The Civilization of Illiteracy Part 15

Markets abstract individual contributions to a product. In the first place, language itself is reified and consumed. Markets reify this contribution, turning life, energy, doubts, time, or whatever else-in particular language-into the commodity embodied in the product. The very high degree of integration leads to conditions in which high efficiency-the most possible at the lowest price-becomes a criterion for survival. The consequence is that human individuality is absorbed in the product. People literally put their lives, and everything pertaining to them-natural history, education, family, feelings, culture, desires-in the outcome of their practical experiences. This absorption of the human being into the product takes place at different levels. In the second place, the individual const.i.tuted in work is also reified and consumed: the product contains a portion of the limited duration of the lives of those who processed it.

Each form of mediated work depends upon its mediating ent.i.ties.

As one form of work is replaced by another, more efficient, the language that mediated is replaced by other means. Languages of coordination corresponding to hunting, or those of incipient agriculture, made way for subsequent practical experience of self-const.i.tution in language. This applies to any and all forms of work, whether resulting in agricultural, industrial, artistic, or ideological products. The metaphors of genetics and evolutionary models can be applied. We can describe the evolution of work in memetic terminology, but we would still not capture the active role of sign processes. Moreover, human reproduction, between its s.e.xual and its cultural forms, would become meaningless if separated from the pragmatic framework through which human self-const.i.tution takes place.

To ill.u.s.trate how language is consumed, let us shortly examine what happens in the work we call education. In our day, the need for continual training increases dramatically. The paradigm of a once-for-life education is over, as much as literacy is over.

Shorter production cycles require changes of tools and the pertinent training. A career for life, possible while the linear progress of technology required only maintenance of skills and slight changes of knowledge, is an ideal of the past. Efficiency requirements translate into training strategies that are less costly and less permanent than those afforded through literacy.

These strategies produce educated operators as training itself becomes a product, offered by training companies whose list of clients includes fast food chains, nuclear energy producers, frozen storage facilities, the U.S. Congress, and computer operations. The market is the place where products are transacted and where the language of advertising, design, and public relations is consumed. Training, too, focused more and more on non-literate means of communication, is consumed.

Literacy and the machine

Man built machines which imitated the human arm and its functions, and thus changed the nature of work. The skills needed to master such machines were quite different from the skills of craftsmen, no longer transmitted from generation to generation, and less permanent. The Industrial Revolution made possible levels of efficiency high enough to allow for the maintenance of both machines and workers. It also made possible the improvement of machines and required better qualified operators, who were educated to extract the maximum from the means of production entrusted to them.

At present, due to the integrative mechanisms that humans have developed in the processes of labor division, natural language has lost, and keeps losing, importance in the population's practical experience. The lower quality of writing, reading, and verbal expression, as they apply to self-const.i.tution through work and social life, is symptomatic of a new underlying structure for the pragmatic framework. Literacy-based means of expression and communication are subst.i.tuted, not just complemented, by other forms of expression and communication. Or they are reduced to a stereotyped repertory that is easy to mechanize, to automate, and finally, to do away with. Overseeing an automated a.s.sembly line, serving a sophisticated machine, partic.i.p.ating in a very segmented activity without having a real overview of it, and many similar functions ultimately means to be part of a situation in which the subject's competence is progressively reduced to fit the task. Before being rationalized away, it is stereotyped. The language involved, in addition to that of engineering, is continuously compressed, trimmed according to the reduced amount of communication possible or necessary, and according to situations that change continuously and very fast.

Today, a manual for the maintenance and repair of a highly sophisticated machine or weapon contains fewer words than images. The words still used can be recorded and a.s.sociated with the image. Or the whole manual can become a videotape, laser disk, or CD-ROM, even network-distributed applications, to be called upon when necessary. The machine can contain its computerized manual, displaying pages (on the screen) appropriate to the maintenance task performed, generating synthesized speech for short utterances, and for canned dialogues. Here are some oddly related facts: The Treasury designs dollar bills that will tell the user their denomination; cars are already equipped with machines to tell us that we forgot to lock the door or fasten our seat belt; greeting cards contain voice messages (and in the future they will probably contain animated images). We can see in such gadgets a victory of the most superficial tastes people might have. But once the gratuitous moment is over, and first reactions fade away, we face a pragmatic situation which, whether synthesized messages are used or not, reflects an underlying structure better adapted to the complexities of the new scale of humankind.

