Bu çalışmada, varoluş kavramı felsefi açıdan detaylı bir şekilde ele alınarak, varoluşun günümüzün gittikçe sanallaşan insanı açısından ne anlama geldiği incelenmektedir. Varoluş kavramı, insanın varoluşunu ve yaşamını anlamaya yönelik felsefi bir kavramdır. Bu çalışmada Kierkegaard’ın varoluş aşamaları günümüz perspektifinden ele alınarak, insanlığın karşı karşıya olduğu mevcut dijital sorunlar ve değişim süreci incelenmektedir. Kierkegaard’ın varoluş aşamaları ışığında fiziksel dünyada yaşanan varoluş süreçlerinin, metaverse sanal evreninde nasıl gerçekleştiği değerlendirilmekte ve özellikle estetik varoluş üzerinde durularak ve bireyin (...) sanal dünyada estetik varoluşu Kierkegaard’ın betimlediği karakterler üzerinden haz kavramı temelinde tartışılmaktadır. Çalışmada, teknoloji, sanal evren, metaverse gibi kavramlar irdelenirken bu kavramlarla karşı karşıya kalan günümüz insanının varoluşunu algı tuzaklarına düşmeden ne ölçüde gerçekleştirebileceği Kierkegaard’ın Mefisto karakteri üzerinden ele alınmaktadır. Buna bağlı olarak teknolojinin gelişmesi ve varoluş kavramları ışığında, hız ve haz ekseninde konumlanan bir bireyin karşı karşıya olduğu psikolojik riskler, diğer insanlarla ilişkileri, kendisi ile olan ilişkisi, sosyal mecralar ile olan ilişkisi ele alınarak derin düşünmekten sürekli kaçınarak yüzeyselliğe ve hazzın büyüsüne sığınan insanlığın karşılaştığı tehlikeye dikkat çekilmektedir. Mefisto karakteri analizinin bu konularda hem aydınlatıcı hem de farkındalık yaratıcı olması amaçlanmaktadır. (shrink)

In his article ‘The Metaverse: Surveillant Physics, Virtual Realist Governance, and the Missing Commons,’ Andrew McStay addresses an entwinement of ethical, political, and metaphysical concerns surrounding the Metaverse, arguing that the Metaverse is not being designed to further the public good but is instead being created to serve the plutocratic ends of technology corporations. He advances the notion of ‘surveillant physics’ to capture this insight and introduces the concept of ‘virtual realist governance’ as a theoretical framework that ought to guide (...) Metaverse design and regulation. This commentary article primarily serves as a supplementary piece rather than a direct critique of McStay’s work. First, I flag certain understated or overlooked nuances in McStay’s discussion. Then, I extend McStay’s discussion by juxtaposing a Lockean inspired argument supporting the property rights of Metaverse creators with an opposing argument advocating for a Metaverse user's ‘right to virtual abundance,’ informed by the potential of virtual reality technology to eliminate scarcity in virtual worlds. Contrasting these arguments highlights the tension between corporate rights and social justice in the governance of virtual worlds and bears directly on McStay’s assertion that there is a problem of the missing commons in the early design of the Metaverse. (shrink)

How might we philosophize about the metaverse? It is traditionally held that the four main branches of philosophy are metaphysics, epistemology, axiology, and logic. In this article, I shall demonstrate how virtual walt-fictionalism, a particular version of virtual irrealism, is able to offer a straightforward, internally consistent, and powerful response about the metaphysics, epistemology, and axiology (ethics) of the metaverse. I will first characterize the metaverse in terms of a reality-virtuality (RV) continuum and distinguish between virtual realism and virtual irrealism, (...) before elaborating on the explanatory power and potential of virtual walt-fictionalism relative to the metaphysics, epistemology, and axiology (ethics) of the metaverse. (shrink)

This paper argues that there are value and design-based problems in current ambitions for the Metaverse. With the Metaverse deepening longstanding commercial surveillance practices, the paper focuses on data protection harms from biometric and emotion data, the gauging of first-person perspectives, and sensitivities around profiling of avatars. The paper advances two notions to address harms and data protection: _surveillant physics_ and _virtual realist governance_. _Surveillant physics_ refers to surveillance informing the laws of how that reality operates: this is a useful (...) concept given the granular control that platforms have over virtual worlds and the laws by which they function. _Virtual realist governance_ builds on the longstanding principle of virtual realism and David Chalmer’s recent theorising of Reality+ that demands that the virtual is taken to be real, meaning that experiences of virtual objects and what occurs in-world are treated as meaningful. The paper progresses to further consider governance questions, both around technical and ethical standards, but also data protection ideas such as personal data stores, and data trusts, that were not conceived as Metaverse-based ideas, but have greater chance of being realised as basic premises of the Metaverse are being designed. Although this paper is regretfully pessimistic, finding that a root problem of current ambitions for the Metaverse is that the public good and the commons are missing, it sees virtual realist scope for modes of resistance unseen in other digital realms. (shrink)

