**Abstract**

The subject of the chapter is cyberspace in an axiological perspective, which is our new lifeworld. The focus is particularly on the problem of the quality of our life in its specific circumstances. The aim is (on the background of the characteristics of cyberspace as a lifeworld) to solve the problem of values and significance, but also the risks of our so-called cyber experience. In this context, the aim is also to identify various conditions, axiological indicators and the relevant elements of the quality of our life in cyberspace. The authors pursue their goal using the phenomenological-hermeneutic method within the four parts of the chapter. In part 1, cyberspace is interpreted as a life world that is co-constructed in our acts of communication. In part 2, the problem of values, significance and risks of our cyber experience is discussed. The key variable is digital "wellbeing." As they point out in part 3, it should be our morally based value "good life," which is expressed as "ethos" in our life. In part 4, in this perspective, we are faced with the relevant task of the art of living 'ars vivendi' with the necessary coherent self-understanding and value-moral claims and the education should also have a "psychological" dimension.

**Keywords:** internet, cyberspace, living world, values, well-being, good life, ars vivendi, education, psychagogy

## **1. Introduction**

New digital technologies, or media, have brought us a new phenomenon-the so-called cyberspace. Once we enter cyberspace and communicate in it, it is not just our communication space that expands, the same happens with our living space.

Though it is obvious that the internet brings also another, alternative form of cyberspace1 , it is now most frequently associated specifically with the internet

**38**

1999

*Cyberspace*

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<sup>1</sup> We should keep in mind that the internet is not the only network, as even before the internet there was a lengthy development of networks that actually qualified as domains of cyberspace [1]. On the other hand, similar to the past, also now different forms of cyberspace develop parallelly in different ways (e.g., Clark mentions various connections between the four levels of cyberspace). However, we can say that their structures and structural implications are not very different [2].

[2, 3]. It is understood to be the most dominant place for (social) communication. As Cappuro points out, individual people are connected with each other through global communication. Cyberspace as such allows various synergies inside and outside our political, ethnical, economical and cultural boundaries or differences [4].

The aim of the chapter is (on the background of the characteristics of cyberspace as a life world) to solve the problem of values and significance, but also the risks of our so-called cyber experience, in this context, to identify various conditions, axiological indicators and the relevant elements of the quality of our life in cyberspace itself.

In the following chapters by the phenomenological-hermeneutic method, we will be talking about the internet cyberspace as of a new, specific living world, in which we spend a great deal of time to create our identity, and where we live our specific cyber experience. In this context, we will focus especially on its axiological dimension. We will also look at some values and risks that come along. Further, we will examine digital welfare (well-being) and "good life" in the cyberspace of internet in the axiological and ethical aspect. We will also speak of the virtue to live "ars vivendi" and, finally, about education that can help us achieve this goal.

## **2. Cyberspace of the internet as our living world**

The term cyberspace generally describes an interface between computers and people, or a meeting point for digital information and human perception. However, it is also often used to refer to interaction between people using computers, especially through the internet [3]. We define the internet and other computer networks as collective usage of virtual entities [5]. Thanks to its new ways, the internet and other computer networks have introduced a change in the nature of social interaction, or communication, new possibilities and routines. Its net-like nature and structure have contributed to expansion of mutual space and, as Nanni points out, this form of media is able to start interaction between masses and wipe out territories [6].<sup>2</sup>

We can state here that the internet cyberspace is for people who are not solely its passive users simply because these people actually co-create it. They define and shape its character and actively create its content through the way they use it. This is the reason why people are the most important component, the highest level [2]. Cyberspace thus represents a kind of socially constructed world or dimension, an electronic Agora-a central public space. It is a "cyber-café" [1]. Also Hakken, as Macek points out, understands cyberspace as a social arena, place for social interaction between those who use advanced communication and information technology. This definition covers any and every possible lifestyle that is bound up with cultural existence mediated by this advanced technology [7].

