Theologie in De Game

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Theologie in De Game Theologie in de game Is de vrucht van ongehoorzaamheid zelfstandigheid? Masterthesis in de Systematische Theologie voor de Master Gemeentepredikant van de Protestants Theologische Universiteit te Amsterdam student: A.G. (Bram) Wassenaar [email protected] eerste begeleider: Prof. dr. H.S. (Rick) Benjamins [email protected] tweede begeleider: Dr. F.G. (Frank) Bosman [email protected] eerste versie: 25 juni 2018 huidige versie 1.04: 6 juli 2018 INHOUDSOPGAVE 0. Inleiding 5 0.1 Probleemstelling 5 0.2 Doelstellingen 5 0.3 Vraagstelling 6 Hoofdvraag: Welke theologische reflectie brengt de game The Talos Principle aan in de discussie over nut en noodzaak van ongehoorzaamheid en zelfstandigheid in de God- menselijke relatie, vis-a7-vis de visies op dit thema van Bavinck en Tanner? 0.4 Theoretisch kader 6 DEEL I: THEOLOGIE IN GAMES? 7 1. Waarom zijn games belangrijk voor de theologie? 7 1.1 Taak van de theologie 7 2. Hoe games te begrijpen en te benaderen 9 2.1 (Techniek)filosofische vooronderstellingen 9 2.2 Onderzoek naar definities van 'spel' en 'game' 10 2.3 Resultaat: Zeven karakteristieke kenmerken van 'computergames' 11 2.3.1 Kenmerk 1: Computergames zijn een specifieke vorm van spel. 11 2.3.2 Kenmerk 2: Games zijn computerprogramma’s die bedoeld zijn als spel. 12 2.3.3 Kenmerk 3: Games zijn een expressief medium en een vorm van kunst. 12 2.3.4 Kenmerk 4: Games zijn een technisch en cultureel artefact. 13 2.3.5 Kenmerk 5: Games zijn ontworpen voor een bepaalde spelerservaring. 13 2.3.6 Kenmerk 6: Games zijn interactief. 14 2.3.7 Kenmerk 7: Games zijn narratief. 15 2.3.8 Een conclusie over wat een game is? 17 2.4 Het debat: Op welke manier games benaderen? 18 2.4.1 Verschillende benaderingen van een game: 18 narratieve benaderingen en ludologie 2.4.2 Eigen positionering in debat ludologische en 18 narratieve benaderingen van games 2.4.3 Conclusie: hoe games te benaderen 19 3. Op welke manier bevatten games theologische beweringen? 20 3.1 Het narratieve karakter van games in algemene zin 20 3.2 Theologisch langs de zeven kenmerken van games 21 3.3 Theologische onderzoeksdefinitie: games als ‘interactive playable texts’ (Bosman) 22 3.4 Conclusie 24 4. Methode om games te analyseren 25 4.1 Drie mogelijke benaderingen om games te bestuderen 25 4.2 Beschrijving van Bosmans methodologie 25 4.3 Evaluatie van Bosmans methodologie 27 4.4 Dubbelzesmethode 28 4.4.1 Zes aspecten van religieuze verwijzingen in games 28 4.4.2 Zesstappenmethode 29 DEEL II: THEOLOGIE IN THE TALOS PRINCIPLE 30 5. Beschrijving van The Talos Principle 30 5.1 Lezen: Algemene beschrijving van The Talos Principle 30 5.1.1 Het begin van The Talos Principle 30 5.1.2 Doel van The Talos Principle 32 5.1.3 Interne bronnen van The Talos Principle 33 5.1.4 Drie eindes: iteratie, losmaking, transformatie tot boodschapper 35 5.2 Graven: Verdere toelichting op The Talos Principle 37 5.2.1 Over de titel 37 5.2.2 De werelden van The Talos Principle: binnen, buiten, en boven 38 5.2.3 De vier soorten ‘narrative’ in The Talos Principle 39 5.2.4 Welke niveaus van religie komen voor in The Talos Principle? 