Are digital subjects in virtual reality morally equivalent to human subjects? We divide this problem into two questions bearing, respectively, on cognitive and emotional equivalence. Typically, cognitive equivalence does not hold due to the lack of substantialist indistinguishability, but emotional equivalence applies: digital subjects endowed with face or language elicit emotional responses on a par with real-world pleasure, desire, horror, or fear. This is sufficient for projecting moral traits on avatars in the metaverse or on dialog systems based on large (...) language models. Our main case study is a chatbot trained on the chat history between a Canadian man and his deceased fiancée. To demonstrate emotional equivalence and the mechanism of moral transfer, we compare digital devices with the functioning of oracles in a story by Plutarch and in a narrative that draws on the book of Genesis. Finally, we note that, along with the projections of ethical issues, humans also tend to bring real-world solutions of moral conundrums into extended reality. We argue that the lack of cognitive equivalence makes such projections problematic as they lead to overpolicing and a sanitized metaverse. (shrink)

We are likely to have immersive virtual reality and ubiquitous augmented reality in the coming decades. At least some people will use extended reality or “the metaverse” to work, play and shop. In order to achieve the best possible versions of this virtual future, however, we will need to learn from three decades of regulating the Internet. The new virtual world cannot consist of walled corporate fiefdoms ruled only by profitmaximization. The interests of workers, consumers and citizens in virtuality require (...) proactive legislation and oversight. -/- This white paper first addresses the central question the metaverse poses, whether virtual life is inherently more alienating and less authentic than face-to-face life experiences. This question is both a philosophical question about the nature of the good life and an empirical question about the accumulating evidence about the impacts of the digital on subjective well-being. -/- . (shrink)

In recent years, the metaverse—some form of immersive digital extension of the physical world—has received much attention. As tech companies present their bold visions, scientists and scholars have also turned to metaverse issues, from technological challenges via societal implications to profound philosophical questions. This article contributes to this growing literature by identifying the possibilities of two dystopian metaverse scenarios, namely one based on the _experience machine_ and one based on _demoktesis_—two concepts from Nozick (_Anarchy_, _State_, _and Utopia_, Basic Books, 1974). (...) These dystopian scenarios are introduced, and the potential for a metaverse to evolve into either of them is explained. The article is concluded with an argument for why the two dystopian scenarios are not strongly wedded to any particular theory of ethics or political philosophy, but constitute a more general contribution. (shrink)

The creation of a Metaverses as an alternative to everyday reality heralds the first practical expression of transhumanism. The Metaverse is not, as is generally understood, an alternative reality similar to the virtual world of “Second Life”, but rather a pretended “extension” of our daily life. The Metaverse heralds the ubiquitous presentation of an augmented reality that will be essential for work and private life. In this paper we will analyse the possibilities this new technology offers for both the improvement (...) of our well-being and also greater social control and the manipulation of our feelings and desires with particular focus on the possible impact on individual identity, privacy and political consciousness. (shrink)

The metaverse is equivocal. It is a science-fictional concept from the past; it is the present’s rough implementations; and it is the Promised Cyberland, expected to manifest some time in the future. The metaverse first emerged as a techno-capitalist network in a 1992 science fiction novel by Neal Stephenson. Our article thus marks the metaverse’s thirtieth anniversary. We revisit Stephenson’s original concept plus three sophisticated antecedents from 1972 to 1984: Jean Baudrillard’s simulation, Sherry Turkle’s networked identities, and Jacques Lacan’s schema (...) of suggestible consumers hooked up to a Matrix-like capitalist network. We gauge the relevance of these three antecedents following Meta’s recent promise to deliver a metaverse for the mainstream and the emergence of blockchain-oriented metaverse projects. We examine empirical data from 2021 and 2022, sourced from journalistic and social media (BuzzSumo, Google Trends, Reddit, and Twitter) as well as the United States Patent and Trademark Office. This latest chapter of the metaverse’s convoluted history reveals a focus not on virtual reality goggles but rather on techno-capitalist notions like digital wallets, crypto-assets, and targeted advertisements. The metaverse’s wallet-holders collect status symbols like limited-edition profile pictures, fashion items for avatars, tradable pets and companions, and real estate. Motivated by the metaverse’s sophisticated antecedents and our empirical findings, we propose a subtle conceptual re-orientation that respects the metaverse’s equivocal nature and rejects sanitised solutionism. Do not let the phantasmagorical goggles distract you too much: Big Meta is watching you, and it expects you to become a wallet-holder. Blockchain proponents want this as well. (shrink)

This commentary examines the challenges faced by metaverse platforms in cross-border content moderation, focusing on the implications for freedom of expression and nondiscrimination. It highlights the difficulties in determining what to remove for which users as well as how to do so, which has serious implications for freedom of expression and our shared sense of reality. Proto-metaverse platforms such as Roblox and Minecraft face similar questions, but have not yet encountered major cross-jurisdictional issues because, as looking at traditional social media (...) platforms reveals, content moderation is not merely a question of law and policy, but also of geopolitics and government priorities. To avoid a “lowest common denominator effect” where freedom of expression is infringed upon worldwide and discrimination is entrenched, this commentary argues that metaverse platforms must clarify their moderation policies, assess their entry into specific markets based on local laws and their own values, and be prepared to exit overly restrictive markets. (shrink)

The metaverse concept constructs a virtual world parallel to the real world. The social economic dynamics model establishes a systematic model for social economic dynamics simulation that integrates macroeconomy and microeconomy based on modeling mechanism of the new theory of value by analogy with Newtonian mechanics and the modeling approach of Agent-based computational economics. This article describes the SED model’s modeling mechanisms, modeling rules, and behavior equations. At the same time, this article introduces the methods, testing standards, and some typical (...) cases about using the SED model to generate the economic digital twin systems. By doing so, we hope to demonstrate that the method of computer simulation experiment based on the SED model is a scientific empirical method, which has more advantages than the existing empirical research methods in economics. The SED model, which can be fully used to form an economic engine and construct a virtual economic system by digital twin method, can be integrated with the extant physical engine in the metaverse concept to build a virtual world consisting of physics, economy, culture, and politics that is close to and coexists with reality. (shrink)

In the last decades of the 20th century we have seen media theories and cognitive sciences grow, mature and reach their pinnacles by analysing, each from their own disciplinary perspective, two of the same core phenomena: that of media as the environment, transmitter and creator of stimuli, and that of embodied human mind as the stimuli receiver, interpreter, experiencer, and also how both are affected by each other. Even though treating a range of very similar problems and coming to similar (...) conclusions, this still has not brought these two disciplines closer together or resulted in their interdisciplinary approach. They did coalesce in regards to traditional media such as film, but more points of connection are needed for untangling interactive and immersive media environments and their effects on human cognition, action, and perception. With the rise of VR and VR-like systems, especially as they start to evolve into the Metaverse as their main platform of interconnectivity, the tissue of the body becomes almost physically intertwined with that of the virtual surrounding it inhabits through immersion. Simultaneously, the interest in these disciplines arises anew, and especially the need to use their concepts in an interdisciplinary way. This paper?s main interest is to bring these disciplines together in problematising the position of a physical body and its sensory-motor capabilities and their development within synthetic surroundings as Metaverse and anticipate potential downsides of Metaverse?s uncontrolled growth. We will do so also by looking into Metaverse as an artificial-life-like phenomenon, following artificial-life rules and evolving a completely new?corporeality?, a body which is completely adapted to virtual spaces. We call this body the Dry Body, an entity sharing cognitive resources with the physical body it is not a physical part of, but has to extend to. (shrink)

With Facebook’s name changing to Meta, the metaverse concept has become popular again. There are many indications that the current fashionableness of the metaverse is not driven by technical factors, rather related to the public hype. To clarify the reasons for the increasing popularity of the concept, this study develops a model based on embodied social presence theory. We surveyed 292 metaverse users, and analyzed the obtained data using partial least squares structural equation modeling. The results show that the main (...) technical factors influencing the metaverse popularity do not significantly predict users’ embodied presence and embodied co-presence, while users’ imagination positively predicts their embodied presence in the metaverse and positively influences users’ willingness to continuously participate through the multiple mediating effects of embodied presence and co-presence. The results of this study confirm, to some extent, that user imagination triggered by public opinion drives the popularity of the metaverse. (shrink)

This article examines the legal and ethical challenges for the provision of healthcare in the metaverse. It proposes that the issues arising in the metaverse are an extension of those found in telehealth and virtual health communities, albeit with greater complexity. It argues that international collaboration between policymakers, lawmakers, and researchers is required to regulate this space and facilitate the safe and effective development of meta-medicine.

