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 permissible—seemingly 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. (shrink)

Whilst some philosophical progress has been made on the ethical evaluation of playing video games, the exact subject matter of this enquiry remains surprisingly opaque. ‘Virtual murder’, simulation, representation and more are found in a literature yet to settle into a tested and cohesive terminology. Querying the language of the virtual in particular, I suggest that it is at once inexplicit and laden with presuppositions potentially liable to hinder anyone aiming to construct general philosophical claims about an ethics of gameplay, (...) for whom assumptions about the existence of ‘virtual’ counterparts to morally salient phenomena may prove untrustworthy. Ambiguously straddling the pictorial and the performative aspects of video gaming, the virtual leaves obscure the ways in which we become involved in gameplay, and particularly the natures of our intentions and attitudes whilst grappling with a game; furthermore, it remains unclear how we are to generalise across encounters with the virtual. I conclude by briefly noting one potential avenue of further enquiry into our modes of participation in games: into the differences which a moral examination of playfulness might make to ethical evaluation. (shrink)

Video games are currently available which permit the virtual murder of children. No such games are presently available which permit virtual paedophilia. Does this disparity reflect a morally justifiable position? Focusing solely on different player motivations, I contrast two version of a fictitious game—one permitting the virtual murder of children, the other virtual paedophilia—in order to establish whether the selective prohibition of one activity over the other can be morally justified based on player motivation alone. I conclude that it cannot, (...) for reasons discussed. (shrink)

Virtual fictionalism is the view that virtual reality is a kind of fiction. We imagine that what we see and hear in virtual reality is real, although it is not. The problem with this view is that there are real moral concerns with our use of virtual reality, from violent video games to cases of virtual groping on social platforms. If what we do in virtual reality is just make-believe, the fictionalist cannot explain the real moral harms of our virtual (...) actions. Call this the moral objection to virtual fictionalism. I address the objection in this paper by arguing for a new fictional account of virtual actions. Virtual fictionalists can take virtual actions to be happening within the fiction and consider users to act as characters or actors within the fictional world depicted in the virtual environment. Instead, I argue that virtual actions create fictional representations from outside the fiction; users act in virtual reality as an author might in their work. The alternative I present better addresses the moral objection to virtual fictionalism—it does not conflate the user with a fictional character. Our virtual actions create fictional representations, and we can morally evaluate them as such. (shrink)

The Gamer’s Dilemma (Luck, 2009a) is a paradox concerning the moral permissibility of two types of acts performed within computer games. Some attempt to resolve the dilemma by finding a relevant difference between these two acts (Bartel, 2012; Patridge, 2013; Young, 2016; Nader, 2020; Kjeldgaard-Christiansen, 2020; and Milne & Ivankovic, 2021), or to dissolve the dilemma by arguing that the permissibility of these acts is not as they seem (Ali, 2015; Ramirez, 2020). More recently some have attempted to resist the (...) dilemma by undermining the intuitions supporting it (Montefiore & Formosa, 2022; Formosa et al., 2023). The purpose of this paper is to consider what might follow from such resistance. (shrink)

The gamer’s dilemma offers three plausible but jointly inconsistent premises: (1) Virtual murder in video games is morally permissible. (2) Virtual paedophelia in video games is not morally permissible. (3) There is no morally relevant difference between virtual murder and virtual paedophelia in video games. In this paper I argue that the gamer’s dilemma can be understood as one of three distinct dilemmas, depending on how we understand two key ideas in Morgan Luck’s (2009) original formulation. The two ideas are (...) those of (1) occurring in a video game and (2) being a virtual instance of murder or paedophelia. Depending on the weight placed on the gaming context, the dilemma is either about in-game acts or virtual acts. And depending on the type of virtual acts we have in mind, the dilemma is either about virtual representations or virtual partial reproductions of murder and paedophelia. This gives us three dilemmas worth resolving: a gaming dilemma, a representation dilemma, and a simulation dilemma. I argue that these dilemmas are about different issues, apply to different cases, and are susceptible to different solutions. I also consider how different participants in the debate have interpreted the dilemma in one or more of these three ways. (shrink)

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. (shrink)

Is there any difference between playing video games in which the player’s character commits murder and video games in which the player’s character commits pedophilic acts? Morgan Luck’s “Gamer’s Dilemma” has established this question as a puzzle concerning notions of permissibility and harm. We propose that a fruitful alternative way to approach the question is through an account of aesthetic engagement. We develop an alternative to the dominant account of the relationship between players and the actions of their characters, and (...) argue that the ethical difference between so-called “virtual murder” and “virtual pedophilia” is to be understood in terms of the fiction-making resources available to players. We propose that the relevant considerations for potential players to navigate concern (1) attempting to make certain characters intelligible, and (2) using aspects of oneself as resources for homomorphic representation. (shrink)

