PLAYBOY: Why should it be the artist rather than the scientist who perceives these relationships and foresees these trends?
McLUHAN: Because inherent in the artist’s creative inspiration is the process of subliminally sniffing out environmental change. It’s always been the artist who perceives the alterations in man caused by a new medium, who recognizes that the future is the present, and uses his work to prepare the ground for it. But most people, from truck drivers to the literary Brahmins, are still blissfully ignorant of what the media do to them; unaware that because of their pervasive effects on man, it is the medium itself that is the message, not the content, and unaware that the medium is also the massage — that, all puns aside, it literally
works over and saturates and molds and transforms every sense ratio. The content or message of any particular medium has about as much importance as the stenciling on the casing of an atomic bomb. But the ability to perceive media-induced extensions of man, once the province of the artist, is now being expanded as the new environment of electric information makes possible a new degree of perception and critical awareness by nonartists.
PLAYBOY: Despite your personal distaste for the upheavals induced by the new electric
technology, you seem to feel that if we understand and influence its effects on us, a less alienated and fragmented society may emerge from it. Is it thus accurate to say that you are essentially optimistic about the future?
McLUHAN: There are grounds for both optimism and pessimism. The extensions of man’s consciousness induced by the electric media could conceivably usher in the millennium, but it also holds the potential for realizing the Anti-Christ — Yeats’ rough beast, its hour come round at last, slouching toward Bethlehem to be born. Cataclysmic environmental changes such as these are, in and of themselves, morally neutral; it is how we perceive them and react to them that will determine their ultimate psychic and social consequences. If we refuse to see them at all, we will become their servants. It’s inevitable that the world-pool of electronic information movement will toss us all about like corks on a stormy sea, but if we keep our cool during the descent into the maelstrom, studying the process as it happens to us and what we can do about it, we can come through.
Personally, I have a great faith in the resiliency and adaptability of man, and I tend to look to
our tomorrows with a surge of excitement and hope. I feel that we’re standing on the
threshold of a liberating and exhilarating world in which the human tribe can become truly one family and man’s consciousness can be freed from the shackles of mechanical culture and enabled to roam the cosmos. I have a deep and abiding belief in man’s potential to grow and learn, to plumb the depths of his own being and to learn the secret songs that orchestrate the universe. We live in a transitional era of profound pain and tragic identity quest, but the agony of our age is the labor pain of rebirth.
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. There is a long road ahead, and the stars are only way stations, but we have begun the journey. To be born in this age is a precious gift, and I regret the prospect of my own death only because I will leave so many pages of man’s destiny — if you will excuse the Gutenbergian image — tantalizingly unread. But perhaps, as I’ve tried to demonstrate in my examination of the postliterate culture, the story begins only when the book closes.
[excerpt from text posted at YouTube along with video]
In The Zero Marginal Cost Society, New York Times bestselling author Jeremy Rifkin describes how the emerging Internet of Things is speeding us to an era of nearly free goods and services, precipitating the meteoric rise of a global Collaborative Commons and the eclipse of capitalism.
Rifkin uncovers a paradox at the heart of capitalism that has propelled it to greatness but is now taking it to its death—the inherent entrepreneurial dynamism of competitive markets that drives productivity up and marginal costs down, enabling businesses to reduce the price of their goods and services in order to win over consumers and market share. (Marginal cost is the cost of producing additional units of a good or service, if fixed costs are not counted.) While economists have always welcomed a reduction in marginal cost, they never anticipated the possibility of a technological revolution that might bring marginal costs to near zero, making goods and services priceless, nearly free, and abundant, and no longer subject to market forces.
Now, a formidable new technology infrastructure—the Internet of things (IoT)—is emerging with the potential of pushing large segments of economic life to near zero marginal cost in the years ahead. Rifkin describes how the Communication Internet is converging with a nascent Energy Internet and Logistics Internet to create a new technology platform that connects everything and everyone. Billions of sensors are being attached to natural resources, production lines, the electricity grid, logistics networks, recycling flows, and implanted in homes, offices, stores, vehicles, and even human beings, feeding Big Data into an IoT global neural network. Prosumers can connect to the network and use Big Data, analytics, and algorithms to accelerate efficiency, dramatically increase productivity, and lower the marginal cost of producing and sharing a wide range of products and services to near zero, just like they now do with information goods.
Rifkin concludes that capitalism will remain with us, albeit in an increasingly streamlined role, primarily as an aggregator of network services and solutions, allowing it to flourish as a powerful niche player in the coming era. We are, however, says Rifkin, entering a world beyond markets where we are learning how to live together in an increasingly interdependent global Collaborative Commons. --macmillan.com
Today, Thiago Silva at the Universidade Federal de Minas Gerais in Brazil and a few buddies reveal another way to collect data that could revolutionize the study of global culture. These guys study cultural differences around the world using data generated by check-ins on the location-based social network, Foursquare.
Read more: http://ow.ly/vJOQv
Graph credit: Thiago H. Silva et. al.
(Visit: http://www.uctv.tv/) Conversations host Harry Kreisler welcomes Harvard's Steven Pinker, Johnstone Family Professor of Psychology, for a discussion of his intellectual journey. Pinker discusses the origins and evolution of his thinking on human nature. Topics include: growing up in Montreal in a Jewish family, the impact of the 1960's, his education, and the trajectory of his research interests. He explains his early work in linguistics and how he came to write his recent work, The Better Angels of Our Nature: Why Violence Has Declined. In the conversation, Pinker describes the importance of interdisciplinary research and analyzes creativity. He concludes with a discussion of how science can contribute to the humanities and offers advice to students on how to prepare for the future. Recorded on 02/04/2014. Series: "Conversations with History" [4/2014] [Humanities] [Show ID: 27968]
But yours the cold heart, and the murderous tongue,
The wintry soul that hates to hear a song,
The close-shut fist, the mean and measuring eye,
And all the little poisoned ways of wrong.
So I be written in the Book of Love,
I have no care about that book above;
Erase my name, or write it, as you please--
So I be written in the Book of Love.
- Columbia University1968
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