The most recent offering in Blackwell’s Philosophy & Pulp Culture Series is the appropriately named Dungeons & Dragons & Philosophy. I was offered a free copy in return for mentioning the book on my blog and I am making good on that deal. If time permits, I’ll write a review of the book as well. I am not one of the authors and wasn’t asked to contribute, so there is no conflict of interest. Well, other than the free copy.
Here is the back cover info for the book:
“Does justice exist in the drow city of Menzoberranzan?
How does one cope with the death of a player character?
Is it ever morally acceptable to cast necromancy and summoning spells?
Is Raistlin Majere the same person over time?
Do demons and devils have free will?
First introduced by war-game enthusiasts Gary Gygax and Dave Arneson in 1974, Dungeons & Dragons developed into a cultural phenomenon that continues to cast a spell on millions of gaming aficionados around the world. Dungeons & Dragons and Philosophy delves into the heroic quests, deadly battles, and medieval courtly intrigue of the legendary role-playing game to probe its rich terrain of philosophically compelling concepts and ideas. From the nature of free will and the metaphysics of personal identity to the morality of crafting fictions and the role of friendship in collaborative storytelling,D&D players and gaming enthusiasts will gain startling insights into the deep philosophical issues that underlie a broad swath of role-playing tactics and strategies. Put the broadswords away and letDungeons & Dragons and Philosophy transport you across the philosophical divide.”
To answer the questions:
1. No. Or yes. Traditional drow are always chaotic evil, so they have no justice. Except that which is dispensed by the adventurers who give them the deaths they really, really deserve. New drow can be any alignment, but tend to be evil and crazy. So, justice is possible, but usually not actual. But, in D&D justice is whatever the DM says it is.
2. Roll a new one.
3. Yes. Necromancy includes healing spells like cure light wounds (look at the spell descriptions). Healing people is morally okay, in general. Summoned creatures are (in the standard game) not permanently harmed by their battles. Also, most of the time they match the summoner in alignment and usually advance the cause of the alignment when summoned to fight. So, summoning them is fine. Plus, they are often things that really like to fight. In D&D that is most things.
4. No idea who that is. I’m getting vague memories about the Dragonlance books I never read, though. I’ll go with the usual answer about games: whatever the DM says.
5. Depends on the DM. Metaphysical issues in RPGs are settled by the dungeon master. In my campaign, they get free will. So yes. For me. Some DMs take devils and demons to always be evil and without free moral choice. That is AD&D Monster Manual-they are always evil (lawful for devils, chaotic for demons). So no. For them. D&D metaphysics is easy.
My previous essays on alignments have focused on the evil ones (lawful evil, neutral evil and chaotic evil). Patrick Lin requested this essay. He professes to be a devotee of Neutral Evil to such a degree that he regards being lumped in with Ayn Rand as an insult. Presumably because he thinks she was too soft on the good.
In the Pathfinder version of the game, neutral good is characterized as follows:
A neutral good character is good, but not shackled by order. He sees good where he can, but knows evil can exist even in the most ordered place.
A neutral good character does anything he can, and works with anyone he can, for the greater good. Such a character is devoted to being good, and works in any way he can to achieve it. He may forgive an evil person if he thinks that person has reformed, and he believes that in everyone there is a little bit of good.
In a fantasy campaign realm, the player characters typical encounter neutral good types as allies who render aid and assistance. Even evil player characters are quite willing to accept the assistance of the neutral good, knowing that the neutral good types are more likely to try to persuade them to the side of good than smite them with righteous fury. Neutral good creatures are not very common in most fantasy worlds—good types tend to polarize towards law and chaos.
Not surprisingly, neutral good types are also not very common in the real world. A neutral good person has no special commitment to order or lack of order—what matters is the extent to which a specific order or lack of order contributes to the greater good. For those devoted to the preservation of order, or its destruction, this can be rather frustrating.
