The modern concept of real and virtual space

The modern concept of real and virtual space

The modern concept of space has its origins in the illumines during the XVII and XVIII centuries, with

Descartes, Newton, and Leibniz. Rene Descartes established the notion of expanded substance space in

the seventeenth century, with the expansion of Euclidian Space. The corporeal world expands to become

infinite, "something that is expanded in length, width and depth" (AT VIIIA 46; CSM I 227). Space derives

from mind and matter (body), and referring to them, Descartes made a distinction between internal (the

volume bounded) and external space (the boundary, the surface surrounding objects or places).Leibniz

proposed a metaphysically innovative theory of space and time based on the belief that they are virtual

mathematical relationships rather than real and substantial ones. Leibniz viewed space to be divided into

parts that may or may not be linked to one another. The "Relacionalism" thesis of Leibniz is concerned

with the connection of objects and events in time and space, as well as their relative motility. Similarly,

Newton regarded space as non-material, but with a more scientific bent, he distinguished between

absolute and relative space. Things in space developed immutable qualities, as well as attributes that

change based on the position of the observed objects.

The overcoming of the Cartesian coordinate system, the introduction of space-time dimension, and the

concept of inertia emphasized both the rationalist and relativist conceptions of space. Leibniz as Newton

considered space to be relative and characterized it as an order of objects in time. Later, Kant

investigates the role of human perception in the existence of space and time. Kant related space and

time to being and described them as concrete modalities of existence that govern human experience.

For this reason, the being is the means by which experience is interpreted.

"Space and time are not phenomenal world realities, but rather modes through which we

perceive things." (Kant, 1781, 1999)

To sum up, during the illumines, space was viewed not only as an abstract set of objects and void related

to each other in time and space, but also a physical phenomenon characterized by physical features such

as dimensions, shape, organization, and connections, etc.

The concept of virtual reality or “virtuality” as a modern philosophical concept, was defined and elaborated by Gilles Deleuze in “Bergsonism” (1991) based on Proust’s understanding of time and memory and centered on Bergson’s philosophy on the notion of virtual. Memories and dreams, according to Proust, were virtual "real without being actual, ideal without being abstract." They cannot

be confused with actual experience although they may seem real and have the power to enrich our

experience. Bergson (1988) in his seminal book, “Matter and Memory” explains how matter and memory

interact with one another and shows how perception is affected by memory.

“…the virtual is synonymous with intuition. ... precisely to the fact that our consciousness, which

begins by being only memory, prolongs a plurality of moments into each other, contracting them

into a single intuition” (Bergson, 1991, p. 219).

“…the virtual image evolves toward the virtual sensation and the virtual sensation toward real movement: this movement, in realizing itself, realizes both the sensation of which it might have

been the natural continuation and the image” (Bergson, 1988, p.131)

Bergson considers memory as virtual3, since it does not exist under material form in the brain, and hence

does not exist in the actual realm. This is an ontological distinction between Matter and Memory.

Deleuze in “Bergsonism” (1991) argues that Bergson considers pure memory as “the

conservation and preservation of the past in the present”. In his view, memory is as an existing entity, an

image of the past contained in the present, which exists virtually not actually. In other words, the

existing past coexist with the present, as individuals sense its effects as an experience accumulated from

the past. We are all bound to the past, which exist virtually, but constitutes also our experience in the

present. In this sense, the virtual is not in opposition with the real.

“The virtual is opposed not to the real but to the actual. The virtual is fully real in so far as it is virtual. Exactly what Proust said of states of resonance must be said of the virtual: 'Real without

being actual, ideal without being abstract'; and symbolic without being fictional.” (Deleuze,

1914, p.208)

In his work, Deleuze emphasized and argued the distinction proposed by Bergson between the virtual,

the actual, the real and the possible and in particular emphasized the distinction between the virtual/actual and possible/real (Deleuze, 1994). According to Deleuze, virtual/actual are both real, not

opposite to each other, but still are not equivalent, as they represent different ways of being and

belong to parallel realms. The virtual tends to become actual through the actualization process, without

trying to become material or concrete. On the contrary, the possible is the opposite of reality and only

its realization can make it equivalent to the real.

3 a term rarely used by Bergson

The virtual is a ‘real idealization’ until it is actualized. Deleuze's view, negate the idea that the real is only the actual and concrete, hence the virtual may be described as the domain of real objects and space.

However, it is not the mere rephrasing or replication of reality, nor the prospect of becoming real, as

virtual is in itself real. Its power lies in the potential drivers of the ideal or possible toward actuality.

Deleuze employed Bergson's idea of virtuality as “élan vital” (vital force) and used it to argue to creative

aspect actualization. In this approach, Deleuze, sustains a novel conception role of virtuality as part of

reality, implying that virtuality might serve as a fertile ground for the creation and genesis of objects,

ideas, and new qualities in space.

That constitutes the point of interest of Deleuze's notion of virtuality regarding today's creative virtual space possibilities. Deleuze (2014) in his book “Difference and Repetition” sustains that creation comes out through ‘difference or divergence’, since virtual and the actual are not identical to each other as possible and real are. The actualization of the virtual implies a distinction, typical in the creative process

of art.

“… the characteristic of virtuality is to exist in such a way that it is actualized by being differentiated and is forced to differentiate itself, to create its lines of differentiation to be actualized” (Deleuze (2014).

This opens the door to actual creative realms in scholastic philosophy or virtuality.

On the other side realization, the process of bringing the possible into existence is quite different.

Deleuze in “Bergsonism”, highlighted two elements characterizing realization: resemblance and

limitation. The term "resemblance" refers to the fact that the real is supposed to resample the possible

that it realizes. As a result, while the real does not resemble the possible, because there are infinite

possibilities, "the possible" that goes through the process of realization resembles the real. The process

of realization is likewise constrained so that some possibilities are prevented to become real. In short,

realization of possible to real eliminates the creative act, not being able to add anything new to the real.

In conclusion, virtual reality is conceived by Deleuze as a productive power.