“Religion Journal; Spiritual Issues Lead Many to the Net”

27 02 2008

This article focused on people with concerns and insecurities with their chosen religions, and need somewhere to talk about it. The website beliefnet.com is one place where confused people can go. It has every religion and category imaginable, from “A Course in Miracles” to “Zoroastrianism”. Each section has a discussion board or forum in which anyone can talk about their ideas in that religion or section. People can “to learn about that faith or where to direct criticisms, or to join a debate”, but they must adhere to a basic rules of conduct. No slandering or bashing of ideas, or mistreatment. Religion is a very touchy subject, so I think it is amazing that we have reached a point in society that we can have religious discussions with actual believers from around the world on-line, and yet still be tied down to a set of rules.

There are multiple other sites like beliefnet.com, like exmormon.org. Sites like that are more for people who have left that faith and are having trouble being accepted into another. Ex-members can bond together and find new faiths together as well, making a whole, new, unintended community.





Readings for 2/25

25 02 2008

“Community of People with No Time”

Story of my life. It feels like I never have time for anything anymore, and yet I am doing so many things at once. Everything I do seems to be part of or for a network of sorts: Dining Services, Ithaca College, etc. I am “networking” myself at all times. Social networking is the network that takes up most of my time. Even though that network is the most predominate one, all other networks rely upon that one, in one way or another. With the Y2K bug, everyone was fearful of a sudden collapse of all networks, because the financial one had not made their software properly. I can still remember my parents buying lots of canned foods, hoping that society would not turn into total chaos. Art Time, Internet Time, Biological Time, and Collaboration Time are all tied together like multiple networks relying upon each other to exist. Without one, there cannot be the other.

“Ritual, Magic, and the Sacred”

This is exactly like networking, but in the terms of religion. Religion is built up of different “networks”, like ritual and belief. Without those networks, religion would cease to exist. It needs the networks that make it to exist. Other people disagree with about the concept of ritual. Some would say that ritual is its own network, and is not vital to Religion. I disagree. Without the basis of ritual, there can be nothing sacred besides items, but even the items would be meaningless after a time as they were not ritually worshiped and viewed. Magic is different from religion, as it is a network of its own, much like what people say about ritual. It can be involved in religion, but it does not rely upon other networks for its existence. There is no central, focal point in which people can study. Magic is its own being.

“Liminality and Communitas”

Limen, or the social threshold, is being between states, whereas liminality refers to the transition. The ritual in all of this is the state of being. It is in constant transition, like a flowing liquid. It is fluid and moves as it will. Communitas is the basic movement that liminality takes. Communitas suggest that there is a pattern to liminality, and it can be categorized, whereas liminality suggests it cannot be categorized.





IF

20 02 2008

So, the first IF was by far the strangest. By commanding “read” you literally read the person and got a description. You could not do much, and it often prompted you to the right direction (yes or no), but it was still fun. Some things just didn’t make sense though. I could not touch the demon in hell, but I could taste him, and the response was “You taste nothing unexpected”. What does that mean? I know how demons taste? Things like that made me aware that I was not really in the game, but rather a simple player. Also, you had to be a man interested in a woman. I am not homosexual or bisexual, so the descriptions of me staring at the woman did nothing for me. It was more of an annoyance, reminding me that the game was not geared for me. Hell/the gray world was a little boring. If I did not say the right things, I could not make it any further. Other than that flaw, it was a pretty good IF.

The second one was a bust for me. When I downloaded it, it came with a word document walk-through. That defeats the purpose, no? Once I saw that, I returned to the first one. If anyone is interested in the walk-through, I can email it.





Readings 2/18

18 02 2008

“Narrative, Interactivity, Play and Games”

Describing other fields interpreting game-play as “weeds” is certainly something a ludologists would say. Within the first paragraph I groaned and thought, “Here we go again”, but this article seemed more open to the ideas of game narration. He says that “there are no right or wrong” approaches to the study of game-story, which is promising (155). There are wrong things to say however. Terminology is key in this study, and apparently the wrong words are viewed as offensive. 1. Everything is in concepts, not categories. Agreed. Categories suggest that things can be defined and placed into certain groupings, and generally that is not the case. Games are individuals, and do not fit entirely into one group or another. 2. Defining things can be dangerous. Clearly, anything possible construed as something other than ludology is considered tainted. It has be be termed and defined in that area of study. Then he proceeds to explain all the different modes in which texts play in games. As fascinating as it was, the play section was better. Of course it is categorized and made into list form, which got me thinking…was that not what he warned against? I smiled at the irony of the situation, realizing he cannot explain his findings without doing what he said not to do. Excellent.

