A Continuation
This article serves as part 2 of a two-part examination of the art of video games as found in their mechanics. In the first part, I discuss how mechanics can serve to enhance and enrich a game’s existing artistic content without necessarily being art themselves. Today, however, I wish to discuss how mechanics can be art in and of themselves, how some games, without plot, character, or even necessarily much in the way of visual design, can be art just in light of their mechanics.
On The Nature of Art
Way back in one of attempts on this blog’s inaugural posts, I discussed the fact that art is a flighty and difficult category, whose parameters and specifications are somewhat difficult to nail down, and that is just as true today as it was then. For the purposes of today’s column, I find myself returning to a distinction I first made in my old high school olympic thesis (a long and heavily flawed paper on the aesthetic theories of Whitehead and Rorty, if you really want to know), and will thus save myself some time and quote directly from it at length, edited slightly for length and with at least one really embarrassing typographical error corrected:
First and foremost, it is necessary to explain some of the fundamental characteristics of art as I shall be discussing it. First is the characteristic I shall refer to as the Beautiful. The purpose of art is a concept far larger than the scope of this post, but it is often assumed that art usually (though not always) aims at a form of beauty. A well-written symphony is characterized as beautiful, and most criticism and discussion of that work of music will be focused around whether or not it produced a sound pleasing and interesting to the ear. The quality of the Beautiful in art is, in a sense, an objective quality, insofar as the quality is said to reside in the piece of art itself. One does not say “that symphony gave me beautiful feelings,” but, rather, “that symphony was beautiful.” Art which aims at the Beautiful seems to exist almost for its own sake — it is less interested in “making a statement,” or enacting some kind of social response, and more interested in producing a particular kind of aesthetic experience.
A second characteristic of Art is its Instrumentality. Art is often spoken well of for its ability to produce certain feelings and changes in those who participate in it. Most recently, in the twentieth and twenty-first centuries, art is often spoken of as attempting to enact some kind of social or individual change — the protest songs of the1960s and books such as 1984 attempted to change the way society acted. That said, art as an instrument for change is far from a new concept — medieval morality plays and significant swaths of fiction in the Victorian and early modern eras were written with the intent of imposing certain sets of moral beliefs upon their listeners, and thus changing them at an individual level. Art in this sense is not seen as being an end in itself — it is seen as a vehicle for the artist’s political or social opinions, an attempt to draw attention to certain things of which (usually) the artist disapproves. In this way, art aims at a subjective quality — the true work of the art lies in the subject, the one who observes the art — this art is a means, an instrument, a step on the way to a goal, whatever that goal might be.
It is important to note that art does not have to be one or the other — I have dubbed them “characteristics” of art and not “classes” of art for that very reason. Some individual pieces of art may be generally characterized more by an aim at the Beautiful or at Instrumentality, but many are both. Simon & Garfunkel’s Scarborough Fair/Canticle is both an anti-war protest song and a beautiful, well-structured harmonious experience, whereas Tschaikovsky’s first symphony aims (presumably) only at beauty, and Rage Against the Machine’s entire discography is fundamentally aimed at Instrumentality.
Art certainly can have a number of other characteristics, but it is these two broadly-sketched categories that are most relevant for the purposes of this post.
With that said, I will now try to discuss how a game’s mechanics can be considered art by showing how they can be Beautiful, and how they can be Instrumental.
Save Vs. Wands: Mechanics As The Beautiful
This section initially gave me some trouble, not because I was in any way doubting my thesis, but because it is really very hard to prove that something is beautiful, and even harder to prove that a class of things can be beautiful. Why is Dvorak’s New World Symphony beautiful? Well, I mean, listen to it. It’s beautiful because, well, listen. But that makes for a rather poor discussion– while I can certainly point out a number of video games and tabletop games with mechanics I would consider beautiful and suggest you play them, I feel it will be more effective if I try to actually analyze a specific example.
To do that, I’m actually going focus not on a video game as such, but on the granddaddy of all video games and RPGs, Dungeons & Dragons, and try to explain how later editions of D&D (specifically, 3rd, 4th and 5th) are inherently more beautiful systems than the first few. But before I get started, I want to state that if the comments below this turn into an argument about which edition of D&D is best, so help me, I will turn this car around right now, and you all will go to bed without any supper or ice cream.