Metaverse is to build a virtual world that is both mapped and independent of the real world in cyberspace by using the improvement in the maturity of various digital technologies, such as virtual reality, augmented reality, big data, and 5G, which is important for the future development of a wide variety of professions, including education. The metaverse represents the latest stage of the development of visual immersion technology. Its essence is an online digital space parallel to the real world, which (...) is becoming a practical field for the innovation and development of human society. The most prominent advantage of the English-teaching metaverse is that it can provide an immersive and interactive teaching field for teachers and students, simultaneously meeting the teaching and learning needs of teachers and students in both the physical world and virtual world. This study constructs experiential situational English-teaching scenario and convolutional neural networks –recurrent neural networks fusion models are proposed to recognize students’ emotion electroencephalogram in experiential English teaching during the feature space of time domain, frequency domain, and spatial domain. Analyzing EEG data collected by OpenBCI EEG Electrode Cap Kit from students, experiential English-teaching scenario is designed into three types: sequential guidance, comprehensive exploration, and crowd-creation construction. Experimental data analysis of the three kinds of learning activities shows that metaverse-powered experiential situational English teaching can promote the improvement of students’ sense of interactivity, immersion, and cognition, and the accuracy and analysis time of CNN–RNN fusion model is much higher than that of baselines. This study can provide a nice reference for the emotion recognition of students under COVID-19. (shrink)

본 논문의 목적은 새롭게 떠오르고 있는 메타버스 기술이 인간의 삶에 어떤 유용성이 있을지를 인문학적 관점에서 살펴보고 우려할 만한 점들을 비판적으로 검토하고자 하는 것이다. 오늘날 메타버스라는 새로운 기술 영역에 대한 관심이 높아지고 있다. 실제로 몇몇 대형 글로벌 IT기업들은 메타버스 기술의 선점이 무엇보다 중요하다는 이유로 메타버스 관련 플랫폼을 개발하면서 동시에 관련 기술들을 연구하는 신진 기업들을 사들이고 있다. 그러나 정작 메타버스에 대한 명확한 규정이나 설명도 제대로 이뤄지지 않았을 뿐 아니라, 메타버스 기술의 효용성, 즉 이 기술이 어떤 방식으로 우리의 삶에 기여를 하는가에 대한 판단 (...) 역시도 모호한 상태이다.BR 새롭게 등장하는 메타버스 플랫폼들은 기존의 물리적 세계와는 다른 법칙들을 가진 세상에 대한 인식을 가능하게 하며, 이로 인해 우리는 기존의 사유방식과는 전혀 다른 새로운 활동 방식과 판단 능력을 필요로 하게 될 것이다. 이러한 문제는 단순히 기술적 접근만으로 해결하기 어렵다. 메타버스 기술 개발이 추구하고 있는 방향이나 영향을 생각해 볼때, 이 기술의 발전이 인간의 삶에 미칠 영향에 대한 인문학적 고찰은 지금부터라도 본격적으로 다뤄보고 고민해야 할 필요가 있다. 무엇보다 메타버스의 발전의 방향성을 예측하고 이 기술이 인간의 삶에 어떤 긍정적인 혹은 부정적인 영향을 미칠지를 파악해야 앞으로의 기술 개발의 방향성을 제시하고 위험성을 대비할 수 있을 것이기 때문이다.BR 앞으로의 기술 발전을 통해서 더 실감나는 메타버스 세계가 구현된다면, 우리는 진정으로 메타버스 세계 안에서 현실과 거의 경계의 구별 없이 경제 활동과 사회 활동을 할 수 있게 될 뿐 아니라 물리적 세계와의 상호 연결 역시도 더욱 강화될 수 있을 것이다. 그런 상황에서 다양한 문화적 관계에 대한 올바른 이해와 건전한 교류가 제대로 이뤄지지 않는다면, 메타버스 기술은 우리 사회에 오히려 더 큰 위험이 될 수도 있을 것이다. 이러한 문제 해결을 위해 인문학은 메타버스 기술이 인간에게 미칠 영향 뿐 아니라 새로운 문화적 관계에 대해 더 깊이 탐구해야 할 것이다. (shrink)