“Literal Art”

Now, I LOVE art, but this was beyond me. I was never the one for making computer graphics, so this all seemed foreign to me, but I was excited to see art finally being incorporated into this class. Unfortunately, it confused the hell out of me. I understood the concepts of ‘pixel’ and ‘line’, but other than that, I was lost. I had no idea how computer programming works, but the images on the sides gave me an idea. It was fantastic to finally see how each keystroke translated into an actual virtual paint brush stroke, something which I had never given thought to. ‘Digital’ being redundant for ‘literal’ is something I do not agree with. Perhaps it is because I do not completely understand and view all of this from an artist’s perspective. If someone could explain that concept more, that would be great.

“Interactive Fiction”

I completely agree that a simple assessment of a game is dangerous. All the categories we want to put on games bleed into each other, making it very difficult to pick just one for each game, and yet again categories are made despite their complaints against them. Game, Storygame, Novel, World, Literature, Puzzle, Problem, Riddle, and Machine are the categories. Wouldn’t a puzzle be a game, and wouldn’t riddles present problems, and wouldn’t literature be built on problems involved in a storygame? Hmm….

“Card Shark and Thespis”

Links are literary connections in a virtual world. Hypertext are also viewed as literature. Card Shark helps to put it all together, like a friend who is good at puzzles. The story always has to end, sometimes abruptly. I guess the card shark doesn’t always have all the cards. A Thespis is another way to make the story more interactive, and is similar to a hypertext. The stories are more immersive this way by allowing the reader to choose what to read and happen, almost like game-play.





“The 9 Billion Names of God”

17 02 2008

 The Nine Billion Names of God (1967)Arthur C. Clarke

This is a slightly unusual request,” said Dr. Wagner, with what he hoped was commendable restraint. “As far as I know, it’s the first time anyone’s been asked to supply a Tibetan monastery with an Automatic Sequence Computer. I don’t wish to be inquisitive, but I should hardly have thought that your- ah – establishment had much use for such a machine. Could you explain just what you intend to do with it?”

“Gladly,” replied the lame, readjusting his silk robes and carefully putting away the slide rule he had been using for currency conversions. “Your Mark V Computer can carry out any routine mathematical operation involving up to ten digits. However, for our work we are interested in letters, not numbers. As we wish you to modify the output circuits, the machine will be printing words, not columns of figures.”

I don’t quite understand….”

“This is a project on which we have been working for the last three centuries_since the lamasery was founded, in fact. It is somewhat alien to your way of thought, so I hope you will listen with an open mind while I explain it.” “Naturally.”

It is really quite simple. We have been compiling a list which shall contain all the possible names of God.”

“I beg your pardon?”

“We have reason to believe,” continued the lama imperturbably, “that all such names can be written with not more than nine letters in an alphabet we have devised.”

“And you have been doing this for three centuries?”

“Yes: we expected it would take us about fifteen thousand years to complete the task.”

“Oh,” Dr. Wagner looked a little dazed. “Now I see why you wanted to hire one of our machines. But exactly what is the purpose of this project?”

The lame hesitated for a fraction of a second, and Wagner wondered if he had offended him. If so, there was no trace of annoyance in the reply.

“Call it ritual, if you like, but it’s a fundamental part of our belief. All the many names of the Supreme Being_God, Jehovah, Allah, and so on_they are only man-made labels. There is a philosophical problem of some difficulty here, which I do not propose to discuss, but somewhere among all the possible combinations of letters that can occur are what one may call the real names of God. By systematic permutation of letters, we have been trying to list them all.”

“I see. You’ve been starting at AAAAAAA . . . and working up to ZZZZZZZZ….”

“Exactly – though we use a special alphabet of our own. Modifying the electromatic typewriters to deal with this is, of course, trivial. A rather more interesting problem is that of devising suitable circuits to eliminate ridiculous combinations. For example, no letter must occur more than three times in succession.”

“Three? Surely you mean two.”

“Three is correct: I am afraid it would take too long to explain why, even if you understood our language.”

“I’m sure it would,” said Wagner hastily. “Go on.”

“Luckily, it will be a simple matter to adapt your Automatic Sequence Computer for this work, since once it has been programmed properly it will permute each letter in turn and print the result. What would have taken us fifteen thousand years it will be able to do in a hundred days.”

