as an 18-year-old girl under the shower, his surprise can be attributed to the fact that boundaries—between one reality and another—are momentarily no longer recognizable or controllable: One's own body has become another one whose movements obey different laws, which feels foreign, whose desire is new and, in a Freudian sense, ‹uncanny.› [24] Here, shock and disgust, repulsion and horror take place in «another scene» [25] than is the case with Orlan. Visitors to «Erotogod» are also meant to experience this kind of sensual confusion. After «CyberSM» SStahl Stenslie developed further interfaces in order to extend the tactility of the visitor's body. In «Erotogod» the visitor sits on a kind of ‹saddle,› wrapped up in a suit that marks the respective places on the body where tactility is to dock. In a description of the project, Stahl Stenslie wrote: «Erotogod prints new words as sensations on the body.» All of the examples cited here deal with the inscription (of words, images, feelings) onto one's own body, onto its sensations, emotional images and emotional states. A kind of self-alienation occurs, a self-estrangement—in a literal sense (and thus strict sense-lessness). This is

where the link to the ‹sexual reality› of humans and its structure of desire are located. Because who it is that acts and gets pleasure in offline life? In the end, the sexual dimension, which is regarded as the most intimate human dimension, only constitutes the boundary of rationality, consciousness and control. [26] It represents a reservoir of inconsistencies, foreignness and inexplicability. It comprises all of what Freud attributed to the effect of drive, Lacan to desire, and finally Slavoj Zizek to «the plague of fantasies.» [27] In addition, Zizek also made the point that computer users develop a relationship with their machines that is a «perverse» one. Because the world generated by the computer makes explicit a mechanism whose course would otherwise be implicit: «The virtualization, which was previously ‹in itself,› a mechanism which operated implicitly, as the hidden foundations of our lives, now becomes explicit, is posited as such, with crucial consequences for ‹reality› itself.» [28] This relation is in so far «perverse» as with it the fundamental difference «phallic–castrated» is denied. [29] The (at least for the layperson) incomprehensible movements and courses of