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| | ===Definition=== | | ===Definition=== |
| − | “Disembodiment occurs when a person’s identity is separated from their physical presence (Slater, 2002)” and “there are others who believe engaging in CMC does not cause disembodiment of identity (Turkle, 1994, 1997), but instead acts as a catalyst for ‘re-embodiment’ and self-transformation (Pearce, 2009).”<ref>[http://networkconference.netstudies.org/2010/04/disembodiment-and-re-embodiment-of-identity-in-multi-player-dungeons-and-online-role-playing-games/ Disembodiment and Re-embodiment of Identity in Multi-Player Dungeons and Online Role Playing Games] 25/04/2010 by Aaron Millerand. Online Conference on Networks and CommunitiesDepartment of Internet Studies, Curtin University of Technology.</ref> | + | “Disembodiment occurs when a person’s identity is separated from their physical presence<ref>(Slater, 2002)</ref>” and “there are others who believe engaging in CMC does not cause disembodiment of identity<ref>Turkle, S. (1994). Constructions and reconstructions of self in virtual reality: playing in the MUDs. Mind, Culture and Society, 1(3), 158-167. |
| | + | </ref><ref>Turkle, S. (1997). Multiple subjectivity and virtual community at the end of the Freudian century. Sociological Inquiry, 67(1), 72-84.</ref> but instead acts as a catalyst for ‘re-embodiment’ and self-transformation"<ref>(Pearce, 2009)</ref><ref>http://networkconference.netstudies.org/2010/04/disembodiment-and-re-embodiment-of-identity-in-multi-player-dungeons-and-online-role-playing-games/ Disembodiment and Re-embodiment of Identity in Multi-Player Dungeons and Online Role Playing Games 25/04/2010 by Aaron Millerand. Online Conference on Networks and CommunitiesDepartment of Internet Studies, Curtin University of Technology.</ref> |
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| + | "One of the most pervasive themes in the fiction and theory of cyberculture of the past few decades has been that the human body is vanishing, irrelevant or, interfaced with the machine, an empty shell robbed of what is variously called spirit, consciousness or identity".<ref>[http://www.gradnet.de/papers/pomo02.papers/disembodiment.htm Homogenous Eclecticism and Disembodiment in Neutral Semantic Space] By Terryl Atkins.</ref> But the body doesn't really disembody. It simply floats into another space. The essence of it merges in with the other understandings of the body. One's consciousness extends to the edges of one's online identity. The second self becomes as much as the primary self, and one acts through it. |
| − | ===Definition===
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| − | “Disembodiment occurs when a person’s identity is separated from their physical presence (Slater, 2002)” and “there are others who believe engaging in CMC does not cause disembodiment of identity (Turkle, 1994, 1997), but instead acts as a catalyst for ‘re-embodiment’ and self-transformation (Pearce, 2009).”<ref>[http://networkconference.netstudies.org/2010/04/disembodiment-and-re-embodiment-of-identity-in-multi-player-dungeons-and-online-role-playing-games/ Disembodiment and Re-embodiment of Identity in Multi-Player Dungeons and Online Role Playing Games] 25/04/2010 by Aaron Millerand. Online Conference on Networks and CommunitiesDepartment of Internet Studies, Curtin University of Technology.</ref>
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| − | In (year needed) Jason Wilson lived wore virtual reality glasses for one week during an exhibition on disembodiment and the virtual experience. Using sealed AR goggles, he experienced life outside of himself as a 3rd person observer for a week in a gallery setting.
