A couple years back, I wrote a dissertation on Heidegger and videogames. This was, from the outset, a contradictory endeavor. Heidegger would not have liked videogames.
Already in his lifetime, Heidegger did not like the cultural changes brought about by newly emerging digital technologies. “Cybernetics transforms language into an exchange of news,” he wrote in 1972, the very year Nolan Bushnell debuted Pong. “The arts become regulated-regulating instruments of information.”[i]
Moreover, Heidegger wasn’t big on moving-image culture, in general. He had no particular love for the cinema, which he saw as sapping our sense of the wondrous (das Er-Staunen, Heidegger’s translation of the Greek θαυμαστόν) in lived experience. “We might think in passing of all the extraordinary things the cinema must offer continually,” he writes, “what is new every day and never happened before becomes something habitual and always the same.” The uncommon acquires an “insidious habituality.” Genuine wondrousness is supplanted by manufactured spectacle.[ii]
In titling this category, I fought against a perverse desire for maximal irony: I didn’t call it “wondrousness.” I wanted to, though. Absent the burden of context, “wonder” is precisely the word I would use to describe the feeling these games provoke in me.
I chickened out, though. I went with the word “delight,” instead.
This post serves as a little mini-postmortem on two difficult class sessions in my “Frames, Claims, and Videogames” course. There are multiple overlapping reasons why these class sessions were difficult for me. One is that my lesson had to pivot strangely from seemingly-academic debates on the definition of games to a sudden dive into matters of harassment in game culture. Harassment itself is, needless to say, a difficult thing to discuss in class. It becomes exponentially more difficult when one is teaching a class with a high percentage of international students, many of whom (thanks to the registration realities of late-scheduled courses) have no particular interest in games, and who simply cannot fathom the cultural forces that align to drive a certain subset of American men to use things like changing conceptions of videogames (videogames!) as an opportunity to harass women online. I mean, how do you explain this, really—to anyone at all, let alone someone completely on the outside of American “gamer” culture?
I won’t go so far as to claim that my approach to this material was entirely successful. (The class did not, for instance, become a platform for thoughtful discussion in the same way my unexpectedly post-Trump-election lesson on the politics of American comedy did.) It was, though, a learning experience for me, so it’s worth sharing some details.