BOOK REVIEW

THE METAPHYSICS OF VIRTUAL REALITY -MICHAEL HEIM

A critical book review by Thierry de Gorguette dArgoeuves*

Michael Heim is often considered aphilosophical visionary. He has been calledthe philosopher of Cyberspace1. Back in1993 he published the pioneering workThe Metaphysics of Virtual Reality2(MVR). Back at this time, there was noAmazon.com, no eBay.com, no Google.com, no Facebook.com or Twitter.com, andof course, no Secondlife.com. There werea mere 623 websites available comparedto the present estimated 250 million3. More-over PCs were still in their infancy with thefifth generation of Intel x86 processors. In-terestingly enough, 1993 was the year ofthe introduction of the first Internet browserMosaic and was also the year the firstversion of Doom, the famous immersivevideo game, was launched on the market.The internet had not yet touched our livesto the degree in which it has today.

But Michael Heim, writing at this earlytime, began confronting an array of newtools, raising many questions about a reallife experience from a virtual reality. Hebegan raising questions and framing prob-lems which are relevant for us to this day.

In writing this book review, I hope tore-appraise the pioneering work of Michael

Heim, seventeen years later and considerthe fast paced technological changes whichtook place during this period of time, andallow for an ontological rather than meta-physical, approach to virtual reality. This iswhere we could start a diagonal reviewof this major book which is really enlighten-ing now that we are confronted with the in-vasive presence of the virtual world in ourdaily existence. Michael Heim has a cau-tious approach to technology. This reflectsan anxiety concerning the great influencesof these cybertechnologies on our daily lives.For instance he warns that technology en-folds us in its web of assumptions (MVR12/13) and he wishes to reduce the re-move that our machine logic and virtualreality technologies insert between beingand our inner self. With The Metaphysicsof Virtual Realities, we are at a turning pointin Michael Heims thinking which started inElectric Language4 with the non-linear se-quence of thoughts, and was followed withthe publication of Virtual Realism5 and theproposed narrow path.

Michael Heims definition of VR is ini-tially derived from the Webster dictionary,virtual reality, is an event or entity thatis real in effect but not in fact (MVR

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*Thierry de Gorguette dArgoeuves is a PhD Candidate at the Assumption University Gradu-ate School of Philosophy and Religion. He is a Lecturer at the Graduate School of Business, teachingManagement of Information Systems. He is also the President of the International Association ofBusiness Communicators - Thai Chapter.

ABAC Journal Vol.30 No. 2 (May-August, 2010, pp.87-92) 87

108/109). Recognizing himself, that the defi-nition is not really enlightening, he goeson to develop it as follows The essence ofVR, he identifies seven concepts that wecan regroup into 1/Virtual Reality is aboutinteractive simulation, 2/Virtual Reality of-ten takes place within networks allowingcommunication through remote presenceand adequate interface, 3/Virtual Realityleads to an immersion into artificial worldsor environments which might augment ourreality.

In these definitions of VR we are facedwith philosophical dilemmas. What is real-ity or being? How can reality or being beconsidered virtual? And what would be thestatus of such a virtual reality? These arequestions of Ontology and Metaphysics. Inan interview (taking place in an airport fol-lowing a conference after this publication)6,Michael Heim gave his own definition ofMetaphysics or rather, he softened thetraditional, strict Western-European under-standing by qualifying his approach of meta-physics light like an American Coke-litemixed with Asian fluid values. This mightexplain why he touches upon so many philo-sophical disciplines besides metaphysics,such as: theology, hermeneutics, epistemol-ogy, phenomenology, and ontology. Lets notforget that he has been strongly influencedby Heidegger and is also a teacher of TaiChi7. We can say he is a strong believer in abalanced and mixed East-West approach.