The holographic dollar bill that declines its name might even become useless when transactions become entirely electronic. The voice of our cars might end up in a museum once the generalized network for guiding our automobiles is in place, and all we have to do is to punch in a destination and some route expectations ("I want to take the scenic route"). Moreover, the supertech car itself might join its precursors in the museum once work becomes so distributed that the energy orgy, so evident on the rush-hour clogged highways, is replaced by more rational strategies of work and life. Telecommuting is a timid beginning and a pale image of what such strategies might be. The speaking greeting card might be replaced by a program that remembers whose birthday it is and, after searching the mugshot of the addressee (likes rap, wears artificial flowers, is divorced, lives in Bexley, Ohio), custom designs an original message delivered with the individualized electronic newspaper when the coffee is ready. A modest company manufacturing screensavers, using today's still primitive applications in the networked world, could already do this.

Antic.i.p.ation aside, we notice that work involves means of production that are more and more sophisticated. Nevertheless, the market of human work is at a relatively low level of literacy because human being do not need to be literate for most types of work. One reason for this is that the new machines incorporate the knowledge needed to fulfill their tasks. The machines have become more efficient than humans. The university system that is supposed to turn out literate graduates for the world of work obeys the same expectations of high efficiency as any other human practical experience. Universities become more and more training facilities for specific vocations, instead of carrying on their original goal of giving individuals a universal education in the domain of ideas.

The statement concerning the literacy level does not reflect the longing of humanists but the actual situation in the manpower market. What we encounter is the structurally determined fact that natural language is no longer, at least in its literate form, the main means of recording collective experience, nor the universal means of education. For instance, in all its aspects-work, market, education, social life-the practical experience of human self-const.i.tution relies less on literacy and more on images. Since the role of images is frequently mentioned (formulated differently, perhaps), the reader might suspect this is only a way of speaking. The actual situation is quite different. Pictographic messages are used whenever a certain norm or rule has to be observed. This is not a question of transcending various national languages (as in airports or Olympic stadiums, or with traffic signals, or in transactions pertinent to international trade), but a way of living and functioning. The visual dominates communication today.

Words and sentences, affected by long-time use in various social, geographical, and historical contexts, became too ambiguous and require too much educational overhead for successful communication. Communication based on literacy requires an investment higher than the one needed for producing, perceiving, and observing images. Through images a positivist att.i.tude is embodied, and a sense of relativity is introduced.

Avoiding sequential reading, time and money consuming instruction, and the rigidity of the rules of literacy, the use of images reflects the drive for efficiency as this results from the new scale of human survival and future well-being. The change from literacy-oriented to visually-oriented culture is not the result of media development, as romantic media ecologists would like us to believe. Actually, the opposite is true. It is the result of fundamental ways of working and exchanging goods, within the new pragmatic framework that determined the need for these media in the first place, and afterwards made possible their production, dissemination, and their continuous diversification.

The change under discussion here is very complex. Direct demands of mediated praxis and the new, highly mediative means of ma.s.s communication (television, computers, telecommunication, networks), acting as instruments of integrating the individual in the mechanism of a global economy, are brought to expression in this mutation. Transition from language to languages, and from direct to indirect, multimediated communication is not reducible to abandoning logocentrism (a structural characteristic of cultures based on literacy) and the logic attached to it. We partic.i.p.ate in the process of establishing many centers of importance that replace the word, and compete with language as we know it. These can be found in subculture, but also within the entrenched culture. One example is the proliferation of electronic cafs, where clients sipping their coffee on the West Coast can carry on a dialogue with a friend in Barcelona; or contact a j.a.panese journalist flying in one of the Soviet s.p.a.ce missions; or receive images from an art exhibit opening in Bogota; or play chess with one of the miracle sisters from Budapest. These experiences take place in what is known generically as cybers.p.a.ce.

