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2022, Ethics and Information Technology
https://doi.org/10.1007/s10676-022-09655-w…
26 pages
1 file
Intuitively, many people seem to hold that engaging in acts of virtual murder in videogames is morally permissible, whereas engaging in acts of virtual child molestation is morally impermissible. The Gamer’s Dilemma (Luck, 2009) challenges these intuitions by arguing that it is unclear whether there is a morally relevant difference between the two types of virtual actions. There are two main responses in the literature to this dilemma. First, attempts to resolve the dilemma by defending an account of the relevant moral difference between virtual murder and virtual child molestation. Second, attempts to dissolve the dilemma by undermining the intuitions that ground it. In this paper, we argue for some degree of both resolving and dissolving the dilemma. This leaves behind, we argue, a narrow version of the Gamer’s Dilemma, since neither approach solves the dilemma for all cases. The argumentative upshot of our paper is that it provides a more contextually sensitive dilemma that accurately tracks onto the intuitions of gamers. This also allows us to reframe alternative approaches that involve other, non-moral, explanations for the intuitive conflict that remains in the narrow dilemma and helps us to set out areas for future empirical work in this area.
Philosophia
In this paper a new resolution to the gamer's dilemma (a paradox concerning the moral permissibility of virtual wrongdoings) is presented. The first part of the paper is devoted to strictly formulating the dilemma, and the second to establishing its resolution. The proposed resolution, the grave resolution, aims to resolve not only the gamer's dilemma, but also a wider set of analogous paradoxes-which together make up the paradox of treating wrongdoing lightly.
Ethics and Information Technology, 2019
The gamer’s dilemma (Luck in Ethics Inf Technol 11(1):31–36, 2009) asks whether any ethical features distinguish virtual pedophilia, which is generally considered impermissible, from virtual murder, which is generally considered permissible. If not, this equivalence seems to force one of two conclusions: either both virtual pedophilia and virtual murder are permissible, or both virtual pedophilia and virtual murder are impermissible. In this article, I attempt, first, to explain the psychological basis of the dilemma. I argue that the two different action types picked out by “virtual pedophilia” and “virtual murder” set very different expectations for their token instantiations that systematically bias judgments of permissibility. In particular, the proscription of virtual pedophilia rests on intuitions about immoral desire, sexual violations, and a schematization of a powerful adult offending against an innocent child. I go on to argue that these differences between virtual pedophilia and virtual murder may be ethically relevant. Precisely because virtual pedophilia is normally aversive in a way that virtual murder is not, we plausibly expect virtual pedophilia to invite abnormal and immorally desirous forms of engagement.
Ethics and Information Technology, 2024
The Gamer's Dilemma is a much-discussed issue in video game ethics which probes our seemingly conflicting intuitions about the moral acceptability of virtual murder compared to virtual child molestation. But how we approach this dilemma depends on how we frame it. With this in mind, I identify three ways the dilemma has been conceptualized: the Descriptive Gamer's Investigation, which focuses on empirically explaining the source of our intuitions; the Gamer's Puzzle, which uses the dilemma to explore and test moral or metaphysical theories; and the Applied Gamer's Dilemma, which reconstructs the moral commitments underlying the intuitions to provide action-guidance. Clearly distinguishing these framings allows us to identify the distinct methodologies and criteria of success for each approach. This tripartite framework helps resolve confusions in the debate, highlights the need for experimental philosophy to test proposed resolutions, and opens space for a serious reconsideration of consequentialism. The paper thus provides conceptual clarity to move the discussion forward productively.
Ethics and Information Technology, 2015
Luck (2009) argues that gamers face a dilemma when it comes to performing certain virtual acts. Most gamers regularly commit acts of virtual murder, and take these acts to be morally permissible. They are permissible because unlike real murder, no one is harmed in performing them; their only victims are computer-controlled characters, and such characters are not moral patients. What Luck points out is that this justification equally applies to virtual pedophelia, but gamers intuitively think that such acts are not morally permissible. The result is a dilemma: either gamers must reject the intuition that virtual pedophelic acts are impermissible and so accept partaking in such acts, or they must reject the intuition that virtual murder acts are permissible, and so abstain from many (if not most) extant games. While the prevailing solution to this dilemma has been to try and find a morally relevant feature to distinguish the two cases, I argue that a different route should be pursued. It is neither the case that all acts of virtual murder are morally permissible, nor are all acts of virtual pedophelia impermissible. Our intuitions falter and produce this dilemma because they are not sensitive to the different contexts in which games present virtual acts.
