**5. "Ars vivendi" in the cyberspace of internet and education**

As the specific living world of the cyberspace of internet shows, each person that is involved deals with aspects of life that are, to a great extent, given. We believe that we, creative beings, have a duty to "give our life a meaning and ensure it is coherent with our experience" [26] also in the context of our living world. In this world, our individual interests and social roles should create a coherent, even though not complete, life story [9].

Deuze suggests that this life should mean a piece of art, and it should be our life with ethic and aesthetic potential [10].6 Our attitude is similar, and we think that in the context of using digital media, or with our life in the digital universe of

<sup>6</sup> We share his idea-he believes, following Z. Bauman, M. Foucault or F. Nietzsche, that our life can be a piece of art in which we all are actors, willingly or unwillingly, whether we realise it or not, and regardless of whether we enjoy it or not [10].

internet cyberspace, our life should follow the idea of "ars vivendi"-"good life" that is expressed by ethos-the way we live and deal with the others [27]. It is a way of life that becomes a prerequisite for us-intersubjectively communicative moral beings, a condition for every humane "learning to live" a humane life among other people.

Also Baeva points out that we, as human beings, still remain moral subjects even in the digital world of internet cyberspace, despite our virtual way or life that we lead here; we still keep our individual decision-making processes but, in addition, we also have new forms of freedom of moral choice. Values that media culture offers (freedom, personality orientation, pragmatism and others) become a new moral challenge for our behaviour, while ethical, axiological and value pluralism impose on us even bigger personal responsibility for our own moral and value choices [22].7 What is important here, Deuze explains, is our ability to lead "our life in media" responsibly and safely in the internet cyberspace-in other words-make it safe, authentic and ethical. Deuze points out that this is our lifelong moral responsibility, even duty [10].

We agree with Deuze that we have individual responsibility to understand what we do in the internet cyberspace. However, there is a question that we need to ask here: who are we in this cyberspace? Deuze also points out that we should not lose oneself in the multitude of our own self-images and identities. We should use the internet, or digital media, in a way that both secures our independency and allows us to learn about ourselves at the same time. Deuze continues and explains that it can be difficult to find out who we really are in cyberspace, just as much as it is difficult to find out who we are in real life. This requires more emphasis on our own individual experience and understanding of the world. It is therefore necessary for us to contemplate our own life and existence [10].8 This represents a path that leads to the required coherent self-understanding in our "ars vivendi" within the context of the internet cyberspace. In fact, we believe that it is indispensable.

According to Varanini, we need to prepare for life in the digital cyberspace [28]. The question is how a modern man can get prepared for life that should represent "good life" and "ars vivendi" in the digital universe of internet. If, for example, education is one of the social and cultural mechanisms that prepares individuals for life roles, then teaching us cope with everyday life becomes an actual task and challenge for education. Also Kačinová argues that the general goal of education, especially media education, is to prepare a student for life in the world of media [29] obviously also in the context of the internet cyberspace. The developing concept of media literacy, or digital literacy, meets this objective.9

Despite undergoing various changes in the past, it seems that understanding of digital literacy needs to be revised once again. Its concept needs to be refreshed. As far as we speak of digital well-being in the internet cyberspace, it is necessary to say that we are confronted with certain limits that (media) education should, or even must, deal with. We therefore believe that digital literacy should cover the new aspects of digital skills that are beneficial for our life in the context of the internet cyberspace and digital well-being. Education that provides relevant digital literacy applicable for our living world should include forming of the aspects that we mention above-skills, cognitive attitude and strategies that also Gui et al. speak about [24].

**47**

the others [27].

<sup>10</sup> More on psychagogical dimension [31, 32].

<sup>11</sup> These are "counter measures" of virtual, or media reality [33].

*Cyberspace as a New Living World and Its Axiological Contexts*

On the other hand, Deuze correctly points out that for quality life in the context of digital media, or good life with values and moral attitude, we need to avoid overestimating of media literacy for life in digital cyberspace and putting it above other skills. He continues, along with R. Rorty, that our culture employs instrumental rationality that favours knowing, expertise and professionalism, which prevent internal instability and increase immunity against romantic enthusiasm. This causes lack of inspiration, beauty and hope in our answers to challenges brought by "life in media" and therefore there is not enough inspiration, beauty and hope in the cyberspace of internet. According to Deuze, we should not be restricted by normative principles; in fact, we should use playful principles (tools and abilities) and also

We believe that the above-mentioned attitude means that (media) education, which intends to prepare us for "good life" and corresponding values and moral attitudes in the internet cyberspace, should include also psychagogy.10 This way it could prepare the ground for our self-reflexion and self-projection and also assist to improve our morality and self-control as something that is relevant for our "ars vivendi" in the internet cyberspace. We think that this education should lead us towards healthy scepticism in what we think is obvious and indisputable, and we should then be more active in our quest for the true, good and beautiful. However, it could also let us express our hopes, dreams and ambitions, and we should be free to wonder, appreciate and feel astonished. There could also be an opportunity for human modes such as slow speed, waiting, silence, boredom and emptiness11, as well as for keeping one's distance or askesis in relation to digital media. We believe these are methods and elements that, when incorporated into the process of building digital literacy, can help us approach digital media and understand both ourselves and our living world in the internet cyberspace in a way that our "ars vivendi" requires.

