Quotes of All Topics . Occasions . Authors
Any loss of identity prompts people to seek reassurance and rediscovery of themselves by testing, and even by violence. Today, the electric revolution, the wired planet, and the information environment involve everybody in everybody to the point of individual extinction.
In the Phaedrus, Plato argued that the new arrival of writing would revolutionize culture for the worst. He suggested that it would substitute reminiscence for thought and mechanical learning for the true dialect of the living quest for truth by discourse and conversation.
One main condition of aristocratic life was present in the South and not in the North--personal responsibility to other human beings for education and material welfare. (A Carnegie or a Ford, like a bureaucracy, molds the lives of millions without taking any responsibility.)
The business of art is no longer the communication of thoughts or feelings which are to be conceptually ordered, but a direct participation in an experience. The whole tendency of modern communication...is towards participation in a process, rather than apprehension of concepts.
My main theme is the extension of the nervous system in the electric age, and thus, the complete break with five thousand years of mechanical technology. This I state over and over again. I do not say whether it is a good or bad thing. To do so would be meaningless and arrogant.
The family circle has widened. The worldpool of information fathered by the electric media--movies, Telstar, flight--far surpassesany possible influence mom and dad can now bring to bear. Character no longer is shaped by only two earnest, fumbling experts. Now all the world's a sage.
Persons grouped around a fire or candle for warmth or light are less able to pursue independent thoughts, or even tasks, than people supplied with electric light. In the same way, the social and educational patterns latent in automation are those of self-employment and artistic autonomy.
People hope that if they scream loudly enough about "values" then others will mistake them for serious, sensitive souls who have higher and nobler perceptions than ordinary people. Otherwise, why would they be screaming? Moral bitterness is a basic technique for endowing the idiot with dignity.
For those for whom the sex act has come to seem mechanical and merely the meeting and manipulation of body parts, there often remains a hunger which can be called metaphysical but which is not recognized as such, and which seeks satisfaction in physical danger, or sometimes in torture, suicide, or murder.
Professionalism is environmental. Amateurism is anti environmental. Professionalism merges the individual into patterns of total environment. Amateurism seeks the development of the total awareness of the individual and the critical awareness of the ground rules of society. The amateur can afford to loose.
I expect to see the coming decades transform the planet into an art form; the new man, linked in a cosmic harmony that transcends time and space, will sensuously caress and mold and pattern every facet of the terrestrial artifact as if it were a work of art, and man himself will become an organic art form.
The tribalizing power of the new electronic media, the way in which they return to us to the unified fields of the old oral cultures, to tribal cohesion and pre-individualist patterns of thought, is little understood. Tribalism is the sense of the deep bond of family, the closed society as the norm of community.
Erwin Schrodinger has explained how he and his fellow physicists had agreed that they would report their new discoveries and experiments in quantum physics in the language of Newtonian physics. That is, they agreed to discuss and report the non-visual, electronic world in the language of the visual world of Newton.
Our electrically-configured world has forced us to move from the habit of data classification to the mode of pattern recognition. We can no longer build serially, block-by-block, step-by-step, because instant communication insures that all factors of the environment and of experience co-exist in a state of active interplay.
In a cool medium, the audience is an active constituent of the viewing or listening experience. A girl wearing open-mesh silk stockings or glasses is inherently cool and sensual because the eye acts as a surrogate hand in filling in the low-definition image thus engendered. Which is why boys make passes at girls who wear glasses.
Such is the content of the mental life of the Hemingway hero and the good guy in general. Every day he gets beaten into a servile pulp by his own mechanical reflexes, which are constantly busy registering and reacting to the violent stimuli which his big, noisy, kinesthetic environment has provided for his unreflective reception.
When people become too intense, too serious, they will have trouble in relating to any sort of social game or norm. Perhaps this is why jokes are so important. On one hand they tell us about where the problems and grievances are, and, at the same time, they provide the means of enduring these grievances by laughing at the problems.
You see, Dad, Professor McLuhan says that the environment that man creates becomes his medium for defining his role in it. The invention of type created linear, or sequential thought, separating thought from action. Now, with TV and folk singing, thought and action are closer and social involvement is greater. We again live in a village. Get it?
I am a Christian according to my conscience in belief,in purpose and wish;Mnot of course by the orthodox standard. But I am content, and have a feeling of trust and safety. The Machiavellian mind and the merchant mind are at one in their simple faith in the power of segmental division to rule all--in the dichotomy of power and morals and of money and morals.
New media may at first appear as mere codes of transmission for older achievement and established patterns of thought. But nobody could make the mistake of supposing that phonetic writing merely made it possible for the Greeks to set down in visual order what they had though and known before writing. In the same way printing made literature possible. It did not merely encode literature.