The disposable human being

While it is true that just as many different curves can be drawn through a finite number of points, consistent observations can be subsumed under various explanations. Observations regarding the role and status of literacy might result in explanations that put radically different glosses on their results, but they cannot escape confirming the sense of change defined here. This change ultimately concerns the ident.i.ty humans acquire in illiterate experiences of self-const.i.tution.

Progressively abandoning reading and writing and replacing them with other forms of communication and reception, humans partic.i.p.ate in another structural change: from centralization to decentralization; from a centripetal model of existence and activity, with the traditional system of values as an attraction point (religious, aesthetic, moral, political values, among others) to a centrifugal model; and from a monolithic to a pluralistic model. Paradoxically, the loss of the center also means that human beings lose their central role and referential value. This results in a dramatic situation: When human creativity compensates for the limited nature of resources (minerals, energy, food supply, water, etc.), either by producing subst.i.tutes or by stimulating efficient forms of their use, the human itself becomes a disposable commodity, more so the more limited its practical self-const.i.tution is.

Within the pragmatics characteristic of the underlying literacy, machines were changed less often; but even when changed, the human operator did not have to be replaced. A basic set of skills sufficed for lifelong activity. Engineering was concerned with artifacts as long lasting as life. The pragmatic framework of illiteracy, as one of rapid change and progressively shorter cycles, made the human more easily replaceable. At the new scale of human activity, the very large and growing commodity of human beings decreases in value: in its market value, and in its spiritual and real value. The sanct.i.ty of life gives way to the intricate technology of life maintenance, to the mechanics of existence and the body-building shops. In the stock market of spare parts, a kidney or a heart, mechanical or natural, is listed almost the same way as pork bellies and cement, van Gogh's paintings, CD players, and nuclear headscrews. They are quoted and transacted as commodities. And they support highly specialized work, compensated at the level of professional football or basketball.

Projected into and among products of short-lived destiny, the human beings working to make them project a morality of the disposable that affects their own condition and, finally, the dissolution of their values. As a result of high levels of work efficiency, there are enough resources to feed and house humankind, but not enough to support practical experiences that redeem the integrity of the individual and the dignity of human existence. Within a literate discourse, with an embedded ideology of permanency, the morality of the disposable makes for good headlines; but since it does not affect the structural conditions conducive to this morality, it soon gets lost in the many other literate commentaries, including those decrying the decline of literacy.

The broader picture to which these reflections belong includes, of course, the themes of disposable language. If basic skills, as defined by Harvard professor and Secretary of Labor Robert Reich, Ma.s.sachusetts Inst.i.tute of Technology economics professor Lester Thurow, and many educators and policy-makers, become less and less meaningful in the fast-changing world of work, it is easy to understand why little weight can be attached to one or another individual. Under the guise of basic skills, young and less than young workers receive an education in reading and writing that has nothing to do with the emergent practical experiences of ever shorter cycles. Companies in search of cheap labor have discovered the USA, or at least some parts of it, and achieve here efficiencies that at home, under labor laws originating from a literate pragmatics, are not attainable.

Mercedes-Benz, BMW, Porsche, and many j.a.panese companies train their labor force in South Carolina, Mississippi, Arkansas, and other states. The usefulness of the people these companies train is almost equal to that of the machine, unless the workers are replaced by automation.

The technological cycle and the human cycle are so closely interwoven that one can predicate the hybrid nature of technology today: machines with a live component. As a matter of fact, it is interesting to notice how progressively machines no longer serve us, but how we serve them. Entirely equipped to produce high quality desktop publishing, to process data for financial transactions, to visualize scientific phenomena, such machines require that we feed the data and run the program so that a meaningful output results. In the case in which the machine might not know the difference between good and bad typography, for example, the human operator supplies the required knowledge, based on intangible factors such as style or taste.