The Gamer's Dilemma challenges us to find a distinction between virtual murder and virtual pedophilia. Without such a distinction, we are forced to conclude that either both are morally acceptable or that both should be morally illicit. This paper argues that the best way to solve the dilemma is, in one sense, to dissolve it. The Gamer's Dilemma rests on a misunderstanding in the sense that it does not distinguish between the form of a simulation and its surface content. A (...) greater appreciation of the way structural features of a simulation affect subject experience will help us see why only simulations of murder and pedophilia generating virtually real experiences are likely to be seen as wrong. I argue that a simulation’s structural elements powerfully affect how subjects experience simulated content and hence is an important, and previously neglected, variable necessary to dissolve the Gamer's Dilemma. Properly understood, virtually real simulations of murder and pedophilia are both likely to be treated by players as morally wrong. Similarly, virtually unreal murder and pedophilia will be less likely to be judged as wrong. Subject judgments are thus consistent once a simulation’s structural variables are accounted for. The Gamer's Dilemma dissolves as a dilemma once we acknowledge these structural features of simulations and how they affect experience and moral judgment. (shrink)

In this paper, I support a hybrid form of expressivism called constructive ecumenical expressivism (CEE) which I have previously used (to attempt) to resolve the gamer’s dilemma. (Young, 2016. Resolving the gamer’s dilemma. London: Palgrave Macmillan.) In support of CEE, I argue that the various other attempts at either resolving, dissolving or resisting the dilemma are consistent with CEE’s moral framework. That is, with its way of explaining what a claim to morality is, with how moral norms are established, with (...) the role intuition is able to play in establishing these norms, and therefore with how the gamer’s dilemma can be resolved. I also demonstrate, more broadly, how CEE advocates robust relativism as a means of justifying the constructed moral norm’s normative credentials, and therefore how one society’s norm can be judged morally superior to another’s. (shrink)

The Gamer’s Dilemma consists of three intuitively plausible but conflicting assertions: (i) Virtual murder is morally permissible. (ii) Virtual child molestation is morally forbidden. (iii) There is no relevant moral difference between virtual murder and virtual child molestation in computer games. Numerous attempts to resolve (or dissolve) the Gamer’s Dilemma line the field of computer game ethics. Mostly, the phenomenon is approached using expressivist argumentation: Reprehensible virtual actions express something immoral in their performance but are not immoral by themselves. Consequentialists, (...) on the other hand, claim that the immorality of virtual actions arises from their harmful consequences. I argue that both approaches have serious difficulties meeting the moral challenge posed by the Gamer’s Dilemma. They tend to confuse the morality of in-game actions either with the morality of their real-world counterparts or with the morality of games as objects. Following this critical analysis, I will develop a Kantian argument and defend it against two objections. So far, deontological responses to the Gamer’s Dilemma have been sought in vain. Yet, with Kant, its moral challenge can be met by looking at the gamer’s reasons. From this perspective, the Gamer’s Dilemma is based on a false assumption: the moral status of gaming acts does not derive from a normative equation with their real-world counterparts but only from their justifications. (shrink)

This paper is concerned with whether there is a moral difference between simulating wrongdoing and consuming non-simulatory representations of wrongdoing. I argue that simulating wrongdoing is (as such) a pro tanto wrong whose wrongness does not tarnish other cases of consuming representations of wrongdoing. While simulating wrongdoing (as such) constitutes a disrespectful act, consuming representations of wrongdoing (as such) does not. I aim to motivate this view in part by bringing a number of intuitive moral judgements into reflective equilibrium, and (...) in part by describing the case of a character that I call The Devious Super Geek who simulates wrong to particular people that he knows personally. I build bridging cases from the case of the Devious Super Geek to capture games in which one simulates wrong to imaginary members of extant, morally salient categories. The surprising conclusions that we are led to include not just that simulated wrongdoing is pro tanto wrong, but that simulated Just killing is pro tanto wrong, and also that the simulated killing of zombies and aliens is also pro tanto wrong. Finally, I describe how I propose to handle some potential objections and attempt to weigh the pro tanto wrong identified in the paper against some countervailing considerations in some all things considered judgements. (shrink)