Philosophy & Technology, 2023
The Gamer’s Dilemma refers to the philosophical challenge of justifying the intuitive difference people seem to see between the moral permissibility of enacting virtual murder and the moral impermissibility of enacting virtual child molestation in video games (Luck Ethics and Information Technology, 1:31, 2009). Recently, Luck in Philosophia, 50:1287–1308, 2022 has argued that the Gamer’s Dilemma is actually an instance of a more general “paradox”, which he calls the “paradox of treating wrongdoing lightly”, and he proposes a graveness resolution to this paradox. In response, we argue for four key claims. First, we accept Luck’s expansion of the Gamer’s Dilemma to be applicable to a wider set of media, but give a novel recasting of this in terms of the Paradox of Fictionally Going Too Far. Second, we develop a novel criticism of Luck in Philosophia, 50:1287–1308, 2022 graveness resolution to this broader paradox. Third, we argue that the Paradox of Fictionally Going Too Far helps to expose an implicit moralism in the Gamer’s Dilemma literature when compared to relevant nearby literatures about other forms of media. Fourth, we consider a range of non-moral, cultural and media conventions that plausibly help to dissolve the intuitive moral gap between non-sexual and sexual violence that is central to this paradox.
Behaviour & Information Technology, 2023
The Gamer’s Dilemma challenges us to justify the moral difference between enacting virtual murder and virtual child molestation in video games. The Dilemma relies for its argumentative force on the claim that there is an intuitive moral difference between these acts, with the former intuited as morally acceptable and the latter as morally unacceptable. However, to date, there has been no empirical investigation of the claim that people really do have these moral intuitions. Our study aims to fill this gap. To explore these issues, we developed an experimental survey study in which participants were asked to reflect on imaginary video game scenarios as part of a 2 (undertake virtual murder or molestation) X 2 (against an adult or child) X 2 (in a high or low realism virtual environment) factorial design. We found that there was a significant difference between people’s views about virtual murder and virtual molestation. Whether the virtual act was performed against an adult or child was non-significant in most conditions, whereas whether it was performed in a high or low realism virtual environment was significant in most conditions. Gender did not impact these results, whereas perceived gaming experience, hours of video game play per week, and integrity did. These results help us to better understand the intuitions underlying the Gamer’s Dilemma and the factors that impact them, as well as provide an empirical grounding for future discussions of the Dilemma and the ethics of virtual actions more broadly.
Ethics and Information Technology
The gamer’s dilemma, initially proposed by Luck (Ethics and Information Technology 11(1):31–36, 2009) posits a moral comparison between in-game acts of murder and in-game acts of paedophilia within single-player videogames. Despite each activity lacking the obvious harms of their real-world equivalents, common intuitions suggest an important difference between them. Some responses to the dilemma suggest that intuitive responses to the two cases are based on important differences between the acts themselves or their social meaning. Others challenge the fundamental assumptions of the dilemma. In this paper, we identify and explore key imaginative and emotional differences in how certain types of in-game violence are experienced by players, consider how these differences factor into the moral lives of players, and use these insights to resolve the dilemma. The view we develop is that the key moral emotion in offensive video gameplay is self-repugnance. This is not repugnance of the act...
The gamer's dilemma and pedophile culture: A new attempt to find the relevant moral distinction between virtual murder and virtual pedophilia in video games, 2023
In this paper, I respond to the gamer's dilemma by arguing that the relevant moral distinction between virtual murder and virtual pedophilia lies in the fact that we live in a pedophile culture while we do not live in a 'murder' culture. I respond to Morgan Luck, Christopher Bartel and Stephanie Patridge. Introduction: A pressing question looms over gamers: how to solve the gamer's dilemma? This dilemma has to do with navigating a particular moral issue in video games: What is the relevant moral distinction between virtual murder and virtual pedophilia that allows us to prohibit the latter, but permit the former? In video games, shooting zombies and driving over pedestrians rarely raise an eyebrow. After all, they are just a game. No actual people are harmed. Yet, if the game world is immune to ethical evaluation, then why do we generally feel that virtual pedophilia is really wrong? If a plausible explanation cannot be given, gamers are left with two options: either both virtual murder and virtual pedophilia are morally wrong, or they are both permissible. Both options are undesirable, because accepting the first will mean that gamers have been doing horrible things all along, and accepting the second would clash with our collective intuition that virtual pedophilia is morally worse than virtual murder. I attempt to solve the dilemma, making use of the concept of pedophile culture. In section 1, I reconstruct the debate and clarify the concepts virtual murder and virtual pedophilia. In section 2, I examine a response to Bartel's attempt to solve the dilemma. In section 3, I build on this response to argue for my own view, namely that the relevant distinguishing moral factor in prohibiting virtual pedophilia while permitting virtual murder is the fact that we live in a pedophile culture. Section 4 concludes and points out some relevant questions for further research.
