 The proponents of the virtualization of society (and its institutions) argue that virtuality extends the social in unprecedented ways (Fernback 1997, Rheingold 1993a, 1993b, Turkle 1995, 1996, Benedikt 1991, Horn 1998). They argue that it opens up an entirely new domain of social being. For example Rheingold (1993a) argues that it offers “tools for facilitating all the various ways people have discovered to divide and communicate, group and subgroup and regroup, include and exclude, select and elect. When a group of people remain in communication with one another for extended periods of time, the question of whether it is a community arises. Virtual communities might be real communities, they might be pseudocommunities, or they might be something entirely new in the realm of social contracts.” (p. 62). According to the proponents this new social space is novel in that it offers completely new ways to be and relate. They argue that through the plasticity of the medium it is possible to conceive, construct and present our identities in almost boundless ways. Turkle (1996) suggests that cyberspace “make possible the construction of an identity that is so fluid and multiple that it strains the very limits of the notion [of authenticity]. People become masters of self-presentation and self-creation. There is an unparalleled opportunity to play with one’s identity and to ‘try out’ new ones. The very notion of an inner, ‘true self’ is called into question… the obese can be slender, the beautiful can be plain. The ‘nerdy’ can be elegant. The anonymity of Multi-User Dungeons (MUDs), such as Second life, (you are known only by the name you gave your characters) provides ample room for individuals to express unexplored ‘aspects of the self’” (p. 158). The claims by Rheingold, Turkle and others are certainly bold. If they are right then virtuality may indeed represent entirely new possibilities for humans to relate, extend, and express themselves, which should be encouraged, especially for those that have become excluded from the traditional domains of social relations, due to disability for example.