Do alignments improve the gaming experience?

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Have the characters in your rpg groups ever received a gift, a pat on the back, something from a deity for good service? I'm assuming yes at some point in one campaign.
I am with [MENTION=22779]Hussar[/MENTION] on this - on the very odd occasion when a god has thanked the PCs (and I can only think of two or three) this has not involved evaluative judgement on my part. Even when the god has praised the PCs for their virtue, it's been an open question from the players' point of view whether the praise is deserved. (Eg most of my players would be worried if their PCs received such praise from Vecna.)

If you're asking whether a paladin has ever received praise from the god s/he serves outside the framework of PC advancement, then as best I can recall the answer is No.
 

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He certainly can. Presupposing that it's clear that the paladin is actually acting against the interests of H.

If you do this and allow this as DM, then you are in one way or another judging (evaluating) the characters actions in accordance with the deity they serve. YOU not the PLAYER - which is essentially what @N'raac and @Imaro are arguing. Which means you are essentially in agreement.

Between us we can certainly disagree on the type of punishment how it is all executed..etc. Some DMs are a little more heavy handed than others, it also depends on the setting.

But again we're back to a pretty corner case. If you've chosen to play a paladin of Heironeus, then it would be pretty clear what your goals should be.

Agreed.

At this point the player is likely acting so out of character that it's probably better resolved away from the table and out of character. Trying to use the NPC's to correct the player is an exercise in futility IMO.

No, I'm not meaning a bad out of character roleplayer. What if genuinely the character messed up, perhaps his interference made more of a mess of things which led maybe to riots, looting perhaps even death. Perhaps his emotions got out of hand and he struck a pompous politician or a self-righteous clergyman in his way. H could certainly punish him for failing. I'm assuming characters can fail objectives in your campaign - I mean if it was predestined success there would be no real point in playing.

So again that would call on the DM to determine if his deities in that setting judge on intent (within the paladins heart) or whether they judge on results of actions. Either way you as DM will be evaluating and from your first two sentence I do not think our outlook is all that different.
 

since we established fallibility on the part of the gods in a general sense, show me in the books where this infallibility within a specific range is asserted.
I haven't established that at all. Lack of omniscience doesn't imply fallibility. For instance ignorance, admitted honestly, is not error. Do you think Ioun goes around pretending to know things she doesn't?

As for infallibility, what do you think is involved in being a god of beauty, a being of "ideals and thought"? I don't see how such a being is going to be mistaken about the nature of beauty.

But even if you run your campaign differently, with gods of beauty confused about what counts as an example of beauty, I don't see how your approach is relevant to how I should GM my game.

Are you saying moral wrongness from bad character equates to a disregard of valuable things, or a misunderstanding of valuable things (which was how you defined evil's common usage earlier) because I see no mention whatsoever of valuable things or of ones relationship to them.
Yes. To act wrongly, or immorally, is to fail to act in the right sort of way ie to fail to orient one's acts towards valuable ends.

In more simple terms, to act immorally is to destroy things that shouldn't be destroyed (ie to destroy valuable things - life is the most obvious one); to fail to nurture what ought to be nurtured; to disrespect that which deserves respect; to put things that should count for less ahead of things that should count for more.

And what it generally means to describe someone as an evil person is to attribute such immoral conduct to the person's bad character.

Why do people act wrongly? What makes their character "bad"? Obviously a question with many answers! But the idea that their appreciation of value is in some way distorted or corrupted - for instance by excessive selfishness - is not a novel answer. It's a pretty standard one.

You made an evaluative ( To examine and judge carefully; appraise.) judgement on the characters behavior and how Vecna regarded it and then stripped him of character build resources because of it.
Using your stipulative definition to label my activity is not going to persuade me that it is an instance of what I don't like doing.

I've made it clear what I mean by "evaluative judgement". Judging that thwarting Vecna will piss Vecna off is not an instance of what I mean. Judging that the player acted rightly or wrongly would be an instance of what I mean; but I didn't judge any such thing.

you did not in fact use mechanical resolution to determine what happened to the familiar or the Eye of Vecna.
Yes I did. They were consequences flowing from the resolution of a skill challenge. I posted the relevant rules text and page references upthread.
 

