A passing psychiatrist would diagnose a lonely, untidy person who stands on a soapbox and says he should be the Prime Minister. What would his diagnosis have been if the same psychiatrist had seen the same person in the same place and witnessed a crowd of millions cheering on the exact old, lonely figure? Different, perhaps of a more political nature.
One thing that sets social games apart is the number of participants. One person can only play madness, so even large-scale mental disorders are not possible. Karen Horney, for example, has shown that certain mental disorders are highly dependent on the culture in which they are defined. Mental illnesses (including psychoses), are both time-dependent and locus-dependent. When viewed in the context of their historical, political, and social contexts, religious behavior and romantic behavior can easily be interpreted as psychopathologies.
This smooth transition from the fringes to the center stage was made possible by historical figures such as Van Gogh, Nietzsche (philosophy), Hitler (politics), and Herzl (political Visionary). They were able to convince, influence, and attract a critical mass of people, which enabled them to make this transition. They were able to appear on the stage of history (or were posthumously placed there) at the right moment and place. Although similar, Jesus and the biblical prophets are more severe cases. Hitler and Herzl may have had personality disorders. The biblical prophets were almost undoubtedly psychotic.
Because they can be reversed and the outcomes are reversible, we play games. The gamer does not expect his participation or any of his moves to have a lasting impact on history, other humans, the territory, or business entities. This is the main taxonomic distinction: a game can only be described as a class of actions that do not intend to have enduring (or irreversible) effects on the environment. If such intention is apparent, the same actions can be classified as something entirely different. Therefore, games are not strongly associated with memory. They are meant to be lost, eroded by time, entropy, and quantum events in our brains as well as macro-events of physical reality.
Entropic is a term that refers to games, not all human activities. A game can have negative entropy, which is the act of decreasing entropy while increasing order. However, it can be reversed later; it is more apparent than in video games, where destructive acts are the foundation of these contraptions. Children and adults start to play, as well as children, destructively analytically. An analytic activity is playing games. We can recognize our temporariness, the looming shadows of death, our imminent dissolution, evaporation, and annihilation through games.
Ways To Introduce The Madness Of Playing Games
These FACTS are often suppressed in everyday life, lest they overwhelm. Frontal recognition would render us speechless and motionless. This counter-factual assumption is used as a working hypothesis. We pretend we will live forever. It is what games allow us to confront by engaging in activities that, by definition, are temporally and physically disconnected, have no past or future, and are therefore only temporary. It is the closest we can get to death.
It is no surprise that rituals, a type of game, are a hallmark of religious activities. The only human discipline that tackles death head-on, often as a centerpiece (think about the symbolism of Jesus’ sacrifice). Obsessive-compulsive disorder rituals are also a hallmark. They are the result of the repression and suppression of forbidden emotions. Our reaction to the pervasiveness, inevitability and prevalence of death is nearly identical. When we shift from a conscious acknowledgment of the relative importance of games to the pretension they are essential, we can make the transition from personal to social.
Games are the way to go from madness into social rituals. The transition from myth to the game is in this sense. A mythology is a closed system that identifies the permissible questions and those that may be asked. Because they are not possible to answer without another mythology, other questions are prohibited.
Observation is an act that is against the myth. The observer is assumed to be outside of the observed system (a presumption that, in itself, is part of Science’s myth, at least until the Copenhagen Interpretation of Quantum Mechanics was created).
From the outside, a game appears bizarre, unneeded, and absurd. It is without justification or future, and it seems aimless (from a utilitarian perspective). However, it can be compared with other systems of thought and social organization (the greatest threat to mythology). The transformers will ban any observation by (willing or unwilling) participants when games are made into myths.
The Madness of Playing Games
Introspection takes the place of observation and is a tool for social coercion. In its new form, the game becomes transcendental, postulated, and axiomatic. It creates a group of mediators and interpreters. It differentiates players (formerly called participants) from aliens (formerly observers or uninterested parties). The game ceases to have the power to face us with death. It assumes the role of repressing this fact and the realization that all of us are prisoners. Earth is deathward. It is a cosmic death row. All of us are here, and we are all sentenced to death.
This claustrophobia is only exacerbated by today’s technology, including transportation and international computer networks. With space travel and space habitation in the future, the walls of our cells may disappear or become negligible within a few thousand years, except for the constraints of our limited longevity. Mortality can be a blessing because it encourages people to “not miss the train of living” and maintains the (false?) sense of endless possibilities and wonder.
Meta-laws are used to guide the conversion from madness to game into myth. This super-game of survival is the basis of all our games. It is a game because its outcomes are uncertain, temporary, and not known to all the extent possible (many of our activities focus on deciphering them). It ignores spatial and temporal limitations, making it a myth. It has a single-track mind: To foster an increase in the population to hedge against contingencies outside the myth.
This meta-system includes all laws that encourage the optimization of resources, accommodation, order, and negentropic results. It is clear that it does not exist laws or human activities. It is impossible for it to contain its own negation (Godellike); therefore, it must be both internally and externally consistent. It is unlikely to imagine it being less than perfect. Consequently, it must be comprehensive. It is not comprehensive because it does not contain all possible sub-systems, theories, and propositions. It simply lists all the possibilities and realities that are available to us, taking into account their limitations, which is precisely the power of money. It is and has always been a symbol whose abstract dimension outweighed its tangible.
Money received special status, that of a measuring stick. It was necessary to monitor and measure the outcomes of myths and games. The only purpose of the competition was to ensure that people continued to participate in the game. Measuring was an even more crucial element. It was the basis of survival strategies. How can humanity determine the relative performance of its members and their overall efficiency (and prospects)? It was easy to have money. It is objective and uniform. It reacts quickly to changing situations. It was through its role of a universal comparator scale that it gained the power it has.
In other words, money had the ultimate information content: it contained all information necessary for survival. Money is a measure of performance, which allows for survival-enhancing feedback. Money gives you identity, a way to distinguish yourself in a world filled with information, alienation, and assimilation. Money established a system of monovalent rating (a ranking in the pecking order), which allowed for efficient decision-making by minimizing the amount of information required to affect them. For example, the price of a share traded on the stock exchange should reflect all share information. Other, possibly more important, measures must exist, but they are most likely lacking. For example, they may not be as uniform or universal as money and not as powerful.
Money can buy us love (or psychologically, to stand for it), and love is the only way to survive. Few of us could have survived without the love and attention we receive. All of our lives, we are dependent on others. As humans go from myth to game and then to a derivative social organization, they become more dependent on money and the information it holds. Money contains information in different modalities. It all comes down to the age-old question of survival of the fittest.