 The phenomenological analysis and critique of virtuality is important because it forces us to reconsider some of our most fundamental human categories—especially our moral categories. From these debates, indicated above, it is apparent that a simple dichotomy that poses the virtual as ‘thin and trivial’ and situated embodied co-presence (often referred to as the ‘real’) as ‘thick and significant’ is too simple to be helpful. From the phenomenological analysis presented it follows that one of the most important aspects of community is the presumed density of its mutually referring concerns and involvements (irrespective of mediation). Traditional communities often develop this dense referentiality, quite implicitly, by sharing involvement (and therefore concern) in many overlapping practices and institutions. It is conceivable that there are individuals that already share certain involvements and concerns (such as individuals that share a debilitating disease) that could become an online virtual community because they are in a very real sense already a community. It seems also evident that individuals who share limited involvements and concerns (such as playing games in MUDs) are unlikely to become a community simply because they share a virtual space. Without a dense horizon of mutual involvement and concern upon which we can base ourselves all choices and actions become equally significant or insignificant—i.e., trivial. Taylor (1991) in discussing the ethics of authenticity provides a good summary of the importance of this communal horizon of significance for the construction of a ‘thick’ self and therefore a ‘thick’ community: “The agent seeking significance in life, trying to define him- or herself meaningfully, has to exist in a horizon of important questions [shared concerns]. That is what is self-defeating in modes of contemporary culture that concentrate on self-fulfillment in opposition to the demands of society, or nature, which shut out history and the bonds of solidarity. These self-centred ‘narcissistic’ forms are indeed shallow and trivialised” (p. 40). 