40 5.3 Selecteren: Welke belangrijke theologische en filosofische thema’s 40 zitten er in The Talos Principle? 2 5.4 Beschrijven: Het tuinmotief als hoofdthema van The Talos Principle 41 5.5 Volgende analysestappen: op weg naar een driegesprek 42 DEEL III: TWEE ANDERE THEOLOGISCHE VISIES (BAVINCK, TANNER) 43 6. Waarom kies ik voor Herman Bavinck en Kathryn Tanner? 43 7. Wat zegt Herman Bavinck in Gereformeerde Dogmatiek over nut en noodzaak van 44 ongehoorzaamheid en zelfstandigheid in de God-menselijke relatie? 7.1 Hoofdlijnen van Bavinck, Gereformeerde Dogmatiek 44 7.2 Bavinck scheppingstheologie 44 7.2.1 Schepping gelegen in ‘de raad Gods’ 45 7.2.2 Schepping (GD2, §33) 45 7.2.3 Openbaring noodzakelijk 46 7.2.4 OntstaanstheorieeGn: creatio ex nihilo en andere kosmogonieeGn 46 7.2.5 Creatio ex nihilo versus gnosticisme 47 7.2.6 Hemel en aarde: de geestelijke wereld (GD2, §34) en 48 de stoffelijke wereld (GD2, §35) 7.2.7 Conclusies over Bavincks scheppingstheologie 49 7.3 Bavincks theologische antropologie 49 7.3.1 Bavinck over de mens als imago Dei (GD2, §37) 49 7.3.2 Adam en Christus: de bestemming van de mens (GD2, §38) 50 7.3.3 Keuzevrijheid en het proefgebod 50 7.3.4 Conclusies over Bavincks theologische antropologie 51 7.4 Conclusie: Bavinck over (on)gehoorzaamheid, zelfstandigheid en onafhankelijkheid 51 8. Wat zegt Kathryn Tanner in God and Creation in Christian Theology over nut en noodzaak 52 van ongehoorzaamheid en zelfstandigheid in de God-menselijke relatie? 8.1 Hoofdlijnen van Tanner, God and Creation in Christian Theology 52 8.1.1 (Post)moderne vragen en bezwaren 52 8.1.2 Tanners antwoord: Analyse en de noodzaak voor theologische spreekregels 53 8.1.3 Het opstellen van theologische spreekregels (G&C, H1) 53 8.1.4 Tanner: Twee basisstructuren in spreken over God (G&C, H2) 54 8.1.5 Tanners samenvatting (G&C, H1-H3) 55 8.2 Tanners scheppingstheologie 55 8.2.1 Gods transcendentie en immanentie 55 8.2.2 Creatio ex nihilo: schepping als Gods genadegave 56 8.2.3 Conclusies over Tanners scheppingstheologie 56 8.3 Tanners theologische antropologie 57 8.3.1 Tanner over imago Dei 57 8.3.2 Conclusies over Tanners theologische antropologie 58 8.4 Conclusie: Tanner over (on)gehoorzaamheid, zelfstandigheid en onafhankelijkheid 58 9. Vergelijking tussen de theologische visies Bavinck en Tanner 59 9.1 Overeenkomsten tussen Bavinck en Tanner 59 9.1.1 Overeenkomsten in scheppingstheologie 59 9.1.2 Overeenkomsten in theologische antropologie 59 9.1.3 Overeenkomsten in soteriologie 59 9.2 Verschillen tussen Bavinck en Tanner 60 9.2.1 Accentverschillen 60 9.2.2 Grotere verschillen 60 9.3 Resultaat van de vergelijking: Welke bandbreedte in christelijk spreken is er? 61 DEEL IV: DRIEGESPREK EN EVALUATIE 62 10. Interpreteren en normeren: met The Talos Principle in gesprek over nut en noodzaak 62 van ongehoorzaamheid en zelfstandigheid in de God-menselijke relatie 10.1 Interpreteren: The Talos Principle als hervertelling van Genesis 2 en 3 62 10.2 Normeren: Evaluatie 65 10.2.1 Evaluatie van de theologische beweringen van The Talos Principle 65 10.2.2 Evaluatie van de theologische visie van The Talos Principle 66 10.3 Leren: Wat kunnen wij leren van The Talos Principle? 