This paper explores cultural understandings of virtual sexual ageplay in the online world of Second Life. Online sexual ageplay is the virtual simulation of child abuse by consensual adults operating in-world with child computer characters. Second Life is primarily governed by Community Standards which rely on residents to recognise sexual ageplay and report it, which requires an appreciation of how residents view, understand and construct sexual ageplay. The research presented drew on 12 months of resident blog posts referring to sexual (...) ageplay: 263 total, with 91 residents. The analysis of this talk explores the cultural understandings of this banned behaviour and beliefs about the nature of Second Life which underpin residents’ likelihood to report sexual ageplay and so comply with the Community Standards. In considering these issues the paper is able to highlight issues regarding the unique cultural position of abuse against children and key concerns which underpin the reporting behaviour of residents. Key considerations relate to defining online sexual activity and child avatars; the moral status of ‘reporters’, and sexual ageplay as a form of edgeplay; belief in the harmfulness of sexual ageplay and its relationship to real world behaviours. (shrink)

What is a game? What are we doing when we play a game? What is the value of playing games? Several different philosophical subdisciplines have attempted to answer these questions using very distinctive frameworks. Some have approached games as something like a text, deploying theoretical frameworks from the study of narrative, fiction, and rhetoric to interrogate games for their representational content. Others have approached games as artworks and asked questions about the authorship of games, about the ontology of the work (...) and its performance. Yet others, from the philosophy of sport, have focused on normative issues of fairness, rule application, and competition. The primary purpose of this article is to provide an overview of several different philosophical approaches to games and, hopefully, demonstrate the relevance and value of the different approaches to each other. Early academic attempts to cope with games tried to treat games as a subtype of narrative and to interpret games exactly as one might interpret a static, linear narrative. A faction of game studies, self-described as “ludologists,” argued that games were a substantially novel form and could not be treated with traditional tools for narrative analysis. In traditional narrative, an audience is told and interprets the story, where in a game, the player enacts and creates the story. Since that early debate, theorists have attempted to offer more nuanced accounts of how games might achieve similar ends to more traditional texts. For example, games might be seen as a novel type of fiction, which uses interactive techniques to achieve immersion in a fictional world. Alternately, games might be seen as a new way to represent causal systems, and so a new way to criticize social and political entities. Work from contemporary analytic philosophy of art has, on the other hand, asked questions whether games could be artworks and, if so, what kind. Much of this debate has concerned the precise nature of the artwork, and the relationship between the artist and the audience. Some have claimed that the audience is a cocreator of the artwork, and so games are a uniquely unfinished and cooperative art form. Others have claimed that, instead, the audience does not help create the artwork; rather, interacting with the artwork is how an audience member appreciates the artist's finished production. Other streams of work have focused less on the game as a text or work, and more on game play as a kind of activity. One common view is that game play occurs in a “magic circle.” Inside the magic circle, players take on new roles, follow different rules, and actions have different meanings. Actions inside the magic circle do not have their usual consequences for the rest of life. Enemies of the magic circle view have claimed that the view ignores the deep integration of game life from ordinary life and point to gambling, gold farming, and the status effects of sports. Philosophers of sport, on the other hand, have approached games with an entirely different framework. This has lead into investigations about the normative nature of games—what guides the applications of rules and how those rules might be applied, interpreted, or even changed. Furthermore, they have investigated games as social practices and as forms of life. (shrink)

This paper expands Rami Ali’s dissolution of the gamer’s dilemma (Ethics Inf Technol 17:267-274, 2015). Morgan Luck’s gamer’s dilemma (Ethics Inf Technol 11(1):31-36, 2009) rests on our having diverging intuition when considering virtual murder and virtual child molestation in video games. Virtual murder is seemingly permissible, when virtual child molestation is not and there is no obvious morally relevant difference between the two. Ali argues that virtual murder and virtual child molestation are equally permissible/impermissible when considered under different modes of (...) engagement. To this end, Ali distinguishes between story-telling gameplay and simulation games, discussing both in depth. I build on the dissolution by looking into competitive gameplay in order to consider what the morally relevant difference between virtual murder and virtual child molestation might be when competing in a video game. I argue that when competitors consent to participate in a competition, the rules of the competition supersede everyday moral intuitions. As such, virtual competitions ought to represent such consent from virtual characters. Virtual children cannot be represented as giving consent to be molested because (1) children cannot be represented as giving sexual consent, and (2) consent to be possibly molested cannot be given. This creates a morally relevant difference between murder and molestation. By fully addressing competitive gameplay, I answer Luck’s worry that Ali’s dissolution is incomplete (Ethics Inf Technol 20:157-162, 2018). (shrink)

