The Civilization of Illiteracy Part 2

A moving target

The context of the subject of change comprises also the terminology developed around it. The variation of the meanings a.s.signed to the words literacy and illiteracy is symptomatic of the various angles from which they are examined. Literacy, as someone said (I found this credited to both John Ashcroft, once governor of Missouri, and to Henry A. Miller) has been a moving target. It has reflected changes in criteria for evaluating writing and writing skills as the pragmatic framework of human activity changed through time. Writing is probably more than 5,000 years old. And while the emergence of writing and reading are the premise for literacy, a notion of generalized literacy can be construed only in connection to the invention of movable type (during the 11th century in China, and the early 16th century in Western Europe), and even more so with the advent of the 19th century high-speed rotary press.

Within the mentioned time-frame, many changes in the understanding of what literacy connotes have come about. For those who see the world through the Book (Torah, Bible, Koran, Upanishads, Wu Ching), literacy means to be able to read and understand the book, and thus the world. All practical rules presented in the Book const.i.tute a framework accessed either through literacy or oral tradition. In the Middle Ages, to be literate meant to know Latin, which was perceived as the language of divine revelation. Parallel to the religious, or religion-oriented, perspective of literacy, many others were acknowledged: social-how writing and reading const.i.tute a framework for social interaction; economic-how writing and reading and other skills of comprehending maps, tables, and symbols affect people's ability to partic.i.p.ate in economic life; educational-how literacy is disseminated; legal-how laws and social rules are encoded in order to ensure uniform social behavior.

Scholars have looked at literacy from all these perspectives. In doing so, they have foisted upon the understanding of literacy interpretations so diverse and so contradictory that to follow them is to enter a maze from which there is no escape. One of Will Rogers' lines was paraphrased as: "We are all illiterate, only about different things." The formula deserves closer examination because it defines another characteristic of the context for understanding the relative illiteracy of our times.

The degree of illiteracy is difficult to quantify, but the result is easy to notice. Everything carried into the self-const.i.tution of the individual as warrior, lover, athlete, family member, educator or educated in literacy-based pragmatics is being replaced by illiterate means. n.o.body expected that an individual who reads Tolstoy or Shakespeare will be a better cook, or devise better military plans, or even be a better lover.

Nevertheless, the characteristics of literacy affected practically all pragmatic experiences, conferring upon them a unity and coherence we can only look back upon with nostalgia.

Champions of s.e.xual encounters, as much as innovators in new technologies and Olympic athletes are extremely efficient in their respective domains. Peak performance increases as the average falls in the range of mediocrity and sub- mediocrity. In this book I will examine many aspects of literacy pertinent to what is usually a.s.sociated with it: the publications people write and read, communication at the individual and social levels, as well as many aspects of human activity that we do not necessarily consider in relation to literacy-military, sports, s.e.x and family, eating-but which nevertheless were influenced by the pragmatic framework that made literacy possible and necessary.

With the evident demise of philosophy as the science of sciences, began fragmentation of knowledge. Doubt that a common instrument of access to and dissemination of knowledge exists is replaced by cert.i.tude that it does not. A so-called third culture, in the opinion of the author who brought it to public attention, "consists of rendering visible the deeper meanings of our lives" in ways different from those of literary intellectuals. This is not C.P. Snow's third culture of scientists capable of communicating with non-scientific intellectuals, but the illiterate scientific discourse that brings fascinating notions into the mainstream, via powerful metaphors and images (albeit in a trivialized manner). This is why the relation between science and literacy, as well as between philosophy and literacy, will be examined with the intention to characterize the philosophy and science of the civilization of illiteracy.

But are we really equipped with the means of exploration and evaluation of this wide-ranging change? Aren't we captive to language and literacy, and thus to the philosophic and scientific explanations based on them? We know that the system in place in our culture is the result of the logocratic view adopted. The testing of skills rated by score is to a great extent a measure of comprehension characteristic of the civilization of literacy. The new pragmatic framework requires skills related not only to language and literacy, but also to images, sounds, textures, motion, and virtual s.p.a.ce and time.

Knowing this, we have to address the relation between a relatively static medium and dynamic media. We should look into how literacy relates to the visual, in general, and, in particular, to the controversial reality of television, of interactive multimedia, of artificial images, of networking and virtual reality. These are all tasks of high order, requiring a broad perspective and an unbiased viewpoint.

Most important is the comprehension of the structural implications of literacy. An understanding of the framework that led to literacy, and of the consequences that the new pragmatic framework of existence has on all aspects of our lives will help us understand how literacy influenced them. I refer specifically to religion, family, state, and education. In a world giving up the notion of permanency, G.o.d disappears for quite a number of people. Still, there are many more churches, denominations, sects, and other religious factions (atheist and neo-pagan included) than at any other time. In the United States of America, people change life partners 2.8 times during their lifespan (if they ever const.i.tute a family), and calculate the financial aspects of getting married and having children with the same precision that they use to calculate the expected return on an investment. The state has evolved into a corporation regulating the business of the nation, and is now judged on its economic achievements. Presidents of states act as super-peddlers of major industries on whose survival employment depends. These heads of state are not shy about giving up the ideals anch.o.r.ed in literate discourse (e.g., human rights). But they will raise a big fuss when it comes to copyright infringement, especially of software. The irony is that copyright is difficult to define in respect to digital originals. Through the literacy model, the state became a self- preserving bureaucratic machine rarely akin to the broad variety of options brought about by the pragmatic framework of the civilization of illiteracy.

Many more people than previous records mention become (or remain) illiterates after finishing the required years of schooling-a minimum of ten years-and even after graduating from college.