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| | ====Therapeutic Disembodiment==== | | ====Therapeutic Disembodiment==== |
| − | AaronMillerand believes that "online interactions do facilitate a therapeutic process that stems into the offline world. Drawing on examples from my paper, specifically Peter, his online interactions helped him to develop the confidence to actually go out into the “real” world and meet people (Turkle, 1994). Before his involvement in the MUD, Peter online had one friend, being his college roommate and spent the majority of his time studying (Turkle, 1994)," and he brings up "another case that clearly illustrates this is Lynn. Lynn, who suffered paralysis after an accident, joined an online RPG and created an avatar to represent the person she once was, a very active person in the community (Pearce, 2009). Lynn used her avatar as an extension of herself to help people the way she used to prior to her accident, which she stated helped bring her out of her depression to start living her life (Pearce, 2009). In these cases, I think online interactions have definitely had an impact on their offline issues.<ref>AaronMillerand in comment to Jordannaepp. [http://networkconference.netstudies.org/2010/04/disembodiment-and-re-embodiment-of-identity-in-multi-player-dungeons-and-online-role-playing-games/ Disembodiment and Re-embodiment of Identity in Multi-Player Dungeons and Online Role Playing Games] 25/04/2010 by Aaron Millerand. Online Conference on Networks and Communities - Department of Internet Studies, Curtin University of Technology.</ref>
| + | Aaron Millerand believes that "online interactions do facilitate a therapeutic process that stems into the offline world. Drawing on examples from my paper, specifically Peter, his online interactions helped him to develop the confidence to actually go out into the “real” world and meet people<ref>Turkle, S. (1994). Constructions and reconstructions of self in virtual reality: playing in the MUDs. Mind, Culture and Society, 1(3), 158-167.</ref>. |
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| − | ====Research on Disembodiment and Cyberspace====
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| − | [http://www.eth.mpg.de/cms/files/events_pdf/399/1116860696-01.pdf Symbolic and Experiential Consumption of Body in Virtual Worlds: from (Dis)Embodiment to Symembodiment] (pdf). Vol. 1. No. 2 ISSN: 1941-8477 “Virtual Worlds Research: Consumer Behavior in Virtual Worlds” November 2008. Handan Vicdan, College of Business Administration, The University of Texas-Pan American; Ebru Ulusoy, College of Business Administration, The University of Texas-Pan American.
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| − | [http://melwattsdpi.blogspot.com/2010/04/httpduplox.html A Closer Look at the Disembodiment of Cyberspace] Mel Watts. April 2010.
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| − | [http://www.eth.mpg.de/cms/files/events_pdf/399/1116860696-01.pdf Embodiment, Disembodiment and Altered States of Consciousness in Yanomami Shamanistic Initiation] - Theoretical background information complementary to the presentation scheduled for 13. June. Dr. Zeljko Jokic. University of Sydney, Australia.
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| − | "As virtual worlds develop on the Internet and become more integrated into people's daily lives, we need to examine issues concerning how people are represented, and how these representations through the electronic medium affect people's social relationships and own identities. We can ask questions such as, what is the social function of the body, and what does the absence of body mean for social relationships? How is the body represented in cyberspace/virtual reality and to what end? What kind of interface should we consider to represent the body, and what effect would it have on communication and understanding? When we consider social agents, what effect will new forms of physical appearance (or lack of) have? And with new physical representations should we expect new gender roles, perhaps in addition to the identity deception and temporary personae that we already see in cyberspace?". <ref>[http://duplox.wzb.eu/docs/panel/gloria.html Flying Through Walls and Virtual Drunkenness: Disembodiment in Cyberspace?] (transcript) by Gloria Mark.</ref>
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| − | "One of the most pervasive themes in the fiction and theory of cyberculture of the past few decades has been that the human body is vanishing, irrelevant or, interfaced with the machine, an empty shell robbed of what is variously called spirit, consciousness or identity".<ref>[http://www.gradnet.de/papers/pomo02.papers/disembodiment.htm Homogenous Eclecticism and Disembodiment in Neutral Semantic Space] By Terryl Atkins.</ref>
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| − | This article aims to demonstrate that the philosophical anthropology of the German philosopher Helmuth Plessner (1892-1985) enables us to gain a better understanding of the experiential presuppositions and implications of information and communication technologies, such as telepresence and virtual reality, than we can obtain through interpretations that start from a dualistic, Cartesian ontology. With the help of Plessner's concept of "excentric positionality', developed in Stages of the Organic and Man (1928), Hans Moravec's Utopian claims about the possibility of disembodied existence in cyberspace are criticized and an alternative, more adequate interpretation is presented. It is argued that the corporal "poly-excentric positionality' that is inherent in the human experience of telepresence and virtual reality, radicalizes the existential " homelessness' which characterizes human life.<ref>[http://www.headlesschicken.ca/archive/Shit&Soul.pdf Of Shit and the Soul: Tropes of Cybernetic Disembodiment in Contemporary Culture] by Allison Muri. Published in Body & Society 9.3 (2003): 73–92.</ref>
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| − | Digitally Mediated (Dis)embodiment. Information, Communication & Society. Volume 6, Issue 2, 2003, Pages 247 - 266 Author: Jos de Mula. DOI: 10.1080/1369118032000093914.