Debate over the normativity of virtual phenomena is now widespread in the philosophical literature, taking place in roughly two distinct but related camps. The first considers the relevant problems to be within the scope of applied ethics, where the general methodological program is to square the intuitive (im)permissibility of virtual wrongdoings with moral accounts that justify their (im)permissibility. The second camp approaches the normativity of virtual wrongdoings as a metaphysical debate. This is done by disambiguating the ‘virtual’ character of ‘virtual (...) wrongdoings’. Doing so is supposed to provide illuminating ontological distinctions that inform ethical aspects of the debate. We argue that each approach faces its own set of issues, and as a result, motivates consideration of an alternative. The alternative we suggest turns inquiry concerning the normativity of virtual wrongdoings into a distinctively conceptual question. Rather than asking whether some action is right or wrong, or whether some virtual phenomenon counts as a particular action at all, we argue that research into the normativity of virtual wrongdoings may be guided by reflecting on whether a concept that originated and developed within a non-virtual context should be exported into a foreign virtual domain. We consider this approach and several objections. (shrink)

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 in Ethics Inf Technol 11:31–36, 2009) challenges these intuitions by arguing that it is unclear whether there is a morally relevant difference between these 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 differences 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 that a narrow version of the Gamer’s Dilemma seems to survive attempts to resolve or dissolve it away entirely, since neither approach seems to be able to solve the dilemma for all cases. We thus provide a contextually sensitive version of the dilemma that more accurately tracks onto the intuitions of gamers. However, we also argue that the intuitions that ground the narrow version of the Dilemma may not have a moral foundation, and we put forward alternative non-moral normative foundations that seem to better account for the remaining intuitive difference between the two types of virtual actions. We also respond to proposed solutions to the Gamer’s Dilemma in novel ways and set out areas for future empirical work in this area. (shrink)

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. (shrink)

In this paper a new resolution to the gamer’s dilemma 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.

Montefiore and Formosa (Ethics Inf Technol 24:31, 2022) provide a useful way of narrowing the Gamer’s Dilemma to cases where virtual murder seems morally permissible, but not virtual child molestation. They then resist the dilemma by theorising that the intuitions supporting it are not moral. In this paper, I consider this theory to determine whether the dilemma has been successfully resisted. I offer reason to think that, when considering certain variations of the dilemma, Montefiore and Formosa’s theory may not be (...) the most likely theory available to us. (shrink)

In this paper I will evaluate Ali’s dissolution of the gamer’s dilemma. To this end the dilemma will be summarized and Ali’s dissolution formulated. I conclude that Ali has not dissolved the dilemma (at least not fully).

The gamer’s dilemma :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. (shrink)

In this paper, I raise several concerns for what I call the willing endorsement view of moral responsibility in videogames. Briefly, the willing endorsement view holds that players are appropriate targets of moral judgments when their actions reflect their true, real-world selves. In the first section of the paper, I argue that core features of the willing endorsement view are widely implicitly accepted among philosophers engaging in discussions of morality in games. I then focus on a particularly clear recent version (...) of the view defended by Christopher Bartel. In the second and third sections, I raise several worries for Bartel’s version of the willing endorsement view. In the fourth section, I argue that these worries are not unique to Bartel’s view, but instead result from the view of identity implicit in the willing endorsement view. I conclude by suggesting a path forward by rejecting this view of identity. (shrink)

Recent technological innovation has made video doctoring increasingly accessible. This has given rise to Deepfake Pornography, an emerging phenomenon in which Deep Learning algorithms are used to superimpose a person’s face onto a pornographic video. Although to most people, Deepfake Pornography is intuitively unethical, it seems difficult to justify this intuition without simultaneously condemning other actions that we do not ordinarily find morally objectionable, such as sexual fantasies. In the present article, I refer to this contradiction as the pervert’s dilemma. (...) I propose that the method of Levels of Abstraction, a philosophical mode of enquiry inspired by Formal Methods in computer science, can be employed to formulate at least one possible solution to the dilemma. From this perspective, the permissibility of some actions appears to depend on the degree to which they are abstracted from their natural context. I conclude that the dilemma can only be solved when considered at low levels of abstractions, when Deepfakes are situated in the macro-context of gender inequality. (shrink)

