Articles

Malignant Self Love - Narcissism Revisited

The Madness of Playing

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These FACTS we repress in normal life - lest they overwhelm us. A frontal recognition of them would render us speechless, motionless, paralysed. We pretend that we are going to live forever, we use this ridiculous, counter-factual assumption as a working hypothesis. Playing games lets us confront all this by engaging in activities which, by their very definition, are temporary, have no past and no future, temporally detached and physically detached. This is as close to death as we get.

Small wonder that rituals (a variant of games) typify religious activities. Religion is among the few human disciplines which tackle death head on, sometimes as a centrepiece (consider the symbolic sacrifice of Jesus). Rituals are also the hallmark of obsessive-compulsive disorders, which are the reaction to the repression of forbidden emotions (our reaction to the prevalence, pervasiveness and inevitability of death is almost identical). It is when we move from a conscious acknowledgement of the relative lack of lasting importance of games - to the pretension that they are important, that we make the transition from the personal to the social.

The way from madness to social rituals traverses games. In this sense, the transition is from game to myth. A mythology is a closed system of thought, which defines the "permissible" questions, those that can be asked. Other questions are forbidden because they cannot be answered without resorting to another mythology altogether.

Observation is an act, which is the anathema of the myth. The observer is presumed to be outside the observed system (a presumption which, in itself, is part of the myth of Science, at least until the Copenhagen Interpretation of Quantum Mechanics was developed).

A game looks very strange, unnecessary and ridiculous from the vantage-point of an outside observer. It has no justification, no future, it looks aimless (from the utilitarian point of view), it can be compared to alternative systems of thought and of social organization (the biggest threat to any mythology). When games are transformed to myths, the first act perpetrated by the group of transformers is to ban all observations by the (willing or unwilling) participants.

Introspection replaces observation and becomes a mechanism of social coercion. The game, in its new guise, becomes a transcendental, postulated, axiomatic and doctrinaire entity. It spins off a caste of interpreters and mediators. It distinguishes participants (formerly, players) from outsiders or aliens (formerly observers or uninterested parties). And the game loses its power to confront us with death. As a myth it assumes the function of repression of this fact and of the fact that we are all prisoners. Earth is really a death ward, a cosmic death row: we are all trapped here and all of us are sentenced to die.

Today's telecommunications, transportation, international computer networks and the unification of the cultural offering only serve to exacerbate and accentuate this claustrophobia. Granted, in a few millennia, with space travel and space habitation, the walls of our cells will have practically vanished (or become negligible) with the exception of the constraint of our (limited) longevity. Mortality is a blessing in disguise because it motivates humans to act in order "not to miss the train of life" and it maintains the sense of wonder and the (false) sense of unlimited possibilities.

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