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• here is widespread agreement that virtual reality presents ser ious new cha l l enges to received ways o f thinking about such fundamental concepts as reality, simulation, representation, perception and sensation. It has been seen as a practice that nfight have deep consequences for conventional ways of cons t ru ing the mind -body prob lem, inc lud ing the min imal requirements for a body, the requirements for the coherent reception of sensation and the relation between reason and intuition. Most fundamental of all, it has been said to entail a new kind of space, differing from Cartesian and other spaces and requiring new definitions of space and form. This paper argues, on the contrary, that virtual reality does not raise any new philosophic problems. The questions of the body and of space, and even the ethical d i lemmas of empathic "immersion" in fantasy worlds, have been elaborated in past art. My position has a twofold purpose: I want to suggest that we question our motives in claiming a radical relation to history and philosophy, and that we acknowledge the inevitable return of new technology to the continuous stream of western art. At the same time, writing on virtual reali ty and cyberspace has already developed to the point where its language and its claims are not always easily recognizable by writers in related fields (e.g., in philosophy and the history of art). The independent use of philosophemes, stylistic temas and historical constructions signals the inception of a new way of talking about art, That departure is properly understood as occurring in criticism, rather than in--or against--philosophy. All problems are philosophic Every problem is philosophic. Since the concept of a problem itself is traditionally traced to Euclid, problems are at the root of the western elaboration of logical thought and therefore of philosophy. For that reason--and it is a wonderfu] one to contemplate, though I will not be doing that here--any thought I can fot~nulate precisely enough to appear as a position or a proposition, a hypothesis, a stand or a stance, a notion or a supposition or a theory, will engage a range of further methods and issues that are properly within the realm of philosophy. A problem cannot be thought as a problem without that thought taking place in philosophy. That's the shortest way I know to say that all possible problems belong to philosophy, and therefore that every conceivable, ill-conceived and inconceivable question that was, is, or may ever be raised about virtual reality is properly philosophic. Is virtuaI reality an oxymoron or a pleonasm (as a recent editorial in Wired asked)? 1 Is it ethical to spend time in a "space" where F2F ' s ( facetoface encounters) need not ever happen, and where there is a peculiar relish in calling the body "meat"? Is there a connection between projection and rendering subroutines and the scenarios of aggression and fantasy that continue to dominate commercia l virtual reality? A n d a question that especially interests me--is it coherent to develop the methods, the poetry and the philosophy of these activities in a prose that has developed such an extensive teHninology, and has grown so many of its own standards of analysis, that it can can'y on for the space of entire monographs and conferences without ever making firm contact with the various discourses that gave rise to it?

There are no philosophic problems raised by virtual reality