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«Virtual reality» is a term often
used to describe computer-mediated communication on the Internet. This virtual
interaction is often said to take place in this kind of «cyberspace.»
The word «virtual» may give an impression of something «unreal,»
not really existing. A definition of virtual is «to have the effect
of being such without being such.» However, the best way to understand
the virtual reality present within the computer mediated system of Internet
is to describe it as a form of human-computer interaction in which real
or imaginary environments are simulated and users interact with and are
able to manipulate those environments.
It is also important to state that the term «virtual reality»
as it is used in this article has little to do with the «virtual reality»
games where sensors are used to create artificial stimuli and impressions
of acting in another «reality.» The emphasis here is how the
human-computer interaction shapes a new and different reality, new ways
of communication, interaction and fellowship across borders of time and
space.
Daily life on the Internet can be different from person to
person. Each «Netizen» (person using the Internet) can determine
how and for what purposes he or she wants to use the Net. Some may prefer
highly participatory activities like playing with others in a multi-user
dimension (MUD) where one can construct and manipulate a variety of objects,
share feelings and thoughts in a «relay chat channel,» discuss
a hot issue with people sharing a common interest in a news group or e-mail
list.
Maybe the desire is just to surf around, jumping from one hypertext-link
to another, download new software or large documents via Telnet or ftp-sites,
read the latest news on the CNN-page, search after some key words or phrases
on a search engine like HotBot or AltaVista, listen to some music or look
at videos from Walt Disney, or . . .? The choices are almost unlimited,
and more opportunities are still to be explored in the future.
The bottom line is that every user becomes an editor, choosing what to read,
watch, see, experience and involve him or herself in. There are no rules
of what to do, although there are rules of good behavior within certain
forums like user groups, e-mail lists, etc. There are no limits regarding
how many hours one can spend on the Net (as long as the Internet provider
and the telephone company is paid). One may choose to involve oneself and
participate, or just be an observer. This freedom provides tremendous opportunities
and challenges as well as serious temptations that may lead to «Internet
addiction.» There are examples of people using an enormous amount
of time and money, being almost obsessed with their computer-life.
The specific area of interest in this article is virtual communities.
A practical working definition of virtual communities is offered by Howard
Rheingold, "Virtual communities are social aggregations that emerge
from the Net when enough people carry on those public discussions long enough,
with sufficient human feeling, to form Webs of personal relationship in
cyberspace."1
However, there is a need to broaden the scope to include more than just «discussions.» Using the word «interaction» to include all kinds of human exchange of opinions, knowledge, commerce, humor, humanitarian actions, etc., would be more presice. A better definition following the pattern of Rheingold would be,
«Virtual communities are social aggregations that emerge from
the Internet when enough people interact long enough to form webs of personal
relationship in cyberspace.»
We must also differ between virtual communities as basic
«webs of personal relationship» where one «joins in»
or «signs up» and by that implicitly performs an act of commitment,
and the much broader term virtual society where everyone who has the ability
of surfing the Internet, sending e-mail and use other tools, becomes a member
of this society. Belonging to this virtual society without being a member
of any virtual community is possible. Yet there is something in the «codex»
and nature of the Internet encouraging everyone not only to observe but
to commit oneself and participate in one or more conferences, networks,
etc.
The realities of the virtual world and virtual communities
take place in a postmodern culture. An understanding of major trends in
our postmodern societies is vital to grasp the real values shaping the human-computer
based virtual reality that is influencing a rapidly growing number of people.
Perez Zagorin describes postmodernism as "a fundamental mutation in
the sphere of culture reflecting a new multinational phase of ... [the]
electronic society." 2
By culture, one can simply define it as "a system
of symbols and meanings."3
Yet, pinpointing a definition of postmodernism is very difficult. Walter
Truett Anderson defines five fundamental characteristics of the postmodern
world view, calling them «metatrends» in relation to politics,
religion and culture.
The five are
(1) changes in thinking-about-thinking (shifts in the public psychology);
(2) changes in identity and boundaries;
(3) changes in learning;
(4) changes in morals, ethics, and values; and
(5) changes in relationship to traditions, customs, and institutions. 4
It may make more sense to describe postmodernism rather than to try to define it. Anderson provides a description of some «ideas» as the «givens» of life in the early postmodern era,
1. The society
itself is a social construction of reality. All the things that identify
and define a «people’--such as its boundaries, its culture, its
political institutions--are the (usually refied) products of earlier inventions.
2. Individual identity is also a social construction of reality, and
the concept of a ‘self’ is different in different societies and
at different stages of history.
3. We regard the collective beliefs of individuals (rather than the
mind of God or the laws of history) as the ultimate respository of social
reality (what is true is defined by what we believe), and we know that beliefs
can be modified.
4. Consequently,
all sectors of society are deeply interested in finding out what people
believe (public opinion) and modifying those beliefs (advertising, propaganda,
brainwashing, public relations and so forth).
5. In a postmodern
society we perceive life as drama, and our major issues involve the definition
of personal roles and the fabrication of stories that give purpose and shape
to social existence.
6. Public happenings
have the quality of scenes created or stage-managed for public consumption.
They are what Daniel Boorstin called pseudoevents. 5
Whether or not we choose to describe this «diagnosis» of our society as modern or postmodern, it basically focuses on the perception of reality as constructions. Embedded in this understanding of reality is indeed a relativization of values, «anything goes,» «what is right for you may not be right for me.» These attitudes are easily identified among the so-called «buster» generation. 6
Elisabeth M. Reid focuses on the challenging of power of social norms and
their replacement with rituals combining both the destruction and rejuvenation
that takes place within virtual communities. Computer-mediated communication
systems are designed specifically to affect the transmission of symbols
and meanings, many virtual communities like IRC-forums are clearly postmodern,
being both electronic and international. Reid Steere concludes,
«The IRC community shares a concern for diversity, for care in nuances of language and symbolism, a realization of the power of language and the importance of social context cues, that are hallmarks of postmodern culture."7
The reality of the virtual Internet will have a great impact
on our daily life in the decades to come. With its «bottom up»
structure giving every participant an enormous power in the ability of obtaining
and utilizing the dynamite of knowledge hidden in the system, making him
or her able to be a real publisher of this information and to use it together
with one's own material for whatever cause, the Internet will never become
a «static» or «defined» entity. It is more like
a living organism of enormous «virtual resources» fertilizing
and penetrating the everyday life of millions of people who themselves are
a part of a new, worldwide community.
The potential of the Internet in an information society can hardly be overemphasized.
Surely there are obstacles and technical difficulties, a need for much more
and faster channels of communication that may slow down the current explosive
growth of the network. Yet, in the long run this «network of networks»
will continue to develop even if parts of it may become «closed areas»
for commercial or ideological reasons. The president of the Internet Society,
Vinton G. Cerf gives an adequate description of the very nature of the Internet:
"Unlike frontiers with well-defined and precisely fixed boundaries,
the Internet frontier is in a constant state of flux and renewal. As quickly
as the frontier is settled, new islands, oceans, and even whole continents
become part of it. As a virtual space of software, networking, and computers,
the Internet is infinitely renewable and infinitely adaptable, and it grows
and changes every day." 8
In a true, postmodern world, the «times are a’changin'.» Like flickering videos on the TV, where angles and spots are constantly shifting, the Internet is a true product of modernity in a postmodern culture. Unlimited, immeasurable, constantly changing, increasingly commercialized by a plethora of products and companies, a forum where treasures of ancient cultures coexist along with humiliating, subversive, even perverted expression of human nature. The Internet is both very good and very bad at the same time.
In one sense, maybe almost human?
Endnotes: