Living Cultures in Cyberspace and Cyberculture in the Actual World

From the day we open our eyes to the life, we find ourselves in spheres of cultures. We interiorize the norms of these cultures as the way of our living. First, we meet with the family culture. As we grow older we can’t escape from the codifications such as how to dress, behave, speak and what is wrong and what is right. Cultural symbols, messages and values have a crucial role in forming our social identities. Culture is a determinant and distinctive factor in our inclusive social life actions. With the emergence of globalization and cyberspace culture became more and more significant element to understand orders and disorders of the world we are living in. Just like globalization abraded borders of nation states, cyberspace also surpassed borders of the communities. Globalization linked different cultures notably in economical, political and social extents. Cyberspace interconnected the cultures in a virtual geography. Therefore this new social environment of humanity, the cyberspace, leads to new transformations and interactions of living and forgotten cultures. Cyberspace is a new social area, as an interface of the actual world, where the space and time becomes unclear. This new dimension of the existence has its own cultural adaptation to existing developments. New concepts such as online belongings and virtual identities are product of the cyberculture. How an individual user becomes and feels part of a group, communion or even an emotion having no boundaries through internet is real object of interest.


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How we engage with the past is deeply related to our understanding of the self and the world. Thus, people’s engagement with archaeological narratives is needed to be understood better. This study aims to explore how we can create more engaging archaeological narratives and how different archaeological narratives influence people’s perceptions of time and identity. This study used action research as the methodology because of the need for experimenting with different archaeological narratives. The site chos...
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Finding the truth about the universe is the way of the mystic. Mystics try to achieve union with a transcendental power through a search within themselves and through the divine reflected on earth. The Irish poet William Butler Yeats (1865 – 1939) was under the influence of different understandings of mysticism throughout his career. This study aims to explore how Yeats‘ poetry reflects this mystical influence. The focus of the study is on Yeats‘ late period when he was highly influenced by Neo-platonism an...
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Bergson argues that we live for the society which is external to us more than we live for ourselves which is our inner existence. That is, our inner existence is, for the most part, under the influence of our outer, social life. This kind of life necessarily leads to conditions in which the self is far removed from freedom, or conditions in which the self rarely acts freely. Nevertheless, Bergson tells us that freedom is in principle possible for human selves. In order to gain access to freedom, what we nee...
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This article questions the predominance of pragmatism and fixed points of reference in academic paradigms regarding culture and proposes a theory of autopoietic culture based on a theory of living forms developed by the biologists Humberto Maturana and Francisco Varela. The central part of the theory of autopoietic culture is that culture, something originating with humanity and reflected upon by the same, is an autonomous and autonomic unity that is a network of processes and production of components that ...
Citation Formats
D. Ayan, “Living Cultures in Cyberspace and Cyberculture in the Actual World,” İstanbul, Türkiye, 2017, vol. 1, p. 33, Accessed: 00, 2021. [Online]. Available: