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Outline

Personal identity and the massively multiplayer online world

2016, Sport, Ethics and Philosophy

https://doi.org/10.1080/17511321.2016.1168478

Abstract

This paper explores the implications that the construction and use of avatars in games such as Second Life and World of Warcraft have for our understanding of personal identity. It asks whether the avatar can meaningfully be experienced as a separate person, existing in parallel to the flesh and blood player. A rehearsal of Cartesian and Lockean accounts of personal identity constructs an understanding of the self that is challenged by the experience of online play. It will be argued that playful engagement in virtual worlds invites the participant to reflect upon the human being as embodied and social; qualities of which are marginalised by Descartes and Locke. The strangeness of this experience of virtual worlds confronts the player with a challenge to construct a coherent narrative of online life, of which treating the avatar as a separate person is a coherent option. This opens up the virtual world as an important space within which personal identity is explored, but one with complex implications for our understanding of what counts as reasonable and ethical behaviour.

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  22. i World of Warcraft is a registered trademark of Blizzard Entertainment, Inc. Second Life is a registered trade mark of Linden Research, Inc. ii It may be noted that the concept of the 'avatar' may embrace any online representation, so will include the visual and textual presentations of self found on social web sites such as Facebook, LinkedIn and ResearchGate.
  23. iii Suits does not fully recognise the significance of the need for players to be conscious of the conventionality of play. See Edgar's criticism of Suits' interpretation of the thought experiment of the 'dedicated driver' as an articulation of this point (Edgar 2014 pp. 34-8).
  24. iv Hume's bundle theory the self takes this argument to its logical conclusion. The self, at least as soul substance, does not exist, for it is not experienced. All that one experiences of one's self is a continually changing flux of mental events (1985, pp. 299-310).
  25. v The implications of Locke's arguments are developed most radically, in the analytic tradition, by Parfit (1986).
  26. vi Blascovich and Bailenson (2011) explore in depth the way in which the experience of online bodies, both superior and inferior to one's flesh and blood body, may change at least the personality of the player.
  27. vii Sandel (1982) makes a similar criticism o of Rawls' (broadly Lockean) conception of the liberal self. f Rawls (broadly Lockean) conception of the liberal self. viii http://sophrosyne-sl.livejournal.com/50673.htmlThe deeply immersed avatar Sophrosyne Stenvaag also has Flikr and Twitter accounts, and thus an extensive online presence. See https://www.flickr.com/photos/8325800@N07/ [all accessed 11 th November 2015]