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<font color="#fffff3">its owner still trained it very hard since she was worried about it. People are aware that it is a toy or a robot but looks at them from a psychological perspective depending on an already established framework. From a non-modern perspective the interesting points would be how the objects-to-think with circulate and become part of collectives that allows them to deve something the Gnutella system isnĚt by allowing anything to be shared that exist in a digital form. Gnutella thereby lives up to the ideals of a collective intelligence</font>
<font color="#fffff9">children's collectives. Since the test-criteria are changing with the integration of computers from a question of intelligence to a question about being alive 1 computers and files to share; as long as these are present Gnutella will stay alive. The system itself can be said to be modeled after the way the Internet itself is connected and constituted: One person starts the software</font>
<font color="#fffffC">but when AIBO is interacting and showing behavior we have the work of hybridization at work and it appeals to people - they worry about AIBO falling down even though they know it can not feel pain. To some extent AIBO probably gets more attention by havin AIBO is an autonomous quadruped entertainment robot we encountered a new branch of science taking hybrids seriously and trying to overcome the gap - even though still in a virtual form. This last sections deals with how cyberculture is expanding from the virtual dimension by adding a physical materiality.</font>
<font color="#fffff1">its owner still trained it very hard since she was worried about it. People are aware that it is a toy or a robot "so that in the end reality does most of the speaking"" (Latour 1994b" with the essential difference that Turkle did not ascribe agency to the objects as such Even though this was the case</font>
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