With the arrival of electric technology, man extended, or set outside himself, a live model of the central nervous system itself. To the degree that this is so, it is a development that suggests a desperate and suicidal autoamputation, as if the central nervous system could no longer depend on the physical organs to be protective buffers against the slings and arrows of outrageous mechanism.
Once we have surrendered our senses and nervous systems to the private manipulation of those who would try to benefit from taking a lease on our eyes and ears and nerves, we don't really have any rights left. Leasing our eyes and ears and nerves to commercial interests is like handing over the common speech to a private corporation, or like giving the earth's atmosphere to a company as a monopoly.
[Cameras] tend to turn people into things and the photograph extends and multiplies the human image to the proportions of mass-produced merchandise and, [in the age of photography] the world itself becomes a sort of museum of objects that have been encountered before in some other museum and to say that the camera cannot lie is merely to underline the multiple deceits that are now practiced in its name.
Gramophone and movies were merely the mechanization of speech and gesture. But the radio and TV were not just the electronification of speech and gesture but the electronification of the entire range of human personal expressiveness. With electronification the flow is taken out of the wire and into the vacuum tube circuit, which confers freedom and flexibility such as are in metaphor and in words themselves.
Physiologically, man in the normal use of technology (or his variously extended body) is perpetually modified by it and in turn finds ever new ways of modifying his technology. Man becomes, as it were, the sex organs of the machine world, as the bee of the plant world, enabling it to fecundate and to evolve ever new forms. The machine world reciprocates man's love by expediting his wishes and desires, namely, in providing him with wealth.
All media work us over completely. They are so pervasive in their personal, political, economic, aesthetic, psychological, moral, ethical, and social consequences that they leave no part of us untouched, unaffected, unaltered. The medium is the message. Any understanding of social and cultural change is impossible without a knowledge of the way media work as environments. All media are extensions of some human faculty - psychic or physical.
During the Second War, the U.S.O. sent special issues of the principal American magazines to the Armed Forces, with the ads omitted. The men insisted on having the ads back again. Naturally. The ads are by far the best part of any magazine or newspaper. More pains and thought, more wit and art go into the making of an ad than into any prose feature of press or magazine. Ads are news. What is wrong with them is that they are always good news.
If men were able to be convinced that art is a precise advance knowledge of how to cope with the psychic and social consequences of the next technology, would they all become artist? Or would they begin a careful translation of new art forms into social navigation charts? I am curious to know what would happem if art were suddenly seen for what it is, namely, exact information of how to rearrange one's psyche in order to anticipate the next blow from our own extended faculties.
I am resolutely opposed to all innovation, all change, but I am determined to understand what’s happening. Because I don’t choose just to sit and let the juggernaut roll over me. Many people seem to think that if you talk about something recent, you’re in favor of it. The exact opposite is true in my case. Anything I talk about is almost certainly something I’m resolutely against. And it seems to me the best way to oppose it is to understand it. And then you know where to turn off the buttons.
TV acting is so extremely intimate, because of the peculiar involvement of the viewer with the completion or "closing" of the TV image, that the actor must achieve a great degree of spontaneous casualness that would be irrelevant in movie and lost on the stage. For the audience participates in the inner life of the TV actor as fully as in the outer life of the movie star. Technically, TV tends to be a close-up medium. The close-up that in the movie is used for shock is, on TV, a quite casual thing.
Professionalism merges the individual into patterns of total environment. Amateurism seeks the development of the total awareness of the individual and the critical awareness of the groundrules of society. The amateur can afford to lose. The professional tends to classify and specialise, to accept uncritically the groundrules of the environment. The groundrules provided by the mass response of his colleagues serve as a pervasive environment of which he is contentedly unaware. The 'expert' is the man who stays put.
The copy of an ad is merely a punning gag to distract the critical faculties while the image of the product goes to work on the hypnotized viewer. Those who have spent their lives protesting about 'false and misleading ad copy' are godsends to advertisers, as teetotalers are to brewers, and moral censors are to books and films. The protesters are the best acclaimers and accelerators. Since the advent of pictures, the job of the ad copy is as incidental and latent as the 'meaning' of a poem is to a poem, or the words of a song are to a song.
The ordinary person senses the greatness of the odds against him even without thought or analysis, and he adapts his attitudes unconsciously. A huge passivity has settled on industrial society. For people carried about in mechanical vehicles, earning their living by waiting on machines, listening much of the waking day to canned music, watching packaged movie entertainment and capsulated news, for such people it would require an exceptional degree of awareness and an especial heroism of effort to be anything but supine consumers of processed goods.