It appears that we are reaching another milestone in our development and becoming "homo digitalis", moving to Cyberia, a cyberland [34]. As "homo digitalis," "we in fact become "homo cyberneticus", but also "homo medialis", "homo informaticus" and also "homo interneticus" or "homo smartphonus" dwelling in a specific world of the internet cyberspace. As this cyberspace is a virtual place, we can say that we become virtualised bio-socio-electronic subjects [22], and in this virtual space, we, human beings, think and act, behave certain way, project and express our ambitions, hopes, motives and goals. We simply live and take advantage of media technology. This way we are part of specific cyber experience, individual and collective at the same time. This comes with many positives, but also certain

If our experience in the communication-based living world of the internet is to bring us maximal value and enriching element, it has to offer the so-called digital well-being, which is one of the conditions and indicators of its quality. Along with this, we believe, in the axiological and ethical point of view, that life in cyberspace should also mean moral-value based "good life", which means appropriate values, behaviour and conduct, doing good-in other words, employ positive humane values and principles. This constitutes the "ethos", our style of life and actions visible for

risks that in the long term may negatively influence its value.

*DOI: http://dx.doi.org/10.5772/intechopen.91907*

the virtue to feel astonished [10].

**6. Conclusion**

<sup>7</sup> Since simulated virtual reality is, by nature, reversible, temporary and never definitive and therefore always possible reality, it is necessary to be aware of our responsibility for our actions in cyberspace [22]. <sup>8</sup> Also Deuze points out that life in media inevitably brings multiple versions of "ME". So, who do we

look for in media when we ask who we really are? Are all these versions that live in media equal? Are we able to distinguish between us and other individuals in media, or do we need to scrutinise bits and pieces? [10].

<sup>9</sup> Together with J. Suoranta and T. Vadén, we believe we can understand it as various processes of using digital information and communication technology to achieve the common good [30].

*Cyberspace as a New Living World and Its Axiological Contexts DOI: http://dx.doi.org/10.5772/intechopen.91907*

On the other hand, Deuze correctly points out that for quality life in the context of digital media, or good life with values and moral attitude, we need to avoid overestimating of media literacy for life in digital cyberspace and putting it above other skills. He continues, along with R. Rorty, that our culture employs instrumental rationality that favours knowing, expertise and professionalism, which prevent internal instability and increase immunity against romantic enthusiasm. This causes lack of inspiration, beauty and hope in our answers to challenges brought by "life in media" and therefore there is not enough inspiration, beauty and hope in the cyberspace of internet. According to Deuze, we should not be restricted by normative principles; in fact, we should use playful principles (tools and abilities) and also the virtue to feel astonished [10].

We believe that the above-mentioned attitude means that (media) education, which intends to prepare us for "good life" and corresponding values and moral attitudes in the internet cyberspace, should include also psychagogy.10 This way it could prepare the ground for our self-reflexion and self-projection and also assist to improve our morality and self-control as something that is relevant for our "ars vivendi" in the internet cyberspace. We think that this education should lead us towards healthy scepticism in what we think is obvious and indisputable, and we should then be more active in our quest for the true, good and beautiful. However, it could also let us express our hopes, dreams and ambitions, and we should be free to wonder, appreciate and feel astonished. There could also be an opportunity for human modes such as slow speed, waiting, silence, boredom and emptiness11, as well as for keeping one's distance or askesis in relation to digital media. We believe these are methods and elements that, when incorporated into the process of building digital literacy, can help us approach digital media and understand both ourselves and our living world in the internet cyberspace in a way that our "ars vivendi" requires.

