An Illusory Virtual World: Joyful Children and Discerning Parents

How to Avoid the Traps of an Unruly Imagination

Electronic Devices and Human Imagination

Many of the inventions developed throughout world history represent the projection or extension of the functionality of the human body’s members. Tools like shovels and rakes extend the functionality of human hands, different types of vehicles extend the locomotion system, while optical or audio instruments extend our visual and auditory capabilities. But what can we say about the electronic devices used in the transmission of images?

Even as we think about TV sets and videotapes, personal computers, DVD players, Blu-Ray players or the omnipresent smartphones, we notice that all these electronic devices have a common point: the transmission of information in the form of images. Reflecting on the functionality of the screens where these images are displayed, we observe that these futuristic artifacts extend a much more subtle “organ” present in the inner structure of the human being: the so-called “imagination,” understood in the sense of the Medieval concept of “fantasy” (Lat. phantasia)—which signifies the inner faculty that mediates the transmission of the knowledge received through external senses to the soul. According to Aristotle and Saint Thomas Aquinas, nothing exists in the intellect without being first in the senses and in the imagination. Similar to a screen where those representations—originally named “phantasms”—are transmitted continuously, the imagination is the faculty that allows the communication of the body (through external senses) and of the soul (i.e., the intellect) in the act of knowledge.

Mass-Media Revolution

In the past half-century, almost all the inventions based on the storage and transmission of images have been created and promoted globally. The emergence of the Internet was at the height of this process. Therefore, a true tsunami of images hit all our homes through these digital devices. The consequences of such a global phenomenon are really worrying.

First of all, contemporary man is becoming more and more estranged from the surrounding nature, which is often known to him through means of communication rather than contemplation and direct contact. Digitally remastered scenes—transformed, for instance, into “live” or “static” wallpapers—seem to be more beautiful and easily accessible than the real ones. The passive consumers of an endless number of images that incessantly flood us believe that what can be seen on the screens is better than a natural landscape or a true human face.

In addition, if we think about the media appearance of the human body, everything seems to be perfect. Without wrinkles, without scratches, sometimes without age, the characters that pervade the eyes of viewers or internet “navigators” can be perceived as more attractive than real people. New types of “idolatry” are based precisely on these deceptive, illusory appearances.

Another phenomenon specific to the contemporary civilization of images is represented by the virtual world of computer games. An uncountable myriad of gamers of all ages, but especially young, are more or less addicted to many titles and genres proposed by thousands of game producers. After many hours spent in front of screens playing adventure games, military strategy, or subtle puzzles, some of the gamers become estranged from real life, which does not offer them the charm of a perpetual adventure. The daily reality seems to be fading, all the more so as our current, natural way of thinking is incapable of perceiving the depth layers of the “unseen world” of the spirit, which gave the people of Ancient and Medieval cultures and civilizations a completely different perspective on the world and life.

Bad Imagination / Good Imagination

The great spiritual masters of the Christian tradition draw attention to the risks involved in an immature, uneducated, manipulative imagination. One of the greatest Eastern mystics, Saint Simeon the New Theologian (949–1022), emphasizes the dangers faced by those who do not discipline/restrain their imagination:

Some people laid their hands on themselves and committed suicide, being deceived by the devil. And others threw themselves into the abysses. Finally, others hung up themselves.

Saints like Ignatius of Loyola (1491 –1556) were confronted by such terrible temptations, defeated by them with the help of divine graces obtained through prayer and heroic deeds. Whether it is our own human fantasies or some invisible demonic influences, all the temptations that attack us through imagination are based on the extremely powerful influences and impressions exerted by these “phantasms” on the mind. As Saint Thomas Aquinas teaches, this is the direct consequence of the fact that the human intellect needs the mediation of imagination to know the outside world perceived through external senses.

In the context of the Western Christian Tradition, Saint John of the Cross (1542–1591) and Saint Teresa of Avila (1515–1582) mention the negative influence that an exalted imagination can have on any person. Despite this fact, there is no necessary (i.e., a mechanistic-causal) relationship between our imagination and sin. Even though the “phantasms” can persuade the mind to do an evil deed, the decision to act belongs to the will. If the person has a strong and well-oriented will that is open to cooperating with supernatural divine grace, a Christian may resist the most powerful temptations. The lives of many saints and martyrs prove this well enough to give us a great amount of hope. But, at the same time, all mentioned saints—together with great Doctors like Saint Francis of Sales and Saint Alphonsus Liguori—warn us regarding the bad influences that an unrestrained imagination can exert on us. This warning must be taken very seriously when it comes to these creations unknown to them: 2D and 3D cartoons, movies, and electronic games.

Forming the Mind Through Classic, Christian Education

Definitely, we cannot eliminate one of the most important faculties—the imagination—used by our minds to acquire knowledge. What we can and must do is to educate and discipline it. The first impressions “stamped” on the imagination of children will influence their characters for the rest of their lives. Precisely because of this, Saint John Chrysostom, in his treatise De Educandis Liberis (On the Education of Children), urges parents to monitor everything received by their children’s souls through their senses (especially through their eyes). Any kind of immoral images ought to be completely excluded from a healthy environment. Movies, cartoons, television shows, and electronic or even board games have to be scrutinized by parents with a good amount of critical discernment, especially since in recent years eroticism, vulgarity, and extreme, chaotic violence dominate products of this kind. Regarding games, I would suggest that classical board games—including Chess, Scrabble, Go, etc.—must always be favored over computer games.

The activity of forming and disciplining the imagination is not possible without a solid education of the spiritual “eye,” which is the heart of our souls: the intellect (i.e., the mind). Instead of wasting precious time consuming the countless films or games released daily, it would be better if parents and children engaged together in the study of the Latin language or those “liberal arts”—dialectics, poetics, rhetoric, astronomy, etc.—studied in the glorious Middle Ages. But first of all, the Holy Bible and the Roman Catechism should be placed in the central place in our homes.

Without the impetus of an intellect oriented toward the knowledge of the revealed supernatural Truth, the imagination can easily create the illusion of life as a game. Unfortunately, the world of electronic creations contributes to the increase of this illusion. If we recognize, with discernment, this terrible challenge, we have to think deeply about the message which we ought to transmit to the younger generations.

Indeed, we need moments of relaxation. We can play—especially together—different types of games. But, simultaneously, we must teach our children some crucial lessons: life is not a game. The practice of virtues is not a play. We do not waste our precious time irrationally. The capacity to distinguish what is serious from what is light and playful is the certain mark of a wise person. And—indeed—if there is something we need in these troubled times, as Giovanni Reale teaches us in Saggezza antica. Terapia per i mali dell’uomo d’oggi (Ancient wisdom. Therapy for the ills of today’s man), this is the Gift of Wisdom sought by both pagan sages and Christian saints from all ages and cultures.