Introduction
An ethical issue that has never before occurred in the world has been exposed by virtual reality. Stacey Goguen discusses this issue and argues that people act in two different moral contexts in multiplayer online spaces. The first involves playing as an avatar alongside other avatars in the game world, and the second involves playing as a non-virtual human alongside other non-virtual human participants hidden behind the avatars. The concept of “dual-wielding” morality is used to describe it.
Goguen illustrates her point with the example of the online multiplayer action game World of Warcraft, in which Serenity Now players made game history by ambushing opposing party members during an in-game memorial service. Many members of the WoW community found this event to be troubling because the funeral was conducted in a war zone in a virtual world while a real-life person had passed away.
Virtual Morality and the Ugly Side of the Internet
The Ethical Landscape of Virtual Reality
Virtual morality is called into doubt by the idea of dual-wielding morality. Does virtual reality expand the ethical landscape? This issue has recently come up about obscenity and violent video games. It is argued that engaging in violent behavior in video games or having sexual thoughts while viewing pornography will act as a catharsis for the player, allowing him to let go of his strong drives, sensations, and desires. However, it is claimed that while pornography teaches men to treat women as objects, violent arcade games teach those who play them that violence is advantageous and an alternative to problems. These justifications are more consistent with the Platonic view of abstract morality.
Catharsis in Virtual Media from Aristotelian Perspective
According to Aristotle, the idea of catharsis states that the arts deal with feelings and passions because these are real and significant aspects of human existence. People like horror films because they can feel and release their dread, which helps them eliminate their fears. Similarly, one can get rid of one’s violent, negative inner feelings by watching the hero of an action movie blow people away. These are contemporary modifications of Aristotle’s justification of the arts.
Your answer to the issue of whether the advent of virtual reality opens up a new realm of ethics will depend on whether you hold a more Aristotelian or Platonic perspective on virtual morality. It is not, however, the main query. From a psychological standpoint, we should investigate the ethical issue of dual-wielding morality that develops when people interact in virtual settings rather than attempting to judge whether virtual reality is “good for us” or “bad for us.”
The Online Disinhibition Effect and Virtual Morality
Many human actions, some of which are not so nice, now frequently occur online. People often find it simpler to be more hostile and nasty and even participate in unethical activities online. The internet’s invisibility feature, which makes it challenging for users to evaluate the moral ramifications of their activities, is thought to be the cause of this phenomenon, also known as the “online disinhibition effect.” Although the internet portrays a virtual world distinct from the actual world, people’s moral decisions directly affect their morality in the real world.
Virtual Escapism
Virtual reality users are given the impression of escapism reality, which a variety of media, including video games, reality television, true crime programs, and blockbuster movies, may achieve. These mental diversionary activities can be enjoyable and soothing, but they can also become troublesome when people use them to escape from major societal problems. Overuse of virtual escape can result in addiction and a lack of social awareness. People can also develop online personas and groups that are distinct from who they are in real life. Online anonymity and the ability to create a persona different from their real-life self empowers individuals to engage in activities in virtual reality that they would never dare undertake in the real world.
Normalization of Violence in Virtual Entertainment and Its Societal Impact
The question is not whether playing aggressive video games causes one to act violently in the real world. It concerns the point of view that the normalization of violence in such games, films, and forms of entertainment conveys to our society. Normalization significantly affects our common morality, our perception of what is typical and natural, or “what it is to be human.” Sometimes, the message may be that aggression is the best or only course of action, and it may even be praised in popular culture. Therefore, we must ask ourselves if the acceptance of violence has gone too far.
Radical Human Brutality and the Hyperreality of Virtual Violence
The idea of radical human brutality is hyperreal for most of us. It might not increase aggression, but it could legitimize brutality, making it seem commonplace and pleasing to some people, like criminals, tough guys, or those who protect the nation. What Call of Duty stands for is consistent with some of the American government’s self-righteous rhetoric. Therefore, we must consider what we eat and how it affects our morals and common values.
Conclusion
In conclusion, people now have a platform to participate in things they may not otherwise do due to the internet. A phenomenon known as the “online disinhibition effect” causes people to behave differently online than in real life. Some ways individuals utilize virtual reality activities to escape reality include video games, reality television, true crime shows, and blockbuster movies. While these things could be fun and soothing, overindulging in them can cause addiction and a lack of social awareness.
Long-term exposure to aggression and violence in the virtual world can also lead to the emergence of violent tendencies in real life. It is important to remember that a person’s online conduct is significantly influenced by their personality in real life. As a result, it is critical to be aware of how our online behavior may affect our morals in the real world. The ability to remain anonymous online shouldn’t be used as a pretext for immoral action. Instead, we ought to use the internet as a vehicle for development and improvement, both inside ourselves and throughout society.