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book culture. See M. Klepper, R. Mayer and E.-P. Schneck (eds), Hyperkultur: Zur Fiktion des Computerzeitalters, Berlin: de Gruyter, 1995, which contains exclusively contributions from the fields of media theory and literary theory that discuss hypertext, hyperfiction, science fiction, cyberpunk, cyberspace or virtual reality. Despite the title, then, it actually has very little to do with culture in the proper sense of the word, and indeed the volume does not contain any theoretical reflections on culture. ‘Hyperculture’ is merely used as an undefined collective term for computer-related phenomena.

      11 11. Samuel Taylor Coleridge, ‘Kubla Khan’, in Complete Poetical Works of Samuel Taylor Coleridge, 2 vols, Oxford: Clarendon, 1912, Vol. 1, p. 295.

      These possibilities advance towards me: they are the future. Wherever I happen to look, there is the future…. Put differently: the void that I am is not passive, but like a vortex it sucks in all the possibilities that surround it.

      In this ‘universe of points’, there are no ‘images’, no ‘books’ to limit the possibilities. Rather, Dasein is surrounded by freely hovering possibilities. In this way, the ‘universe of points’ promises greater freedom. After all, the future is ‘everywhere’ that I ‘turn to’.

      The possibilities increase, Flusser continues, if I include others in my own time, that is, if I ‘acknowledge’ and ‘love’: ‘I am not alone in the world; there are also others in it…. By putting my own future at the disposal of the other I have the other’s future at my disposal.’ Perhaps Flusser would also understand interconnectedness as a practice of love and acknowledgement, for interconnectedness expands the future by creating a hyperspace of possibilities. The fundamental traits of the Dasein that inhabits this hypercultural universe would be not ‘fear’ and ‘isolation’ but Eros and interconnectedness.

      ‘Hypercultural tourist’ is another name for de-facticized Dasein. Being a tourist does not necessarily mean being physically on the move. Already at home, the hypercultural tourist is either somewhere else or on the go. It is not that we leave our houses as tourists in order to return later as natives. The hypercultural tourist is already a tourist when at home. Still here, he is already there. He never arrives at a final destination.

      The Heidegger of Being and Time was already convinced that all interconnecting media level out differences and produce a ‘dictatorship of the “they”’. As he put it in Being and Time:

      The idea that media may bring about a multiplication of forms of life and possibilities is alien to Heidegger. Because he feels uneasy about diversity, he would also not want to oppose the monotony of the ‘they’ with a plurality of projections of Dasein. Faced with a colourful patchwork society, he would invoke the ‘we’ of a community of fate. Heidegger’s philosophy of ‘dwelling’ and of the ‘site’ is ultimately an attempt to re-facticize Dasein.

      1 1. Vilém Flusser, ‘Die Zeit bedenken’, in Lab: Jahrbuch für Künste und Apparate (2001/2), pp. 126–30.

      2 2. Martin Heidegger, Being and Time, trans. John Macquarrie and Edward Robertson, Oxford: Basil Blackwell, 1962, pp. 437 and 435.

      3 3. Ibid., p. 164.

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