Sophistication Beyond Measure: The Limits of Railton’s “Sophisticated Hedonism”

It is a long and storied objection that moral philosophy is only a form of hostile autobiography- a way of dictating rules for the world without embracing it. Meta-ethical debates continue, but it is at least some proof against this claim that contemporary moral philosophy concerns itself deeply with how we live our lives, how friendships, relationships, and the demands of everyday life can be attended to while continuing to be moral. Alienation is just one obstacle among many in such efforts, but it is this obstacle which Railton believes he can dissolve by reworking the way we schematize and apply morality. Railton establishes a subjective/objective duality in interpreting a given moral philosophy and posits that by adopting the objective and dismissing the subjective we become sophisticated and avoid the problems of alienation. While Railton’s sophisticated consequentialism is an innovative and structurally sound approach, it fails to defeat alienation by being impracticable: no human being constrained by the limits of ordinary psychology could possibly live such a life.

If only for a fleeting moment of believability, let us admire Railton’s sophisticated consequentialism. His motive here is a worry that the moral points of view, being necessarily universal and impartial, tends to alienate one from life itself, to create “a kind of estrangement, distancing, or separateness resulting in some sort of loss” of that which “compels his allegiance to life itself” (Railton 134, Williams 18). The strict and upright consequentialist might do all the right things for all the right reasons, but he is still going through life as if following a handbook and a (very undependable) calculator- he has lost touch with humanity.

The solution to this alienation then, is to bridge universalized moral principle (in this case consequentialism) with actions that fully (emotionally and otherwise) acknowledge one’s “special relations” within the world (Railton 136). We begin on the starting embankment of moral law- Railton specifies a pluralistic consequentialism aimed at maximizing a set of goods but notes that the bridge he aims to construct “could be made, mutatis mutandis, by a deontologist” (148). From the bank of ideology we … Continue Suffering

Why Video Games are a Danger to Art(ists)

No doubt you are expecting this to be an impassioned polemic piece (read: rant) about how video games threaten our society and our oh-so-inviolate morals. Though incorrect, given the climate of rhetoric on video games and “interactive entertainment” you would be hardly remiss in making such an assumption. Years ago, in 2010, Roger Ebert, the renowned movie critic, made a controversial blog post on a similar topic, and for his opposition to video games as art he was bombarded with comments upon comments, the most of which were of the same tone as the very first: “Roger- you just don’t get it.”

Such a line-drawing, “them vs. us” mentality is common in this debate, as is the refusal to engage in serious conversation. Video game fans and developers seek legitimacy for their creative medium, art “fans” seek to guard their Canon and dismiss video games as children’s entertainment- compromise would be fatal to either. Whatever camp you may fall into, I do not seek to sway you here: only to caution that part of you which demands expression. If you are an artist or writer, you know of what I speak; If you are not, merely think of the last time you truly loved something, when you felt like finally, something in this world was truly for you, when something was right, just right and that was the end of it. I aim to caution that, if you play games, this part of you is being slowly enfeebled, not from malnourishment, but, in fact, from overindulgence.

What drives us all to creativity and expression is the search for personal validation and perfection. Like a lovelorn Narcissus, we stumble around the world, desperately looking for a reflection of our own perfection. What good video games offer us is a way to cheat to such perfection. No matter the potency of your feeling, the work (writing, painting, reading, watching, understanding, talking) is difficult and the results often inaccurate. The painter tears his canvas, the writer has a block, the reader cannot penetrate the density of language, the movie-goer is cheated … Continue Suffering