The Civilization of Illiteracy | Page 7

hammer or a computer, but we are our language. The experience of language extends to the experience of the logic it embodies, as well as to that of the institutions that language and literacy made possible. These, in turn, influence what we are and how we think, what we do and why we do. So does every tool, appliance, and machine we use, and so do all the people with whom we interact. Our interactions with people, with nature, or with artifacts we ourselves generated further affect the pragmatic self-constitution of our identity.
The literate experience of language enhanced our cognitive capabilities. Consequently, literacy became larger than life. Much is covered by the practice of literacy: tradition, culture, thoughts and feelings, human expression through literature, the constitution of political, scientific, and artistic programs, ethics, the practical experience of law. In this book, I use a broad definition of literacy that reflects the many facets it has acquired over time. Those readers who think I stretch the term literacy too far should keep in mind all that literacy comprises in our culture. In contrast, illiteracy, no matter what its cause or what other attributes an individual labeled illiterate has, is seen as something harmful and shameful, to be avoided at any price. Without an understanding that encompasses our values and ways of thinking, we cannot perceive how a civilization can progress to illiteracy. Many people are willing to be part of post- literate society, but by no means are they willing to be labeled members of a civilization qualified as illiterate.
By civilization of illiteracy I mean one in which literate characteristics no longer constitute the underlying structure of effective practical experiences. Furthermore, I mean a civilization in which no one literacy dominates, as it did until around the turn of the century, and still does. This domination takes place through imposition of its rules, which prevent practical experiences of human self-constitution in domains where literacy has exhausted its potential or is impotent. In describing the post-literate, I know that any metaphor will do as long as it does not call undue attention to itself. What counts is not the provocativeness but that we lift our gaze, determined to see, not just to look for the comforting familiar.
This civilization of illiteracy is one of many literacies, each with its own characteristics and rules of functioning. Some of such partial literacies are based on configurational modes of expression, as in the written languages of Japan, China, or Korea; on visual forms of communication; or on synesthetic communication involving a combination of our senses. Some are numerical and rely on a different notation system than that of literacy. The civilization of illiteracy comprises experiences of thinking and working above and beyond language, as mathematicians from different countries communicating perfectly through mathematical formulae demonstrate. Or as we experience in activities where the visual, digitally processed, supports a human pragmatics of increased efficiency. Even in its primitive, but extremely dynamic, deployment, the Internet embodies the directions and possibilities of such a civilization. This brings us back to literacy's reason for being: pragmatics expressed in methods for increasing efficiency, of ensuring a desired outcome, be this in regard to a list of merchandise, a deed, instructions on how to make something or to carry out an act, a description of a place, poetry and drama, philosophy, the recording and dissemination of history and abstract ideas, mythology, stories and novels, laws, and customs. Some of these products of literacy are simply no longer necessary. That new methods and technologies of a digital nature effectively constitute an alternative to literacy cannot be overemphasized.
I started this book convinced that the price we pay for the human tendency to efficiency-that is, our striving for more and more at an ever cheaper price-is literacy and the values connected to it as represented by tradition, books, art, family, philosophy, ethics, among many others. We are confronted with the increased speed and shorter durations of human interactions. A growing number and a variety of mediating elements in human praxis challenge our understanding of what we do. Fragmentation and interconnectedness of the world, the new technology of synchronization, the dynamics of life forms or of artificial constructs elude the domain of literacy as they constitute a new pragmatic framework. This becomes apparent when we compare the fundamental characteristics of language to the characteristics of the many new sign systems complementing or replacing it. Language is sequential, centralized, linear, and corresponds to the stage of linear growth of humankind. Matched by the linear increase of the means of subsistence and production required for the survival and development of the species, this stage reached its implicit potential. The new stage corresponds to distributed, non-sequential forms of human activity, nonlinear dependencies. Reflecting the exponential growth of humankind (population, expectations,