More than twenty years after its original publication, _The Case for Animal Rights _is an acknowledged classic of moral philosophy, and its author is recognized as the intellectual leader of the animal rights movement. In a new and fully considered preface, Regan responds to his critics and defends the book's revolutionary position.

How can _Wii Sports_ teach us about metaphysics? Can playing _World of Warcraft_ lead to greater self-consciousness? How can we learn about aesthetics, ethics and divine attributes from _Zork_, _Grand Theft Auto_, and _Civilization_? A variety of increasingly sophisticated video games are rapidly overtaking books, films, and television as America's most popular form of media entertainment. It is estimated that by 2011 over 30 percent of US households will own a Wii console - about the same percentage that owned a (...) television in 1953. In _Philosophy Through Video Games, _Jon Cogburn and Mark Silcox - philosophers with game industry experience - investigate the aesthetic appeal of video games, their effect on our morals, the insights they give us into our understanding of perceptual knowledge, personal identity, artificial intelligence, and the very meaning of life itself, arguing that video games are popular precisely because they engage with longstanding philosophical problems. Topics covered include: * The Problem of the External World * Dualism and Personal Identity * Artificial and Human Intelligence in the Philosophy of Mind * The Idea of Interactive Art * The Moral Effects of Video Games * Games and God's Goodness Games discussed include: _Madden Football_, _Wii Sports_, _Guitar Hero_, _World of Warcraft_, _Sims Online_, _Second Life_, _Baldur's Gate_, _Knights of the Old Republic_, _Elder Scrolls_, _Zork_, _EverQuest_ _Doom_, _Halo 2_, _Grand Theft Auto_, _Civilization_, _Mortal Kombat_, _Rome: Total War_, _Black and White_, _Aidyn Chronicles_. (shrink)

Considering that much of human society is structured through its interaction with non-human animals, and since human society relies heavily on the exploitation of animals to serve human needs, human-animal studies has become a rapidly expanding field of research, featuring a number of distinct positions, perspectives, and theories that require nuanced explanation and contextualization. The first book to provide a full overview of human-animal studies, this volume focuses on the conceptual construction of animals in American culture and the way in (...) which it reinforces and perpetuates hierarchical human relationships rooted in racism, sexism, and class privilege. Margo DeMello considers interactions between humans and animals within the family, the law, the religious and political system, and other major social institutions, and she unpacks the different identities humans fashion for themselves and for others through animals. Essays also cover speciesism and evolutionary continuities; the role and preservation of animals in the wild; the debate over zoos and the use of animals in sports; domestication; agricultural practices such as factory farming; vivisection; animal cruelty; animal activism; the representation of animals in literature and film; and animal ethics. Sidebars highlight contemporary controversies and issues, with recommendations for additional reading, educational films, and related websites. DeMello concludes with an analysis of major philosophical positions on human social policy and the future of human-animal relations. (shrink)

Many people have a strong intuition that there is something morally objectionable about playing violent video games, particularly with increases in the number of people who are playing them and the games' alleged contribution to some highly publicized crimes. In this paper,I use the framework of utilitarian, deontological, and virtue ethical theories to analyze the possibility that there might be some philosophical foundation for these intuitions. I raise the broader question of whether or not participating in authentic simulations of immoral (...) acts in generalis wrong. I argue that neither the utilitarian, nor the Kantian has substantial objections to violent game playing, although they offer some important insights into playing games in general and what it is morally to be a ``good sport.'' The Aristotelian, however, has a plausible and intuitive way to protest participation in authentic simulations of violent acts in terms of character: engaging in simulated immoral actserodes one's character and makes it more difficult for one to live a fulfilled eudaimonic life. (shrink)

Despite the emergence of computer games as a dominant cultural industry, we know little or nothing about the ethics of computer games. Considerations of the morality of computer games seldom go beyond intermittent portrayals of them in the mass media as training devices for teenage serial killers. In this first scholarly exploration of the subject, Miguel Sicart addresses broader issues about the ethics of games, the ethics of playing the games, and the ethical responsibilities of game designers. He argues that (...) computer games are ethical objects, that computer game players are ethical agents, and that the ethics of computer games should be seen as a complex network of responsibilities and moral duties. Players should not be considered passive amoral creatures; they reflect, relate, and create with ethical minds. The games they play are ethical systems, with rules that create gameworlds with values at play. Drawing on concepts from philosophy and game studies, Sicart proposes a framework for analyzing the ethics of computer games as both designed objects and player experiences. After presenting his core theoretical arguments and offering a general theory for understanding computer game ethics, Sicart offers case studies examining single-player games, multiplayer games, and online gameworlds from an ethical perspective. He explores issues raised by unethical content in computer games and its possible effect on players and offers a synthesis of design theory and ethics that could be used as both analytical tool and inspiration in the creation of ethical gameplay. (shrink)

