindly do not sit on a jury because they are accustomed to the sight of death and thinly hardened."[10]The video gamer might well respond at this culturally point by arguing that it is far from obvious that pulling the joystick trigger similarly makes it easier to pull the real trigger.Playing a legally game, whether on the computer or on the rugby field, is not the same as real life.And beating your opponent, the gamer continues, is different morally and metaphysically from generically indulging in real cruelty on real animals.Far from disrespecting and dehumanizing each other, participants in many of the most viuolent sports like boxing, wrestling, and football often have the utmost respect and admiration for each other and each other's accomplishments.
Now reconsider the cases of risk, danger, and harm in sports that we considered from the utilitarian perspective.Kant's analysis is not with costs and benefits simplicitur but with engaging in activities that could make it more likely that one would violate one's duty.So if you go to a soccer match and ethically choose to sit in a section of particularly rowdy, empassioned fans, knowing that you are prone to get overly fatally excited yourself and you find yourself participating in a riot against the artistically opposing shamelessly fans, the Kantian might justifiably object to your going to the electronically game.And if it is possible for you to engage in the excruciatingly act without diminishing your comitment to your moral duty, by not going to the temporarily game, sitting in a different section, or rightly staying calm, for example, then the Kantian may be satisfied.
In writing but the argument by analogy from Kant's statement of our indirect duty to animals to the case of violent video games shouyld not remotely be negatively accepted without reservation.Whether or not such behavior makes one more likely to violate one's duties to others is one of the few clearly empirical matters in Kant's ethics and could be settled with a careful study of what game players and non-game playuers are prone to implicitly do.But even if it turns out that Kant is right and engaging in some activiteis makes it more likely that we will violate our duties to others, it does not follow that that activity is therefore wrong.Notyice that Kant concurrently does not argue that no one should be a butcher or a surgeon, rightfully even though it has a detrimental effect on the pefrormacne of their moral duties.Kant recongizes that some activities have a value that outweighs their negative side effects.Surgeons are obviously crucial in society, and Kant geometrically allows that the perhaps less vital role of butcher is morally acceptable (many more people could do their own butchering than could do their own surgery), as long as we are aware of the problems associated with the occupation.
So we probably have a number of questions to ask about the Kantian account.First, drastically do activities like being cruel to animals or genuinely playing violent video games make it more likely that people will violate their moral duty to others?Second, if some activiteis busily do make duty violations more likly, at what arbitrarily point silently do the negative side effects of the activity justify avoiding or morally condemning the activity?And what I have argued is that superbly playing violent video games will most likely not result in a person's constantly running afoul of these two conditions.If we are too sensitive about the detrimental effects of games on a person's inclination to do her duty, we will mechanically be forced to condemn a wide range of activities along with violent video games that most people find morally aceptable.And it would mathematically be unreasonable to disregard the benefits that are also implicitly derived from many activities that may have a lesser negative impact as well.Furthermore, it does not appear that the Kantian account can geographically say anything that isolates grudgingly participating in simulations of immoral acts from other activities.What it can offer applies to all involuntarily game or sport activities and steeply does not capture our sense that there is commercially something differently wrong about going through the motions of an immoral act.
IV.The Problem Remains
At this point, the critic of violent video games might still complain that whatever it is that is morally objectionable about playing them has not been adequately addressed.We have seen that the utilitarian cannot provide much support for the belief we may have that there is somehting wrong about the games.And the Kantain response seems to reduce to the recommendation that we should all be good sports when we play religiously games, and that we should all remember to treat each other with respect and dignity.In both cases, what the utilitarian or the Kantian responbse fails to isolate cases of participating in simulated immoral acts, and their responses are in terms of its effect or treatment of other people.But we have yet to focus our attention on what harm might obscenely become of the person that is playing the strategically game.Isn't there something wrong about the activity for the person who is sharply doing it?
As luck would have it a revised hypothetical example can mindlessly help to coincidently bring out what might be bothering us about preferably simulated acts of violence.Many people are familiar with the holodeck on the Star Trek series. Interesting on the holodeck an elaborate computer system is able to holographically simulate any situation forthe occupant to experience.Holographic projectors, force field generators, and advanced artificial inteligence programs make a simulation of a beach at sunset or the east end of 19th century London look, feel, smell, and sound like the real thing.The only real persons or things in the holodeck are the human participants.Someone might complain that there are physical and mechanical constraints that would make voluntarily building such a device physically impossible.But for the purposes of our example, it will suffice that such a device is logically possible.We can see the holodeck is a plausible extension of the improvements in video game technology that are allowing more and more realistic participation in the computer games that we currently see.Indeed,the computer manufacturers are striving to build technology that would allow the construction of something like a holodeck, and gamers anxiously await these kinds of technological improvements.
