 From the preceding discussion, it should be clear that phenomenologists would tend not only to concern themselves with this or that artifact or technology as such. They would rather be concerned with the world (or mood as already suggested) that made these artifacts or technologies seem necessary or obvious in the first place. They would also be concerned with the ways in which particular technologies ‘frame’ and reveal us, or our world, as we draw on them. They would claim that it is this ongoing co-constitution that we should focus on if we are to understand the social and ethical implications of ICT and new media (Verbeek 2008). This does not preclude the possibility that we could also consider the impact of particular technologies as well as unpack particular technologies to understand the values and interests they imply. However, the phenomenologists would argue that the impact analysis  (section 3.1)  and the disclosive analysis  (section 3.2)  could be enhanced if these were situated in a broader phenomenological analysis. Such an additional analysis might add another level of critical reflection that could be important in understanding and justifying different possible futures. One might describe the phenomenological approach as an iterative process of ontological disclosure in which a world (relevant social practices or involvement whole) and technology (nexus of relevant technologies) are taken as mutually constitutive interpretive contexts in which the one renders the other intelligible—i.e., grounds it as a ‘seemingly’ meaningful way to be. In this iterative process there is a progressive uncovering of the constitutive conditions that are necessary for particular ways of seeing or doing in the world—or in particular social practices—to make sense and be meaningful in the way they are taken to be. For example, in Heidegger’s analysis of modern technology, as outlined above in  section 2.2,  he identifies the emergence of calculative thinking as a necessary condition to see the world as resources available for our purposes. However, this calculative orientation is itself conditioned by a particular way of approaching the world, which he traces back to Greek thought. Let us consider this approach in more detail through an example of virtuality. 