67 CONCLUSIE 68 3 BRONNEN & BIJLAGEN 69 Bronnen 69 Ludografie 69 Internet: video's, blogs 70 Over The Talos Principle 70 Andere internetbronnen 70 Literatuur: over games en theologie 72 Literatuur: theologie 74 Overige literatuur 75 Bijlagen 76 Bijlage A: Verklarende woordenlijst 76 Bijlage B: Aspecten van de Wijsbegeerte der wetsidee 77 Bijlage C: Overzicht van definities van 'spel', 'spelen', en 'computergames' 78 C1. Van een rondgang langs definities van 'spel' en 'spelen' 78 C2. Naar een definitie van 'computergames' 79 Bijlage D: Beschrijving van narratieve benaderingen, ludologie, en hun debat 82 D1. Beschrijving van narratieve benaderingen (in het bijzonder de narratologie) 82 D2. Beschrijving van de ludologie 82 D3. Het debat tussen ludologie en narratieve benaderingen 83 Bijlage E: Overzicht van theologische verwijzingen in The Talos Principle 84 E1. Algemene verwijzingen 84 E2. Hoofdpersonen 85 E3. Overzicht van ingame karakters 87 E4. Berichten, de QR-codes per locatie 90 E5. Stamboom van karakters uit The Talos Principle 90 Bijlage F: Taxonomie van typen spelers 92 F1. Bartles taxonomie van typen spelers 92 F2. 'Exploration' of 'the joy of discovery' 92 Bijlage G: Gamegenres of taxonomieGn van typen games 93 G1. ‘Klassieke’ gangbare indelingen van gamegenres 93 G2. MDA: ‘Mechanics, Dynamics, Aesthetics’ 94 G3. voorstel van Frank Bosman: 8 parameters 94 4 0. INLEIDING In mijn zoektocht naar theologie in de game The Talos Principle bega ik nog grotendeels onbetreden paden. In deze inleiding zet ik daarom de te zetten stappen uiteen. Na de probleemstelling volgen mijn doelstellingen die uitmonden in mijn hoofdvraag. Tot slot schets ik in het kort mijn theoretisch kader. De methode die ik wil gebruiken zal later, in hoofdstuk 4, besproken worden. 0.1 PROBLEEMSTELLING De probleemstelling van deze masterthesis is dat videogames1 door velen nog ondergewaardeerd worden, ook in de theologie. En dat is zonde, want hier valt onder andere voor de theologie nog een wereld te winnen. Nu worden games op z’n ‘best’ weggezet als ‘maar een spelletje’ en op z’n slechtst als verderfelijk voor de spelers die er agressief, verslaafd en/of sociaal geïsoleerd door zouden raken. Games zouden kinderspeelgoed zijn en triviaal tijdverdrijf. Volgens James Newman worden games nog vaak gezien als “mere trifles—low art—carrying none of the weight, gravitas or credibility of more traditional media.”2 Daarom zouden games niet serieus genomen hoeven te worden. Net als bij elk nieuw medium speelt mee dat onbekend onbemind maakt en wordt er gewaarschuwd voor (mogelijke) kwalijke invloeden. Grotendeels zijn die angsten onterecht en moeten verklaringen gezocht worden in de nuances van complexe interacties van alle aspecten van het menselijk leven.3 Het is daarom belangrijk om ook onderzoek te doen naar de positieve invloeden van games. Want in weerwil van de gedachte dat ze ‘maar een spelletje’ zijn, oefenen games wel degelijk invloed uit op hun spelers en op de culturen waarin ze geproduceerd worden. Net als alle andere vormen van kunst en media – zoals boeken, muziek en films – zijn games een cultuurproduct. Daarin komen onder meer opvattingen over goed en fout, over hoe de wereld in elkaar steekt, en over de betekenis van mens-zijn tot uiting.
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