Personality disorders are usually treated with face-to-face sessions and/or digital mental health services. Among many schools of therapies, schema therapy stands out because rather than simply targeting the symptoms of PD, it cordially targets the cause of PD and heals the early maladaptive schema, thus is exceptionally good at soothing emotional disturbances before enacting cognitive restructuring, resulting in long-term efficacy. However, according to Piaget’s genetic epistemology, the unmet needs lie in the fact that the schemata that determine the adaptive behavior (...) can only be formed in the interaction with the real world that the patient is living in and reconsolidated by the feedback from the object world upon the patient’s newly-formed behavior. Therefore, in order to reshape the patient’s schema modes to support adaptive behavior and regain emotional regulation capabilities of the healthy adult, one may have to reconstruct the object world surrounding the patient. Metaverse, the bestowed successor to the Internet with the cardinal feature of “the sense of full presence,” can become a powerful tool to reconstruct a new object world for the patient with the prescription of a psychotherapist, so as to transform the treatment techniques in schema therapy into the natural autobiographical experiences of patients in the new object world, thus gradually reshape the patient’s schema modes that can ultimately result in an adaptive, and more inclusive, interaction with the real world. This work describes the underlying theory, the mechanism, the process, and ethical considerations of such promising technology for the not-too-far future. (shrink)

Examples of extended cognition typically involve the use of technologically low-grade bio-external resources (e.g., the use of pen and paper to solve long multiplication problems). The present paper describes a putative case of extended cognizing based around a technologically advanced mixed reality device, namely, the Microsoft HoloLens. The case is evaluated from the standpoint of a mechanistic perspective. In particular, it is suggested that a combination of organismic (e.g., the human individual) and extra-organismic (e.g., the HoloLens) resources form part of (...) a common mechanism that realizes a bona fide cognitive routine. In addition to demonstrating how the theoretical resources of neo-mechanical philosophy might be used to evaluate extended cognitive systems, the present paper illustrates one of the ways in which mixed reality devices, virtual objects (i.e., holograms), and online (Internet-accessible) computational routines might be incorporated into human cognitive processes. This, it is suggested, speaks to the recent interest in mixed/virtual reality technologies across a number of disciplines. It also introduces us to issues that cross-cut disparate fields of philosophical research, such as the philosophy of science and the philosophy of technology. (shrink)

Current techno-utopian visions of metaverse raise ontological, ethical, and political questions. Drawing on existing literature on virtual worlds but also philosophically moving beyond that body of work and responding to political contexts concerning identity, capitalism, and climate, this paper begins to address these questions by offering a conceptual framework to think about the ontology of metaverse(s) in ways that see metaverse as real, experienced and shaping our experience, technologically constituted, and political. It shows how this non-dualist political-ontological approach helps to (...) better identify, understand, predict, and evaluate some real and potentially dangerous ethically and politically relevant phenomena, including what I call ‘metacapitalism’’s environmentally problematic dream. (shrink)

The combination of COVID-19 and the Fourth Industrial Revolution has brought an unprecedented new normal, which has affected all aspects of human life, including religious activities. As a consequence, church mission and different ministries have found themselves more dependent on media. Furthermore, the convergent digital technology continually develops augmented reality and virtual reality, in which churches are planted and continue to carry out their mission and ministries. Although virtual reality churches are new mission frontiers in the digital age, there are (...) several theological issues from the conventional perspective of church ministry and mission. This paper aims to address the controversial theological issues and reflect on them from an ecclesiological perspective to explore a theological possibility to overcome the issues and to justify their mission and ministries in virtual reality. (shrink)

This article will ask questions that connect the conceptions of Marc Augé's 'place/non-place' and Gaston Bachelard's 'poetic space' to the avatar of real-time, perpetual, online, three-dimensional virtual builder's worlds, also known as the metaverse. Are metaverses 'places' or 'non-places'? Do we actually live in the metaverse or do we just traverse these worlds very much in the sense that Marc Augé defines them as transitional loci that are assigned only to circumscribed and specific positions? The question following from this is (...) whether there are nevertheless three-dimensionally embodied virtual spaces that go beyond being transitional 'non-places' to locations in which an imaginative relationship to architecture in the sense in which Bachelard describes them in his seminal work The Poetics of Space (1958) or that correspond to Marc Augé's definition of 'place' exist. (shrink)