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| − | ==References==
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| − | <references /> | + | |
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| − | [[Category:Book Pages]]
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| − | [[Category:Marked for Editing]]
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| − | __NOTOC__
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| − | | + | |
| − | ====Therapeutic Disembodiment====
| + | |
| − | AaronMillerand believes that "online interactions do facilitate a therapeutic process that stems into the offline world. Drawing on examples from my paper, specifically Peter, his online interactions helped him to develop the confidence to actually go out into the “real” world and meet people (Turkle, 1994). Before his involvement in the MUD, Peter online had one friend, being his college roommate and spent the majority of his time studying (Turkle, 1994)," and he brings up "another case that clearly illustrates this is Lynn. Lynn, who suffered paralysis after an accident, joined an online RPG and created an avatar to represent the person she once was, a very active person in the community (Pearce, 2009). Lynn used her avatar as an extension of herself to help people the way she used to prior to her accident, which she stated helped bring her out of her depression to start living her life (Pearce, 2009). In these cases, I think online interactions have definitely had an impact on their offline issues.<ref>AaronMillerand in comment to Jordannaepp. [http://networkconference.netstudies.org/2010/04/disembodiment-and-re-embodiment-of-identity-in-multi-player-dungeons-and-online-role-playing-games/ Disembodiment and Re-embodiment of Identity in Multi-Player Dungeons and Online Role Playing Games] 25/04/2010 by Aaron Millerand. Online Conference on Networks and Communities - Department of Internet Studies, Curtin University of Technology.</ref>
| + | |
| − | | + | |
| − | ====Research on Disembodiment and Cyberspace====
| + | |
| − | [http://www.eth.mpg.de/cms/files/events_pdf/399/1116860696-01.pdf Symbolic and Experiential Consumption of Body in Virtual Worlds: from (Dis)Embodiment to Symembodiment] (pdf). Vol. 1. No. 2 ISSN: 1941-8477 “Virtual Worlds Research: Consumer Behavior in Virtual Worlds” November 2008. Handan Vicdan, College of Business Administration, The University of Texas-Pan American; Ebru Ulusoy, College of Business Administration, The University of Texas-Pan American.
| + | |
| − | | + | |
| − | [http://melwattsdpi.blogspot.com/2010/04/httpduplox.html A Closer Look at the Disembodiment of Cyberspace] Mel Watts. April 2010.
| + | |
| − | | + | |
| − | [http://www.eth.mpg.de/cms/files/events_pdf/399/1116860696-01.pdf Embodiment, Disembodiment and Altered States of Consciousness in Yanomami Shamanistic Initiation] - Theoretical background information complementary to the presentation scheduled for 13. June. Dr. Zeljko Jokic. University of Sydney, Australia.