Well, Descartes asserted this about a particular domain, yes. It's a crucial first step in his argument for the existence of the external world. And many great thinkers have accepted his starting point, if not the rest of the argument. (As I already indicated, I regard the first step as suspect, but that's probably a minority view in the philosophy of perception.)

again, i think these philosophical discussions add very little to debates and understanding about D&D, but again you are kind of stretching the use of the word here in my opinion. Descartes would not have described humans as infallible, just as posters rejected blanket descriptions of the gods as infallible. Now you can narrow things down to a point of certainty as descartes did (and i am really not interested in discussing the merits or details of his argument here----i think these kinds of side discussions do very little other than show some posters have read Descartes). But descartes argument is built on the assumption that humans are fallible, it is an argument based on extreme doubt because our senses can mislead us and our understanding can be flawed. So leaping from that point to assert descarte is making an infallibility claim of about humans, feels odd to me, even if you confine it to a narrow space.

So yes, you could describe a person or god as infallible over a narrow subject, fair enou, but that is different from saying someone or something is infallible in a general sense.

Beyond some fairly raw and immediate sensations, and some very trivial bits of knowledge, I agree that it is hard to attribute infallibility, even for practical purposes, to most people in respect of most things. But gods are (I would have thought) different sorts of beings - beings of ideals and thoughts, for a start, at least in 4e.

I would not use the word infallible to describe such entities.
 
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I haven't established that at all. Lack of omniscience doesn't imply fallibility. For instance ignorance, admitted honestly, is not error. Do you think Ioun goes around pretending to know things she doesn't?

I believe Ioun's concept of knowledge is based around her particular, characterization, commandments to her worshipers and philosophy... as an example, one of Ioun's commandments is...

Accumulate, preserve, and distribute knowledge in all forms. Pursue education, build libraries and seek out lost and ancient lore...

Yet Ioun has no concept of knowledge that should be kept secret (this is the purview of Vecna but is still a part of the idea of knowledge)... if I discover a weapon of mass destruction, according to Ioun's teachings I should reveal it to all no matter what the cost?? Unregulated access to all knowledge can be just as destructive as the secrets Vecna keeps when it falls into the wrong hands and thus result in the destruction of something valuable... does this mean Ioun is corrupted, fallible in the area of knowledge that is centered around secrets, or something else? IMO he is fallible since again, his area of the domain of knowledge is inherently flawed since he has no power or complete understanding of "secret" knowledge.

As for infallibility, what do you think is involved in being a god of beauty, a being of "ideals and thought"? I don't see how such a being is going to be mistaken about the nature of beauty.

No one said "mistaken" but this particular god of beauty will have her own idiosyncrasies, personality, experiences, viewpoints, etc. that color her perception of beauty... as far as the gods being ideals and thoughts... 4e canon is very sketchy in this department. I mean the Raven Queen started out as a mortal who was the consort of the previous god of death Nerull, who she betrayed and "claimed his portfolio by absorbing the powers of every tormented soul in his dominion..." . She's not a being of ideals and thought, she's a mortal usurper who gained her power by killing the god of death (Ironic since he should have had a complete and infallible understanding of death) and absorbing dead souls under his dominion...

But even if you run your campaign differently, with gods of beauty confused about what counts as an example of beauty, I don't see how your approach is relevant to how I should GM my game.

Again it's not about them being "confused" (if you don't understand my assertion just ask for clarification, or are you purposefully painting it incorrectly?)... rather than repeat again I'll direct you to what I've posted above... Second, as I said earlier it's not about how you in particular run your games, but when you start proclaiming what the default is... well you should be able to back up the assertion you make.

I'm also curious... if who a god is, it's personality, idiosyncrasies, etc. have no bearing on his perception of his domain... how do gods become evil. Death isn't in and of itself evil... and if becoming the god of death gives one an infallible understanding of it, how is it possible to become corrupted and thus an evil god of death if you are just a being of infallible ideal and/or thought?? what is the catalyst that causes Nerull to be an evil god of death and the Raven Queen (who took her power from him) to be an unaligned god of death?

Yes. To act wrongly, or immorally, is to fail to act in the right sort of way ie to fail to orient one's acts towards valuable ends.

But that is an evaluative judgement... when you say "valuable"who decides what is or isn't valuable? You are defining right and wrong...

In more simple terms, to act immorally is to destroy things that shouldn't be destroyed (ie to destroy valuable things - life is the most obvious one); to fail to nurture what ought to be nurtured; to disrespect that which deserves respect; to put things that should count for less ahead of things that should count for more.

And what it generally means to describe someone as an evil person is to attribute such immoral conduct to the person's bad character.

Why do people act wrongly? What makes their character "bad"? Obviously a question with many answers! But the idea that their appreciation of value is in some way distorted or corrupted - for instance by excessive selfishness - is not a novel answer. It's a pretty standard one.

So are characters judged in this way? Can a player who destroys things that shouldn't be destroyed, fails to nurture what ought to be nurtured and disrespects that which deserves respect still claim to be good in your campaign... or even unaligned? Can a cleric or paladin who does this claiming it is there deity or power that is the corrupted one and not them? You're defining what is and isn't "evil" in your campaign right here, so does it apply to characters as well?

Using your stipulative definition to label my activity is not going to persuade me that it is an instance of what I don't like doing.

I've made it clear what I mean by "evaluative judgement". Judging that thwarting Vecna will piss Vecna off is not an instance of what I mean. Judging that the player acted rightly or wrongly would be an instance of what I mean; but I didn't judge any such thing.

You judged he acted wrongly in the eyes of Vecna. In the eyes of Vecna the right choice would have been to funnel souls to him.

Yes I did. They were consequences flowing from the resolution of a skill challenge. I posted the relevant rules text and page references upthread.

No you didn't you admitted that you totally disregarded the rules for the artifact and for the familiar. You used DM fiat and assumed that the player was ok or wanted this to happen without getting explicit permission to take away some of his build resources... and no amount of sidestepping is going to change the fact that you didn't actually use any rules to determine this.
 

[MENTION=22779]Hussar[/MENTION] – I’m writing ot and I find its length daunting, so to some extent I feel your pain…

Allow me to reiterate - there is no usage of the phrase "deny access to one or more class features" that encompasses dealing 1 hp of damage to a target. Which is what we are talking about in this particular case.

Without digging through many pages of back posts, my recollection is that you expressed a dislike for a system where the character’s ability to impact the fiction could be reduced as a consequence of an assessment of his play being inconsistent with his alignment (two key examples being loss of a level for alignment change and loss of Paladin abilities). Am I incorrect that you felt that reducing influence on the shared fiction was problematic?

If so, then the issue is moot. If not, then I fail to see how arbitrarily denying the player access to his familiar (whether by saying “it took a hp of damage” or some other mechanism not arising directly from action resolution mechanics) is philosophically different, rather than a question of degree of powers lost in magnitude and/or duration. This was not limited to alignment – when it was noted a character could lose a level from the Undead, you were equally opposed to that. Given “he could lose a level from being hit by a Wight” was not sufficient to suggest losing a level from alignment change was reasonable, I fail to see how “1 hp damage would eliminate the familiar” equates to “it is OK for me to arbitrarily remove the familiar without an action resolution which would do 1 hp to the familiar”.

I quoted the relevant skill challenge rules upthread. They expressly encompass the taking of damage in various ways as a possible consequence or stake in a skill challenge. In order to further satisfy your interrogatories, I post here the notes I had made for the particular skill challenge in question prior to the session:

First off, I sure wish someone versed in 4e would also look this over – it would not be hard for me to be way off base.


This is a L25 comp 5 skill challenge (21/29/38, 8M+4H before 3F, 6 Adv).

In the first stage the PCs must sweep through the Soul Abattoir, freeing souls while destroying shrivers and torture machinery. Each failure costs either 6d10+8 to the failing PC, or 3d10+9 to all the PCs, depending on fictional positioning.

  • To charge among the shrivers and fall upon them, Athletics or Acrobatics (+2 to check if use close burst power), or Stealth if enhanced in some way, or Intimidate if prepared to take damage as per a failure (max 4 successes);
  • To free souls (requires first that someone deal with the shrivers), Religion (+2 to check if use Turn Undead-type power) (max 2 successes);
  • To destroy machinery (requires first that someone deal with the shrivers), Arcana or Dungeoneering (max 2 successes).