Scale of work, scale of language

Within each framework, be that of agriculture, pre-industrial, industrial, or post- industrial practical experiences, continuity of means and methods and of semiotic processes can be easily established. What should most draw our attention are discontinuities. We are going through such a discontinuity, and the opposition between the civilization of literacy and the civilization of illiteracy is suggestive of this. Evidently, within the new practical experiences through which our own ident.i.ty is const.i.tuted, this is reflected in fast dynamics of economic change. Some industries disappear overnight. Many innovative ideas become work almost as quickly, but this work has a different condition. Discontinuity goes beyond a.n.a.logy and statistical inferences. It marks the qualitative change which we see embodied in the new relations between work and language.

One of the major hypotheses of this book is that discontinuities, also described in dynamic systems theory as phase shifts, occur as scale changes. Threshold values mark the emergence of new sign processes. As we have seen, practical experiences through which humans continuously ascertain their reality are affected by the scale at which they take place. Immediate tasks, such as those characteristic of direct forms of work, do not require a division into smaller tasks, a decomposition into smaller actions. The more complex the task, the more obvious the need to divide it. But it is not until the scale characteristic of our age is reached that decomposition becomes as critical as it now is. In industrial society, and in every civilization prior to it, the relation between the whole (task, goal, plan) and the parts (subtasks, partial goals, successive plans) is within the range of the human's ability to handle it. Labor division is a powerful mechanism for a divide and conquer strategy applied to tasks of growing complexity. The generation of choices, and the ability to compensate for the limited nature of resources as these affect the equation of population growth, integrate this rule of decomposition.

Literacy, itself a practical experience of not negligible complexity, helps as long as the depth of the division into smaller parts, and the breadth of the integrative travail do not go beyond litercy's own complexity. When this happens, it is obvious that even if means belonging to literacy were effective in managing very deep hierarchies in order to allow for re-integration of the parts in the desired whole, the management of such means would itself go beyond the complexity we are able to cope with. Indeed, although very powerful in many respects, when faced with many pragmatic levels independent of language, literacy (through which language attains its optimal operational power) appears flat. Actually, not only literacy appears flat, but even the much glorified human intelligence.

Distinctions that result from deeper segmentation of work, brought about by the requirements of a scale of population and demand of an order of magnitude exponentially higher than any experience an individual can have, can no longer be grasped by single minds. Since the condition of the mind depends on interaction with other minds within practical experiences of self-const.i.tution, it results that means of interaction different from those appropriate to sequentiality, linearity, and dualism are necessary. This new stage is not a continuation of a previous stage. It is even less a result of an incremental progression. The wheel, once upon a time a rounded stone, along with a host of wheel-based means of practical experiences, opened a perspective of progression. So did the lever, and probably alphabetic writing, and the number system. This is why the old and new could be linked through comparisons, metaphors, and a.n.a.logies in a given scale of humankind. But this is also why, when the scale changes, we have to deal with discontinuity and avoid misleading translations in the language of the past.

A car was still, in some ways, the result of incremental progression from the horse-drawn carriage. An airplane, and later a rocket, are less along a line of gradual change, but still conceptually close to our own practical experience with flying birds, or with the physics of action and reaction.

Nevertheless, a nuclear reactor is well beyond such experiences.

The conceptual hierarchy it embodies takes it out of the realm of any previous pragmatic experience. The effort here is to tame the process, to keep it within a scale that allows for our use of a new resource of energy. The relation between the sizes actively involved-nuclear level of matter compared to the enormous machinery and construction-is not only beyond the power of distinction of individual minds, but also of any operators, unless a.s.sisted by devices themselves of a high degree of complexity. The Chern.o.byl meltdown suggests only the magnitudes involved, and how peripheral to them are the literacy-based experiences of energy management.

The enormous satellite and radio-telephonic network, which physically embodies the once fashionable concept of ether, is another example of the scale of work under the circ.u.mstances of the new scale of human activity; and so are the telephone networks-copper, coaxial, or fibergla.s.s. The conceptual hierarchies handled by such networks of increasingly generalized communication of voice, data, and images make any comparison to Edison's telephone, to letters, or to videotapes useless. The amount of information, the speed of transmission, and the synchronicity mechanisms required and achieved in the network-all partic.i.p.ate in establishing a framework for remote interaction that practically resets the time for all involved and does away with physical distances. Literacy, by its intrinsic characteristics, could not achieve such levels.