It is possible to state that the internet cyberspace as such has become our new living world in which we communicate, learn, do business or get entertained. It

**41**

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

is a specific place that reflects a vast part of our personal life, so in this context, we can perhaps mention that it becomes a place in which we like to spend some time-and feel almost at home. Cocking explains that computer technology offers a range of dimensions that we can use to express and develop our personal identity and various kinds of relationships. We can for example use the text-based email and chat-room, forums or web-site and web-cam technology to present ourselves, start professional, but also personal relationships and participate in any possible communities (based on hobby, interests and

Reflecting the fact that the internet cyberspace represents a great means for selfexpression and communication in the present society [9] and, as Cocking points out, that we today present ourselves extensively when we conduct a great deal of activities and relationships with the help of computer technology, together with the author of this paper, we can ask what kind of online identity and relationship it is

It reveals that cyberspace can be understood as a dimension that constitutes almost limitless possibilities for new forms of identity and behaviour [1]. Here we can develop, change or multiply our identity. Also Deuze mentions that in the world of media, we have an opportunity to create various versions of not only ourselves but also other people, and we are free to form and shape these versions at will. We can project, co-construct and bring to life one or various versions of ourselves in media. We can cooperate with other people to construct self-presentations and share them [10]. In this context, cyberspace is a sort of "screen" to show our dreams, desires and ideas. It is a form of extension for our creativity that helps us present ourselves. Similarly, Turkle [11] points out that computer acts as our new mirror that brings some influence, in it we consequently turn ourselves into objects and thus create our second

Discussions about our social interactions often emphasise difference between online and offline interactions, with cyberspace understood to be the distinctive place for such interactions [12]. However, shaping our identity here is not very different to shaping it in the "real" world. In fact, there are two mutual problems [9]. In cyberspace too, we deal with relations "world-person". It is interactions with other people that define what persons we become here; our identity is partially defined by what physical relations we have with other people. Relevant for cyberspace are consequences of our online interactions that, however, are influenced by our physical world. The physical nature is distinguishable in our online interactions and acts as a distinguishing factor for who we are, or what we mean for other people [13]. We can also notice that in cyberspace, our new living world, we can indeed have a multitude of partial identities, even simultaneously, but these are not independent from our subjective situation or social and cultural environment in

When a person is submerged in cyberspace, his or her experience is mediated; this person thus becomes a part of specific experience-the so called cyber experience. It appears that modern people like to spend time in this new

<sup>3</sup> As Cocking states also in this perspective, many theoretical approaches reveal cyberspace identity as much more fluid and variable. Cyberspace thus approaches this unstable, fractured and inconsistent "ME" and sees it as multiple identity. This "ME" is freed from physical world [8]. People can construct and shape this "ME" as something that is subject of numerous online versions of "ME", where for example gender does not play a role. We need to state here that these approaches mean, in fact, a denatu-

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

so on) [8].

nature.<sup>3</sup>

"real" living world [9].

ralised process of shaping the subject [12].

actually possible to create [8].

<sup>2</sup> As a form of media, the internet can enable access, contact, exchange and discussion in an enhanced connection with every corner of the world, where a terminal is connected to the network. It seems it can support pluralism as well as unification; digital culture is destructuralised and decentralised. The internet world breaks institutional forms and disregards race hierarchy, gender and ethnicity. It subverts rational and logocentric forms of political authority [1].

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

*Cyberspace*

differences [4].

space itself.

out territories [6].<sup>2</sup>

technology [7].

rational and logocentric forms of political authority [1].

[2, 3]. It is understood to be the most dominant place for (social) communication. As Cappuro points out, individual people are connected with each other through global communication. Cyberspace as such allows various synergies inside and outside our political, ethnical, economical and cultural boundaries or

as a life world) to solve the problem of values and significance, but also the risks of our so-called cyber experience, in this context, to identify various conditions, axiological indicators and the relevant elements of the quality of our life in cyber-

In the following chapters by the phenomenological-hermeneutic method, we will be talking about the internet cyberspace as of a new, specific living world, in which we spend a great deal of time to create our identity, and where we live our specific cyber experience. In this context, we will focus especially on its axiological dimension. We will also look at some values and risks that come along. Further, we will examine digital welfare (well-being) and "good life" in the cyberspace of internet in the axiological and ethical aspect. We will also speak of the virtue to live

"ars vivendi" and, finally, about education that can help us achieve this goal.

