Reality Is Broken: Why Games Make Us Better and How They Can Change the World

Reality Is Broken: Why Games Make Us Better and How They Can Change the World
Jane McGonigal, Jonathan Cape, 320pp, £12.99

Why does a teenage boy who refuses to do his homework spend hours playing Call of Duty? Why do commuters play Angry Birds on their phone, instead of reading the improving books lying unloved in their bag?

These are the questions that Jane McGonigal sets out to answer in Reality Is Broken. Her premise is this -- computer games have been designed and developed to be rewarding and satisfying in a way that life rarely is. "Where, in the real world, is that gamer sense of being fully alive, focused and engaged in every moment?" she asks. "The real world just doesn't offer up as easily the carefully designed pleasures, the thrilling challenges and the powerful social bonding afforded by virtual environments."

So, why not hijack the best aspects of games to make reality better?

But first, we should reflect on why games are so compelling. Unlike school or office work, the tasks they ask us to perform are constantly challenging and complicated by unnecessary obstacles. So: pressing a series of coloured buttons is boring. Pressing a series of coloured buttons in perfect time to a recording of "Sweet Child o' Mine", on the other hand, is the basis for the bestselling Rock Band and Guitar Hero franchises. Forced to operate at the edge of our ability, we are kept engaged and enthused, in a state of what psychologists call "flow".

Games also give constant feedback and they are progressive: fail a level once and there's always the possibility to continue or try again. Reality -- particularly our school testing system -- is much more focused on winning or losing at a specific time on a specific day. This creates a fear of failure that can stop us from trying in the first place.

After establishing why so many of us love games -- in Europe alone, there are 100 million people who play them for at least 13 hours a week -- McGonigal considers what we can learn from them. She presents 14 "fixes" for reality, from encouraging communities to form through shared gameplay to garnering more "epic wins" by taking part in projects on a grand scale.

As such, the key to happiness is not to play more Grand Theft Auto or Fruit Ninja but to approach our lives in a gameful way. Take Chore Wars, an alternative reality game designed to get flatmates to do more housework. Together the players draw up a list of chores and put it on to an online database. You then win points and rewards -- such as who gets control of the TV remote -- by completing the tasks. What makes it gameful, however, is that you choose which chore to do at a given moment from a large pool and you add in those unnecessary obstacles. There are double points if you put the laundry away in under five minutes, say, or if you empty the bins without anyone seeing you. "Even if household interest in the game dies down after a few weeks or months," writes McGonigal, "a major feat has been accomplished: players have had a rather memorable, positive experience of doing chores together."

A more sustainable approach to gameful living is provided by Quest to Learn, a New York City school that opened in 2009. It teaches a standard curriculum but the children approach their learning as they would a computer game. Instead of getting grades from a single test, students "level up", earning points towards a higher goal, such as becoming a Master Storyteller. In class tasks, they are encouraged to work in teams, each performing a different role that plays to his or her strength: historian, designer, architect. There are also optional quests hidden in the fabric of the school building -- a code-cracking maths assignment tucked away in a library book, for instance.

Reality Is Broken is peppered with examples of this sort and McGonigal and other "happiness hackers" can't be accused of peddling pie-in-the-sky wish-lists. It is an intensely optimistic book. Clearly she believes that if human beings can come together to form a raiding party in World of Warcraft, they can collaborate on saving their local library, or brainstorming strategies for a future without oil.

Yet this optimism leads to the book's only significant flaw: it takes little account of the innate resistance that many people have to the notion of games being anything other than the time-wasting obsession of socially awkward saddos. Neither does the author address the problem of "griefers" -- the disruptive few who won't play nicely with others, or who reduce any creative task to the lowest common denominator. At one point, she approvingly mentions the world of Spore, a game for PCs that allows players to evolve their own creatures from a single cell to a space-faring race, and to bring them into a virtual universe shared with others. She does not mention the "penis monster" meme, which led to thousands of creatures being designed to resemble phalluses. Similarly, The Sims Online had trouble in 2005 after one user set up a "virtual brothel".

Overall, however, this is an intriguing and thought-provoking book. And if the worst thing you can say about McGonigal's vision of the future is that she underestimates the human race's obsession with sex and fondness for puerile humour, that's pretty good.

Helen Lewis-Hasteley is an assistant editor of the New Statesman

Helen Lewis is deputy editor of the New Statesman. She has presented BBC Radio 4’s Week in Westminster and is a regular panellist on BBC1’s Sunday Politics.

This article first appeared in the 07 February 2011 issue of the New Statesman, The New Arab Revolt

Getty
Show Hide image

In defence of orientalism, the case against Twenty20, and why Ken should watch Son of Saul

My week, from Age Concern to anti-semitism.

