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The Oracle, the Ordeal and the Bet
Published online by Cambridge University Press: 01 July 2024
Extract
Any classification of games, no matter how determined and what principle of division is chosen, reveals an irreducible category: games of chance. This does not mean that this category is destitute of ambiguity. Because, after all, is it sufficient for chance to play a part in such recreational activity and thus transform it into a game of chance? We can investigate the nature of chance, the part it must play and the extent of its role. It is rather clear that in many games one can discern an element of chance, without this being enough to define these games as games of chance. The chess-player who develops a system of attack cannot take into account all the possibilities of his antagonist's reply. He is naturally inclined to speculate on a partially fortuitous future and to rely on a certain amount of “good luck: “ si fortuna iuvat. We have chosen a rather paradoxical example, since in such competition the best calculator is theoretically sure of winning or of stalemating. But in all human occupations, and therefore a fortiori in recreational activities, the indetermination of the future plays a role which can be lessened but not reduced to nothing. From this point of view, what game is not a game of “chance?” Without what sport commentators call “the glorious uncertainty of sport” which is simply the global name for a vertiginous number of unforeseeable factors, determined beyond doubt, but indeterminable in their totality, and so foreign one to another that they cannot be “integrated,” a match of rugby or tennis would have no spectacular interest. It would be the equivalent of an experimental verification.
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- Copyright © 1966 Fédération Internationale des Sociétés de Philosophie / International Federation of Philosophical Societies (FISP)
References
1 Omnis definitio in jure periculosa. The jurists hesitate. The law in its desire to destroy the game, at least where it is not allowed, is benevolent towards "learned" forms of leisure such as bridge or belote, but on condition that no money is used, or rather that public morality not be tarnished by risking cash stakes in public. The same law considers roulette and baccarat in all forms as games of chance which is corroborated by a quite reasonable conviction: that, without a stake, these amusements would be perfectly silly. A long series of legal decisions results however in a confused notion: games of chance would be only those games in which intelligence has no part (as lotto?) or at least in which it plays a very small role. This uncertainty seems regrettable to us from the moment that a non exterior criterium is proposed to define games of chance which provides a sound basis for making an inventory of the sphere of recreational alea. On the other hand fiscal law is not in error. Its definitions tend towards laxness and generosity but the consequences deduced are much less lax and generous and it considers games of chance all those games in which some money is used.
2 In the myth of Er (Republic, X, 617, d, e) it is by drawing lots that the souls called back to earth are arranged in a certain order. One after the other, according to fate's decision, they will have to choose a model of life. A hierophant declares in the name of Lachesis: "The responsibility belongs to him who chooses. God is not responsible." God is not even responsible for the order of priority.
3 It is nonetheless necessary to place on another plane the mathematical criticisms of the Pascalian bet, for instance that of Borel: betting conceals a paralogism because Pascal pretends to build up its necessity on the importance of the possible gain.
4 Gf. Goldmann, Le Dieu caché.
* Pigeonvole: children's game with forfeits. [Note of the Translator]
5 Cf. also the "emprunts a lots," since the 18th century.
6 Quoted by Alleau, Dictionnaire des jeux (Tchou, 1964), p. 156.
7 Ancient Korean cards represent different varieties of feathers. This form suggests that the Korean cards evolved from divinatory arrows or diviner's wands. Cf. notably Scarne, Complete Guide to Gambling (New York, 1961), pp. 526-527.
8 Herarld and Radin quote the anedocte: Un siècle de roulette.
9 At least if one considers the legend of Mucius Scaevola as the refracted memory of an ancient ordeal. Cf. Dumézil, L'héritage indo-européen à Rome (Paris, 1949) and Naissance de Rome (Gallimard, 1944).
10 R. Caillois, Les jeux et les hommes (Gallimard, 1958), pp. 255-299.
11 An additional distinction should be taken into account. The pedagogue who wishes to consider games as preparation for adult life risks proposing to his pupil only the so-called "instructive" amusements which are so sad. Games represent above all a free activity. As soon as an external authority determines its contents or even makes it compulsory, the game becomes a task: it will disgust the best wills and in any case the worst. This will lead us to discern in the game an aim for itself and an aim in itself. The objective function of the game may perhaps be apprenticeship (biological, professional, economical, military… etc.) But the subjective purpose of the game must be disencumbered of these adult ambitions otherwise the game will stop being a game. Subjectively the game is in itself its own purpose.
12 It is useless to invoke other aleatory competitions in which the object at stake is precisely the object used to play. Besides, these games have no name because very often they are given rules as soon as they are invented and disappear with the occasion which brought them to life.
13 Op. cit.
14 "I love with rapture the children of the great Vibhâkada (the God of games), the dice in motion, falling and rolling on the ground! My rapture is similar to that produced by soma (sacred beverage)…" (Règi-Veda, quoted by Alleau, op. cit.)