I’m going to be taking up some space here to write a little about what people write about games and game criticism or what is called game criticism because I think I’m ready to do it, or, rather, I’m just fed up enough to try.
I’ve been reading what people have been and are writing about games since the mid nineties and am waiting with patience for IF Theory. Here are a few of the authors that I’ve met: Espen Arseth, Jesper Juul, Marie-Laure Ryan, Janet Murray, Mary Flanagan, and others.
Considering games has led me from some hiatus back to narrative theory and David Herman, Vladimir Propp, Mikhail Bakhtin and others, with jumps back into rhetorical theory with Burke, Quintilian, and Perelman.
The hiatus prior to the writers on narrative concerned Human Geography studies and studies of memory (inner geography). And this reading continues with writers like Yi-Fu Tuan, David Harvey, Edward Casey , Mary Carruthers, Ivan Illich and others.
This list is made up of reading and study that I’ve either chanced upon, have been advised to read by friends, or that has followed from Medieval studies as a matter of course. The range of accessibility is broad. Carruther’s demands that you know your Aristotle and Aquinas, while Herman demands that you know your Greimas.
In a way, this has been the journey for a while, this reading, and it hasn’t always been fruitful. For Augustine reading was a difficult task. Disentangling the multi-layered meaning from the literal or intended text in exegesis is revelatory, difficult, and pleasurable. The difficult task of searching for meaning is rewarded with the pleasure of “finding.” Augustine writes,
“But why I view them with greater delight under that aspect than if no such figure were drawn from the sacred books, though the fact would remain the same and the knowledge the same, is another question, and one very difficult to answer. Nobody, however, has any doubt about the facts, both that it is pleasanter in some cases to have knowledge communicated through figures and that what is attended with difficulty in the seeking gives greater pleasure in the finding” (On Christian Doctrine II. 2.6).
The same idea comes before this from Diotima to Socrates in Plato’s Symposium. Reading becomes a journey through the vineyard of the text, as Hugh of St. Victor and Illich would have it in the Didascalicon.
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