Anyone familiar with 1st or 2nd edition AD&D can tell you that they are messy, messy systems. Needlessly complicated mechanics for the simplest of situations (Would you believe THAC0 was an improvement?) and abilities and powers thrown in purely for flavor, without considering their mechanical implications, made for sometimes confusing and obtuse experiences. They could still be fun to play, but contained gigantic barriers to entry, and often got in their own way. “Wait a minute, so what happens if I do X?” was a much more common question in the days of AD&D than it is today, and the game would frequently grind to a halt while DMs and players alike pored over arcane tomes and tables to determine just exactly how grappling worked. Often, individual pieces of the systems didn’t work very well with each other. A sufficiently motivated player could very easily “break” the game, or construct character builds from disparate pieces of separate rulebooks that clearly exploited loopholes the designers hadn’t thought of.
In short, AD&D was revolutionary, important, and I’m very glad it existed, but it was also inconsistent, lopsided, confusing, and ugly.
In later editions, once D&D had been transferred from the hands of TSR to Wizards of the Coast, the designers behind D&D decided to try to clean house a little bit. 3rd edition introduced the “d20 system,” which replaced earlier editions’ schizophrenic flitting between random number generation with one unified mechanic: regardless of specifics, if there is uncertainty that needs to be decided by a die, one person rolls a 20-sided die, adds a bonus number, and tries to tie or beat the other person’s number. It further unified skills across the board, rationalized the multi-classing system, standardized defenses from a myriad of interesting and oddly-specific categories down to four, and did away with THAC0 for good. (4th edition has since streamlined the system even further, a move which has irritated some and pleased others and don't even start me on beauty of 5th) In short, the newer editions are prettier than the older ones.
For just as a beautiful piece of music has certain recurring themes to lend it a sense of unity, so, too, does a beautiful set of mechanics have recurring themes to always keep the player grounded in just which game he or she is playing. Just as a beautiful painting or photograph is constructed in such a way that each part pulls your attention towards the proper point of focus, so does a beautiful system of mechanics ensure that the majority of the player’s time is spent engaging with the most important rules. Just as a beautiful book or movie does not contain excess material which distracts the reader/viewer and detracts from the work’s total worth, so, too, do beautiful systems of mechanics do away with excess material, containing as much detail as is interesting and worthwhile, and no more.
Mind you, an ugly system is not necessarily bad, or no fun. Much of the fun of Dwarf Fortress is the sheer difficulty and ugliness of its mechanics. The unadulterated, befuddling, needless complexity of the game and its mind-bogglingly stupid dwarves (Urist McHammersmasher Canceled Job: Kill Goblin — There Is A Cat In The Way) actually doubles around to make the game kind of charming, in an obnoxious sort of way. (Losing is fun!) And I hardly mean to suggest that all of the many, many people who had a great deal of fun with 1st Edition AD&D were somehow misguided or foolish. Many people have particularly derided 4th edition for “oversimplifying” the game, and while I think it’s hard to argue that 4th edition isn’t a more beautiful set of mechanics than earlier editions, it might be true that the system favors style over substance, or otherwise lost some of its identity in the change. I happen to like 4th edition, but suppose I can see the validity in some of these arguments. Nevertheless, while Dwarf Fortress and 1st Edition AD&D are valuable, and can be fun, they are uglier than other games.
What this means is that if you accept my thesis that it is possible for systems to be uglier or prettier than each other, then it seems that systems of mechanics can be evaluated according to a criterion of beauty, which is about as close as you’re going to get to a rigorous proof that mechanics can be art, and that they can satisfy the characteristic of the Beautiful.
Montezuma and Genghis Khan Have Made Peace: Mechanics As The Instrumental
First of all, I hardly wish to suggest that all game mechanics have something to say about the nature of reality, the human condition, or some specific societal institution. Chess is a very beautiful, elegant game, but I doubt its mechanics really teach us that much about societal injustice or the human condition. (It makes an excellent analogy for other parts of human experience, but that seems a different matter).
It is nevertheless true that any game which aims to be anything but a total abstraction like Chess or Go must necessarily stem from its designers’ philosophical presuppositions. This is as true of a game like Monopoly (an abstract simulation of the real estate market) as it is of Dungeons and Dragons or Civilization IV. Perhaps the most apparent example of this can be found in the way different tabletop roleplaying games treat character creation. Are there rigid character classes? This implies the designers view people as specialized. How much does a character’s species affect his or her options? If the answer is “a great deal,” maybe the designers tend to believe nature is more important than nurture.