### **6. Conclusion**

*Cyberspace*

internet cyberspace, our life should follow the idea of "ars vivendi"-"good life" that is expressed by ethos-the way we live and deal with the others [27]. It is a way of life that becomes a prerequisite for us-intersubjectively communicative moral beings, a condition for every humane "learning to live" a humane life among other people. Also Baeva points out that we, as human beings, still remain moral subjects even in the digital world of internet cyberspace, despite our virtual way or life that we lead here; we still keep our individual decision-making processes but, in addition, we also have new forms of freedom of moral choice. Values that media culture offers (freedom, personality orientation, pragmatism and others) become a new moral challenge for our behaviour, while ethical, axiological and value pluralism impose on us even bigger personal responsibility for our own moral and value choices [22].7

is important here, Deuze explains, is our ability to lead "our life in media" responsibly and safely in the internet cyberspace-in other words-make it safe, authentic and ethical. Deuze points out that this is our lifelong moral responsibility, even duty [10]. We agree with Deuze that we have individual responsibility to understand what we do in the internet cyberspace. However, there is a question that we need to ask here: who are we in this cyberspace? Deuze also points out that we should not lose oneself in the multitude of our own self-images and identities. We should use the internet, or digital media, in a way that both secures our independency and allows us to learn about ourselves at the same time. Deuze continues and explains that it can be difficult to find out who we really are in cyberspace, just as much as it is difficult to find out who we are in real life. This requires more emphasis on our own individual experience and understanding of the world. It is therefore necessary for

to the required coherent self-understanding in our "ars vivendi" within the context

Despite undergoing various changes in the past, it seems that understanding of digital literacy needs to be revised once again. Its concept needs to be refreshed. As far as we speak of digital well-being in the internet cyberspace, it is necessary to say that we are confronted with certain limits that (media) education should, or even must, deal with. We therefore believe that digital literacy should cover the new aspects of digital skills that are beneficial for our life in the context of the internet cyberspace and digital well-being. Education that provides relevant digital literacy applicable for our living world should include forming of the aspects that we mention above-skills, cognitive attitude and strategies that also Gui et al. speak about [24].

<sup>7</sup> Since simulated virtual reality is, by nature, reversible, temporary and never definitive and therefore always possible reality, it is necessary to be aware of our responsibility for our actions in cyberspace [22]. <sup>8</sup> Also Deuze points out that life in media inevitably brings multiple versions of "ME". So, who do we look for in media when we ask who we really are? Are all these versions that live in media equal? Are we able to distinguish between us and other individuals in media, or do we need to scrutinise bits and

<sup>9</sup> Together with J. Suoranta and T. Vadén, we believe we can understand it as various processes of using

digital information and communication technology to achieve the common good [30].

According to Varanini, we need to prepare for life in the digital cyberspace [28]. The question is how a modern man can get prepared for life that should represent "good life" and "ars vivendi" in the digital universe of internet. If, for example, education is one of the social and cultural mechanisms that prepares individuals for life roles, then teaching us cope with everyday life becomes an actual task and challenge for education. Also Kačinová argues that the general goal of education, especially media education, is to prepare a student for life in the world of media [29] obviously also in the context of the internet cyberspace. The developing concept of

of the internet cyberspace. In fact, we believe that it is indispensable.

us to contemplate our own life and existence [10].8

media literacy, or digital literacy, meets this objective.9

What

This represents a path that leads

**46**

pieces? [10].

It appears that we are reaching another milestone in our development and becoming "homo digitalis", moving to Cyberia, a cyberland [34]. As "homo digitalis," "we in fact become "homo cyberneticus", but also "homo medialis", "homo informaticus" and also "homo interneticus" or "homo smartphonus" dwelling in a specific world of the internet cyberspace. As this cyberspace is a virtual place, we can say that we become virtualised bio-socio-electronic subjects [22], and in this virtual space, we, human beings, think and act, behave certain way, project and express our ambitions, hopes, motives and goals. We simply live and take advantage of media technology. This way we are part of specific cyber experience, individual and collective at the same time. This comes with many positives, but also certain risks that in the long term may negatively influence its value.

If our experience in the communication-based living world of the internet is to bring us maximal value and enriching element, it has to offer the so-called digital well-being, which is one of the conditions and indicators of its quality. Along with this, we believe, in the axiological and ethical point of view, that life in cyberspace should also mean moral-value based "good life", which means appropriate values, behaviour and conduct, doing good-in other words, employ positive humane values and principles. This constitutes the "ethos", our style of life and actions visible for the others [27].

<sup>10</sup> More on psychagogical dimension [31, 32].

<sup>11</sup> These are "counter measures" of virtual, or media reality [33].

#### *Cyberspace*

To conclude, who we are and how we live in the internet cyberspace is important. It is quite a significant issue as this way we intersubjectively define our life and values and share this definition with others. In fact, we inevitably take part in an intersubjective and collective process of "learning how to live". In this perspective, we are all confronted with the relevant "ars vivendi" with necessary coherent selfunderstanding and moral-value attitude. We believe that education that could really be beneficial should also include psychagogy. This could be a complementary aspect in building digital literacy and thus help us use digital media correctly and develop our self-understanding and understanding of the living world of the internet cyberspace by identifying values and morals that constitute our "ars vivendi".