As much as reality itself, its reflections and appearances have taken a significant place in philosophical discussions. While Plato's Allegory of the Cave is one of the first of these discussions, the philosophy of the virtual shows the final state of these discussions today. The virtual cave is the modern-day version of Plato's cave. Appearances in Plato's cave have their own mode of existence, and likewise, virtual objects in the virtual cave have their own mode of existence. There are many (...) philosophical similarities between the ancient cave and the virtual cave. So much so that, according to the first, the shadows in the cave are a different view of reality, while according to the second, the virtual images in the virtual cave are another view of reality. The philosophy of the ancient cave and virtual cave essentially point to the debates about what the nature of reality is. The ontological and epistemic dimensions of appearance and virtual image lead us to the discussion about the nature and whatness of reality. The most common and advanced virtual cave today is the metaverse. Metaverse consists of virtual communities that combine the reality of the physical world with the reality of the virtual world and are open to all kinds of manipulations. (shrink)

In this article, the artist/author wishes to examine corporeality in the virtual realm, through the usage of the (non)-physical body of the avatar. Two sister art installations created in the virtual world of Second Life, both of which are meant to be accessed with site-specific avatars, will provide the creative platform whereby this investigation is undertaken. While the installation Anatomia aims to propel the visitor towards reflections of an introverted nature, involving the fragility of the physical self, body parts seeks (...) to challenge the residents of virtual environments to connect with the virtual manifestations, i.e., avatars, of others in an emotionally expressive/intimate manner. (shrink)

Virtual learning environments (VLEs) present us with unprecedented opportunities in bringing together students and educators from widely disparate geographical locations, as well as diverse cultures and backgrounds to participate in a learning experience that should take into cognizance the affordances of these novel arenas in the design of both content and the environment(s) in which this content is to be implemented/enacted. While VLEs do seem to address the requirements of well-structured learning endeavours, the boundaries of which are clearly defined, they (...) are challenged where complex learning material in which boundaries are less easily defined, as is the case in art/creativity education, are concerned. Given that the learning content of the creative fields is open ended by its very nature and as such does not seem to readily lend itself to an implementation within the structure of present-day, two-dimensional virtual learning environments, can such an environment/methodology be developed in the open-ended three-dimensional structure of a metaverse, based upon the critical examination of a real-life, historic precedent? (shrink)

COVID19 이후 대면에서 비대면 사회로 생활 공간이 옮겨가는 과정에서 다양한 사회적 문제가 발생했다. 그 가운데 하나가 메타버스 플랫폼에 관한 부모 자녀 사이의 가치충돌 및 정체성에 관한 문제이다. 21세기는 지금껏 한 번도 경험해보지 못한 다양한 세대가 공존하는 시대이다. 기성세대, M-세대, Z-세대 그리고 α-세대에 이르기까지 기술의 발달과 그에 따른 사회의 변화는 짧은 시간 동안 급격한 변화를 가져왔고 그 과정에서 문화 지체가 발생했다. 세대 간에는 보이지 않는 벽이 생겨났으며 그것은 사회적 문제로 거론되기까지 했다. 특히 α-세대 자녀와 부모 사이에서 발생하는 가치충돌의 문제는 부모와 자식이란 (...) 특수성으로 인해 자녀의 가치관 및 정체성 형성에 부모의 그것이 강요될 여지가 있다. 특히 메터버스 플랫폼의 경우 눈에 띌 만큼의 변화와 발전을 가져왔다. 그리고 그것은 메타버스 플랫폼에 관한 부모와 자녀의 경험 세계 및 인식의 차이를 가져왔다. 문제는 다수의 부모가 메타버스 플랫폼에 대한 α-세대 자녀의 경험과 그에 따른 정체성을 제대로 이해하지 못하는 점에서 생겨난다. 그것의 주된 이유 가운데 하나는 메타버스에 관한 부모 세대의 정체성이 과거에만 머물러 있기 때문이다. 이 연구는 곽상의 철학을 빌려와 α-세대 자녀를 둔 부모가 메타버스를 어떻게 이해하고 접근해야 하는지를 이야기하고자 했다. 그리고 문제의 해결 방법으로 곽상의 철학을 활용했다. 그리고 주요 개념으로 곽상의 자연(自然), 성(性), 적(迹), 명(冥)을 사용했다. (shrink)