Dr. Wagner was scarcely conscious of the faint sounds from the Manhattan streets far below. He was in a different world, a world of natural, not man-made, mountains. High up in their remote aeries these monks had been patiently at work, generation after generation, compiling their lists of meaningless words. Was there any limit to the follies of mankind? Still, he must give no hint of his inner thoughts. The customer was always right….

There’s no doubt,” replied the doctor, “that we can modify the Mark V to print lists of this nature. I’m much more worried about the problem of installation and maintenance. Getting out to Tibet, in these days, is not going to be easy.”

“We can arrange that. The components are small enough to travel by air – that is one reason why we chose your machine. If you can get them to India, we will provide transport from there.”

“And you want to hire two of our engineers?”

“Yes, for the three months that the project should occupy.”

“I’ve no doubt that Personnel can manage that.” Dr. Wagner scribbled a note on his desk pad. “There are just two other points – ”

Before he could finish the sentence the lame had produced a small slip of paper.

“This is my certified credit balance at the Asiatic Bank.”

“Thank you. It appears to be – ah – adequate. The second matter is so trivial that I hesitate to mention it – but it’s surprising how often the obvious gets overlooked. What source of electrical energy have you?”

“A diesel generator providing fifty kilowatts at a hundred and ten volts. It was installed about five years ago and is quite reliable. It’s made life at the lamasery much more comfortable, but of course it was really installed to provide power for the motors driving the prayer wheels.”

“Of course,” echoed Dr. Wagner. “I should have thought of that.”

——————————————————————————–

The view from the parapet was vertiginous, but in time one gets used to anything. After three months, George Hanley was not impressed by the two-thousand-foot swoop into the abyss or the remote checkerboard of fields in the valley below. He was leaning against the wind-smoothed stones and staring morosely at the distant mountains whose names he had never bothered to discover.

This, thought George, was the craziest thing that had ever happened to him. “Project Shangri-La,” some wit back at the labs had christened it. For weeks now the Mark V had been churning out acres of sheets covered with gibberish. Patiently, inexorably, the computer had been rearranging letters in all their possible combinations, exhausting each class before going on to the next. As the sheets had emerged from the electromatic typewriters, the monks had carefully cut them up and pasted them into enormous books.

In another week, heaven be praised, they would have finished. Just what obscure calculations had convinced the monks that they needn’t bother to go on to words of ten, twenty, or a hundred letters, George didn’t know. One of his recurring nightmares was that there would be some change of plan, and that the high lame (whom they’d naturally called Sam Jaffe, though he didn’t look a bit like him) would suddenly announce that the project would be extended to approximately A.D. 2060. They were quite capable of it.

George heard the heavy wooden door slam in the wind as Chuck came out onto the parapet beside him. As usual, Chuck was smoking one of the cigars that made him so popular with the monks – who, it seemed, were quite willing to embrace all the minor and most of the major pleasures of life. That was one thing in their favor: they might be crazy, but they weren’t bluenoses. Those frequent trips they took down to the village, for instance . . .

“Listen, George,” said Chuck urgently. “I’ve learned something that means trouble.”

“What’s wrong? Isn’t the machine behaving?” That was the worst contingency George could imagine. It might delay his return, and nothing could be more horrible. The way he felt now, even the sight of a TV commercial would seem like manna from heaven. At least it would be some link with home.

“No – it’s nothing like that.” Chuck settled himself on the parapet, which was unusual because normally he was scared of the drop. “I’ve just found what all this is about.”

What d’ya mean? I thought we knew.”

“Sure – we know what the monks are trying to do. But we didn’t know why. It’s the craziest thing_”

“Tell me something new,” growled George.

” – but old Sam’s just come clean with me. You know the way he drops in every afternoon to watch the sheets roll out. Well, this time he seemed rather excited, or at least as near as he’ll ever get to it. When I told him that we were on the last cycle he asked me, in that cute English accent of his, if I’d ever wondered what they were trying to do. I said, ‘Sure’ – and he told me.”

“Go on: I’ll buy it.”

“Well, they believe that when they have listed all His names – and they reckon that there are about nine billion of them – God’s purpose will be achieved. The human race will have finished what it was created to do, and there won’t be any point in carrying on. Indeed, the very idea is something like blasphemy.”

“Then what do they expect us to do? Commit suicide?”

“There’s no need for that. When the list’s completed, God steps in and simply winds things up . . . bingo!”

“Oh, I get it. When we finish our job, it will be the end of the world.”

Chuck gave a nervous little laugh.