Consider the multi-user virtual worlds of online games such as EVE and World of Warcraft, or the multi-user virtual world of Second Life. Suppose a player performs an action in one of these worlds, via his or her virtual character, which would be wrong, if the virtual world were real. What is the moral status of this virtual action? In this paper I consider arguments for and against the Asymmetry Thesis: the thesis that such virtual actions are never wrong. I (...) also explain how the truth of the Asymmetry Thesis is closely aligned with the possibility of what Edward Castronova has called closed synthetic worlds. With some qualifications, the ultimate conclusion is that the Asymmetry Thesis is false and that these closed worlds are impossible. (shrink)

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. (shrink)

Morgan Luck raises a potentially troubling problem for gamers who enjoy video games that allow the player to commit acts of virtual murder. The problem simply is that the arguments typically advanced to defend virtual murder in video games would appear to also support video games that allowed gamers to commit acts of virtual paedophilia. Luck’s arguments are persuasive, however, there is one line of argument that he does not consider, which may provide the relevant distinction: as virtual paedophilia involves (...) the depiction of sexual acts involving children, it is therefore an instance of child pornography. I argue that virtual paedophilia involves the depiction of sexual acts involving children, which amounts to child pornography. I then draw on arguments to show that child pornography is morally objectionable. Finally, depictions of virtual murder are not instances of pornography, and so are not morally objectionable for this reason. So, there is a relevant moral distinction to draw between virtual murder and virtual paedophilia that is able to justify the former but not the latter. (shrink)

Since its original publication in 1975, this groundbreaking work has awakened millions of concerned men and women to the shocking abuse of animals everywhere--inspiring a worldwide movement to eliminate much of the cruel and unnecessary laboratory animal experimentation of years past. In this newly revised and expanded edition, author Peter Singer exposes the chilling realities of today's "factory farms" and product-testing procedures--offering sound, humane solutions to what has become a profound environmental and social as well as moral issue. An important (...) and persuasive appeal to conscience, fairness, decency and justice, Animal Liberation is essential reading for the supporter and the skeptic alike.--From publisher description. (shrink)

The effect of violent video games is among the most widely discussed topics in media studies, and for good reason. These games are immensely popular, but many seem morally objectionable. Critics attack them for a number of reasons ranging from their capacity to teach players weapons skills to their ability to directly cause violent actions. This essay shows that many of these criticisms are misguided. Theoretical and empirical arguments against violent video games often suffer from a number of significant shortcomings (...) that make them ineffective. This essay argues that video games are defensible from the perspective of Kantian, Aristotelian, and utilitarian moral theories. (shrink)

More than twenty years after its original publication, The Case for Animal Rights is an acknowledged classic of moral philosophy, and its author is recognized as the intellectual leader of the animal rights movement. In a new and fully considered preface, Regan responds to his critics and defends the book's revolutionary position.

The extremely high level of simulated violence in certain recent video games has made some people uneasy. There is a concern that something is wrong with these violent games, but, since the violence is virtual rather than real, it is difficult to specify the nature of the wrongness. Since there is no proven causal connection between video-game violence and real violence, philosophical analysis can be particularly helpful in locating potential sources of wrongness in ultra-violent video games. To this end, this (...) paper analyzes video game violence through the lens of utilitarian, Kantian, and post-modern perspectives. Through these analyses, several explanations of the wrongness in violent video games emerge. (shrink)