Finally, the computer, a.s.sociated or not with networks, makes this limit to our ability to grasp complexities even more pressing. We have no problems with the fact that a pa.s.senger airplane is 200 times faster than a pedestrian, and carries, at its current capacity, 300-450 pa.s.sengers plus cargo. The computer chip itself is a conceptual accomplishment beyond anything we can conceive of. The depth encountered in the functioning of the digital computer-from the whole it represents to its smallest components endowed with functions integrated in its operation-is of a scale to which we have no intuitive or direct access. Computers are not a better abacus. Some computer users have even noticed that they are not even a better cash register. They define an age of semiotic focus, in that symbol manipulation follows language processing. (The word symbol points to work become semiotic praxis, but this is not what I am after here.)

In addition to the complexity it embodies, the computer makes another distinction necessary. It replaces the world of the continuum by a world of discrete states. Probably this distinction would be seen only as qualitative, if the shift from the universe of continuous functions and monotonic behavior-whatever applies to extreme cases applies to everything in between-were not concretized in a different condition of human self-const.i.tutive practical experience.

In the universe of literacy-based a.n.a.log expectations, acc.u.mulation results in progress: know more (language, science, arts), have more (resources), acquire more (real estate). Even striving-from a general att.i.tude to particular forms (do better, achieve higher levels)-is inherent in the underlying structure of the a.n.a.log. The digital is not linear in nature. Within the digital, one small deviation (one digit in the phrase) changes the result of processing so drastically that retracing the error and fixing it becomes itself a new experience, and many times a new source of knowledge.

In a written sentence, a misspelling or a typographical error is almost automatically corrected. Through literacy, we dispose of a model that tells us what is right. In the digital, the language of the program and the data on which programs operate are difficult to distinguish (if at all). Such machines can manipulate more symbols, and of a broader variety, than the human mind can. Free of the burden of previous practical experiences, such machines can refer to potential experiences in a frame of reference where literacy is entirely blind. The behavior of an object in a multi- dimensional s.p.a.ce (four, five, six, or more dimensions), actions along a timeline that can be regressive, or in several distinct and unrelated time frames, modeling choices beyond the capability of the human mind-all these, and many more, with practical significance for the survival and development of humankind are acceptable problems for a digital computer.

It is true, as many would hasten to object, that the computer does not formulate the problem. But this is not the point.

Neither does literacy formulate problems. It only embodies formulations and answers pertinent to work within a scale of manageable divisions. The less expressive language of zeros and ones (yes-no, open-closed, white- black) is more precise, and definitely more appropriate, for levels of complexity as high as those resulting from this new stage in the evolution. The generality of the computer (a general-purpose machine), the abstraction of the program of symbol manipulation, and the very concrete nature of the data upon which it is applied represent a powerful combination of reified knowledge, effective procedures for solving problems, and high resolution capabilities. Those who see the computer as only the princ.i.p.al technological metaphor of our time (according to J. D. Bolter) miss the significance of the new metrics of human activity and its degree of necessity as it results from awareness of the limits of our minds (after the limits of the body were experienced in industrial society).

Edsger Dijkstra, affirming the need for an orthogonal method of coping with radical novelty, concludes that this "amounts to creating and learning a new foreign language that cannot be translated into one's mother tongue." The direction he takes is right; the conclusion is still not as radical as the new scale of human activity and the limits of our self-const.i.tution require.

Coming to grips with the radical change that he and many, many others ascertain, amounts to understanding the end of literacy and the illiteracy of the numerous languages required by our practical experience of self- const.i.tution. This conspectus of the transformation we experience may foster its own forms of fresh confusion. For instance, in what was called a civilized society, language acted as the currency of cultural transactions. If higher level needs and expectations continue to drive the market and technology, will they eventually become subservient to the illiterate means they have generated? Or, if language in one of its illiterate embodiments cannot keep pace with the exponential growth of information, will it undergo a restructuring in order to become a parallel process? Or will we generate more inclusive symbols, or some form of preprocessing, before information is delivered to human beings? All these questions relate to work, as the experience from which human ident.i.ties result together with the products bearing their mark.

