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Perspectives of human development
Perspectives of human development
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Coming of Age in Second Life: An Anthropologist Explores the Virtually Human, by Tom Boellstroff, gives us a unique outlook on humanity in that we get to experience the world of virtual reality through a study conducted by an anthropologist. Boellstroff creates an ethnography by entering “Second Life”: an online world where people create a virtual representation of themselves and go about a new life. The experiment takes place between 2004 to 2007 and the main goal is to determine if entering into this new world does in fact create a new person, or “homo cyber” (virtual reality version of oneself), and whether or not it makes the user more human or less.
I chose this particular ethnography was for a few reasons. The first being I knew that a majority of classmates would most likely choose to read an ethnography from someone we studied in class, like Bronislaw Malinowski or Margaret Mead because they offer a more traditional outlook; I wanted a more contemporary study. After reading through the synopsis’ of each book, this one stood out to me. I was very intrigued by the idea of a study conducted in virtual reality; I was drawn
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to the uniqueness of this ethnography. I also like how it is split in three parts: the first includes an intro on the subject, the second consists of chapters that deal with time, personhood, intimacy, and community, and the third is an outline of Boellstroff’s theory. None of the chapters upset or bored me, although some were more interesting than others. In particular, I enjoyed Chapter 6 the most. It has to do with the virtual sexuality aspect of the people of Second Life. I’ve always been interested in the topic of human sexuality, but I’ve never really looked into the virtual reality point-of-view. After experiencing the virtual world first hand, Boellstroff believes that love, friendship, and sex was accelerated and that addiction was very common within Second Life. I knew before I started reading that there is the stereotype that the people who partake in Second Life are anti-social or outcasts. What I like that Boellstroff does is that he looks for the positive aspects of a virtual reality rather than focus on how the internet is taking over people’s lives. In Chapter 7, he talks about the importance of community in Second Life: virtual worlds are places where people interact and after a certain period of time they become communities. Two common things that arise within Second Life are kindness and altruism. Cybersociality (similar to sociality, but in the virtual world form) is also something that happens throughout the virtual world and can actually lead to actual-world meet ups; sometimes certain virtual worlds become extinct, and Boellstroff says that some people seek refuge in Second Life from these other virtual worlds. However, where there are many positive things, there are also just as many negative aspects. Boellstroff says that sometimes harassment takes place and that these troublemakers are referred to as “griefers”. Because of this harassment, some residents decided to band together in order to create a form of ethics. It seems like this sense of virtual world society is very close to what happens in the actual world, which is very interesting to me. At one point, Boellstroff states that he was so invested into the game that he actually hadn’t eaten anything for a full day. I believe that the people being studied in this ethnography are represented fairly, because they live in a world and have experiences similar to ours. I definitely agree with Boellstroff’s argument that entering the virtual world can create new people.
I believe that creating a world that allows you to fulfill your fantasies makes us more human in a sense. In the final chapter, Boellstroff sums up the argument that this virtual world actually creates new people and in creating this new world, people become more human. He also tells us what Second Life is and isn’t: Second Life may seem like it creates a world similar to ours, but it does not replicate the actual world. It is nothing like social media because it is a place where people interact. In Second Life, you can actually do typically everyday things like find friends, meet a significant other, attend events, make money, buy and sell things, etc. This is not something that you can do through a television program or a
book.
In this story, a boy named Jeremy decides to live out his life in a virtual world rather than the real one. I thought that it was a relatable story, but it just didn't strike my interest as well as Bradbury's did. I think that everyone has felt lonely, abandoned and awkward at some time in their lives, but I don't think any of us would give it up for an unrealistic, virtual world. The thought of an awkward boy leaving the real world and fleeing into what seems to him to be a bright, new world makes me think his is a coward and makes me lose all respect for him. I understand that the real world can be difficult sometimes, but you just have to find some good friends and stick it out with them. I think that video games can be a good way to escape the horrors of the world for a minute and focus on a place where the world is perfect and everything happens just the way you want it to but I also believe that video games need to be 'respected' and should only be played for at most a couple of hours a day. However, I do not believe that video games should be looked at a world that you could live in, and they certainly should not be looked at as a new, brighter future for
...e. How We Became Posthuman: Virtual Bodies in Cybernatics, Literature and Informatics. Chicago: The University of Chicago Press, 1999.
Over the course of this class, we have read various ethnographies and methodological approaches regarding field research. Some have been very helpful, providing new theoretical insight relevant to my own field work whereas others, while undoubtedly interesting, seem less relevant to my own circumstances. In this essay, I present what I thought was useful or not useful from these five assigned ethnographies.
Ethnography is a research method used to explore different cultures from a personal view. Many anthropologists have sought to use ethnography as their main study method because of its specificity and opportunity to get hands on. Those that participate in ethnographies are expected to accurately record detailed accounts of the society in which they are staying, but at the same time maintain a critical distance.
I will split this essay into two parts. Firstly, I will describe to the reader the product of my research, including the main ethnography itself and also the way in which I arrived at the conclusions I did. Secondly, I will critically analyse the process I undertook to gain my data. This will include reflecting on dilemmas such as ethics, choice of field site and other issues that I encountered whilst carrying out my research.
Through the novel Gibson was responsible for creating the terms “virtual reality” and “cyberspace”, and in an increasingly computer literate age these terms would be adopted by a generation of users, becoming an independent and universal language. Within the novel cyberspace is described as a
When an ethnographer examines a group of people, she is influenced by her position and understanding of her own culture. Before an ethnographer even begins her research, her opinion is effecting the process of selecting a topic. For instance, Anthropology’s most commonly known researcher Bronslow Malinowsky wrote the Argonauts of the Western Pacific. He did not choose to study a culture similar to his own because of the interest he had in the ‘exotic’. His preferences told him to pick a more remote group of people, the Trobriand Islanders. There has been a history of choosing the opposite of the Anthropologists own culture. Reflexivity is the use of one’s experiences to examine a culture. It is my argument that this reflexivity is necessary in the process of writing Ethnographies.
