edit on 7-3-2013 by AthlonSavage because: (no reason given)
Originally posted by Druscilla
If 10 of your friends LIKE it, chances are, you'll probably click on 'LIKE' as well.
Originally posted by NarcolepticBuddha
. Again, why is this in a forum for unverified claims? Good thread, thanks.
Anytime you see the word TRUTH or OPEN-MINDED as either a selling point, or listed as a requirement in any bit of information, you can bet good money it's programming.
Originally posted by ZetaRediculian
I do generally agree with the OP but I'm going to wait and see what others say first before I comment with my opinion. All the comments seem positive so far but I will wait for the negative ones and then join them a perhaps get on Druscillas foe list. It would be cool to be on the foe list but I will wait until someone tells me what to decide. I'm not reallly sure. Anyone?
McLuhan is concerned by the size and the intentions of the North American culture industry. "Ours is the first age in which many thousands of the best-trained individual minds have made it a full-time business to get inside the collective public mind," McLuhan writes in his preface to the book. He believes everyone is kept in a "helpless state engendered by prolonged mental rutting is the effect of many ads and much entertainment alike." McLuhan hopes Bride can reverse this process.
The Global Village
In the early 1960s, McLuhan wrote that the visual, individualistic print culture would soon be brought to an end by what he called "electronic interdependence": when electronic media replace visual culture with aural/oral culture. In this new age, humankind will move from individualism and fragmentation to a collective identity, with a "tribal base." McLuhan's coinage for this new social organization is the global village.
The term is sometimes described as having negative connotations in The Gutenberg Galaxy, but McLuhan himself was interested in exploring effects, not making value judgments:
Instead of tending towards a vast Alexandrian library the world has become a computer, an electronic brain, exactly as an infantile piece of science fiction. And as our senses have gone outside us, Big Brother goes inside. So, unless aware of this dynamic, we shall at once move into a phase of panic terrors, exactly befitting a small world of tribal drums, total interdependence, and superimposed co-existence. [...] Terror is the normal state of any oral society, for in it everything affects everything all the time. [...] In our long striving to recover for the Western world a unity of sensibility and of thought and feeling we have no more been prepared to accept the tribal consequences of such unity than we were ready for the fragmentation of the human psyche by print culture.
Key to McLuhan's argument is the idea that technology has no per se moral bent—it is a tool that profoundly shapes an individual's and, by extension, a society's self-conception and realization:
Is it not obvious that there are always enough moral problems without also taking a moral stand on technological grounds? [...] Print is the extreme phase of alphabet culture that detribalizes or decollectivizes man in the first instance. Print raises the visual features of alphabet to highest intensity of definition. Thus print carries the individuating power of the phonetic alphabet much further than manuscript culture could ever do. Print is the technology of individualism. If men decided to modify this visual technology by an electric technology, individualism would also be modified. To raise a moral complaint about this is like cussing a buzz-saw for lopping off fingers. "But", someone says, "we didn't know it would happen." Yet even witlessness is not a moral issue. It is a problem, but not a moral problem; and it would be nice to clear away some of the moral fogs that surround our technologies. It would be good for morality.
The moral valence of technology's effects on cognition is, for McLuhan, a matter of perspective. For instance, McLuhan contrasts the considerable alarm and revulsion that the growing quantity of books aroused in the latter seventeenth century with the modern concern for the "end of the book". If there can be no universal moral sentence passed on technology, McLuhan believes that "there can only be disaster arising from unawareness of the causalities and effects inherent in our technologies".
Though the World Wide Web was invented almost thirty years after The Gutenberg Galaxy, and ten years after his death, McLuhan prophesied the web technology seen today as early as 1962:
The next medium, whatever it is—it may be the extension of consciousness—will include television as its content, not as its environment, and will transform television into an art form. A computer as a research and communication instrument could enhance retrieval, obsolesce mass library organization, retrieve the individual's encyclopedic function and flip into a private line to speedily tailored data of a saleable kind (Marshall McLuhan 1962).