media theory

By continuously embracing technologies, we relate ourselves to them as servomechanisms.

All the alphabets is use in the Western world, from that of Russia to that of the Basques, from that of Portugal to that of Peru, are derivatives of the Graeco-Roman letters. Their unique separation of sight and sound from semantic and verbal content made them a most radical technology for the translation and homogenization of cultures.

War and the fear of war have always been considered the main incentives to technological extension of our bodies.

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.

As work is replaced by the sheer movement of information, money as a store of work merges with the informational forms of credit and credit card. From coin to paper currency, and from currency to credit card there is a steady progression toward commercial exchange as the movement of information itself.

pictographic and hieroglyphic writing as used in Babylonian, Mayan, and Chinese cultures represents an extension of the visual sense for storing and expediting access to human experience.

Each new technology creates an environment that is itself regarded as corrupt and degrading. Yet the new one turns its predecessor into an art form.

In cars, in clothes, in paperback books; in beards, babies, and beehive hairdos, the American has declared for stress on touch, on participation, involvement, and sculptural values.

Today, when we have extended all parts of our bodies and senses by technology, we are haunted by the need for an outer consensus of technology and experience that would raise our communal lives to the level of a world-wide consensus. When we have achieved a world-wide fragmentation, it is not unnatural to think about a world-wide integration.