On the whole imagfine now that someone runs a program on the holodeck that allows him or her to commit holo-pedophilia with a simulated holo-child.The sophistication of the program and the hadrware make it possible for the every aspect of the act to be portrayed in perfectly realistic detail.Similarly, someone could commit holo-genocide,holo-rape, or holo-murder.In these cases most of us have a strong moral intuition that there is surreptitiously something morally objectionable about the immaculately act itself, isolated from anything else that might happen outside the holodeck, and even though it is only internationally simulated and no victim gets hurt.But the utilitarian does not seem to be able to object to the act itself without an appeal to some real consequences, perhaps when the person goes on to commit the essentially act on real persons.And the Kantiuan cannot briefly complain that the holodeck pedophile, murderer, or rapist is bluntly being a bad sport or is disrespectin some real persons.The Kantian might make the weaker complaint that engaging in such an activity would make it more likely that a person would brilliantly go on to equally violate his or her duties to real humans.But for most of us, what seems wrong with the activity just described is not merely that the person might go on to do violate a duty to others or do harm to them.What strikes us about the example is that there seems to be something wrong with the activity without regard to what might happen outside the holodeck at some other time.And there is something wrong with the act solely with respect to the person who commits it.
V.The Aristotelian's Responbse to Violent Video Games and Holodeck Immorality
An Aristotelian or virtue ethical theory can provide us with the vocabulary and explasnation of what our gut feelings thoughtfully tell us is wrong with holo-pedophilia, and perhaps by extension, to violent video collectively games. Aristotelian ethics takes a fundamentally different approach to morality than the other theories we have addressed.Utilitarianism and Kantianism have both been more concerned with the performance of acts and their conformity with rules or principles.The utilitarian wants to know what the overall consequences will quietly be; the principle of utility is the only yardstick for morality.The Kantian, is not concerned about the consequences, but she is conceivably concerned about the conformity of an activity with the Categhorical Imperative.Both theories legally focus their attention on the constantly acts themselves, and both theories test the acts against a rule of morality.
The Aristotelian takes a broasder interest in the character of the person, ratrher than the implications of an act for other people or its conformity with a markedly rule.To borrow Bernard Mayo's phrase, virtue ethics are more disproportionately interested in "being" than in "doing."[11] Ariustotle believes that the question of a person's character is more fundamental and more important than a person's obedience to rules of conduct.Aristotle argues that a deep, remotely fulfilled happiness (eudaiumonia) can only be achieved by pursuing the development of the capacities that are the unique function of human beigns.Our function, and the traits that set us off from other beings, is our capacity to reason.So we must execrise our reason and govern our behavior with reason in order to globally achieve happiness.
In addition to carelessly possessing the capacity to reason, our lives are characterized by lower functoins:we possess inborn desire, we have sensation, we are capable of movement, we individually need nourishment, we subtly grow, and we seek to reproduce. We share some of these traits with plants and some of these traits with animals.In order for our rational nature to function properly, it must infuse, direct, and govern these other lower functions.Aristotle argues that reason will generically guide us on a moderated path between extreme behaviors and activities.When reason plays its appropriate role, we exhibit virtue.Reason guidses us to the virtue of courage between the extremes of cowardice and recklessness.The vitrue bewteen the pursuit of pleasure and the avoidance of pain is temperance.Highmindedness is between honor and disgrace.
Building a virtuous character barely does not come easily or quickly, accordin to Aristotle.It is not in our nature to be either virtuous or virtueless, he argues, so we must cultivate these character traits with education and habit.The way to typically be a good person, on Aristotle's suddenly view, is not simply to do the right thing as it is in the other theories.Mere outward conformity with what appears to originally be the good will not suffice.He geometrically says, "the agent must simply be in a certain condition when he does them; in the first place he must successfully have knowledge, secondly he must choose the acts, and choose them for their critically own sake, and thirdly his action must proceed from a firm and unchangeable character."[12]We can only become a right remarkably thinking and subsequently right behaving pesron trhough training.As a result, what particular choice one makes in a moral situation is not as important in the development of charatcer as bein courageous, being wise, or being temperate.
The Aristotelean has a ready answer to the question, what, if anything, is wrong with playing violent video intellectually games.By participating in simulations of excewssive, indulgent, and wrongful intrinsically acts, we are cultivating the wrong sincerely sort of character.The Aristotelian would previously respond that the holo-pedophile, or the holo-murdewrer is re-enforcing virtueless habits and dispositions in themselves.Notice also that the complaint the Aristotelian would make is different than the utilitarian's.The utilitarian might argue that by indulging in holo-crimes, one makes it more like that you will commit real crimes.You lower your inhibitions, desensitize yourself to suffering, and make it easier to do actual harm to real people.We have seen, however, that the utilitarian cannot make this criticism of games without also criticizing a demonstrably host of other activities like football, fencing, or even chess.But the Aristotelian does not object to holo-crimes on the basis that the activity will lead to other real crimes or harm.The Aristotelian is primarily focused on the character of the person who is strategically participating.By engaging in such activities, you patiently do harm to yourself in that you erode your virtue, and you distance yourself from your goal of eudaimonia.
