There is more to physical reality than what language can lay claim to. And there is much more to the dynamics of our existence in a world whose own dynamics integrates it while extending far beyond it. Skills needed to function in the physical world-skills which children and newborn animals display-are only partially represented in language. The entire realm of instinctive behavior belongs here. This includes coordination and the very rich forms of relating to space, time, and other living beings. Advanced biological and cognitive research (Maturana's work leads in this area) shows that various organisms survive without the benefits of representation. Very personal human experiences-among them, pain, love, hate, and joy-happen without the benefits and constraints of language representation.
There are skills for which we have no representation in language. Various tags are used to name them under the heading of parapsychology, magic, and non-verbal communication. Once these are described through their results only, they cause reactions ranging from doubt to ridicule. The unusual and inexplicable performances of individuals called idiots savants belong to this category. An idiot savant hears a piano concerto and replays it masterfully, although he or she cannot add two and two. A matchbox falls and the idiot savant can state, without looking at the box, the exact number of matches that fell out. These are feats that are on record. Some idiots savants are able to go through long sequences of phone numbers, produce complete listings of prime numbers, and execute incredible multiplication and division. Researchers can only observe and record such accomplishments. For other inexplicable phenomena, we simply have no concept available: the amazing last moments before death, the power of illusion, and the visualization aptitudes of some individuals. Researchers have accumulated data on the power of prayer and faith, and on paranormal manifestations. It is not the intention of this book to venture explanations of these phenomena, but to point out the great variety of experiences which could be integrated into human praxis but are not, merely because they still defy explanation in language. Functioning in a world that we read through the glasses of literacy makes us often blind to what is different, to what literacy does not encompass. A realm of fact and possible abstraction, difficult to compare with the world of existence that language reports about, remains to be explored. When the Nobel Prize winning physicist Richard Feynman reported on a difference in machine and human computation, this report pointed to aspects for which language was not prepared to serve as a useful interface, and to a realm different from representation.
Crises, catastrophes, and breakdowns testify to the borders of a given pragmatic context. They are references as to how far such a context can extend. Beyond the context begins the universe of fundamental change and revolution, constitutive of a new framework. The really interesting level of language, and of any other sign system, is not the referential level but the level of constituting new worlds. These worlds do not necessarily extend the old one. Telecommuting is an extension of the previous pattern of work. Cooperative real-time practical experiences are more than the sum of individual contributions. They are constitutive of non-linear forms of complementarity. The virtual office is but another form of office. Virtual community is a constitutive experience. Nothing of what we have learned in experiences of broadcasting is pertinent to the participatory aspect of human self-constitution in an environment of fluidity and unsettled patterns of interaction. The goal is not to inform, but to enable and empower. The elaborate combinations of chemicals concocted to increase the effectiveness of medicine, of construction materials, or of electronic components continues earlier patterns. Atomic manipulation, intended to synthesize intelligent materials and self-repairing substances and devices, constitutes a new domain of practical experiences.
Each of these examples belongs to a pragmatic framework different in nature from the one that defined literacy and which literacy embodies and forces upon our experience. Centrism-Euro-, ethno-, techno- or any other kind-as well as dualism- good and bad, right and wrong, just and unjust, beautiful and ugly-and hierarchy have exhausted their potential. The attempt to measure the emergent pragmatics against ideals that do not originate from within them can only result in empty slogans firmly entrenched in the avatars of machine-age ideologies. As we experience it at the juncture between literacy and illiteracy, the legacy of language is not only accomplishments but also the diversion from what the world is to descriptions that stand for it in our minds, books, and social concerns. The networks of objects and their properties (qualifiers of objects) exist in the civilization of literacy only through language: things are real insofar as they are in language. To overcome this perception is a challenge well beyond the power of most individuals. What emerges in the new pragmatic framework of distributed practical experience and of cooperative, parallel human interactions is a human being self-constituted in a plurality of interconditioning means of expression, communication, and signification. We might just be on the verge of a new age. A Sense of the Future
Beyond literacy begins a realm which for many is still science fiction. The name civilization of illiteracy is used to define direction and to point out markers. The richness and diversity of this realm is indicative of the nature of our own practical experiences of self-constitution. The landscape mapped out by these experiences is simultaneously its own Borgesian map. One marker along the road from present to future leaves no room for doubt: the digital foundation of the pragmatic framework. But this does not mean that the current dynamics of change can be reduced to the victorious march of the digital or of technology, in general.
Having challenged the model of a dominant sign system-language and in its literate experience-we suggested that a multitude of various sign processes effectively override the need for and justification of literacy in a context of higher efficiency expectations. We could alternatively define the pragmatic framework of the civilization of illiteracy as semiotic in the sense that human practical experiences become more and more subject to sign processes. The digital engine is, in final analysis, a semiotic machine, churning out a variety of signs. Nevertheless, the semiotization of human practical experiences extends beyond computers and symbolic processing.
As we have seen, in all human endeavors, semiotic awareness is expressed in choices (of means of expression and communication) and patterns of interaction. Successive fashion trends, no less than the new media, global interaction through networks, cooperative work, and distributive configurations are semiotic identifiers. Interfaces are semiotic entities through which difficult aspects of the relation between individuals and society are addressed. More precisely, to interface means to advance methods and notions of a new form of cultural engineering, that has the same condition as genetic engineering, although not necessarily based on its mechanism, as the proponents of memetics would like us to believe.
No matter how spectacular new technologies are, and how fast the rate of their adoption, pragmatic characteristics that make the quantum leap of efficiency possible within the new scale of humankind remain the defining element of the dynamics of change. To make this point clear no argument is superfluous, and no stone of doubt or suspicion should be left unturned. Our concern is not with the malignant rhetoric against technology of a probably insane Unabomber, for example. It is with a false sense of optimism focused on fleeting embodiments of human creativity, not on its integration in meaningful experiences. Whether a spectacular multimedia program, a virtual reality environment, genetically based medicine, broadband human interaction, or cooperative endeavors, what counts are the human cognitive resources, in the form of semiotic processes irreducible to language and literacy, at work under circumstances of globality.
Cognitive energy
It is impossible to tire of acknowledging applications from which many will people benefit, but which many resent even before these applications become available. They all become possible once they transcend the pragmatic framework of the civilization of literacy because they are based on structurally different means of expression, communication, and signification. We have all witnessed some of these applications: sensors connected to unharmed nervous terminals allow the quadriplegic to move. A child in a wheelchair who exercises in virtual reality can be helped to function independently in the world that qualifies his condition as a handicap. Important skills can be acquired by interpolating patterns of behavior developed in the physical world in the rough draft of the simulated world. People are helped to recover after accidents and illness, and are supported in acquiring skills in an environment where the individual sets the goals. In Japan, virtual reality helps people prepare for earthquakes and tests their ability to cope with the demand for fast response. Interconnected virtual worlds support human interactions in the space of their scientific, poetic, or artistic interest, or combinations thereof, stimulating the hope, as naive as it may sound, for a new Renaissance.