| + | |
| − | | + | |
| − | "As virtual worlds develop on the Internet and become more integrated into people's daily lives, we need to examine issues concerning how people are represented, and how these representations through the electronic medium affect people's social relationships and own identities. We can ask questions such as, what is the social function of the body, and what does the absence of body mean for social relationships? How is the body represented in cyberspace/virtual reality and to what end? What kind of interface should we consider to represent the body, and what effect would it have on communication and understanding? When we consider social agents, what effect will new forms of physical appearance (or lack of) have? And with new physical representations should we expect new gender roles, perhaps in addition to the identity deception and temporary personae that we already see in cyberspace?". <ref>[http://duplox.wzb.eu/docs/panel/gloria.html Flying Through Walls and Virtual Drunkenness: Disembodiment in Cyberspace?] (transcript) by Gloria Mark.</ref>
| + | |
| − | | + | |
| − | "One of the most pervasive themes in the fiction and theory of cyberculture of the past few decades has been that the human body is vanishing, irrelevant or, interfaced with the machine, an empty shell robbed of what is variously called spirit, consciousness or identity".<ref>[http://www.gradnet.de/papers/pomo02.papers/disembodiment.htm Homogenous Eclecticism and Disembodiment in Neutral Semantic Space] By Terryl Atkins.</ref>
| + | |
| − |
| + | |
| − | This article aims to demonstrate that the philosophical anthropology of the German philosopher Helmuth Plessner (1892-1985) enables us to gain a better understanding of the experiential presuppositions and implications of information and communication technologies, such as telepresence and virtual reality, than we can obtain through interpretations that start from a dualistic, Cartesian ontology. With the help of Plessner's concept of "excentric positionality', developed in Stages of the Organic and Man (1928), Hans Moravec's Utopian claims about the possibility of disembodied existence in cyberspace are criticized and an alternative, more adequate interpretation is presented. It is argued that the corporal "poly-excentric positionality' that is inherent in the human experience of telepresence and virtual reality, radicalizes the existential " homelessness' which characterizes human life.<ref>[http://www.headlesschicken.ca/archive/Shit&Soul.pdf Of Shit and the Soul: Tropes of Cybernetic Disembodiment in Contemporary Culture] by Allison Muri. Published in Body & Society 9.3 (2003): 73–92.</ref>
| + | |
| | | | |
| − | Digitally Mediated (Dis)embodiment. Information, Communication & Society. Volume 6, Issue 2, 2003, Pages 247 - 266 Author: Jos de Mula. DOI: 10.1080/1369118032000093914.
| + | Before his involvement in the MUD, Peter online had one friend, being his college roommate and spent the majority of his time studying<ref>Turkle, S. (1994). Constructions and reconstructions of self in virtual reality: playing in the MUDs. Mind, Culture and Society, 1(3), 158-167.</ref>," and he brings up "another case that clearly illustrates this is Lynn. Lynn, who suffered paralysis after an accident, joined an online RPG and created an avatar to represent the person she once was, a very active person in the community<ref>(Pearce, 2009)</ref>. Lynn used her avatar as an extension of herself to help people the way she used to prior to her accident, which she stated helped bring her out of her depression to start living her life<ref>(Pearce, 2009)</ref>. In these cases, I think online interactions have definitely had an impact on their offline issues.<ref>AaronMillerand in comment to Jordannaepp. http://networkconference.netstudies.org/2010/04/disembodiment-and-re-embodiment-of-identity-in-multi-player-dungeons-and-online-role-playing-games/ Disembodiment and Re-embodiment of Identity in Multi-Player Dungeons and Online Role Playing Games 25/04/2010 by Aaron Millerand. Online Conference on Networks and Communities - Department of Internet Studies, Curtin University of Technology.</ref> |
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| | ==References== | | ==References== |
| | <references /> | | <references /> |
| | | | |
| − | [[Category:Book Pages]] | + | [[Category:Concepts]] |
| − | [[Category:Marked for Editing]]
| + | |
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| | __NOTOC__ | | __NOTOC__ |
“Disembodiment occurs when a person’s identity is separated from their physical presence[1]” and “there are others who believe engaging in CMC does not cause disembodiment of identity[2][3] but instead acts as a catalyst for ‘re-embodiment’ and self-transformation"[4][5]
"One of the most pervasive themes in the fiction and theory of cyberculture of the past few decades has been that the human body is vanishing, irrelevant or, interfaced with the machine, an empty shell robbed of what is variously called spirit, consciousness or identity".[6] But the body doesn't really disembody. It simply floats into another space. The essence of it merges in with the other understandings of the body. One's consciousness extends to the edges of one's online identity. The second self becomes as much as the primary self, and one acts through it.
Aaron Millerand believes that "online interactions do facilitate a therapeutic process that stems into the offline world. Drawing on examples from my paper, specifically Peter, his online interactions helped him to develop the confidence to actually go out into the “real” world and meet people[7].
Before his involvement in the MUD, Peter online had one friend, being his college roommate and spent the majority of his time studying[8]," and he brings up "another case that clearly illustrates this is Lynn. Lynn, who suffered paralysis after an accident, joined an online RPG and created an avatar to represent the person she once was, a very active person in the community[9]. Lynn used her avatar as an extension of herself to help people the way she used to prior to her accident, which she stated helped bring her out of her depression to start living her life[10]. In these cases, I think online interactions have definitely had an impact on their offline issues.[11]