Returning late from a party I never much wanted to go to, I leap up and down in the middle of the Harrow Road in the hope of flagging down a taxi, but the drivers don’t notice me. Either they’re haring down the fast lane or they’re too preoccupied cursing Uber to one another on their mobile phones. My father drove a black cab, so I have a deep loyalty to them. But there’s nothing like being left stranded in NW10 in the dead of night to make one reconsider one’s options. I just wish Uber wasn’t called Uber.

Just not cricket

Tired and irritable, I spend the next day watching sport on television – snooker, darts, cricket, anything I can find. But I won’t be following the Indian Premier League’s Twenty20 cricket again. It’s greedy, cynical, over-sponsored and naff. Whenever somebody hits a boundary, cheerleaders in cast-off gym kit previously worn by fourth-form Roedean girls wave tinsel mops.

Matches go to the final over where they’re decided in a thrashathon of sixes hit by mercenaries wielding bats as wide as shovels. Why, in that case, don’t both teams just play a final over each and dispense with the previous 19? I can’t wait for the elegant ennui of a five-day Test match.

Stop! Culture police!

I go to the Delacroix exhibition at the National Gallery to shake off the sensation of all-consuming kitsch. Immediately I realise I have always confused Delacroix with someone else but I can’t decide who. Maybe Jacques-Louis David. The show convincingly argues that Delacroix influenced every artist who came after him except Jeff Koons, who in that case must have been influenced by David. It’s turbulent, moody work, some of the best of it, again to my surprise, being religious painting with the religion taken out. Christ’s followers lamenting his death don’t appear to be expecting miracles. This is a man they loved, cruelly executed. The colours are the colours of insupportable grief.

I love the show but wish the curators hadn’t felt they must apologise for Delacroix finding the North Africans he painted “exotic”. Cultural studies jargon screams from the wall. You can hear the lecturer inveighing against the “appropriating colonial gaze” – John Berger and Edward Said taking all the fun out of marvelling at what’s foreign and desirable. I find myself wondering where they’d stand on the Roedean cheer-leaders of Mumbai.

Taking leave of the senses

My wife drags me to a play at Age Concern’s headquarters in Bloomsbury. When I see where she’s taking me I wonder if she plans to leave me there. The play is called Don’t Leave Me Now and is written by Brian Daniels. It is, to keep it simple, about the effects of dementia on the families and lovers of sufferers. I am not, in all honesty, expecting a good time. It is a reading only, the actors sitting in a long line like a board of examiners, and the audience hunched forward in the attitude of the professionally caring.  My wife is a therapist so this is her world.

Here, unlike in my study, an educated empathy prevails and no one is furious. I fear that art is going to get lost in good intention. But the play turns out to be subtly powerful, sympathetic and sharp, sad and funny; and hearing it read engages me as seeing it performed might not have done. Spared the spectacle of actors throwing their bodies around and singing about their dreams against a backdrop painted by a lesser, Les Mis version of Delacroix, you can concentrate on the words. And where dementia is the villain, words are priceless.

Mixing with the proles

In Bloomsbury again the next day for a bank holiday design and craft fair at Mary Ward House. I have a soft spot for craft fairs, having helped run a craft shop once, and I feel a kinship with the designers sitting bored behind their stalls, answering inane questions about kilns and receiving empty compliments. But it’s the venue that steals the show, a lovely Arts and Crafts house, founded in the 1890s by the novelist Mary Ward with the intention of enabling the wealthy and educated to live among the poor and introduce them to the consolations of beauty and knowledge. We’d call that patronising. We’re wrong. It’s a high ideal, to ease the burden of poverty and ignorance and, in Ward’s words, save us from “the darker, coarser temptations of our human road”.

An Oscar-winning argument for Zionism

Speaking of which, I am unable to empty my mind of Ken Livingstone and his apologists as I sit in the cinema and watch the just-released Academy Award-winning Son of Saul, a devastating film about one prisoner’s attempt to hold on to a vestige of humanity in a Nazi death camp. If you think you know of hell from Dante or Michelangelo, think again. The inferno bodied forth in Son of Saul is no theological apportioning of justice or deserts. It is the evisceration of meaning, the negation of every grand illusion about itself mankind has ever harboured. There has been a fashion, lately, to invoke Gaza as proof that the Holocaust is a lesson that Jews failed to learn – as though one cruelty drives out another, as though suffering is forfeit, and as though we, the observers, must choose between horrors.

I defy even Livingstone to watch this film, in which the Jews, once gassed, become “pieces” – Stücke – and not grasp the overwhelming case for a Jewish place of refuge. Zionism pre-dated the camps, and its fulfilment, if we can call it that, came too late for those millions reduced to the grey powder mountains the Sonderkommandos were tasked with sweeping away. It diminishes one’s sympathy for the Palestinian cause not a jot to recognise the arguments, in a world of dehumanising hate, for Zionism. Indeed, not to recognise those arguments is to embrace the moral insentience whose murderous consequence Son of Saul confronts with numbed horror. 

This article first appeared in the 05 May 2016 issue of the New Statesman, The longest hatred