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This article is a theological attempt, termed media theology, to address the challenge of the New Media Age, focused on a new phenomenon called virtual experience. The specific questions under investigation are as follows: (1) What insights can be gained from new media studies on virtual experience, in order to illuminate religious experience? (2) What implications can be derived for practical theology, particularly in the study of worship. Methodologically, the arising transdisciplinary resource of new media studies is brought into dialogue with religious studies as well as using theological resources (both systematic and practical theology).
A primary emphasis has been put on the virtualization of the human body, which means an opening of a new horizon of human perception, namely hyper?perception which potentially exists, but can be activated or actualized only when the body is situated and stimulated in a virtual environment which is characterized by immersion and interactivity. The virtualization of the body is an important precondition of the participant's experiencing a virtual world intended for a virtual environment. In this sense, the virtualization of the body actualizes the virtuality of a virtual environment, while at the same time, the virtual environment virtualizes the body. Thus, the phenomenon of virtual experience arises as the co?creation of a virtual environment and the participant's body.
A generalized definition of the virtual environment, which goes beyond the digitalized environment, has been suggested: a virtual environmental system is a meaning?information system which consists of both its participants and the virtual environment ―an environment which enables the participants to vividly experience the virtual world intended by the system, through facilitating immersive feedback interactions between the participants and the environment.
With these central insights in hand, the following claims have been advanced. (1) Religious experience is a transcendent virtual experience which arises through immersive, interactive interactions between the ultimate and the human. These interactions occur through diverse media, including the world itself. (2) Worship is a revelatory virtual environment which enables its participants to vividly experience the transcendent virtual world of the trinitarian panorama (manifested in salvation history), through facilitating immersive interactions between the participants and the virtual activity of the Trinity. Finally, the potential implications for Christian education have been briefly explored.
A primary emphasis has been put on the virtualization of the human body, which means an opening of a new horizon of human perception, namely hyper?perception which potentially exists, but can be activated or actualized only when the body is situated and stimulated in a virtual environment which is characterized by immersion and interactivity. The virtualization of the body is an important precondition of the participant's experiencing a virtual world intended for a virtual environment. In this sense, the virtualization of the body actualizes the virtuality of a virtual environment, while at the same time, the virtual environment virtualizes the body. Thus, the phenomenon of virtual experience arises as the co?creation of a virtual environment and the participant's body.
A generalized definition of the virtual environment, which goes beyond the digitalized environment, has been suggested: a virtual environmental system is a meaning?information system which consists of both its participants and the virtual environment ―an environment which enables the participants to vividly experience the virtual world intended by the system, through facilitating immersive feedback interactions between the participants and the environment.
With these central insights in hand, the following claims have been advanced. (1) Religious experience is a transcendent virtual experience which arises through immersive, interactive interactions between the ultimate and the human. These interactions occur through diverse media, including the world itself. (2) Worship is a revelatory virtual environment which enables its participants to vividly experience the transcendent virtual world of the trinitarian panorama (manifested in salvation history), through facilitating immersive interactions between the participants and the virtual activity of the Trinity. Finally, the potential implications for Christian education have been briefly explored.
목차
Ⅰ. 서론
Ⅱ. 뉴미디어와 가상체험
Ⅲ. 가상체험과 종교체험
Ⅳ. 실천신학적 함의: 예배의 현상학
Ⅴ. 나가면서
참고문헌
Abstract
참고문헌 (1)
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