After 7 successes, the PCs have a final confrontation with the shrivers (see over).[/quote]

OK, first question: any failure inflicts damage. Did any failure in this part of the SC inflict damage on “all the PC’s”? If so, or if it had, would this also incapacitate the familiar, given it had only one hp, or was it generally exempt from the above consequences, not itself being a PC?

If the shrivers are defeated, the Soul Abattoir will start to collapse. This is the second stage, and requires:

  • Escape (Group Athletics and/or Acro vs M difficulties, max 2 successes
  • Holding back the energies (Arcana, max 1 success);
  • Prayers to the Raven Queen (Religion, max 2 successes);
  • Withstanding the energies and dust (Endurance, if done as solo H then can grant others +2 to escape; otherwise group; max 1 success each);
  • Insight can reveal the presence of Vecna (no success, no failure) via Malstaph’s imp.

If the Challenge is failed, Vecna takes control of the Soul Abattoir as the imp, under the control of the Eye, breaks free from Malstaph. (If this happens before reaching 7 successes, the shrivers converge on the PCs as they are driven back.)

I don’t get how the PC’s wee to get 8 medium + 4 hard successes overall. I count three options in the first list (with combined internal maxima of 8) and 4 in the second (combined internal maxima of 7, I think, assuming two possibilities for the last one). I assume that means they need 7 successes in the first list (so all internal max’s hit but one), then 5 from the second list (so they have a bit more choice there).

In fact it didn't end up playing quite like that. For instance, as best I recall the Insight check was counted as a success.

So you set the rules, but then you don’t follow your own rules.

Also, at the climax I decided it would be more dramatic if Vecna was going to get the souls unless the invoker, who was controlling the soul energies (via a Religion check - another departure from how I had anticipated it might play out), deliberately chose to divert them to the Raven Queen.

So, again, just changing the rules on the fly.

That choice had a cost - namely, the suffering of 1 hp of damage by the imp familiar. (Though at the time I didn't describe it that way - what the player cares about is not that his imp has taken 1 or 10 or 100 hp of damage, but that it is shut down.)

So, to summarize, it was not the game mechanics or action resolution system that shut the familiar down. It was not even your previously defined consequences for failed rolls or potential to access bonuses for one or more rolls. It was not a consequence of a failed roll. It was an off the cuff decision that, if the player decided to make a certain decision in-game, he would lose access to a class feature.

You seem to have in mind some rather narrow version of action resolution mechanics, in which damage can only be inflicted as a result of an attack roll in combat. (Perhaps a failed save as well? I would imagine that's an element of the version of D&D you play.)

I am seeing, from the above, the familiar taking damage by GM fiat, not by the action resolution mechanics. [MENTION=48965]Imaro[/MENTION] seems to see the same thing. If a player tells me “I fight on the defensive this round”, taking an AC bonus, for which reason his attacker misses instead of hitting, I would not then decide “Well, as you were fighting on the defensive, your familiar scurried into the path of the blow and was hit instead of you.” And if he made his Religion roll to address the second stage (which I don’t think he did in a prayer to the Raven Queen – could he not pray to one of his other deity contacts?), that seems like a success in the skill challenge, not a failure to preserve his familiar, which is not mentioned at all in the stakes, other than “sensing Vecna’s presence” (which seems to have no mechanical impact on the skill challenge) or, if the challenge fails, losing the familiar to Vecna.

I am not arguing that the player was not warned his familiar was in danger. I am not arguing that the play was, or was not, good. I am asserting that you placed the player’s access to a class feature at stake based on the behavioural choice his character made. To compare two possible in-game occurences:


  1. Invoker says “I will channel the souls to the Raven Queen. I know this choice puts ongoing access to my familiar at risk.” The familiar is, in fact, removed from his control for some period, without him having any ability to prevent this result – it occurs if he makes the behavioural choice in question.


  1. Fighter says “I will strike down the man in my path. I know this choice reflects a lack of respect for life, and could jeopardize my Good alignment, potentially costing me a level.” The level is, in fact, lost, without him having any ability to prevent this result – it occurs if he makes the behavioural choice in question.

You seem to perceive a fundamental difference between the game philosophy of the two. I perceive only a question of degree, in the significance of the loss and its duration. That is, I think, a key area where we differ.


