Natural Law and Video Games

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Table of Contents

Introduction
Natural Law Theory
Reasons People Play Video Games
Playing Video Games Is Morally Right
Opposite Opinion: Video Games are Immoral
Conclusion
Work Cited

Introduction

It is hard to disagree that with the development of sophisticated interactive narrativity, modern technologies, high-definition graphics, and increased real-life simulation possibilities, video games have moved to another, more advanced level. By exquisitely engaging players of all ages, computer games are now played worldwide, which, in turn, resulted in numerous jurisprudential investigations. Some ordinary people, mostly parents, and various experts are concerned about the adverse effects of video gaming and the immoral side of this entertainment type. Though many guardians forbid their children to play computer games and find them deadly dangerous and ethically unacceptable, natural law theorists may argue that gaming is actually morally right because the basic purpose of humans, according to natural law theory, is to live a happy life.

Natural Law Theory

To begin with, it is essential to define natural law before arguing that it protects video game playing. Generally, it is the unique concept that is built on a belief that all people have an inborn and inherent system that allows them to distinguish between wrong and right and apply this understanding to behavior and reasoning. Specific responsibilities, moral rights, and values are inherent in the nature of humans and given to them by reason or God instead of legislation, society, and authorities. Natural law applies to every individual and has no exceptions related to religion, culture, or nationality.

When distinguishing between moral and immoral, this theory refers to the main purpose of all people, which is to live their own happy and good life unless it adversely interferes with the lives of others. Therefore, only those actions that prevent an individual from enjoying their life counts as immoral and unnatural. Since the nature of people’s ethics and beliefs is changeable, once moral behavior can now be considered exceedingly wrong, and vice versa. However, the concept of morality is still objective in a given period of time.

Reasons People Play Video Games

Since gaming is a popular hobby all over the world, there are numerous reasons for millions of people preferring to spend their free time in this way. First of all, one of the basic psychological needs that make humans’ lives much happier is a need for competence – a strong necessity to feel mastery or seek control over different situations. Video gaming allows people to easily address this need and feel successful and progressing in their accomplishments and skills. Second, game players enjoy receiving a proper amount of feedback depending on their behavior, which most persons lack in the real world (Barnett and Sharp 484). Third, video games usually provide humans with a diversity of choice and increased level of autonomy, which is also an inevitable component of a happy life. Finally, when playing computer, one may feel like they are making an essential contribution, at least to the game, and they actually matter. Therefore, playing video games is a great way to live a good and happy life.

Playing Video Games Is Morally Right

Considering the facts mentioned above, for some persons, computer games play a vital role in shaping their everyday happiness and joy. Another reason to find video games playing morally right is that the majority of them have plots that uniformly repeat the basic human ideas about right, wrong, bad, and good and concentrate on punishing or eliminating evil in any form. This common feature that persists even despite cultural diversities between developers and players proves that video games are morally right in their nature. A desire and, to some extent, innate need to fight evil is sometimes challenging to be addressed in the real world. That is why game players find it so important to have time to play and meeting this need. Consequently, there is nothing negative about playing computer games unless it is not becoming an addiction or replacing any other activities. If people find it reasonably relaxing or enjoyable, gaming may be considered moral because it allows numerous persons to be happy.

Opposite Opinion: Video Games are Immoral

Nevertheless, many people are concerned that playing video games certainly leads to addiction, phycological problems, and increased violence, which is why they are unethical and should be prohibited. Indeed, sometimes mainly teenagers or young people tend to spend too much time gaming, forget about social life, and this simple entertainment develops into a serious addiction, which is sometimes compared to drug abuse. However, this may happen with various other hobbies, and the problem in such cases is not in video games but the initially weak psyche and willpower of a person.

The same may be said about violent tendencies. According to natural law, the ability to distinguish between right and wrong is inherent in all people, and killing or hurting others, not in self-defense, is immoral. Hence, if one does not find it morally unacceptable, something is initially wrong with this person, and video games just appear to provoke it, as many other hobbies or activities can do. Therefore, arguments against video games may be easily refuted, and gaming appears to be morally right.

Conclusion

To draw a conclusion, one may say that the controversy over the benefits or harms of video games probably will not end in the next few years. However, the arguments mentioned above allow us to argue that from the point of view of natural law, gaming is morally right. Playing computer games significantly increases people’s happiness, joy, and contentment with everyday events. Since this is the purpose of humans – to live a good and happy life, video games are indeed beneficial and moral.

Work Cited

Barnett, Michael, and Cassandra E. Sharp. “The Moral Choice of inFAMOUS: Law and Morality in Video Games.” Griffith Law Review, vol. 24, no. 3, 2016, pp. 482-499.

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