“That’s just what I said to Sam. And do you know what happened? He looked at me in a very queer way, like I’d been stupid in class, and said, ‘It’s nothing as trivial as that.’ ”

George thought this over a moment.

“That’s what I call taking the Wide View,” he said presently. “But what d’you suppose we should do about it? I don’t see that it makes the slightest difference to us. After all, we already knew that they were crazy.”

“Yes – but don’t you see what may happen? When the list’s complete and the Last Trump doesn’t blow – or whatever it is they expect – we may get the blame. It’s our machine they’ve been using. I don’t like the situation one little bit.”

“I see,” said George slowly. “You’ve got a point there. But this sort of thing’s happened before, you know. When I was a kid down in Louisiana we had a crackpot preacher who once said the world was going to end next Sunday. Hundreds of people believed him – even sold their homes. Yet when nothing happened, they didn’t turn nasty, as you’d expect. They just decided that he’d made a mistake in his calculations and went right on believing. I guess some of them still do.”

“Well, this isn’t Louisiana, in case you hadn’t noticed. There are just two of us and hundreds of these monks. I like them, and I’ll be sorry for old Sam when his lifework backfires on him. But all the same, I wish I was somewhere else.”

“I’ve been wishing that for weeks. But there’s nothing we can do until the contract’s finished and the transport arrives to fly us out.

“Of course,” said Chuck thoughtfully, “we could always try a bit of sabotage.”

“Like hell we could! That would make things worse.”

“Not the way I meant. Look at it like this. The machine will finish its run four days from now, on the present twenty-hours-a-day basis. The transport calls in a week. O.K. – then all we need to do is to find something that needs replacing during one of the overhaul periods – something that will hold up the works for a couple of days. We’ll fix it, of course, but not too quickly. If we time matters properly, we can be down at the airfield when the last name pops out of the register. They won’t be able to catch us then.”

“I don’t like it,” said George. “It will be the first time I ever walked out on a job. Besides, it ‘would make them suspicious. No, I’ll sit tight and take what comes.”

——————————————————————————–

“I still don’t like it,” he said, seven days later, as the tough little mountain ponies carried them down the winding road. “And don’t you think I’m running away because I’m afraid. I’m just sorry for those poor old guys up there, and I don’t want to be around when they find what suckers they’ve been. Wonder how Sam will take it?”" “It’s funny,” replied Chuck, “but when I said good-by I got the idea he knew we were walking out on him_and that he didn’t care because he knew the machine was running smoothly and that the job would soon be finished. After that – well, of course, for him there just isn’t any After That….”

George turned in his saddle and stared back up the mountain road. This was the last place from which one could get a clear view of the lamasery. The squat, angular buildings were silhouetted against the afterglow of the sunset: here and there, lights gleamed like portholes in the side of an ocean liner. Electric lights, of course, sharing the same circuit as the Mark V. How much longer would they share it? wondered George. Would the monks smash up the computer in their rage and disappointment? Or would they just sit down quietly and begin their calculations all over again?”

He knew exactly what was happening up on the mountain at this very moment. The high lame and his assistants would be sitting in their silk robes, inspecting the sheets as the junior monks carried them away from the typewriters and pasted them into the great volumes. No one would be saying anything. The only sound would be the incessant patter, the never-ending rainstorm of the keys hitting the paper, for the Mark V itself was utterly silent as it flashed through its thousands of calculations a second. Three months of this, thought George, was enough to start anyone climbing up the wall.

“There she is!” called Chuck, pointing down into the valley. “Ain’t she beautiful!”

She certainly was, thought George. The battered old DC3 lay at the end of the runway like a tiny silver cross. In two hours she would be bearing them away to freedom and sanity. It was a thought worth savoring like a fine liqueur. George let it roll round his mind as the pony trudged patiently down the slope.

The swift night of the high Himalayas was now almost upon them. Fortunately, the road was very good, as roads went in that region, and they were both carrying torches. There was not the slightest danger, only a certain discomfort from the bitter cold. The sky overhead was perfectly clear, and ablaze with the familiar, friendly stars. At least there would be no risk, thought George, of the pilot being unable to take off because of weather conditions. That had been his only remaining worry.

He began to sing, but gave it up after a while. This vast arena of mountains, gleaming like whitely hooded ghosts on every side, did not encourage such ebullience. Presently George glanced at his watch.

“Should be there in an hour,” he called back over his shoulder to Chuck. Then he added, in an afterthought: “Wonder if the computer’s finished its run. It was due about now.”

