 Phenomenologists would suggest that these responses are all important but they assume something more primary—i.e., the conditions that render such acts as the presentation of the self, ongoing communication and sharing meaningful and significant in the first instance. They might suggest that these social acts are all grounded in an already presumed sense of community. They might further argue that social interaction, community and identity (as we know it) are phenomena that are local, situated and embodied, which is characterized by mutual involvement, concern and commitment (Dreyfus 2001; Borgmann 1999, Ihde 2002, Introna 1997, Coyne 1995, Heim 1993). In other words these phenomena draw on an implied sense of involvement, place, situation, and body for its ongoing meaning. For example, Borgmann (1999) argues that the “unparalleled opportunity” of virtuality suggested by Turkle comes at a ‘cost.’ To secure “the charm of virtual reality at its most glamorous, the veil of virtual ambiguity must be dense and thick. Inevitably, however, such an enclosure excludes the commanding presence of reality. Hence the price of sustaining virtual ambiguity is triviality” (p. 189). Indeed such ‘fluid and multiple’ identity is only feasible as long as it is “kept barren of real consequences”. Dreyfus (1999, 2001) argues, in a similar vein that without a situated and embodied engagement there can be no commitment and no risk. They argue that in such an environment moral engagement is limited and human relations become trivialized. Ihde (2002) does not go as far as Borgmann and Dreyfus in discounting the virtual as ‘trivial.’ Nevertheless, he does claim that “VR bodies are thin and never attain the thickness of flesh. The fantasy that says we can simultaneously have the powers and capabilities of the technologizing medium without its ambiguous limitations is a fantasy of desire” (p.15).