Ethics and Information Technology, 2013
In a recent and provocative essay, Christopher Bartel attempts to resolve the gamer's dilemma. The dilemma, formulated by Morgan Luck, goes as follows: there is no principled distinction between virtual murder and virtual pedophilia. So, we'll have to give up either our intuition that virtual murder is morally permissibleseemingly leaving us over-moralizing our gameplay-or our intuition that acts of virtual pedophilia are morally troubling-seemingly leaving us under-moralizing our game play. Bartel's attempted resolution relies on establishing the following three theses: (1) virtual pedophilia is child pornography, (2) the consumption of child pornography is morally wrong, and (3) virtual murder is not murder. Relying on Michael Rea's definition of pornography, I argue that we should reject thesis one, but since Bartel's moral argument in thesis two does not actually rely thesis one that his resolution is not thereby undermined. Still, even if we grant that there are adequate resources internal to Bartel's account to technically resolve the gamer's dilemma his reasoning is still unsatisfying. This is so because Bartel follows Neil Levy in arguing that virtual pedophilia is wrong because it harms women. While I grant Levy's account, I argue that this is the wrong kind of reason to resolve the gamer's dilemma because it is indirect. What we want is to know what is wrong with virtual child pornography itself. Finally, I suggest alternate moral resources for resolving the gamer's dilemma that are direct in a way that Bartel's resources are not.
Video games today are not just an electronic extension of playing favourite games. Now it is emerged as one of mainstream mass medium and an industry worth billions. Video games and its popularity grew around the sphere regardless demographic and geographic taxonomy. Began in late 1940s, with platform of cathode ray tube television sets and specially equipped platforms are now available on mobile phones and other portable gadget with easy mobility and more live three dimensional views. The video games use user interaction and visual feedback which exercise much mental and physical attention of player. This in fact leads to develop application in day to day life of players. Video games have become a widely popular and highly profitable medium of entertainment. Animated characters with motion and multidimensionality are not only affecting the cognitive of a human but also to the tender feelings and emotions..
Breaking New Ground: Innovation in Games, Play, Practice and Theory, Proceedings of DiGRA 2009, 2009
In what ways can we use games to make moral demands of players and encouraging them to reflect on ethical issues? In this article we propose an ethically notable game as one that provides opportunities for encouraging ethical reasoning and reflection. Our analysis of the videogames
2012
Assuming that violent computer games influence gamers' moral reasoning is still a controversial assumption. The reason for this claim is quite simple: previous studies acknowledge paradoxical outcomes due to their nature (traditionally quantitative vs.
Researchers World, 2014
Video games today are not just an electronic extension of playing favourite games. Now it is emerged as one of mainstream mass medium and an industry worth billions. Video games and its popularity grew around the sphere regardless demographic and geographic taxonomy. Began in late 1940s, with platform of cathode ray tube television sets and specially equipped platforms are now available on mobile phones and other portable gadget with easy mobility and more live three dimensional views. The video games use user interaction and visual feedback which exercise much mental and physical attention of player. This in fact leads to develop application in day to day life of players. Video games have become a widely popular and highly profitable medium of entertainment. Animated characters with motion and multidimensionality are not only affecting the cognitive of a human but also to the tender feelings and emotions.
As a response to Gooskens' article, this paper offers some further comments on the ethics of violent or immoral video games. After arguing that the appeal of such games actually presupposes an awareness of moral transgression, it considers the desensitization thesis, the argument from catharsis, and the relevance of human flourishing. Although this brief analysis does not provide any clear-cut answer to the question of whether or not such games ought to be frowned upon, it does reveal some possible sources of discomfort.
TOPIA: Canadian Journal of Cultural Studies, 2006
Agency in a video game, ruled by authorial, technological, and economic constraints in its construction and design, tends toward depicting a world and its inhabitants in purely instrumental terms and has difficulty communicating more intrinsic human values in a satisfying way. The video game as a narrative medium tends, with some interesting notable exceptions, to privilege means over ends, bivalency in decision-making, and reification through quantification. These tendencies are partly the result of the medium of the computer, and partly the result of authorial process. I will describe game interaction using ideas developed by sociologist Bruno Latour, and conclude by highlighting the ways in which video games might be made more compelling through alternative models of game design.