The active condition of any sign system is quite similar to the condition of tools. The hand that throws a stone is a hand influenced by the stone. Levers, hammers, pliers, no less than telescopes, pens, vending machines, and computers support practical experiences, but also affect the individuals const.i.tuting themselves through their use. A gesture, a written mark, a whisper, body movements, words written or read, express us or communicate for us, at the same time affecting those const.i.tuted in them. How language affects work means, therefore, how language affects the human being within a pragmatic framework. To deal with some aspects of this extremely difficult problem we can start with the original syncretic condition of the human being.

Innate heuristics

Conceptual tools that can be used to refer to the human being in its syncretic condition exist only to the degree to which we identify them in language. In every system we know of, variety and precision are complementary. Indeed, whether human beings hunt or present personal experiences to others, they attempt to optimize their efforts. Too many details affect efficiency; insufficient detail affects the outcome. There seems to be a structural relation of the nature of one to many, between our what and our how. This relation is scrutinized in the pragmatic context where efficiency considerations finally make us choose from among many possibilities. The optimum chosen indicates what, from the possibilities humans are aware of, is most suitable for reaching the goal pursued. Moreover, such an optimum is characteristic of the pragmatics of the particular context. For example, hunting could be performed alone or in groups, by throwing stones or hurling spears, by shooting arrows, or by setting traps.

The syncretic primitive being was (and still is, in existing primitive cultures) involved in a practical experience in its wholeness: through that being's biological endowment, relation to the environment, acquired skills and understanding, emotions (such as fear, joy, sorrow). The specialized individual const.i.tutes himself in experiences progressively more and more partial. Nevertheless, the two have a natural condition in common. What distinguishes them is a strategy for survival and preservation that progressively departs from immediate needs and direct action to humanized needs and mediated action. This means a departure from a very limited set of options ("When hungry, search for food," for example), to multiplying the options, and thus establishing for the human being an innate heuristic condition. This means that h.o.m.o Sapiens looks for options.

Humans are creative and efficient.

My line of reasoning argues that, while verbal language may be innate (as Chomsky's theory advances), the heuristic dimension characteristic of human self- const.i.tution certainly is. In hunting, for instance, the choice of means (defining the how) reflects the goal (to get meat) and also the awareness of what is possible, as well as the effort to expand the realm of the possible. The major effort is not to keep things the way they are, but to multiply the realm of possibilities to ensure more than mere survival. This is known as progress.

The same heuristic strategy can be applied to the development of literacy. Before the Western alphabet was established, a number of less optimal writing systems (cuneiform, hieroglyphics, etc.) were employed. The very concrete nature of such languages is reflected in the limited expressive power they had. Current Chinese and j.a.panese writing are examples of this phenomenon today. In comparison to the 24-28 letters of Western alphabets, command of a minimum of 3,000 ideographic signs represents the entry level in Chinese and j.a.panese; command of 50,000 ideographic signs would correspond to the Western ideal of literacy. Behind the letters and characters of the various language alphabets, there is a history of optimization in which work influenced expression, expression const.i.tuted new frames for work, and together, generative and explanatory models of the world were established. The what and the how of language were initially on an order of complexity similar to that characteristic of actions. Over time, actions became simpler while languages acquired the complexity of the heuristic experience.

The what and the how of mediation tools of a higher order of abstraction than language, achieved even higher complexities.

Such complexities were reflected in the difference in the order of magnitude between human work and outcome, especially the choices generated. Parallel to the loss of the syncretic nature of the human being at the level of the individual, we notice the composite syncretism of the community. Individual, relatively stable, wholeness was replaced by a faster and faster changing community- related wholeness. Language experiences were part of this shift. Self-const.i.tuted in the practical use of language, the human being realized its social dimension, itself an example of the acquired multiplication of choice.