Going back to the illustrated definitionof virtual reality by Michael Heim, lets fo-cus first on interactivity and simulations. A

computer can do little without interaction.If considered as a media between the userand the content provider, the PC, the sys-tems and the network as a corner stone, itis the first time in human history that the be-ing can interact with a human made media.Books, radios, TVs leave us as passive re-ceivers. The chapters 2, 3 and 4 of the bookhighlight this interaction. The Graphic UserInterface (GUI) is acting like a digital com-panion opening windows to the world ofcommunication and exchange of knowledge.The chapter 3, entitled Hypertext heavencould be now named HTML# heaven andshould be enhanced with the addition ofXML@. We surf through clicking, wechange virtual locations, we import or ex-port content, we, as clients, are the mastersof servers which obey whatever our re-quests are. But one could say that whatMichael Heim identified as a way back intoan intuitive path (MVR 28/29), depends onwhether a word is highlighted as hyper ornot and who decided on this hyperlink8.New avenues have been created with RSS+and generally speaking the circulation of ob-jects. Heims cautiousness re-appears herewhen he reminds us that hyper in psychol-ogy means agitated. Hypertext think-ing may indeed reveal something aboutus that is agitated, panicky, or evenpathological (MVR 38/39). This authorwould like to suggest here that computerusers are facing a triple veil: the GUI and itsnew language based on signs and icons, themouse, and the presence or not of possibleassociations (links) with other virtual loca-

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#Hyper Text Mark up Language@eXtensible Mark up Language+Real Simple Syndication

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tions.Virtual Reality as posited by Michael

Heim implies interactive simulations. In otherwords, we have another means of testingourselves through a virtual self which be-comes a variable of an equation. Rather thanthe as if (MVR 132/133) that he uses,we would prefer a what if? From the earlyflight simulators to the present sophisticatedDecision Support Systems, we have now anew capability. The systems help us simu-lating ourselves, under assumptions given toa computerized model. Through successiveiterations, uncertainties are being reducedvirtually before we actualize and make ourdecision real. As a evidence, one can lookat the names of software companies whichemerged in the early nineties, Oracle andCognos, for instance. Daily inventory re-plenishments are entirely automated mak-ing the virtual supply chains the conditionfor the next day physical delivery. Do youwant to borrow money from your bank?Visit its website and simulate your monthlyreimbursements, the CDSS* simulates theamounts to be paid by your virtual self. Now,do you trust the model? Even as MichaelHeim warns, computers will hide the dis-tortion they introduce (MVR 12/13).

Michael Heim was probably right totake a cautious approach. The Boolean logicthat he describes is still the basic relationbetween 1s and 0s which are the only rawmaterial that can be processed at the ma-chine level. The only intelligence that thecomputer system can reproduce is still lentfrom our brain and enframed into algorithmsthat we dictate to application software.

Yet, many of the technological changes

and advances have questioned many of hisdistinctions and oppositions. The dream ofthe Hypertext Heaven has since then, be-come more of a reality because of the tech-nological advancements allowing us to cre-ate our own pipes and even mash-ups.The what if is more of a process, one ofvirtualization, than of an ouput, a virtual re-ality.

Referring now to the virtual proximitygenerated by networks and their enhancedcommunication, it is obvious that computersystems have enhanced our capabilities tobe. Getting rid of distance and timechanges the way we are as a being. Ourbeing can be present and represented by avirtual self, a second self who interacts withother virtual selves, individually or aggre-gated in communities of interest. Our virtualagent accesses huge amounts of knowledgestored anywhere in the world, communi-cates with anyone wherever their locationin real time and exchanges photos, videos,ideas and testimonies. This second categoryof virtual reality is a reality. Michael Heim,although not aware of what was lying aheadin the future, mentions that a vision is be-hind the development of any new majortechnology development (MVR 118/119).And he adds Often a technological vi-sion taps mythic consciousness and thereligious side of the human spirit (MVR116/117). What is this virtual self? An ava-tar! From an email address, to a picture ora fiction character on an on-line game, weare trying ourselves at playing the Divine.We create an avatar, half God, half human.Is the virtual self a virtual clone? Or are weplaying God?