Gee, I wonder why? Perhaps its because, as a GM, I'm not a big fan of making unilateral changes to my players' PC builds.

Then why is it incapacitated at all? Is a temporary loss acceptable, but a longer term or permanent loss unacceptable? Where is the line drawn? Atonement can recover those Paladin powers, and experience regains a lost level, so neither of these is strictly “permanent”. Most versions xp rules had lower level characters gain more xp from the same encounter, and higher levels cost more xp, so the character should eventually catch up to the other PC’s in level.

Yes, they are not perfect exemplars of values. I hadn't realised that that was contentious! What do you think "evil" means? I think it means - drawing on Imaro's posted definitions upthread - of bad character, or perhaps prone to wrongdoing. If so-called "evil" gods pursued values without error or corruption, then they wouldn't be evil, would they?

So Orcus is not a perfect exemplar of the Undead, nor Demogorgon an exemplar of mindless destruction? Often, alignment debates have included the phrase “’Good’ does not mean ‘Stupid’”. Here, it seems Evil and Stupid become synonymous.

I don't know why you say that. I've already given an example upthread in which a player might regard Vecna as exemplifying the truth about secrecy (and, as I said, presumably therefore doesn't regard Vecna as evil). In those cases, I would not - as GM - second-guess the player's conception of what true secrecy requires.
Why can’t a given value itself be evil? Gods of war, destruction, tyranny, pain, suffering and murder come to mind. Do those deities become evil because they don’t fully understand pain, suffering or murder? Would a purer understanding result in a LG (or at least Unaligned) God of Torture and Murder?

You pay a lot of service to “PC Conception” in the lengthy passages I have not quoted. What if his conception is “great warrior”? Does he get to override to hit and damage rolls? Perhaps his conception is “as a shadow in the night” – do his Stealth checks succeed automatically? Why is only consistency with their deity or philosophy placed entirely under the player’s control? I’ve certainly played in games where my conceptual vision of the character failed to manifest due to the dice not co-operating, or due to errors in my own realization of the vision, through design or play. Why is my “moral vision” the only aspect of concept mandating exclusive player control?

Aragorn - "The hands of the king are the hands of a healer". Arthur I don't know off the top of my head - but other examples of the trope include King Edward the Confessor, who was reputed to heal with a touch.

As for being warded from evil magic by the divine? The whole of Arthur's reign, and the blissful period of Camelot - until it was riven by sin, of course. Aragorn's survival throughout his adventures, up to his realisation of his destiny to become king.

So the PC is only protected by magic in retrospect when he survives to achieve his goals? Ultimately, Camelot fell, and it was not Arthur’s sin which caused it to fall. As for the “healer”, reviewing that passage, he used herbalism, satisfying a prophecy that he was the Rightful King. At no other point in the entire trilogy does he demonstrate any healing skills, and even these may or may not be magical, rather than herbalism.

OK, so just to be clear you're now actually denying that Tolkien's Aragorn is modelled on the classic trope of divinely bestowed kingship?


OK, so just to be clear you're now actually denying that Tolkien's Aragorn is the inspiration for the Ranger class, and that instead he inspired the Paladin class?

'm not sure I understand. I'm now a bad GM, or an inconsistent GM, or something, because I have framed scenes in which dead PCs meet their makers, and I didn't have the express permission of the rulebooks to do so? (Which may not even be true - looking at p 161 of the DMG I see that "When mortal creatures die, their spirits travel first to the Shadowfell before moving on to their final fate", while p 160 tells me that "the Raven Queen’s palace of Letherna stands in the Shadowfell".)

If you're saying that, when a player whose PC is dead wants to play out a conversation with his immortal mistress - in circumstances where that mistress is also the god of the dead, and the PC is one of her marshals (a Marshal of Letherna) - it's bad GMing to frame and resolve that scene, then our conceptions of what makes for good RPGing are even more different than I thought.

The player, playing his PC, expressed doubts about his resolution and sought advice. I, playing the Raven Queen, offered some advice. How is that thwarting or denying the player's conception of his/her PC. It is affirming it, and building on it.

