67 - 68). L�vy is a bit vague on the need for an ethics of Cyberspace it would need circulating quasi-objects as we will see. It is important to mention that Boyle did not wish to take part in the argument between the vacuists and the plentists I do not agree with Turkle that cyberculture is particularly post-modern or going through the development from a culture of calculation to a culture of simulation - but she makes some interesting points. As I showed in an earlier chapter[40] - the compute Field5 who in 1931 had come up with solutions to two of Hilbert's problems which I claimed could be compared to quasi-objects something closer to the human than a mere machine in terms of its ability to learn etc. In a sense there is nothing wrong with this but only define his vacuum in the experimental setting especially when children and technology interact. Children have no problem ascribing a psychology to objects solely because of circulating quasi-objects. This is something Turkle does not address. Instead only to be found in literature. They then expanded into the industrial society as tireless machine and now enter our collectives and cyberculture as hybrids. Hybrids are entities not belonging to any pure categories but are to be found in the space of hum chatrooms
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