Chuck didn’t reply, so George swung round in his saddle. He could just see Chuck’s face, a white oval turned toward the sky.

“Look,” whispered Chuck, and George lifted his eyes to heaven. (There is always a last time for everything.)

Overhead, without any fuss, the stars were going out.





Digital Dharma by Erik Davis

13 02 2008

This article is about the digital world colliding with the pre-industrial religious world, specifically the world of Tibetan monasteries. The Tibetan monks want to share their religion with the rest of the world, and technology seems to be the way to go. They, along with Michael Roach, (a Princeton grad and fellow Buddhist), combine all the texts they can find and put them on cds which they sell for $15, or give out for free to certain people. This CD is a compilation of the precious works that have been almost lost to time. “Since Muslims destroyed nearly all of the Sanskrit originals after invading northern India in 1192″, the texts are rare and considered very valuable. Most of these texts had to be smuggled into the country by bribing the border police. This process of combining all the texts will take at least another 40 years, estimated.

Now, someone in our class had read this article before, or at least a lesser detailed one. This seemed all to familiar, and I was quickly reminded of all the things that he/she had said before. Other than that little annoyance, the article was good. I specifically liked the reference to the story “The 9 Billion Names of God”. It is one of my favorite short stories of all time, and I think we should all read it for this course. I will try to find it online and post it on my blog, and then discuss about it.





Narrativity in Religion and VR

11 02 2008

“From Game-Story to Cyberdrama”

Stories are games, and games are stories. The idea that everyday life is becoming more and more like game play, this new medium of storytelling is appropriate. The Sims is the perfect example of life mirroring game-play, and vice versa. this comes back to the idea of personal identity. We define ourselves, partially, through our virtual realities.  The characters we make on the Sims becomes part of ourselves, whether it be how we perceive ourselves, or how we want others to perceive us. Cyberdrama is the virtual form of storytelling. We create these stories through our virtual realities.

“Game Trouble”

First thing that struck me was the word usage  by the author. By saying certain things like “virgin soil” when describing the field of study, and then saying we must “plowed”, disturbed me a little. The idea of “raping” the genre is a strong image, but I do not think textual studies has those intentions. Clearly, Aarseth is bias towards the other spectrum, and does not believe that games are storytelling devices. Games are only games, and when it is studied in a textual manner, it becomes “tainted”. People are more likely to agree with him due to the usage of these words. It paints a vivid, and slightly uncomfortable image in peoples’ minds. He opens up a little to the idea of textual narratives, but he then shuts it down by suggesting food is a narrative as well. His argument is much like one of a lawyer; He tries to make you feel uncomfortable and agree to his claims by saying things that follow only his logic. Literature, in part, is a game. We do guess at the ending, before we read it. We gamble on the characters we trust. It is no doubt a game.

“Game Design”

1. First Rule is…do not talk about fight club.

2. Second Rule is…do not talk about fight club.

But seriously, this is getting ridiculous. These people are bickering over details of game-play as almost as heatedly as people argue over religion. Dare I say this is becoming one? Hmm… Not all games tell stories. I agree, but all stories do provide mind play. something to be considered. Many games do have narrative aspirations. I find the term “many” vague. If we keep it vague enough, sure we will all agree eventually, but that is not what we wish to accomplish. We want to know what is the point of a narrative architecture for games. Narrative analysis need not be prescriptive, even if some narratologists do seem to be advocating for games to pursue particular narrative forms. Agreed. The experience of playing games can never be simply reduced to the experience of a story. True, but when retelling of the game-play, how do we explain it? In the form of a story. We can experience things, but we cannot recreate that exact experience for others, so we must explain it the best we can. That is storytelling. The experience and the story are one, but not either at all. Enacting games, and hidden narratives make the experience real, and from there we learn a story of sorts to retell to others.

“Ritual”

The bringing up of Ancient Greek tragedies was something I could Relate to. Having read all of Ovid’s tales, I understood the references to Dionyses and Aeschylus. Stories, such as those, are perfect examples of narration. They read as an all knowing person retelling the reader a tragic tale. Even the Bacchae by Euripedes has smaller narration parts in the form of a chorus. The idea that it is a “ritual expectancy” is quite true for me, but apparently many critics disagree. Emotions are evoked, and ideas are made though these rituals. The idea of ritual as “the reenactment of situations which collectively evoke emotions” is exactly what narration is. Perhaps, in game-play, narration is ritual, and cannot be simply dismissed.