Tanrı-evren ilişkisi ya da Tanrı-insan ilişkisi insanlığın dini ve felsefi düşünce serüvenini açıklama arzusu, kaçınılmaz bir problem olarak her kültürde mevcuttur. Tanrının insan ile olan bağı, salt teolojik bir sorun değil her daim hem ontolojik hem de epistemolojik bir sorundur. Teolojik sorun olması, her bir din ve o dinin nesneleştirdiği kültürün kendini tanımlama zorunluluğunun ürünüdür. Ontolojik ve epistemolojik sorun olması ise, insanın bu bağ konusunda kendisini tam olarak açıklayamasa da sürekli cevap bulma çabasını imler. Kant’ın metafizik sorular dediği durum tam (...) da bunun bir sonucunda gelinen aşamayı betimler. Biz burada bu bağı açıklamanın insan zihninin temel problemi olduğu olgusundan hareketle, İslam düşüncesinin merkezi konumunu oluşturan “besmele” üzerinden bir tanımlamayla yol almaya çalışacağız. Öncelikle Kur’an’ın epistemolojik değerini onayladığımı ve insanlığın sadece bir dönemi için değil, her bir varoluş anında bu epistemolojik yapının insanın kavrayış gücüne göre sürekliğini değerli bulduğumu söyleyeceğim. (shrink)

Her bir insan önce kendi dünyasında varoluştadır. Kendi dünyasında varoluşta olan insanın özsel ideası, onu dünya içinde zenginleşmiş ve parlayan bir merak Ben’i olarak yaşamaya ve yaşanmaya açar. Bu durum, ikinci bir dünya var eder; tüm insanlık adına gösteren ve her şeyi kendi dünyasından gösteren bir dünyadır. Bu iki dünya birbirini tamamlar. İkinci dünyanın varlık bulabilmesi birinci dünyanın varoluş serüvenine bağlıdır.

The COVID-19 pandemic has made it especially visible that mortality data are a key component of epidemiological models, being a single indicator that provides information about various health aspects, such as disease prevalence and effectiveness of interventions, and thus enabling predictions on many fronts. In this paper we illustrate the interrelation between facts and values in death statistics, by analyzing the rules for death certification issued by the World Health Organization. We show how the notion of the underlying cause of (...) death can change in view of public health goals. This brings us to a general point about how non-epistemic factors, such as values and goals, are reflected in the choice of different measures in epidemiological models. We finally argue that this analysis is not only relevant from a theoretical point of view but also has important practical consequences. (shrink)

The metaverse is the extension of this virtual world in which our avatars and other holograms will socialize. Should we speak of incarnation when it is virtual beings that represent us rather than physical bodies?

Human existence is a reality built on paradoxical structures. Existence takes place in the state of balance between these structures on its ground. Since man is in a constant state of being the states of equilibrium that take place on the ontological ground are constantly pregnant with new states of equilibrium. Whatever the subject of human-related research is to be done, it is necessary to look for a basis in these structures the issue of sin or existential crime is also (...) based on these structures in terms of its ontological background. In our study, the processes by which the rhythm states of the structures in question, which occur in situations of conflict and harmony, produce an unreal existence, that is, existential crime, have been handled. The issue of existential crime is mostly depicted from the perspective of the existentialist approach and in its onto-theological context. The main motive that makes the study important for us is related to the relation of existential crime and/or sin to human existence itself from an existential perspective. While dealing with the issue of existential crime, the picture of the issue has been tried to be presented with a more descriptive method, and various analyzes have been made where necessary. The freedom-destiny paradox has attached the tragic to human existence, and as a result, the sin situation caused by the hopelessness and anxiety in the tragic has been encountered. The dynamic-form conflict has attached the dramatic to human existence, and the sinfulness that seeks pleasure from the meaninglessness and emptiness caused by the pain in the dramatic has emerged. The conflict of individuality-participation, on the other hand, has attached the tragicomic to human existence, and the sinfulness of the ego based on self-deception arising from the identity problem caused by the tragicomic has emerged. The argument that all this is based on and that we want to be seen is that sin does not originate from some superficial motives, but from its dyadic structure, which is the ground of human existence, and on the other hand, an ontological background that expresses necessity for its existence. To sin can make a person guilty, but the existence of the possibility to sin is an existential vacancy that makes man a free being and expresses necessity for the realization of existence. (shrink)