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*Consumer Decision Support Systems

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The Metaphysics of Virtual Reality

It sounds like Michael Heims answeris yes. What better way then to emulateGod's knowledge than to generate a vir-tual world constituted by bits of infor-mation?. Leibniz appears many times inthe book. The binary world of Leibniz isholding thanks to an emulation of the divineintelligence. God as a super computer? Whowrote the software could be the next ques-tion

Michael Heim touches the core issuewhen he compares the Leibnizs monads toterminals all connected to a central process-ing unit (CPU) (MVR 98/99) which itself issynchronized in real time with all monadactivities. No doors, no windows, the wallsof the monads cell are - to re-use GillesDeleuzes comparison, like digital tapes-tries. Hence, the question: are we head-ing towards an isolated being, mimicking bil-lions of others as a modern monad of digitalnetworking? Well, there are two ways toanswer. On the one hand as Michael Heimsuggests, on-line we might be freer becausethe communication is not a one way line tothe CPU but a many to many web of virtualmeeting points: we assemble the monads(MVR 100/101). On the other hand, therecent developments on the Net are prettyintriguing. Why 500 millions internet userswould gather in one community? Is that whatGibson called the infinite cage? (MVR80/81). As much as we can understand theneed to root the virtual being in some kindof virtual territory - where we belong - itshows that eventually we alienate our ownself and we do not even realize when weare trapped in our minds andcybersystems (MVR 80/81). To say thetruth, rather than Facebook arent we talk-ing about an Egobook, representing our

tiny I drawn into the ocean of the massesof virtual other Is?

Wrapping up this second section aboutVirtual Reality, it shows again that MichaelHeim envisioned rightly that our being in itsreality is involved, affected or enhanced bythe virtual. And here we have approachedwhat is probably fundamental about thisbook: the virtual self is part of the being.

Lets move to the third component ofthe virtual reality definition by Michael Heim:the augmented reality. Leaving aside 2000years of discussions about what is reality,spanning various schools of philosophy, wewill consider that a being is aware of its ex-istence through its senses and through itsthoughts. Interestingly enough, the CAVE9and its Platonist resonance, was one of theearly experiments of Virtual Reality concern-ing augmented senses. A recent trend is thecitizen video journalist capturing with a mo-bile phone a real event, and broadcasting itin almost-real-time to millions of peoplewhatever their location. Is this Virtual Real-ity, real? Many recent events have proventhat real events would be consequent tothose virtual ones. Including scams! As anindividual experience, virtual reality, a pro-cess, is definitely enhancing being itself. Fromsearching a distant library to enjoying a 3Dmovie or being part of a space adventure ina 360 degree theater, there is here some-thing that being as such, would never be dis-covered without these technologies. This iswhere Michael Heim talks about a symbi-otic relationship and ultimately a mentalmarriage to technology (MVR 84/85).Fine! But this is no longer virtual reality con-sidered as an output. It is now a reality livedthrough virtual reality tools.

An augmented reality has to relate to

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our real being. Can I see what I cant seeby myself? Will I absorb this virtual realityin my stock of knowledge? Can I considermy virtual flight over the Amazon River asan experience? Can I sort out, read, ana-lyze all the articles that I found through asearch? As Michael Heim states: With theinflux of homogenized bits of informa-tion, the sense of overall significancedwindles (MVR 16/17). Lets rephrase thequestion: can I appropriate the virtual real-ity as my personal experience? When di-recting my avatar on secondlife.com, as amovie director, am I creating a reality that Ilive from within? Or do I create more real-ity when as a teacher, I teach in real time100 avatars, virtual students in a virtual classfrom a real distant university?

Intuition is a recurrent word in MichaelHeims book. This leads to the question: doyou feel augmented? Will you use thisknowledge, this experience, this encounteras an inner trigger for your next anticipa-tion, your next decision? Will it influence yourway of being?

To go back to one of our initial ques-tions: has Michael Heim opened the gate-way to a new ontology of the modern be-ing?

A first remark is about what is centralto all philosophers who touched on virtual-ity: the language. Like Berkeley, Leibniz,Whitehead, Bergson, Michael Heims start-ing point is about language. The ElectricLanguage (ibid) and the hermeneutics ofthe Gadamer and others dont go along well.Leibniz wanted to create a universal lan-guage able to describe anything without theneed of interpretation. Berkeley hated phi-

losophers language considered as a veil10.Indeed, except for the background noise ofvideo games or special equipments(HMD)*, virtual reality on a PC is often aworld of silence or a world of written wordsand more often it is a world of signs andicons. This is pretty disturbing and might an-nounce a shift in a specificity of our humanspecies; language has been our traditionalway of communicating and passing overmemory and culture. Will Translate thispage by Google be intuitive enough to al-low the virtual inter lingual community?Michael Heim is right when he demonstratesthat the word processor performs at thespeed of thought and is not sequential (MVR41/42). Now I interact with my own virtualthoughts which become real through my vir-tual screen because of a collection of bitson my hard disk. Lets note here that weare witnessing an increasing written culturewhich through SMS, MMS, Tweets andemails has created its own signage, if not itsown new spelling. Heims remarks on theparallel between the minds meditations andmusings and the computerized simulations(MVR 22/23) is remarkable but might be abit optimistic concerning the kind of con-trol we have when virtualizing through thesystem.

The second remark will refer mostly tochapters 5 and 6 of the book; what havewe lost or gained from cyberspace as com-pared to a direct physical interface? Onemore time, we have added a veil, losingsome control over our own thinking. Re-member Heidegger and the typewriter [it]veils the essence of writing and of thescript11. Is the mouse the new typewriter?

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*Head Mounted Display

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Are we going to ignore the cyberspace?Certainly not, and Michael Heim was al-ready convinced that it could be a sourceof enhancement for the actual being. Tryingagain to bridge the gap, Heim suggests thecomputer as a component, and with the helpof McLuhan, describes a kind of new levelof knowledge through electronic storage(memory), and with the one from WalterJ.Ong, he evokes that the word processoralters thoughts processes and even oursense of reality (MVR 66/67). Does thecomputer disconnect the self from the be-ing? Are we enframed in a Heideggerianfold?

Michael Heim in his three last chaptersoffers two answers which complement eachother: the sensual (erotic) relationship be-tween the self and cyberspace (MVR 82/83) and the essential nature of Virtual Real-ity (MVR 108/109) leading to a philo-sophical experience (MVR 136/137).The reader will appreciate again Heimsnarrow path, his delicate balance to reachout from real to virtual and vice versa. In-terestingly enough, he wants us to be an-chored in reality. There is, consequently, areality in the virtual, created by the relationbetween the anchor and the virtual. Obvi-ously, we are far from HeideggersDasein, but we have probably augmentedreality and therefore augmented the poten-tialities of the being in the real world. Wehave enriched the process of creating fur-ther realities through virtualization. This iswhere the anchor is: the inner self is, by es-sence virtual12, continuously virtualizing, pro-jecting itself into the next potential event.Virtual Realities might come as a helpinghand, generating an augmented being. Vir-tual Reality is ontological as far as it con-

tributes as an output, to a richer process ofanticipation and virtualization leading to anactualization by the being.

Endnotes

1Referred to in an interview available at hhtp://www.thing.desk.nl/bilwet/TXT/HEIM.INT ac-cessed on 2nd August 2010

2MICHAEL HEIM - The Metaphysics of Vir-tual Reality - Oxford University Press - 1993

3A excellent Internet timeline is available athttp://www.zakon.org/robert/internet/timeline/accessed on 21st June 2010

4MICHAEL HEIM - Electric Language: APhilosophical Study of Word Processing - 1987 -

5MICHAEL HEIM - Virtual Realism - OxfordUniversity Press - 1998

6See reference 17See Michael Heim website at: http://

www.mheim.com/ accessed on 2nd August 20108And actually, reading a book, we follow the

hyper linking of an author. Lets quote Berke-ley in the Treatise Concerning Human Knowl-edge: Whoever therefore designs to read thefollowing Sheets, I intreat him to make my Wordsthe Occasion of his own Thinking, and endeav-our to attain the same Train of Thoughts in Read-ing, that I had in writing them. http://en.wikisource.org/wiki/A_Treatise_concerning_the_principles_of_human_knowledge accessed 12/8/07

9CAVE: Cave Automatic Virtual Environment:http://www.evl.uic.edu/pape/CAVE/ accessed on20th July 2010

10G.BERKELEY - A Treatise Concerning thePrinciples of Human Knowledge: Talking aboutusage of words by philosophers: That we havefirst raised a Dust, and then complain, we cannotsee

11HEIDEGGER - Parmenides - 1992 - p8512The Merriam Webster Dictionary defines

virtuality as essence and/or potentiality. http://www.merriam-webster.com/browse/dictionary/virtuality accessed 2nd August 2010

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