“A New Text in Islamic Law”

6 02 2008

A married Islamic woman and her husband had been arguing, and she refused to answer his calls. He then sends her a text message saying “I divorce you”. In Islamic culture, if the husband says this phrase three times, he has divorced his wife, and it is final. Other fights and situations accrued, where he repeats the phrase two times more. The controversy is over the text message. Is the divorce official if he never verbally said it to her? The wife is unsure, and the matter is being taken to an Egyptian court where they will decide if that is legal or not. It has been called “an abuse of technology.” In Malaysia, this has been ruled illegal, and the husband can be fined for it. The Islamic community is now questioning the use of technology in their religion. As the wife said (with text messages) “the doors of hell have opened on my life.”

So, technology is good and bad. I think we all knew that. If marriage can be preformed over the Internet, I do not see why a divorce cannot be. There are problems with it, I know. It is easier to text or email someone than to say it directly to them. It makes things easier. The problem is, divorce will happen if someone really wants it to. It is sad to see people hurt and confused over it, but sometimes it is for the better. Suddenly deciding to judge all of technology over this is a little drastic. Perhaps just the use of cellphones for the purpose of divorce should be inspected, not everything that involves a machine.





VR and RL readings

4 02 2008

Bogost, “Values and Aspirations”

The idea that well-educated individuals are the freaks of society is the first thing that struck me. I would like to think of myself as a fairly intelligent individual, and yet that does not fit into the “education” system. Education vs. schooling is a very important concept. Do we memorize or do we learn? Do we just know facts, or do we gain knowledge? Public education promotes schooling, and not an education. Video games are also brought into this question, as they are used for both political and social promotion. When I read the Animal Crossing reference, I was brought back to class discussion of VR and how time is incorporated to make it more realistic. It is also uses the concepts of money and credit, something which can be considered life lessons. The procedural rhetoric makes it ritualistic, and the naturalism makes it more realistic than most games. Games become educational once they have a set of rules and standards which can be easily placed in our RL. What about morality in video games? Most video games now use graphic violence and sexually explicit images to entice the gaming community to buy it. The most popular games, Halo for example, use violence as a part of its procedural rhetoric. The more graphic and violent games, like Silent Hill and Resident Evil, are geared towards smaller, more mature audiences.  Video games do enforce moral ideas through their VR and people are influenced by it. I remember the controversy over a book called “Hitman” which gave directions on how to become an assassin. Games are the same, except stronger in their messages because the player actually has to do these things, rather than just imagine them.

Grimes, “Ritual Criticism and Infelicitous Performances”

Okay, as a person not familiar with any of these terms, it read like scientific jargon to me, and was without total comprehension. What I could make of it was that “ritual criticism” is a developing field, in which people should tread lightly. Critics in the literary world have studied works on ritual, and now those works are being reviewed. Ritual is action, and a repeated action. The term “infelicitous” is what confused me so. It means “inappropriate” or”unhappy”. Inappropriate  rituals or performances would be ones that are not a fit within the system or religion. Any help would be appreciated.

“Towards Computer Game Studies”

Ludology. “Let’s focus on computer games” (35). The concept is easy enough to understand. Once again, the ideas of ritual, and VR come up in this article. The game is nothing more than “means and ends” (38), and yet it tries to make the character dynamic and individualistic. This gives the game the illusion of being real, when it is really just a VR. Time is also another factor in games, as it tries to bring the game closer to RL, than VR. Oder, speed, frequency, duration, the time of action, and simultaneity are keys to the use of time in a game.

“From Work to Play”

During times of war or stress, people turn to video games as a way of release. People want to escape from their reality and into a perfect reality, one that is virtual. Around the Great Depression of the 20s, people use to buy cheap pulp fiction novels to escape the hardships of their day. Videogames have taken that place as it has become more entwined with out reality. We want to immerse ourselves in the game-play, and yet we should not. Total immersion leads to loss of reality. Games are more immersive when they involve puzzles for the player to figure out. When the puzzle is completed, the player feels a sense of success, even though the event never actually occurred.

“Towards a Game Theory of Game”

Games are now having theorists taking a look at them. Tools such as a narrator are being questioned. Is it just a way to disperse knowledge, or is it something more? Only being about two decades in the making, this branch of theory is still considered “young”. Games have many approaches to them, including experimental, performative, augmentary, descriptive, metastory, and story system. A good game would try to incorporate all of these with the experimental as the main game-play. The separation between author and audience is blurred, and the player is left with total immersion.