Using Bernard Suits’s brilliant analysis (contra Wittgenstein) of playing a game, this paper examines the intrinsic value of game-playing. It argues that two elements in Suits’s analysis make success in games difficult, which is one ground of value, while a third involves choosing a good activity for the property that makes it good, which is a further ground. The paper concludes by arguing that game-playing is the paradigm modern (Marx, Nietzsche) as against classical (Aristotle) value: since its goal is intrinsically (...) trivial, its value is entirely one of process rather than product, journey rather than destination. (shrink)

This article explores the nature and theoretical import of a hitherto neglected class of fictions which we term ‘self-involving interactive fictions’. SIIFs are interactive fictions, but they differ from standard examples of interactive fictions by being, in some important sense, about those who consume them. In order to better understand the nature of SIIFs, and the ways in which they differ from other fictions, we focus primarily on the most prominent example of the category: video-game fictions. We argue that appreciating (...) the self-involving nature of video-game fictions is key to understanding various otherwise puzzling phenomena concerning the ways in which consumers respond to them. Video-game fictions are, however, far from being the only extant example of this class; and we suggest that the recent philosophical interest in video games would be better focused on the wider class of self-involving interactive fictions. (shrink)

This article explores the nature and theoretical import of a hitherto neglected class of fictions which we term ‘self-involving interactive fictions’. SIIFs are interactive fictions, but they differ from standard examples of interactive fictions by being, in some important sense, about those who consume them. In order to better understand the nature of SIIFs, and the ways in which they differ from other fictions, we focus primarily on the most prominent example of the category: video-game fictions. We argue that appreciating (...) the self-involving nature of video-game fictions is key to understanding various otherwise puzzling phenomena concerning the ways in which consumers respond to them. Video-game fictions are, however, far from being the only extant example of this class; and we suggest that the recent philosophical interest in video games would be better focused on the wider class of self-involving interactive fictions. (shrink)

Philosophy of sport orthodoxy maintains the following three theses: (1) all sports (or all refereed sports) are games; (2) games are as Suits defined them; and (3) sprints are sports. This article argues that these three theses cannot be jointly maintained and offers exploratory thoughts regarding what might follow.

Here I examine Bernard Suits’s definition of games and explain why that definition is in need of reference to representation or, put more generally, to semiosis. And, once admitting the necessity of the representational in games, Suits’s definition must also then admit the essential paradoxy of games.

In The Grasshopper: Games, Life, and Utopia, Suits maintains the following two theses: game-playing is defined as ‘activity directed towards bringing about a specific state of affairs, using only means permitted by rules, where the rules prohibit more efficient in favour of less efficient means, and where such rules are accepted just because they make possible such activity’ and ‘game playing is what makes Utopia intelligible.’ Observing that these two theses cannot be jointly maintained absent paradox, this essay explores the (...) logical possibility that if is true, then must be false. More specifically, in the tradition of conceptual analysis it is argued that Suits’ definition of game-playing is too narrow inasmuch as it excludes really magnificent Utopian games of significance. (shrink)

What are the groundrules in the philosophy of art? What criteria of adequacy should we use for assessing theories of art?

The theme of the paper is that what is true cannot be false and conversely. This position was anticipated by Aristotle in De Interpretatione and by G. H. von Wright. The latter calls it “a truth of the logic of relative modalities.”Aristotle has been taken to task by Susan Haack and others for arguing fallaciously from the Principle of Bivalence, that every statement is either true or false, to fatalism. The implication holds, but we show that it is unreasonable to (...) assume that Aristotle grounded his argument on this implication rather than on what we call the force of truth. (shrink)

Via the existential questioning outlook supplied by the Grasshopper’s three visions as relevant to the fate of humankind – oblivion, delusion, and really magnificent games – this article seeks to alleviate some of the ambiguity surrounding Bernard Suits’ provocative claim that Utopian existence is fundamentally concerned with game-playing. Specifically, after proposing an interpretation of Suits’ parable designed to enrich the logical intelligibility of his Utopian thesis, I advance the suggestion that the Grasshopper’s picture of people playing really magnificent games is (...) reasonably interpreted as a clue that the philosopher’s quest to discern games worthy of a Utopian might very well be that which saves humanity from the desolate oblivion-delusion paradox erected as a consequence of the initial two visions. (shrink)