While the neutral evil person embraces the moral theory of ethical egoism (that each person should act solely in her self-interest), the neutral good person embraces altruism—the moral view that each person should act in the interest of others. In more informal terms, the neutral good person is not selfish. It is not uncommon for the neutral good position to be portrayed as stupidly altruistic. This stupid altruism is usually cast in terms of the altruist sacrificing everything for the sake of others or being willing to help anyone, regardless of who the person is or what she might be doing. While a neutral good person is willing to sacrifice for others and willing to help people, being neutral good does not require a person to be unwise or stupid. So, a person can be neutral good and still take into account her own needs. After all, the neutral good person considers the interests of everyone and she is part of that everyone. A person can also be selective in her assistance and still be neutral good. For example, helping an evil person do evil things would not be a good thing and hence a neutral good person would not be obligated to help—and would probably oppose the evil person.
Since a neutral good person works for the greater good, the moral theory of utilitarianism tends to fit this alignment. For the utilitarian, actions are good to the degree that they promote utility (what is of value) and bad to the degree that they do the opposite. Classic utilitarianism (that put forth by J.S. Mill) takes happiness to be good and actions are assessed in terms of the extent to which they create happiness for humans and, as far as the nature of things permit, sentient beings. Put in bumper sticker terms, both the utilitarian and the neutral good advocate the greatest good for the greatest number.
This commitment to the greater good can present some potential problems. For the utilitarian, one classic problem is that what seems rather bad can have great utility. For example, Ursula K. Le Guin’s classic short story “The Ones Who Walk Away from Omelas” puts into literary form the question raised by William James:
Or if the hypothesis were offered us of a world in which Messrs. Fourier’s and Bellamy’s and Morris’s utopias should all be outdone, and millions kept permanently happy on the one simple condition that a certain lost soul on the far-off edge of things should lead a life of lonely torture, what except a specifical and independent sort of emotion can it be which would make us immediately feel, even though an impulse arose within us to clutch at the happiness so offered, how hideous a thing would be its enjoyment when deliberately accepted as the fruit of such a bargain?
In Guin’s tale, the splendor, health and happiness that is the land of Omelas depends on the suffering of a person locked away in a dungeon from all kindness. The inhabitants of Omelas know full well the price they pay and some, upon learning of the person, walk away. Hence the title.
For the utilitarian, this scenario would seem to be morally correct: a small disutility on the part of the person leads to a vast amount of utility. Or, in terms of goodness, the greater good seems to be well served.
Because the suffering of one person creates such an overabundance of goodness for others, a neutral good character might tolerate the situation. After all, benefiting some almost always comes at the cost of denying or even harming others. It is, however, also reasonable to consider that a neutral good person would find the situation morally unacceptable. Such a person might not free the sufferer because doing so would harm so many other people, but she might elect to walk away.
A chaotic good type, who is committed to liberty and freedom, would certainly oppose the imprisonment of the innocent person—even for the greater good. A lawful good type might face the same challenge as the neutral good type: the order and well being of Omelas rests on the suffering of one person and this could be seen as an heroic sacrifice on the part of the sufferer. Lawful evil types would probably be fine with the scenario, although they would have some issues with the otherwise benevolent nature of Omelas. Truly subtle lawful evil types might delight in the situation and regard it as a magnificent case of self-delusion in which people think they are selecting the greater good but are merely choosing evil.
Neutral evil types would also be fine with it—provided that it was someone else in the dungeon. Chaotic evil types would not care about the sufferer, but would certainly seek to destroy Omelas. They might, ironically, try to do so by rescuing the sufferer and seeing to it that he is treated with kindness and compassion (thus breaking the conditions of Omelas’ exalted state).
While the Syrian government has been condemned for killing people with conventional weapons, the “red line’ drawn by President Obama was the use of weapons of mass destruction, specifically chemical weapons. Those more cynical than I might suggest that this amounted to saying “we do not like that you are slaughtering people, but as long as you use conventional weapons…well, we will not do much beyond condemning you.”