In the debate about actions in virtual environments two interdependent types of question have been pondered: What is a person doing who acts in a virtual environment? Second, can virtual actions be evaluated morally? These questions have been discussed using examples from morally dubious computer games, which seem to revel in atrocities. The examples were introduced using the terminology of “virtual murder” “virtual rape” and “virtual pedophilia”. The terminological choice had a lasting impact on the debate, on the way action (...) types are assigned and on how moral evaluation is supposed to be conducted. However, this terminology and its theoretical consequences, while sometimes resulting in correct results, lead to absurd results when applied across the board. It will be suggested that these absurd consequences can be avoided by a different answer to the question what people in virtual worlds are doing. Alleged virtual actions are first and foremost the creation and modification of data-structures and the resulting output in computer hardware. Such modifications of data structure and imagery can be performed with different intentions, purposes and styles, which will influence the type and moral evaluation of a user’s actions. This reinterpretation allows for a more complex analysis of the moral reasons for praiseworthiness or blameworthiness of actions in virtual environments. This analysis takes not just harm and effects on character into account but the peculiar ways in which speech acts can be morally wrong: e.g. agitatory, deceptive, bullshitting. (shrink)

The 'Gamer's Dilemma' is the problem of why some actions occurring in video game contexts seem to have similar, albeit attenuated, kinds of moral significance to their real-world equivalents, while others do not. In this paper, I argue that much of the confusion in the literature on this problem is not ethical but metaphysical. The Gamer's Dilemma depends on a particular theory of the virtual, which I call 'inflationary', according to which virtual worlds are a metaphysical novelty generated almost exclusively (...) by video games. Actions performed in virtual worlds really belong to the kinds of action they appear to—'virtual murder' is a kind of murder. Inflationary theories are contrasted with 'deflationary' theories which, in effect, consider video games purely as systems for generating images, and thus the gamer as a consumer of media images. Inflationary theories struggle to explain why video games produce this unique metaphysical novelty; deflationary theories fail to do justice to the intuition that there is some significant difference between the gamer and the consumer of other media forms. In place of either, I sketch a theory of the gamer as performer, primarily by analogy with stage and cinema actors, which I suggest captures more of the moral complexity of the gamer's action. (shrink)

Video game players sometimes give voice to an “intuition” that violently harming nonhuman animals in video games is particularly ethically troubling. However, the moral issue of violence against nonhuman animals in video games has received scant philosophical attention, especially compared to the ethics of violence against humans in video games. This paper argues that the seemingly counterintuitive belief that digital animal violence is in general more ethically problematic than digital human violence is likely to be correct. Much video game violence (...) against animals has at least some potential, even if only a modest one, to contribute to moral indifference toward animals and to their routine mistreatment. These possible effects have ethical implications for animals, society, players, and video game designers. (shrink)

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 one directs a game character to perform in the game, nor repugnance of the character one plays. It is repugnance of oneself in playing the game. If self-repugnance is a fitting emotional response to playing a videogame, then this is prima facie grounds for thinking it is wrong to play the videogame. Our approach to the gamer’s dilemma is to distinguish the fittingness conditions of self-repugnance from the fittingness conditions of other moral emotions as they pertain to playing videogames. We argue that because of the virtual character of the actions performed in video games, self-repugnance is a fitting response to particular kinds of offensive gameplay. On the other hand, in-game murder is not invariably a fitting ground for self-repugnance. We argue that this difference is grounded in imaginative responses to the harm of death and the harms of profound suffering. Our task is to explain and justify this difference in fittingness conditions and use this to resolve the gamer’s dilemma. (shrink)

Although the fictional domain exhibits a prima facie freedom from real-world moral constraints, certain fictive imaginings seem to deserve moral criticism. Capturing both intuitions, this paper argues for double-standard moralism, the view that fictive imaginings are subject to different moral standards than their real-world counterparts. I show how no account has, thus far, offered compelling reasons to warrant the moral appropriateness of this discrepancy. I maintain that the normative discontinuity between fiction and the actual world is moderate, as opposed to (...) one that leaves fictive engagements wholly exempt from moral evaluations. I propose a way of addressing the gamer’s dilemma that is compatible with a moderate kind of discontinuity. Finally, I contend that the audience is justified in adopting deviant moral attitudes in fictional situations because their consequences largely differ from those that analogous real-world events would have. (shrink)

Historically, video games featuring content perceived as excessively violent have drawn moral criticism from an indignant (and sometimes, morally outraged) public. Defenders of violent video games have insisted that such criticisms are unwarranted, as committing acts of virtual violence against computer-controlled characters – no matter how heinous or cruel those actions would be if performed in real life – harm no actual people. In this paper, I present and critically analyze key aspects of this debate. I argue that while many (...) ethical objections to playing violent video games seem to miss their marks, there is sufficient reason to take modest steps in order to address the concerns that theorists have raised. (shrink)