 Not all agree with this phenomenological analysis that seems to privilege the face-to-face. Feenberg (1999, and 2004 in Other Internet Resources), although he is not a phenomenologist as such, nevertheless uses phenomenological insights to argue that the messages exchanged are not ‘thin’ but can also be ‘thick.’ The messages exchanged through e-mail for example are also situated and already imply a certain minimal level of reciprocity and commitment—the mere fact of their exchange implies such a minimal horizon of meaning for the act of exchange itself to make sense. He argues: “the interpreted message stands in for the world, is in effect a world. In the case of mediated communication, a person and the social context of their presence are delivered in the message” (emphasis added). He argues that community is an intersubjectively constructed phenomenon that emerges from a mutual connection that may imply a physical co-presence but is not restricted to it. He acknowledges that a mediated community may be different and have its own particular problems. Nevertheless, he insists that “community needs to be interpreted from the inside out, not as a geographical fact.” In a similar manner Powers (2004) argues, with reference to the well known LamdaMOO ‘virtual rape’ case, that virtuality can lead to real moral wrongs, even if these virtual worlds seem trivial and ‘shallow’. Introna and Brigham (2007) also argue that virtuality affords an opportunity to reconsider the meaning of the traditionally assumed community in a rather fundamental way. They suggest that the idea of virtual communities as being ‘thin’ and ‘shallow’—lacking the depth that local proximity in face-to-face communities brings—privileges a certain view of community premised upon shared values, or shared concerns, embedded in local situated face-to-face interaction and practices. They argue that in such communities ethics is often rooted in a notion of reciprocity (which my not be altruistic at all, may even be economic). In contrast, they suggest, the virtual stranger (popping up on my screen as if out of nowhere) radically disturbs such an idea of reciprocity (and community). In responding to the virtual stranger the often presumed source of our ethics becomes visible. In the anonymity of the interface I have to really decide (become truly responsible) because the stranger can be easily ignored. 