Cyberspace and Identity Essay

1022 Words5 Pages
Multiple identities have been increased by the creation of cyberspace communications according to "Cyberspace and Identity" by Sherry Turkle. Turkle uses four main points to establish this argument. Her first point is that online identity is a textual construction. Secondly she states that online identity is a consequence-free moratorium. Turkle's third point is online identity expands real identity. Finally, her last point states that online identity illustrates a cultural concept of multiplicity. I disagree with many aspects of her argument and I have found flaws in her argument. Technology is an area that does not stand still and consequently outpaced Turkle's argument.

First, Turkle states that cyberspace makes it possible
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A "core self" is created as a result of this consequence-free environment. This will give the user an identity.

Online identity expands real identity is Turkle's third point. The user may choose to be anyone he or she wants in cyberspace. There are no boundaries on who or what a person may be. A user can express many different aspects of his or her personality without being made fun of because no one would know the truth. A man may be a woman because he wants to engage in his feminine side. The other users may not know it is a man because in cyberspace, others only know what it told to them. If a person chooses, he or she may change gender, age, physical characteristics, and such. A fat man can easily become a beautiful woman in a few key strokes. On the other hand, one may express their nonconformities in a safe way and not have to repress them. A user may be blunt and be proud of it without receiving a black eye for it. Therefore, online identity expands real identity.

Finally, according to Turkle's article online identity illustrates a cultural concept of multiplicity. Freud believed the subconscious revealed centralized identity but this is not apart of the popular culture anymore. Today the computer screen conveys theory. No longer are people concentrating on the unitary self, but yet people are experimenting with multiplicity through new social practices of identity. None of this can compare with
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