A central debate in the philosophy of virtual reality (VR) focuses on the reality of virtual items. Broadly, there are two main disagreements. Some views accept a metaphysical orientation to VR, and disagree on the reality of virtual items. For instance, David Chalmers (Disputatio 9(46):309-352, 2017, Disputatio 11(55):453- 486, 2019, 2022) defends digitalism, the view that virtual items are real digital items. Neil McDonnell & Nathan Wildman (Disputatio 11(55):371-397, 2019), by contrast, defend fictionalism, which maintains that virtual items are unreal (...) fictions. Other views, like Grant Tavinor’s (2021), reject the metaphysical orientation, argu- ing that focusing on the reality of virtual items is a mistake. In what follows I evalu- ate these two disagreements. I argue that experiences of virtual items depend on episodes of picture perception. Recognizing this reveals that the current debates are either easily resolved in favor of one view, or are not disagreeing about the reality of virtual items, but about what virtual items are. (shrink)

Violent video games (VVGs) are a source of serious and continuing controversy. They are not unique in this respect, though. Other entertainment products have been criticized on moral grounds, from pornography to heavy metal, horror films, and Harry Potter books. Some of these controversies have fizzled out over time and have come to be viewed as cases of moral panic. Others, including moral objections to VVGs, have persisted. The aim of this paper is to determine which, if any, of the (...) concerns raised about VVGs are legitimate. We argue that common moral objections to VVGs are unsuccessful, but that a plausible critique can be developed that captures the insights of these objections while avoiding their pitfalls. Our view suggests that the moral badness of a game depends on how well its internal logic expresses or encourages the players’ objectionable attitudes. This allows us to recognize that some games are morally worse than others—and that it can be morally wrong to design and play some VVGs—but that the moral badness of these games is not necessarily dependent on how violent they are. (shrink)

In his article ‘The Metaverse: Surveillant Physics, Virtual Realist Governance, and the Missing Commons,’ Andrew McStay addresses an entwinement of ethical, political, and metaphysical concerns surrounding the Metaverse, arguing that the Metaverse is not being designed to further the public good but is instead being created to serve the plutocratic ends of technology corporations. He advances the notion of ‘surveillant physics’ to capture this insight and introduces the concept of ‘virtual realist governance’ as a theoretical framework that ought to guide (...) Metaverse design and regulation. This commentary article primarily serves as a supplementary piece rather than a direct critique of McStay’s work. First, I flag certain understated or overlooked nuances in McStay’s discussion. Then, I extend McStay’s discussion by juxtaposing a Lockean inspired argument supporting the property rights of Metaverse creators with an opposing argument advocating for a Metaverse user's ‘right to virtual abundance,’ informed by the potential of virtual reality technology to eliminate scarcity in virtual worlds. Contrasting these arguments highlights the tension between corporate rights and social justice in the governance of virtual worlds and bears directly on McStay’s assertion that there is a problem of the missing commons in the early design of the Metaverse. (shrink)