3rd International Scientific Conference on Social Sciences and Arts. Conference Proceedings. (2016), 2016
Computer games are bright example of the evolution of digital media and modern audiovisual technologies. Extremely popular now, computer games have come a long way from the primitive arcade games to full virtual worlds like "Fallout 3" with millions details and moral dilemmas. This paper devoted to the research of ethical issues of modern computer games. In terms of methodology, we can identify two main problematic aspects in the study of the ethical dimension of computer games: external and internal. First, the external aspect include the problem of computer game addiction. It traditionally marked negatively both in secular ethical systems (game addiction as a form of drug addiction), and in religious ethics (computer games distract from the spiritual life). Second, the problem of the influence of game violence on human behavior in society (direct connection between game violence and asocial actions is not proven). The inner aspect of ethical research methodologically more linked with the phenomenology of computer games. Here, in the view of heterogeneity and genre differentiation of computer games ethical issues are considered within the virtual worlds of computer games. In simple arcade and action genres (shooters, slashers, fightings) there are no complicated ethical dilemmas, because the main task of the player is to perform a specific mission. The more complicated role-playing games involve not only the creation of the "character" and his internal and external development, but also exploration of the virtual world, where the player constantly faced a variety of ambiguous situations that suggests moral choices. Despite the widespread representation of the elements of religious ethics (such as Christian charity) in role-playing games prevail ethical systems of pseudo-pagan cults ("Cults of Tamriel" in the "The Elder Scrolls") or even anti-Christian motives ("Diablo" , "Dungeon Keeper"). The historical strategies represent specific historical elements of religious ethics (jihad or auto de fe). The real-time or turn-based strategies use the concept of morality as a fixed level of combat readiness of virtual forces. If the majority of simulators are ethically neutral (as their opposite, arcade games), the economic simulators actualize moral dilemmas and concept of responsibility in making of decisions ("SimCity ).
Ethics and Information Technology
In this paper, I consider a particular amoralist challenge against those who would morally criticize our single-player video play, viz., “come on, it’s only a game!” The amoralist challenge with which I engage gains strength from two facts: the activities to which the amoralist lays claim are only those that do not involve interactions with other rational or sentient creatures, and the amoralist concedes that there may be extrinsic, consequentialist considerations that support legitimate moral criticisms. I argue that the amoralist is mistaken and that there are non-consequentialist resources for morally evaluating our single-player game play. On my view, some video games contain details that anyone who has a proper understanding of and is properly sensitive to features of a shared moral reality will see as having an incorrigible social meaning that targets groups of individuals, e.g., women and minorities. I offer arguments to support the claim that there are such incorrigible social meanings and that they constrain the imaginative world so that challenges like “it’s only a game” lose their credibility. I also argue that our responses to such meanings bear on evaluations of our character, and in light of this fact video game designers have a duty to understand and work against the meanings of such imagery.
inter-disciplinary.net
Should there be virtually no end to the rape, pillage and murder permitted in games?
Ethics and Information Technology
The gamer’s dilemma, initially proposed by Luck (Ethics and Information Technology 11(1):31–36, 2009) posits a moral comparison between in-game acts of murder and in-game acts of paedophilia within single-player videogames. Despite each activity lacking the obvious harms of their real-world equivalents, common intuitions suggest an important difference between them. Some responses to the dilemma suggest that intuitive responses to the two cases are based on important differences between the acts themselves or their social meaning. Others challenge the fundamental assumptions of the dilemma. In this paper, we identify and explore key imaginative and emotional differences in how certain types of in-game violence are experienced by players, consider how these differences factor into the moral lives of players, and use these insights to resolve the dilemma. The view we develop is that the key moral emotion in offensive video gameplay is self-repugnance. This is not repugnance of the act...
Philosophy & Technology
The Gamer’s Dilemma refers to the philosophical challenge of justifying the intuitive difference people seem to see between the moral permissibility of enacting virtual murder and the moral impermissibility of enacting virtual child molestation in video games (Luck Ethics and Information Technology, 1:31, 2009). Recently, Luck in Philosophia, 50:1287–1308, 2022 has argued that the Gamer’s Dilemma is actually an instance of a more general “paradox”, which he calls the “paradox of treating wrongdoing lightly”, and he proposes a graveness resolution to this paradox. In response, we argue for four key claims. First, we accept Luck’s expansion of the Gamer’s Dilemma to be applicable to a wider set of media, but give a novel recasting of this in terms of the Paradox of Fictionally Going Too Far. Second, we develop a novel criticism of Luck in Philosophia, 50:1287–1308, 2022 graveness resolution to this broader paradox. Third, we argue that the Paradox of Fictionally Going Too Far helps to...
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