I am not judging whether it was good gaming or bad in theory, nor whether it was well or poorly implemented in practice, nor whether you are a good or bad GM.

I am saying two things:


  1. your claim that this scene was framed under the action resolution rules of the game is categorically erroneous.


  1. this scene evaluates the PC’s actions in the eyes of his deity, as played by you, contrary to your previously stated unwillingness to engage in precisely such an evaluation.

The discussion isn't about whether 4e is flexible or not and totally disregarding rules and making up whatever you want to happen because you feel like it doesn't speak to any inherent flexibility on the part of 4e so pleas let's not deflect this part of the conversation with irrelevant commentary. As I said earlier you did not in fact use mechanical resolution to determine what happened to the familiar or the Eye of Vecna. You made an evaluative ( To examine and judge carefully; appraise.) judgement on the characters behavior and how Vecna regarded it and then stripped him of character build resources because of it.
[MENTION=42582]pemerton[/MENTION], you go on to dismiss the plain English meaning as inconsistent with your use of the term. How does that align with your previous, extended, insistence that Good and Evil in the game rules must be interpreted in accordance with their ordinary English usage?

OK, [MENTION=22779]Hussar[/MENTION], I wrote it and I don’t know that it’s worth reading, so I’ll give you that one! Are you familiar with 4e mechanics? Can you offer a comment on the Skill Challenge from that perspective?
 

i think these philosophical discussions add very little to debates and understanding about D&D
That's your prerogative.

When posters are debating how combat mechanics should work, I find it interesting to hear from those who actually have some experience of hand-to-hand fighting.

When I am being told that my conception of the game's theology and cosmology is mistaken, or that I am inconsistent in my conception of what counts as second-guessing my players' evaluative and expressive responses, I will draw upon my own knowledge of the relevant fields in explaining why I play the game as I do.
 

No. I just expect people to post with a modest degree of respect, and as part of that to make a good faith effort to understand my approach and reasoning as a GM.

I think you (pemerton) get more of that over at therpgsite. :p

I was just mulling over something that happened in my Southlands 4e campaign a few years ago, where a player of Varek the Altanian realised that his own self-conception as a virtuous hero was flawed. The campaign had evolved into a fairly dark, serious examination of the dynamics of inter-ethnic
conflict. He decided to kill the captured enemy Nerathi noblewomen for reasons that seemed good
to him at the time - they deserved to die because they were guilty of the crime of
Necromancy, and you kill Necromancers, right? He had seen one reanimate the body of one
of her own fallen soldiers, and her explanation that the dead man was a volunteer hadn't impressed Varek.
After the bloody deed was done, the player had a realisation:
"There are no good guys here..." - He had seen himself as the heroic good guy, but he
realised his behaviour wasn't morally justifiable. It was a very dramatic moment, and it couldn't have happened if I as GM had declared* "OK, you are Evil alignment now" the moment he killed
the captives.

*This tends to work out a lot like George Lucas to Anakin Skywalker's player in Revenge of
the Sith.
GM:
"You killed Mace Windu?! You're Evil now!"
Anakin's player:
"What?! ..... (pause) ....Might as well go massacre some baby Jedi then." :lol:
 

When I am being told that my conception of the game's theology and cosmology is mistaken, or that I am inconsistent in my conception of what counts as second-guessing my players' evaluative and expressive responses, I will draw upon my own knowledge of the relevant fields in explaining why I play the game as I do.

My feeling is it isn't very helpful to discussions about RPGs to draw on these kinds of things. Especially stuff like Descarte's Meditations on First Philosophy or obscure terms from philosophy of ethics, were most people are not going to be deeply familiar with the arguments and language. It just makes it more difficult for people without this expertise to participate in the discussion.
 
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OK, so just to be clear you're now actually denying that Tolkien's Aragorn is the inspiration for the Ranger class, and that instead he inspired the Paladin class?

Aragorn was inspired by Arthur and by other 'True Kings' with Paladinesque powers, such as
Lay On Hands. Aragorn inspired Gygax's Ranger class in (eg) 1e AD&D. Later iterations of the Ranger moved further away from Aragorn, to the extent that in 4e D&D the Paladin is much closer to Aragorn than the 4e Ranger is. The 4e Ranger class looks a lot like film-LotR Legolas.
 

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