This article discusses the transformation of a tiny three-dimensional artwork created in the metaverse that takes its inspiration from Jorge Luis Borges’s story of ‘the Aleph’ – a tale that revolves around a minute artefact that is ‘one of the points in space that contains all other points’. The visualization of a concept as complex as ‘the Aleph’ led the author of the project through a process that started from Cartesian precepts, from where it transformed itself into an investigation of (...) ‘code’ as a basal, life-giving presence that is abstract, enigmatic and hermetic in its essence. This correlation between ‘code’ and the magical nature of ‘the Aleph’ has led to further considerations regarding the significance of such a marvellous object within virtual worlds. Accordingly, this text will conclude with the description of an intriguing, novel usage for ‘the Aleph’ that materializes as a time machine for virtual-world avatars. (shrink)

In this article, we discuss a project that was co-authored by a storyteller and a visual artist in the metaverse of Second Life in 2009. The aim of the project was to create a storytelling space that would be used by its visitors to create their own unique narratives, as well as their own original performances, all of which would take their trajectories by being immersed in a virtual architecture/landscape, through avatar costumes and a substantial library of dramatic poses and (...) animations that were put at their disposal by the authors at the location of the event. The project wove together several concepts: these are Roy Ascott’s tenets of ‘distributed authorship’ and ‘participatory poesis’, which were brought together with a term that was coined by Axel Bruns to describe novel collaborative electronic forms of creative output in which the roles of the ‘user’ and the ‘producer’ have become merged, manifesting as a novel type of online behaviour that the author defines as ‘Produsage’. These primary concepts were substantiated by research that combined the fields of performance art, storytelling, memory arts and the usage of mnemonic devices, including the Renaissance notion of the ‘memory theatre’ with Cyberpsychology, particularly in relation to avatar studies. (shrink)

This text is an attempt to describe a growing interest in transferring street art into digital art in the form of NFTs. By examining several urban values associated with graffiti and street art, it is possible to see how these phenomena affect new technologies. First, however, it is important to consider some street art NFTs and distinguish between their different types. We may identify three ways of presenting street art as NFTs: transferring the character to a different medium; assembling a (...) collection of street art NFTs in a museum-like environment with each piece having its own characteristics; writing street artistry into the wider metaverse. I describe five urban values of NFTs: preservation, accessibility, illegality, money, and uniqueness. In conclusion, it is clear that NFTs change how viewers may perceive street art. NFTs are supposed to be eternal rather than ephemeral, and they lose street art’s association with spontaneity and illegality as well as its critique of commercialism. Street art as NFT is just another form of profit-making and one of its new values is money. It is possible to notice artistic values as well. NFTs are marked by diversity, and have their own rules (such as the importance of movement or looping), which are impossible to implement in traditional street art. (shrink)

Postmodernity has brought new forms of social control which are exercised through new forms of communication. Paradoxically, however, postmodernity also seemed to be heading towards the exaltation of the individual in their absolute freedom. The 20 th century pushed, in the name of science and progress, the secularization of Western societies, often distancing people from their traditional community ties, including ties to the ecclesial community. Thus, the postmodern individual initially appeared free of ancestral community pressures. However, subtle new forms of (...) social control have replaced traditional ones. Mechanisms such as social media, new forms of work and sexual exploitation, or the impossibility of maintaining privacy in the face of the power of private and public corporations, thus expose the individual to the asocial elements. Frequently, these new social control mechanisms (a clear example being the leadership of the WHO in the policies implemented worldwide during the COVID-19 pandemic) are presented to us not as repressive, but scientifically and paternally protective. In this context, the vindication of religious freedom and the community experience of faith represent decisive touchstones for the vitality and validity of a social and political order in which the personal being is truly the highest value. The authors of this monograph are professors, some of them with twenty or thirty years of university teaching, others halfway between Generation X and Y, but all with a deep vocation as teachers called to understanding the world around them. A vocation to collaborate with their students so that the seed of love for the knowledge of reality and the joyful experience of contact with the truth may bear fruit in them. Such an experience only makes sense as a shared experience. And this is what the authors of this monograph usually do: share their concerns, worries, and research. In formal terms, this shared experience has been developing in recent times under the mantle of research projects such as the one that forms the basis of this issue of _Scientia et Fides_: “Social Control, Postmodernism and Political Community” (COSOPOC). Sharing the results of their research is also a way of inviting the specialized public to this experience without forgetting that the first circle of this community work is formed by the students themselves, whom this monograph aims to serve as a stimulus in their personal trajectories as students, as future professionals and, above all, as people in charge of their actions and responsible and capable of facing the worrying challenges that face us all. (from the Editorial). (shrink)