In advancing a comprehensive pragmatic perspective, I chose to undertake an elaboration well beyond the short-breathed argumentation peculiar to this moment in time. The advantage of this approach deserves to be shared. Endorsing one perspective or another, such as the California Ideology-defined by its critics as "global orthodoxy concerning the relation between society, technology, and politics"-or alternatives-the so-called European model, or the transactional structure, or neo- Marxian solutions, to name a few-is not an option. Indeed, the argument of this book is that answers cannot result from infatuation with technology, cultural self-replication, models based on biological mechanisms, unfocused bionomic elaborations, or incessant criticism of capitalism. Affirmations of a deep nature, above and beyond the rhetoric of intellectual controversy and political discourse, must originate from those affirmative actions through which our identity as individuals, communities, and society are established. The metaphor of the interactive future is the expression of a simple thesis: At the global scale, human interaction, as the concrete form of engaging infinitely diverse cognitive resources, is the last available resource on which the future of the species can depend.
Transcending literacy
Transcending literacy takes place in the practical experiences of the pragmatics of high efficiency corresponding to the global scale of humankind. This scale affects the constitution of human communities and the interaction between individuals and community. As has already been mentioned, Bedouins in the Sahara Desert and Indians in the Andes Mountains are no less hooked up to television than people living in technologically highly developed countries. More important, the identities of peoples in less developed societies on the global map of economic and political interdependencies are already subject to the most advanced processing techniques. In the ledgers of the global economy, their existence is meticulously entered with respect to what they can contribute and through what they need and can afford. People constituting virtual communities, in Silicon Valley, Japan, France, Israel, and any other place on this globe, are subject to integration in the global scale through different means and methods.
The expansion of non-literacy based human practical experiences of self- constitution raises legitimate concern regarding the social status of the individual and the nature of community interdependencies. Children, for example, are subjected to more images than language. They have the tendency to perceive time as a continuous present and expect gratification to be as instantaneous as it appears on television, or as easy to achieve as connecting to exciting Web sites. They wind up experts in interactive games and in controlling extremely fast processes. Disconnected from culture and tradition, they are extremely adaptable to new circumstances and in a hurry to ascertain their version of independence. Sex, drugs, rap music, and membership in cults or gangs are part of their contradictory profile. These adolescents are the pilots of the Nintendo wars, but also the future explorers of outer space, the physicists, biologists, and geneticists who create new materials and subject machines of breathtaking complexity to tasks in which every millionth of a second is essential to the outcome. They are also the future artists and record-breaking athletes; they are computer programmers and designers of the future. And they will be the service providers in an economy where change, predicated by the need to swiftly match outcome to ever-increasing demand, cannot be met by means burdened by the inertia and heavy-handedness of literacy.
As data make clear, such individuals are bound to be less involved in community life and less committed to the ethics of the past. Moral absolutes and concern for others do not play a major role in their lives, which are shaped by practical experiences tending towards self-sufficiency, sometimes confused with independence. In view of all these characteristics, which reflect the decreasing role of literacy-based human experiences, the question often asked is how will the relation between the community and extremely efficient individuals, constituted in relatively insular experience, be shaped? Moreover, what will the status of community be? In this respect, it is important to know what forces are at work, and to what extent our own awareness can become a factor in the process.
In our day, many people and organizations deplore the state of urban life (in the USA and around the world), high unemployment, the feeling of disenfranchisement that individuals, and sometimes whole communities, have. Immigrants of all the countries they landed in; guest workers in the European Community; the young generation in Asia, Africa, and the countries that once made up the Eastern Block; the minorities in the USA; the unemployed around the world-each of these groups faces problems reflecting the relation between them as a different entity and the society as a whole. Immigrants are not necessarily welcome, and when accepted, they are expected to integrate. Guest workers are required to work at tasks with which citizens of the host country do not want to dirty their hands. The young generation is expected to follow in their parents' footsteps. One minority group will have problems with another, and with society at large, in which they are supposed to integrate. The unemployed are expected to earn their benefits and eventually to accept whatever job is available. Literacy implied expectations of homogeneity. Immigrants were taught the language of their new homeland so they could become like any other citizen. Guest workers, defined by their status in the labor market, were expected to gradually become unnecessary and to peacefully return to their native countries. Young people, processed through education, and the unemployed, after being offered some short retraining, would be absorbed in the machine called national economy.
In respect to community, the historic sequence can be summarized as follows: individuals loosely connected to their peers; individuals constituting viable entities for survival; transfer of individual attributes (self-determination, choice) to the community; integration in centralized community; distribution of tasks; decentralization. Each step is defined by the extent of an individual's optimal performance: from very high individual performance, essential to survival, to distributed responsibility, until society takes over individual responsibility. Liberal democracy celebrates the paradox of socialized individualism. In this respect, it ends the age of political battles (and, as we hear, the age of history), but opens the age of increased access to abundance. Commercial democracy is neither the result of political action nor the expression of any ideology. Within its sphere of action, the boundaries between the individual and the very unsettled community represent the territory of conflict. Moral individualism succeeds or fails within a framework of adversarial human relations. Since moral individualism is actually the underpinning of liberalism-"Do what's best for yourself"-the liberty it advances is that of competitive access to abundance. Socialized individualism accepts the state only as purveyor of rights and possibilities (when the Hegelian notion of the priority of the state over the individual is accepted de facto), not as moral instance.
The transition to a pragmatics in which individual performance becomes marginal, in view of the many coordinating mechanisms ensuring redundancies that obliterate personal participation, is definitive of this process. The relative significance of malfunctions-breakdown in the legal and social system, for example-as instances of self-awareness and new beginnings, prompted by the need to remedy past practices, is different in each of the stages mentioned. So is the possibility of change and renewal. Creativity in current pragmatics is less and less an issue of the individual and more the result of orchestrated efforts in a large network of interactions. The underlying structure of the civilization of illiteracy supports a pragmatics of heterogeneity, distributed tasks, and networking. Human practical experiences of self-constitution no longer generate uniformity, but diversity. There is no promise of permanency, even less of stable hierarchies and centralism. We face new problems. Their formulation in literate form is deceptive; their challenge in the context of illiteracy, in which they emerge, is unprecedented. This is what prompts concerns about the civilization of illiteracy.
Being in language
The two aspects of human self-constitution through language-individual and community (society)-derive from the basic issue of social interrelationships. One's language is not independent of the language of the society, despite the fact that, in a given society, people identify themselves through noticeable peculiarities in the way they speak, write, read, and carry on dialogue. Elements pertaining to language are integrated in the human's biological structure. Still, language does not emerge, as the senses do, but is progressively acquired. The process of language acquisition is at the same time a process of projecting human abilities related to language's emerging characteristics. Regardless of the level of language acquired, language overwrites the senses. It projects integrated human beings-a unity of nature and language-prone to identify themselves in the culture that they continuously shape.