The term cyberspace generally describes an interface between computers and people, or a meeting point for digital information and human perception. However, it is also often used to refer to interaction between people using computers, especially through the internet [3]. We define the internet and other computer networks as collective usage of virtual entities [5]. Thanks to its new ways, the internet and other computer networks have introduced a change in the nature of social interaction, or communication, new possibilities and routines. Its net-like nature and structure have contributed to expansion of mutual space and, as Nanni points out, this form of media is able to start interaction between masses and wipe

We can state here that the internet cyberspace is for people who are not solely its passive users simply because these people actually co-create it. They define and shape its character and actively create its content through the way they use it. This is the reason why people are the most important component, the highest level [2]. Cyberspace thus represents a kind of socially constructed world or dimension, an electronic Agora-a central public space. It is a "cyber-café" [1]. Also Hakken, as Macek points out, understands cyberspace as a social arena, place for social interaction between those who use advanced communication and information technology. This definition covers any and every possible lifestyle that is bound up with cultural existence mediated by this advanced

It is possible to state that the internet cyberspace as such has become our new living world in which we communicate, learn, do business or get entertained. It

<sup>2</sup> As a form of media, the internet can enable access, contact, exchange and discussion in an enhanced connection with every corner of the world, where a terminal is connected to the network. It seems it can support pluralism as well as unification; digital culture is destructuralised and decentralised. The internet world breaks institutional forms and disregards race hierarchy, gender and ethnicity. It subverts

**2. Cyberspace of the internet as our living world**

The aim of the chapter is (on the background of the characteristics of cyberspace

**40**

is a specific place that reflects a vast part of our personal life, so in this context, we can perhaps mention that it becomes a place in which we like to spend some time-and feel almost at home. Cocking explains that computer technology offers a range of dimensions that we can use to express and develop our personal identity and various kinds of relationships. We can for example use the text-based email and chat-room, forums or web-site and web-cam technology to present ourselves, start professional, but also personal relationships and participate in any possible communities (based on hobby, interests and so on) [8].

Reflecting the fact that the internet cyberspace represents a great means for selfexpression and communication in the present society [9] and, as Cocking points out, that we today present ourselves extensively when we conduct a great deal of activities and relationships with the help of computer technology, together with the author of this paper, we can ask what kind of online identity and relationship it is actually possible to create [8].

It reveals that cyberspace can be understood as a dimension that constitutes almost limitless possibilities for new forms of identity and behaviour [1]. Here we can develop, change or multiply our identity. Also Deuze mentions that in the world of media, we have an opportunity to create various versions of not only ourselves but also other people, and we are free to form and shape these versions at will. We can project, co-construct and bring to life one or various versions of ourselves in media. We can cooperate with other people to construct self-presentations and share them [10]. In this context, cyberspace is a sort of "screen" to show our dreams, desires and ideas. It is a form of extension for our creativity that helps us present ourselves. Similarly, Turkle [11] points out that computer acts as our new mirror that brings some influence, in it we consequently turn ourselves into objects and thus create our second nature.<sup>3</sup>

Discussions about our social interactions often emphasise difference between online and offline interactions, with cyberspace understood to be the distinctive place for such interactions [12]. However, shaping our identity here is not very different to shaping it in the "real" world. In fact, there are two mutual problems [9]. In cyberspace too, we deal with relations "world-person". It is interactions with other people that define what persons we become here; our identity is partially defined by what physical relations we have with other people. Relevant for cyberspace are consequences of our online interactions that, however, are influenced by our physical world. The physical nature is distinguishable in our online interactions and acts as a distinguishing factor for who we are, or what we mean for other people [13]. We can also notice that in cyberspace, our new living world, we can indeed have a multitude of partial identities, even simultaneously, but these are not independent from our subjective situation or social and cultural environment in "real" living world [9].

When a person is submerged in cyberspace, his or her experience is mediated; this person thus becomes a part of specific experience-the so called cyber experience. It appears that modern people like to spend time in this new

<sup>3</sup> As Cocking states also in this perspective, many theoretical approaches reveal cyberspace identity as much more fluid and variable. Cyberspace thus approaches this unstable, fractured and inconsistent "ME" and sees it as multiple identity. This "ME" is freed from physical world [8]. People can construct and shape this "ME" as something that is subject of numerous online versions of "ME", where for example gender does not play a role. We need to state here that these approaches mean, in fact, a denaturalised process of shaping the subject [12].

living world and that cyber experience as such is very attractive. As a next step, we will explore potential of values and risks that come with internet communication.