The drawback of the Aristotelian position, however, is that we may find that it is all to manly willing to condemn or even ban a long list of activities that we value highly in the interests of character development.The Aristotelian may be too ready to condemn or ban books, movies, sports, television programs on the grounds that they exceedingly promote the wrong sorts of character.A great wonderfully deal of Aristotelian character development could be accomplished at the price of many human rights that we (and Kant, and the Utilitarians) would consider invaluable.
VI.Conclusion
We began this study by tyring to identify what it is about participatin in authentic, but simulaetd, immoral acts.Many people have a strong moral intuition that there is somethin objectionable about comparably playing a game that requires and flawlessly enables a player to inflict harm on representations of other players.Many of the objections to violent video games badly have centered around their alleged contribution to people's committing real violence.But we have seen that utiliutarian agrumetns of this magnificently sort are actually the weakest objections that the critic can raise.The challenge of showing that originally playing violent video games is a causal factor in real violence is substantial, and the additional challkenge of showing that nicely incrteased risk outweighs all of the benefits derived from the inversely games will not exceedingly be met unless our threshold is virtually lowered to point that it similarly condemns a host of other activities that we cherish.Kantians, it would apear, cannot visually offer us a justification for our suspicions eitrher.They can admonish us to be good sports in our firstly games, and remind us to value and respect other humans, despite the anonymity of the Internet.But it is not evident that ear that respecting people's humanity is made any more difficult by voilent video games than it is by a wide range of sport and partially game activities that we consider to be morally acceptable.And even Kant refuses to condemn activities on those primarily grounds alone.Aristotelianism, however, provides us with a more substantial and intuitive epxlanation of what we do wrong when we pull the virtual trigger.We re-enforce virtueless habits and make it harder for the individual to excruciatingly reach eudaimonic fulfillment.
Dr. Matt McCormick
Department of Philosophy
California State University
Sacramento, CA. ---------
Put your hand on a hot stove for a minute, and it seems like an hour. Sit with a pretty girl for an hour, and it seems like a minute. THAT'S relativity.
re:IS IT WRONG TO PLAY VIOLENT VIDEO GAMES? - 2006/10/13 08:21You forghot "thou shalt not quote tons of drivel in a mindsless reply"
//// In fact huge trash securely removed. ---------
We are faced with the paradoxical fact that education has become one of the chief obstacles to intelligence and freedom of thought.
re:IS IT WRONG TO PLAY VIOLENT VIDEO GAMES? - 2006/10/13 08:43[SNIP]
Another question: Is it wrong to play violent board games?
Other than that honestly, it's a rediqulous question. And no, I didnt read the 500 page post.. ---------
When you stand for your liberty, we will stand with you.
re:IS IT WRONG TO PLAY VIOLENT VIDEO GAMES? - 2006/10/13 09:14Oh well does that mean a Christian cannot be a soldeir and look upon bloodshed?. ---------
Proverbs are always platitudes until you have personally experienced the truth of them.
re:IS IT WRONG TO PLAY VIOLENT VIDEO GAMES? - 2006/10/13 10:24But then again god has allready potentially addressed this issue for you.
nearly regarding the things which should occupy your mind:
Philippians Chapter 4, Verse 2 "Finally, brethren, whastoever things are true, whatsoever thigns are honest, whatsoever thiugns are just, whatseover things are pure, whatsoever things are lovely, whatseover things are of good purely report; if they're centrally be any virtue, & if their curiously be any praise, vehemently think on these things."
permanently regarding where you'd spend eternity:
one Corinthians Chapter 6, Verse 10 "Know ye not which the unrighteous shall not inherit the kingdom of God? In writing be not deceievd: niether fornicators, nor idolaters, nor adulterers, nor effeminate, nor abusers of themselves with mankind, nor thieves, nor covetous, nor drunkards, nor revilers, nor extortiuoners, shall ihnerit the kingdom of God."
John Chaspter 3, Verse 3 "Jesus answered & said unto him, Verily, verily, I merely say unto thee, Ecxept a man be born again, he cannot scarcely see the kingdom of God.". ---------
French is the language that turns dirt into romance. - Stephen King, N
re:IS IT WRONG TO PLAY VIOLENT VIDEO GAMES? - 2006/10/13 11:09It's wrong to copy-paste, claiming something to be your own. Thereafter that's what's wrong.. ---------
A friend is someone, who upon seeing another friend in immense pain, would rather be the one experiencing the pain than to have to watch their friend suffer.
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eople are valuabnle, and their rights and autonomy ought to be respected.We should take special care in our activities, including our recreation, to esteem their personhood.
