Points of Reflection: A Case for Moral Engagement Across Video Game Time and Space

In the field of video game studies, meaningful action and flow are upheld as primary targets of game design, and key factors in many ontological definitions of what games can and should be. Yet, games are not all action. Within most games one encounters numerous pauses and interruptions of various kinds, including the much-maligned “cut-scenes” that lead or force the player out of an active role at certain moments. Furthermore, not all actions are goal-directed. If they are, they are not necessarily pragmatic. These pauses, interruptions, and nuanced goals are often overlooked, if not actively derided, in the field of game studies. In short, ideas about how players stop and reflect, how their goals and experiences take on emotional and/or moral valences, are under-represented. My work argues that moral reflection does occur even in mainstream games, and that it tends to happen in connection with the very moments game scholars often overlook—in the pauses before or after actions, in the moments of awe or realization, when the controller has been set down or the keyboard pushed away, and yes, even during cut-scenes. Such moments may invite the player into a state of moral reflection, but for this state of moral reflection to be poignant and memorable to the player these moments must also involve a consideration of differing values. Finally, how a game structures the player’s experience of time, from receiving quests to setting out into the game world, from pauses to demanding challenges, and even through the layout of video game spaces lends these points of reflection their crucial impact

Is empathy the missing link in teaching business ethics? A course-based educational intervention with undergraduate business students

Past approaches to teaching ethics have been rooted primarily within the cognitive developmental tradition, with the focus on developing moral reasoning. Recent studies in cognitive neuroscience and social psychology have challenged this emphasis, highlighting the primacy of the emotion in driving moral decision-making. This study proposed that empathy may be an appropriate construct for integrating both processes, and that an moral education intervention that focused on empathetic perspective-taking based on Martin Hoffman\u27s work may prove effective in both advancing moral reasoning and empathy. This approach was applied using a quasi-experimental design with undergraduate business students (N = 181) within a semester-long business ethics course. It was predicted that the class section receiving the empathetic perspective-taking intervention would show more growth on both perspective-taking (Interpersonal Reactivity Index, PT subscale) and moral reasoning (Defining Issues Test-2) measures than the comparison groups receiving the principled moral reasoning approach. Results from repeated measures ANOVAs by group indicated statistically significant differences for the comparison group increases on moral reasoning (DIT-2 N2 score); no difference was seen in the intervention group on either moral reasoning or perspective-taking. The results, however, did indicated a significant difference by gender for the intervention group on one of the subscales, Empathetic Concern, with women increasing and men decreasing in empathetic concern. A discussion of the results offers specific suggestions for integrating empathy into business ethics courses, balancing moral reasoning with emotional engagement and addressing issues related to gender. Also, this study suggests the need for skill-based, context specific measures of empathy

Torn Between Two Selves: Should Law Care More About Experiencing Selves or Remembering Selves?

Based upon psychological research and neuroscience studies about subjective well-being, 2002 Nobel Laureate in Economics Daniel Kahneman poses a riddle about which of these two selves should count: experiencing selves or remembering selves. Our remembered emotions (memories) are usually rosier than our experienced emotions, and people are motivated by their predicted emotions, which tend to coincide with their emotional memories. This Article advocates that law should care more about experiencing selves than remembering selves if and when experiences result in chronic health or stress consequences that either (1) societies care about more than people do (because of externalities, public bads, or public goods); or (2) people also care about, but are unaware of, do not remember, or are unable to act upon (due to self-control problems). This article analyzes examples of chronic health or stress effects from such experiences as dense and long commutes, unhealthy eating, regular physical exercise, sedentary behavior, and financial/retirement planning