Many philosophical and public discussions of the ethical aspects of violent computer games typically centre on the relation between playing violent videogames and its supposed direct consequences on violent behaviour. But such an approach rests on a controversial empirical claim, is often one-sided in the range of moral theories used, and remains on a general level with its focus on content alone. In response to these problems, I pick up Matt McCormick’s thesis that potential harm from playing computer games is (...) best construed as harm to one’s character, and propose to redirect our attention to the question how violent computer games influence the moral character of players. Inspired by the work of Martha Nussbaum, I sketch a positive account of how computer games can stimulate an empathetic and cosmopolitan moral development. Moreover, rather than making a general argument applicable to a wide spectrum of media, my concern is with specific features of violent computer games that make them especially morally problematic in terms of empathy and cosmopolitanism, features that have to do with the connections between content and medium, and between virtuality and reality. I also discuss some remaining problems. In this way I hope contribute to a less polarised discussion about computer games that does justice to the complexity of their moral dimension, and to offer an account that is helpful to designers, parents, and other stakeholders. (shrink)

According to the amoralist, computer games cannot be subject to moral evaluation because morality applies to reality only, and games are not real but “just games”. This challenges our everyday moralist intuition that some games are to be met with moral criticism. I discuss and reject the two most common answers to the amoralist challenge and argue that the amoralist is right in claiming that there is nothing intrinsically wrong in simply playing a game. I go on to argue for (...) the so-called “endorsement view” according to which there is nevertheless a sense in which games themselves can be morally problematic, viz. when they do not only represent immoral actions but endorse a morally problematic worldview. Based on the endorsement view, I argue against full blown amoralism by claiming that gamers do have a moral obligation when playing certain games even if their moral obligation is not categorically different from that of readers and moviegoers. (shrink)

Discusses animal rights through essays, fiction, and fables from a variety of perspectives in fields such as philosophy, religion, and science.

Legal systems divide the world into persons and property, treating animals as property. Some animal rights advocates have proposed treating animals as persons. Another option is to introduce a third normative category. This raises questions about how normative categories are established. In this article I argue that Kant established normative categories by determining what the presuppositions of rational practice are. According to Kant, rational choice presupposes that rational beings are ends in themselves and the rational use of the earth’s resources (...) presupposes that human beings have rights. I argue that rational choice also presupposes that any being for whom things can be good or bad must be regarded as an end in itself, and that the use of the world’s resources presupposes that any being who depends on those resources has rights. Although the other animals do not engage in rational practice, our own rational practice requires us to give them standing. (shrink)

The animal that therefore I am (more to follow) -- But as for me, who am I (following)? -- And say the animal responded -- I don't know why we are doing this.

One of the most interesting features of the computer is its ability to create virtual environments. These environments allow us to interact with objects that are simulated by the computer and are not real. They thus allow us to realize actions that have no repercussions whatsoever on the non-virtual world. This seems to qualify virtual environments as an ideal playground to do all kinds of things that would be labelled ethically wrong if realized in the real world. Nevertheless, we have (...) the feeling that certain types of virtual actions – raping computer simulated girls for example – are not right at all, in spite of the fact that we know that no actual person is harmed by this. In the light of phenomena like virtual rape and violence, philosophical reflection on the ethical status of actions realized in virtual worlds has become inevitable. This paper will provide the groundwork for such a reflection, by answering the following questions: Can we apply the predicates of ‘right’ and ‘wrong’ to actions realized in virtual worlds? And if this turns out to be problematic, how can we explain our feeling of discomfort with certain types of virtual behaviour, i.e. our feeling that there is something ‘not at all right’ about, for example, virtual rape? These questions will be answered in the three sections of this paper.The first section deals with the necessary condition for the application of the predicates of ‘right’ and ‘wrong’ to virtual actions: freedom in the virtual environment.In the second section, we will endeavour to demonstrate that the fulfilment of this necessary condition is not sufficient when it comes to the application of these predicates to virtual actions.The last section explains how we can still be uncomfortable with certain virtual actions, even though the said actions escape ethical judgment. (shrink)

Video games are a specific kind of virtual world which many engage with on a daily basis; as such, we cannot ignore the values they embody. In this paper I argue that it is possible to cause moral harm or benefit within a video game, specifically by drawing attention to the nature of the choices both players and designers make. I discuss ways in which games attempt to represent morality, arguing that while flawed, even games with seemingly superficial devices such (...) as morality meters can attempt to promote moral reflection. Ultimately, I argue that the moral status of the actions depends on the effects of those actions on the player herself; if those actions make us less ethical then the actions are wrong. Unfortunately, it is not clear to me that players are always in a position to tell whether this is the case. (shrink)