Indeed, within the very small scale of incipient humanity corresponding to the stage of self-ascertainment (when signs were used and elements of language appeared), population and food supply were locked in the natural equation best reflected in the structural circularity of existence and survival. It is at this juncture that the heuristic condition applies: the more animals prey on a certain group, this group will either find survival strategies (adaptive or other kinds), or indeed cease to be available as food for others. But once the human being was ascertained, evidence shows that instead of focusing on one or few ways to get at its food sources, it actually diversified the practical experience of self-const.i.tution and survival, proceeding from one, or few, to many resources. h.o.m.o Habilis was past the scavenging stage and well into foraging, hunting, and fishing during the pre-agricultural pragmatic frame. What for other species became only a limited food supply, and resulted in mechanisms of drastic growth control (through famine, cannibalism, and means of destroying life), in the human species resulted in a broadening of resources. In this process, the human being became a working being, and work an identifier of the species.

Language acquisition and the transition from the natural experience of self- const.i.tution in survival to the practical experience of work are co-genetic. With each new scale that became possible, sequences of work marked a further departure from the universe of action-reaction. The observation to be made, without repeating information given in other chapters, is that from signs to incipient language, and from incipient language to stabilized means of expression, the scale of humankind changed and an underlying structure of practical experiences based on sequentiality, linearity, determinism (of one kind or another), and centralism established a new pragmatic framework. Individual syncretism was replaced by the syncretism of communities in which individuals are identified through their work.

Writing was a relatively late acquisition and occurred as part of the broader process of labor division. This process was itself correlated to the diversification of resources and types of practical experiences preserving syncretism at the community level. Not everyone wrote, not everybody read. The pragmatic framework suggested necessitated elements of order, ways of a.s.signing and keeping track of a.s.signments, a certain centralism, and, last but not least, organizational forms, which religion and governing bodies took care of. Under these circ.u.mstances, work was everything that allowed for the const.i.tution, survival, change, and advancement of the human species. It was expressed in language to the degree such expression was necessary. In other words, language is another a.s.set or means of diversifying choices and resources.

Over time, limited mediation through language and literacy became necessary in order to optimize the effort of matching needs with availabilities. This mediation was itself a form of work: questions asked, questions answered, commitments made, equivalencies determined. All these defined an activity related to using available resources, or finding new ones. When productivity increased, and language could not keep up with the complexities of higher production, variety, and the need for planning, a new semiosis, characteristic of this different pragmatic level, became necessary. Money, for example, introduced the next level of mediation, more abstract, that translated immediate, vital needs into a comparative scale of means to fulfill them. The context of exchange generated money, which eventually became itself a resource, a high level commodity. It also entailed a language of its own, as does each mediation. With the advent of means of exchange as universal as language, the what and how of human activity grew even more distant. Direct trade became indirect. People making up the market no longer randomly matched needs and availability. Their market praxis resulted in an organizing device, and used language to further diversify the resources people needed for their lives. This language was still rudimentary, direct, oral, captive to immediacy, and often consumed together with the resource or choice exhausted (when no alternative was generated). This happens even in our day.

In its later const.i.tution in practical activity, language was used for records and transactions, for plans and new experiences. The logic of this language was an extension and instantiation of the logic of human activity. It complemented the heuristic, innate propensity for seeking new choices. Influenced by human interaction in the market, and subjected to the expectation of progressively higher efficiency, human activity became increasingly mediated. A proliferation of tools allowed for increased productivity in those remote times of the inception of language. Eventually tools, and other artifacts, became themselves an object of the market, in addition to supporting self-const.i.tutive practical experiences of the humans interacting with them. As a mediating element between the processor and what is processed, the tool was a means of work and a goal: better tools require instructed users. If they use tools properly, they increase the efficiency of activity and make the results more marketable. Tools supported the effort of diversification of practical experiences, as well as the effort of expanding the subsistence base. The means for creating tools and other artifacts fostered other languages, such as the language of drawing, on which early engineering also relied.

Here, an important point should be made. No tool is merely used.

In using it, the user adapts to the tool, becoming to some extent, the used, the tool of the tool. The same is true of language, writing, and literacy. They were developed by humans seeking to optimize their activity. But humans have adapted themselves to the constraints of their own inventions.