A common question asked about the Web 2.0 by the offline population is: “What do people do there?” The paper addresses this question with respects to Paul Ricoeur’s narrative theory of the self. According to his essay Life in Quest of Narrative, a person drifts through time experiencing events happening to them, but none of it is actually lived when it is not “recounted” or “storied”. In this light, “storytelling may be said to humanise time by transforming it from an impersonal passing of fragmented moments into a patter, a plot, a mythos”. Blogs and sites like Facebook represent the most recent development in the human attempt to weave this “mythos”. A profile page and a tweet are first and foremost stories that appear to its critics “truncated or parodied” by design “to the point of being called micro-narratives or post-narratives”, and to its advocates “multi-plotted, multi-vocal and multi-media”. The paper introduces notions of e-Self and e-Narrative, examines their dangers and benefits, and concludes that “the advent of cyber-culture should be seen not as a threat to storytelling but as a catalyst for new possibilities of interactive, non-linear narration”.

1. the e-narrated self Celine (Ha-Young) Song Supervisor: Dr. Paul Fairfield

2. “ what do people do there?”

3. “ what do people do there?”

4. Paul Ricoeur 1913 - 2005 the narrative theory of self “ storytelling may be said to humanise time by transforming it from an impersonal passing of fragmented moments into a patter, a plot, a mythos ”.

5. “ stories are imperatives.”

6. once upon a time. happily ever after.

8. Richard Kearney born 1954 Chill, you guys

11. Here, people willfully fake or produce illness to command attention, obtain lenience, act out anger, or control others. [… They] simplify this "real-life" process [of coping with terminal illness and death] by carrying out their deceptions online. Instead of seeking care at numerous hospitals, they gain new audiences merely by clicking from one support group to another. Under the guise of illness, they can also join multiple groups simultaneously. Using different names and accounts, they can even sign on to one group as a stricken patient, his frantic mother, and his distraught son all to make the ruse utterly convincing. Munchausen by Internet or Virtual Factitious Disorder

30. simplicity

38. “ what do people do there?”

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41. http://ellephanta.wordpress.com http://twitter.com/ellephanta http://facebook.com/ellephanta http://facebook.com/ellephanta http://facebook.com/ellephanta Thank you!

42. Work Cited Crites, S. 1971. The narrative quality of experience. Journal of the American Academy of Religion , 39(3), 291-311. &quot;Doctor Exposes Munchausen By Internet.&quot; Self Help Magazine . Web. 19 Dec. 2009. <http://www.selfhelpmagazine.com/article/munchausen-by>. Kearney, Richard. On Stories . London: Routledge, 2002. Print. Kerby, Anthony Paul. Narrative and the Self . Bloomington: Indiana UP, 1991. Print. &quot;Megan Meier News - The New York Times.&quot; Times Topics . Web. 19 Dec. 2009. <http://topics.nytimes.com/topics/reference/timestopics/people/m/megan_meier/index.html> Progoff, I. 1975. At a journal workshop: The basic text and guide for using the intensive journal . New Yorik: Dialogue House Library. Randall, William Lowell. Stories We Are: An Essay On Self-Creation . Toronto: University of Toronto, 1995. Print. Ricoeur, Paul. “Life in Quest of Narrative.” On Paul Ricoeur: Narrative and Interpretation . ed. David Wood. New York: Routledge, 1991. Shotter, J. 1975. Images of man in psychological research . London: Methuen. Stroup, G.W. 1981. The promise of narrative theology . Atlanta: John Knox Press. Weisberg, R.W. 1978. Self-creation . New York: St Martin’s. Winquist, C.E. 1974. The act of storytelling and the self’s homecoming. Journal of the American Academy of Religion , 42(1), 101-13.