Mediations lead to segmentation. The coordination of mediations is necessary in order to recover the integrality (wholeness) of the human being in the output of the practical experience. Mediations, although coordinated by language or other mediating means, and subject to integration in the outcome of activity, introduce elements of tension, which in turn require new mediation and thus progressive specialization. When the sequence of mediations expands, the complexity of integration can easily exceed the degree of complexity of the initial task. The efficiency reached is higher than that of direct action or of low levels of labor division. With each new mediation, the human being constitutes a body of practical knowledge that can be used again and again. The necessary integrative dimension of mediations makes the strategy of using mediating entities, along with the appropriate coordination mechanism, socially relevant and economically rewarding. One can speak of mediation between rational and emotional aspects of human life, between thought and language, language and images, thought and means of expression, communication and signification. Regardless of its particular aspect, mediation is an experience of cognitive leverage.
Integration and coordination revisited
From the entire subject of mediation, two questions seem more relevant to our understanding of literacy and of its dynamics: 1.
Why, at a certain moment in human evolution, does literacy become the main mediating instrument? 2.
Under which circumstances is language's mediating function assumed by other sign systems? Let us answer the questions in the order they are posed.
Language is not the only mediating instrument people use. In the short account given so far, other mediating entities, such as images, movements, odors, gestures, objects (stones, twigs, bones, artifacts) were mentioned. Also mentioned was the fact that these are quite close to what they actually refer to (as indexical signs), or to what they depict based on a relation of similarity (as iconic signs). However, even at this level of reduced generality and limited coherence and consistency, human beings can express themselves beyond the immediate and direct.
The cave paintings of the Paleolithic age should be mentioned again in this respect. The immediate is the cave itself. It is shelter, and its physical characteristics are perceived in direct relation to its function. The surprise comes in noticing how these characteristics become part of the practical experience of sharing what is not present by involving a mediating element. The drawings are completions, continuations, extensions of the ridges of the stone walls of the cave. This is not a way of speaking. A better quality photograph, not to mention the actual drawings in the caves, reveals how the lines of the relief are extended into the drawing and made part of them. The first layer of exchange of information among people is comparison, focused on similarities, then on differences. We infer from here that, before drawing-a practical experience involving a major cognitive step-the human beings seeking shelter in the cave noticed how a certain natural configuration-cloud, plant, rock formation, the trail left by erosion-looked like the head or tail of an animal, or like the human head, for example.
The completion of this look-alike form-when such a completion was physically possible-was an instance of practical self-definition and of shared experience. When the act of completion was physically performed, probably by accident at the beginning, the immediate natural (the cave) was appropriated for a new function, something other than merely shelter. The shape of the wings of galleries in the Altamira or Niaux caves suggests analogies to the male-female distinction, a sexual identifier but also a first step towards distinctions based on perceived differences. The selection of a certain cave from among others was the result of an effort, no matter how primitive, to express. Together, this selected physical structure and the added elements became a statement regarding a very limited universe of existence and its shared distinctions. Further on, the animals depicted, the sequence, the addition of mytho-magical signs (identification of more general notions such as hand, wound, or different animals) make the painted cave an expression of an inserted thought about the world, that is, about the limited environment constituting the world. In the case of Egyptian pictographic writing, we know that images were used as mediating devices in such sophisticated instances as the burial of pharaohs and in their life after death. In the universe of ideographic languages (such as Chinese and Japanese), the mediating function of images constituting the written is different. Combinations of ideograms constitute new ideograms. Accordingly, self-constitution in language takes over experiences of combining different things in order to obtain something different from each of the combined ingredients. In some ways, the added efficiency facilitated by mediations was augmented by formal qualities that would eventually establish the realm of aesthetic practical experiences. This should come as no surprise, since we know from many practical experiences or the remote past that formal qualities often translate into higher functionality.
Language use, which opened access to generality and abstraction, allowed humans to insert elements supporting an optimized exchange of information in the structure of social relations, and to participate in the conventions of social life. There is not only the trace of the immediate experience in a word, there is also the shared convention of mediated interactions. Language, in its development over time, is thus a very difficult-to-decode dynamic history of common praxis. We understand this from the way the use of the ax, millstone, or animal sacrifice expanded, along with the appropriate vocabulary and linguistic expression, from the universe of the Semites to the Indo-Europeans. Reconstructed vocabulary from the region of the Hittite kingdom testifies to the landscape (there are many words for mountains), to trees (the Hittites distinguished various species), to animals (leopard, lion, monkey), and to tools (wheel- based means of transportation).
Language is not only a reflection of the past, but also a program for future work. The nuclei of agriculture where language emerged (in China, Africa, southeastern Europe) were also centers of dissemination of practical experience. Writing, even when it only records the past, does it for the future. Progress in writing resulted in better histories, but moreover in new avenues for future praxis. In the ideal of literacy, the individual states a program of unifying scope in a social reality of diverse means and diverse goals. Literacy as such is an insertion between a rather complex social structure, nature, and among the members of society. Within a culture, it is a generic code which facilitates dialogue among the members of the literate community and among communities of different languages. Its scope is multidimensional. Its condition is one of mediation.