These presuppositions can show up in other places, too, however. Does success in combat require a great deal of teamwork? This might imply that the designers have a less atomistic and more communitarian view of human endeavor. What does the game’s morality system or alignment system look like? Is there a rigid conception of good and evil, or does it take pride in being gray? And even if there is a rigid conception of good and evil, what is defined as “good?” You can learn a lot about a designers’ consequentialist or deontological leanings from the answer to that question.
These factors may serve as windows into the designers’ worldviews, as statements of how the artists behind the game view the world and the human condition. To try to make this clearer, I will now take a look at Civilization IV to shed some light on some specific instances of Instrumentality in mechanics: first, how the game shows some of how Soren Johnson, Sid Meier, and the rest of the Civ team view human society, and second, how playing the game communicates certain broader topics about the nature of human government.
(Before I get started, it is important to note that I did not choose to discuss Civ IV out of some petulant hatred for Civ V or recently released Civ VI – I simply have yet to play them at all. I have every reason to think they're excellent video games, and I’m sure much of what I say below would apply to it as well, but I shouldn’t very well talk about games I haven’t played!)
First, then, a quick bit of context. If you are not familiar with the Civilization games, they can be summarized as simulations of the life of an entire civilization. The game places the player in charge of a civilization from the Stone Age to a time just ahead of the present. Victory can be achieved in a number of different ways, from direct military action to cultural hegemony to being the first civilization to begin a major space colonization effort. Along the way, the player balances a myriad of different parts of the civilization, from its military, its diplomatic relations, its espionage efforts, to its industry, commerce, research, its world wonders, and so on and so forth.
If you’re really unfamiliar with Civ, part of the fun is also the incongruous juxtapositions that the game presents: though each civilization gets one unique unit and unique building, there are no other restrictions about religion, wonder production, neighbors, etc. This often results in situations where, for example, Islamic armies of Queen Victoria wage war against Saladin’s faithful Taoist armies over the embattled city of Berlin, which contains the Mausoleum of Maussollos. If that sounds at all appealing to you, you should definitely play Civ.
As the game is an attempt to be a playable simulation of the growth and expansion of human society, it necessary involves the designers’ philosophical presuppositions about how human society works, as well as their opinions about the nature of certain existing civilizations and their rulers. By attempting to convert well-known ideas and technologies into mechanical elements of a game system, the designers can make statements about what the benefits and disadvantages of different societal elements are, as well as simply how they function. Using the Slavery civic can allow you to construct buildings more quickly in your cities, but can also lead to slave revolts and general unhappiness in your population, as people generally object to being turned into bricks. Fundamentally, religion makes people happier and encourages cultural activity, though differences in religion inherently cause friction between your civilization and others. The “Scientific Method” technology obsoletes monasteries. These are not simply game mechanics: they are also political and philosophical statements about human society.
Finally, the game’s mechanics, all by themselves, can teach the player something about what it is like to govern a society. Many tabletop RPGs have to include a clause such as “Of course, this game works better if you actually try to behave like a real human being,” thereby admitting that the game requires a certain degree of buy-in from the player in order to really work. D&D not only isn’t any fun if all the players are just goofing around and do whatever they please, it fails as art. But in Civilization IV, the only concession the player has to make in order to experience its art is to try to win the game. By forcing the player to balance cultural, militaristic, diplomatic and economic concerns; enforcing a balance between the amount of work you can get out of a city without making its people too unhappy to be cooperative; and constructing a fluid, shifting geopolitical climate, the game causes the player to make the same sorts of decisions that a country’s leaders have to make on a regular basis. It teaches the player, through its mechanics, about what it is like to govern a country.
In Conclusion
Part of the reason people like me are so excited by the artistic potential we see in games (and video games in particular) is that they are a fundamentally new way of telling stories and sharing beauty. There is something different about experiencing a story from something approaching a sense of agency that is truly unique to games, and part of that uniqueness is to be found in the game’s mechanics. No other artistic medium implements systems of mechanics, and so at first glance, it is easy to relegate mechanics to a purely means-to-an-end role: simply necessary for the game to work, no more and no less.
I hope I have shown that mechanics can not only actively supplement and improve more traditional modes of art in video games, but can also effectively be art in and of themselves, how playing a game can be an aesthetic experience which teaches us something about the world, about ourselves, or both.