From reading this book we can understand that the author Tom Boellstorff grew up playing video games with that interest he went beyond and got an interest in virtual worlds and he became an member of the "Second life", as an anthropologist he decided to apply the ethnographic methods which he gained from previous research where he did his studies in Indonesia to this online life and interviews in the subculture of Second life. "Coming of age in Second Life: An anthropologist explores the virtually human" is an ethnography book by Tom Boellstorff, this book Boellstorff argues between two worlds which is the virtual world and the world of anthropology. From reading this book you can understand that Boellstorff has spend years doing an traditional
When I debate public forum style, I have to be quick on my feet and make split-second decisions. If I impulsively blurt out a wrong or inconsistent fact, I can lose the entire round based off that statement alone. If I lose focus even for a second and am not present in that moment, I can hurt not only myself, but also my partner since we debate as a team. On the other hand, if I make the right decisions and have razor-like precision with my arguments and refutations, my partner and I will likely achieve victory. My debate journey, in a real sense, mirrors my path to coming of age. I began debate in sixth grade as a shy, awkward eleven year old. The huge volume of research and the thought of speaking
...imulated communities which are slowly taking over, things like “Second Life” create an entire world in an online environment that allows people to assume the bodies of their avatar and do things that our flesh bound bodies would never be able to perform. It is unclear what the future holds for the society of mankind; however it cannot be denied that the preference of simulations over real life experience in all aspects of life is growing among people.
Virtual reality over the past decade has developed into an important component in multiple human lives. The invention and progression of virtual reality has greatly impacted the world by allowing us to experience entertainment in different ways. In their article “Why Place Matters” Wilfred M. McClay and Ted V. McAllister argue the risk of virtual reality taking over the central importance of “places”. According to them, our use of the internet is disconnecting us from the real world and our senses for valuing real life experiences are slowly fading away. Although their argument is concerning, the authors overlook certain factors as to why people spend so much time online such as social, emotional, environmental and physical factors. We live in a world where society does not treat people who are or appear different in a friendly way. Many teenagers and adults do not associate with others due to social anxiety or phobias which partially disconnect them from the world, others are not able to express themselves emotionally in person and end up expressing themselves through social media. A variety
Erik Erikson developed the eight stages of life theory. Erikson’s theory focuses on the development from birth to death, social context, and interpersonal relations during each stage of life (McAdams, 2009). In the same manner, each stage of life is comprehendible in three levels, such as the body, ego, and family and culture. The eight stages of life are infancy (trust vs. mistrust), early childhood (autonomy vs. shame and doubt), childhood (initiative vs. guilt), childhood (industry vs. inferiority), adolescence and young adulthood (identity vs. role confusion), young adulthood (intimacy vs. isolation), mature adulthood (generativity vs. stagnation (or self-absorption)), and old age (ego integrity vs. despair).
Self-recognition is fundamental building block for humans, we exist as individuals each with out own differences and recognition of each other is an important feature for us. Psychoanalytic theorist had attempted to understand the complexities of the human mind truth identity and agency in the world. Advance in technologies brought us an opportunity to create virtual worlds2 and in many ways artificial reality is bound by the fundamental rules of gravity, day night cycle, space distance and even living creatures to inhabit the virtual world. Focus will be drawn to users creation of avatars as a means of identification and constitution of self in virtual world. The avatar has the potential to bring a new dimension to the sense of self and might change boundaries between real and the virtual, the physical and the imaginary. In this essay I will attempt to question Lacan's mirror stage relevance in artificial world.
What am I that I am a human being? What is my place in the nature of things? At the close of the twentieth century, facing the dawn of a new millennium, the goal of paidea or philosophy educating humanity might best be achieved by philosophy recovering and reaffirming its interest in these two anthropological questions. In this essay I defend this claim through an analysis of the view of human nature implicit in the digital culture. For the past several decades, while philosophers have largely ignored anthropological issues, the sub-cultures swirling around computers and other digital technologies have been busy shaping and defining the way in which human nature will be conceived in the next millennium. More often than not, however, these views of human nature are produced in a philosophical and critical vacuum with little thought given to what we as human beings are and what we might become. Philosophers must address this vacuum by renewing their responsibility to speak to these issues, once again taking up the work of articulating a philosophical anthropology and providing the guidance on these issues that they once did.
Firstly, virtual worlds enable users to involve with others in real time. Whereas content on pages like Wikipedia, You Tube or Facebook is often displayed and then devoured by others with a delay in time, a discussion within Second life is similar to the one in real life, with an inconsistency that it is not organized in a face-to-face format. Second virtual worlds permit users to produce fully modified virtual self-presentations in the shape of avatars. However a You Tube user might be capable to create some sort of an image within the community by carefully selecting the kinds of video texts posted, avatar customization within virtual lean to be far more versatile. For instance, a Second life inhabitant can create an avatar if wishes, that closely resembles the actual aspect of the affiliated user, or of a very dissimilar person. Eventually, while content communities, collaborative websites and blogs are two-dimensional (i.e., concentrated on content sharing), avatars existing within virtual worlds have the probability of exploring their virtual environment in three dimensions. The basic rules and regulations of physics pursue to confine in most of virtual worlds which makes navigation within them alike to what one is used to the real