While the Syrian government seemed content with conventional weapons, it has been claimed that government forces used chemical weapons. Fortunately, Secretary of State John Kerry did not use the phrase “slam dunk” when describing the matter. As this is being written, President Obama has stated that he wants to launch an attack on Syria, but he has decided to let congress make the decision. While this raises some interesting issues, I will focus on the question of whether chemical weapons change the ethics of the situation. In more general terms, the issue is whether or not chemical weapons are morally worse than conventional weapons.
In terms of general perception, chemical weapons are often regarded with more fear and disgust than conventional weapons. Part of this is historical in nature. World War I one saw the first large scale deployment of chemical weapons (primarily gas launched via artillery shells). While conventional artillery and machine guns did the bulk of the killing, gas attacks were regarded with a special horror. One reason was that the effects of gas tended to be rather awful, even compared to the wounds that could be inflicted by conventional weapons. This history of chemical weapons still seems to influence us today.
Another historically based reason, I suspect, is the ancient view that the use of poison is inherently evil or at least cowardly. In both history and literature, poisoners are rarely praised and are typically cast as villains. Even in games, such as Dungeons & Dragons, the use of poison is regarded as an inherently evil act. In contrast, killing someone with a sword or gun can be acceptable (and even heroic).
A third historically based reason is, of course, the use of poison gas by the Nazis in their attempt to implement their final solution. This would obviously provide the use of poison gas with a rather evil connection.
Of course, these historical explanations are just that—explanations. They provide reasons as to why people psychologically regard such weapons as worse than conventional weapons. What is needed is evidence for one side or the other.
Another part of this is that chemical weapons (as mentioned above) often have awful effects. That is, they do not merely kill—they inflict terrible suffering. This, then, does provide an actual reason as to why chemical weapons might be morally worse than conventional weapons. The gist of the reasoning is that while killing is generally bad, the method of killing does matter. As such, the greater suffering inflicted by chemical weapons makes them morally worse than conventional weapons.
There are three obvious replies to this. The first is that conventional weapons, such as bombs and artillery, can inflict horrific wounds that can rival the suffering inflicted by chemical weapons. The second is that chemical weapons can be designed so that they kill quickly and with minimal suffering. If the moral distinction is based on the suffering of the targets, then such chemical weapons would be morally superior to conventional weapons. However, it is worth noting that horrific chemical weapons would thus be worse than less horrific conventional (or chemical) weapons.
The third is that wrongfully killing and wounding people with conventional weapons would still be evil. Even if it is assumed that chemical weapons are somewhat worse in the suffering they inflict, it would seem that the moral red line should be the killing of people rather than killing them with chemical weapons. After all, the distinction between not killing people and killing them seems far greater than the distinction between killing people with conventional weapons and killing them with chemical weapons. For example, having soldiers machine gun everyone in a village seems to be morally as bad as having soldiers fire gas shells onto the village until everyone is dead. After all, the results are the same.
Another aspect of chemical weapons that supposedly makes them worse than conventional weapons is that they are claimed to be indiscriminate. For example, a chemical weapon is typically deployed as a gas and the gas can drift and spread into areas outside of the desired target. As another example, some chemical agents are persistent—they remain dangerous for some time after the initial attack and thus can harm and kill those who were not the intended targets. This factor certainly seems morally relevant.
The obvious reply is that conventional weapons can also be indiscriminate in this way. Bombs and shells can fall outside of the intended target area to kill and maim people. Unexploded ordinance can lie about until triggered by someone. As such, chemical weapons do not seem to necessarily worse than conventional weapons—rather it is the discrimination and persistence of the weapon that seem more important than the composition. For example, landmines certainly give chemical weapons strong competition in regards to being indiscriminate and persistent.
Thus, while a specific chemical weapon could be morally worse than a specific conventional weapon, chemical weapons are not inherently morally worse than conventional weapons.