Some people know how to read; even how to write, but opt for scanning TV channels, playing games, attending sports events, or surfing the Internet. Aliteracy is also part of the broader change in the status of literacy. Decisions to forego reading and writing are decisions in favor of different means of expression and communication. The new generation is more proficient in video games than in orthography. This generation will be involved in high-efficiency practical experiences structurally similar to the interactive toy and far removed from the expectation of correct writing. The Internet shapes the choices of the new generation in terms of what they want to know, how, when, and for what purpose more than newspapers, books, and magazines, and even more than radio or television does. And even more than schools and colleges do. Through its vast and expanding means and offerings, the Internet connects the individual to the globe, instead of only talking about globality. Networking, at many levels and in many ways, is related to the characteristics of our pragmatic framework. As rudimentary as it still is, networking excludes everything that is not fast- paced and to the point.

Can all these examples, part of the context of the discussion of literacy in our changing world, be interpreted as being in causal relation to the decline of literacy? That is, the less people are knowledgeable in reading and writing, or choose not to read or write, the less they believe in G.o.d or the more pagan they want to be? The more often they divorce, the less they marry or have children? The more they want or accept a bureaucratic machine to handle their problems, the more TV programs they watch and the more electronic games they play, the more they surf the infinite world of networks? No, not along this line of one-dimensional, linear, simplistic form of determinism. A multiplicity of factors, and a multiplicity of layers need to be considered. They are, however, rooted in the pragmatic framework of our continuous self- const.i.tution. It is exhibited through the dynamics of shorter and faster interactions. It is embodied in the ever wider choices of ascertaining our ident.i.ty. It takes the appearance of availabilities, fragmentation and global integration, of increased mediation. The dynamics described corresponds to the higher efficiency that a larger scale of human activity demands.

To call attention to the multi-dimensionality of the process and to the many interdependencies, which we can finally uncover with the help of new technologies, is a first step. To evince their non-linearity, reflecting the meshing between what can be seen as deterministic and what is probably non-deterministic is another step in the argument of the book.

Without basing our discussion on human pragmatics, it would be impossible to explain why, despite all the effort and money societies invest in education, and all the time allocated for education-sometimes over a quarter of a lifetime-despite research of cognitive processes pertinent to literacy, people wind up less literate, but, surprisingly, not at all less efficient. Some would argue-the late Alan Bloom, a crusader for culture and literacy, indeed a brilliant writer of the epilogue of human culture and nostalgia for it, already did-that without literacy, we are less effective as human beings. The debate over such arguments requires that we acknowledge changes in the status of human beings and of human societies, and that we understand what makes such changes unavoidable.

The wise fox

The world as it stands today, especially the industrialized world, is fundamentally different from the world of any yesteryear, the last decade and century, not to mention the past that seems more the time of story than of history. Alan Bloom's position, embraced by many intellectuals, is rooted in the belief that people cannot be effective unless they build on the foundation of historically confirmed values, in particular the great books. But we are at a point of divergences with no noticeably privileged direction, but with many, many options.

This is not a time of crisis, although some want us to believe the contrary and are ready to offer their remedies: back to something (authority, books, some primitive stage of no-ego, or of the mushroom, i.e., psychedelic drugs, back to nature); or fast forward to the utopia of technocracy, the information age, the service society, even virtual reality or artificial life.

Humans are heuristic animals. Our society is one of creativity and diversity, operating on a scale of human interaction to which we exponentially add new domains: outer s.p.a.ce, whose dimensions can be measured only in light years, and whose period of observation extends over lifetimes; the microcosmos, mirroring the scale in the opposite direction of infinitesimal differentiations; the new continents of man-made materials, new forms of energy, genetically designed plants and animals, new genetic codes, and virtual realities to experience new s.p.a.ces, new times, and new forms of mediation. Networking, which at its current stage barely suggests things to come, can only be compared to the time electricity became widely available.

Cognitive energy exchanged through networks and focused on cooperative endeavors is part of what lies ahead as we experience exponential growth on digital networks and fast learning curves of efficient handling of their potential.

The past corresponds to a pragmatic framework well adapted to the survival and development of humankind in the limited world of direct encounters or limited mediations. In terms pertinent to a civilization built around the notion of literacy, the current lower levels of literacy can be seen as symptomatic of a crisis, or even a breakdown. But what defines the new pragmatic context is the shift from a literacy- centered model to one of multiple, interconnected, and interconditioned, distributed literacies. It is well justified to repeat that some of the most enlightened minds overlook the pragmatics of bygone practice. Challenged, confused, even scared by the change, they call for a journey to the past: back to tradition, to discipline, to the ethics of our forefathers, to old-time religion and the education that grew out of it, to permanence, and hopefully to stability. Even those who wholeheartedly espouse evolutionary and revolutionary models seem to have a problem when it comes to literacy. All set to do away with authority, they have no qualms about celebrating the imperialism of the written word. Other minds confess to difficulties in coping with a present so promising and, at the same time, so confusing in its structural contradictions. What we experience, from the extreme of moral turpitude to a disquieting sense of mediocrity and meaninglessness, nourishes skeptical, if not fatalistic, visions. The warning is out (again): We will end up destroying humankind! Yet another part of the living present accepts the challenge without caring about the implications it entails. The people in this group give up their desire to understand what happens, as long as this makes life exciting and rewarding. Hollywood thrives on this. So do the industries of digital smoke- and-mirrors, always a step from fame, and not much farther from oblivion. Addresses on the Internet fade as quickly as they are set up. The most promising links of yesterday show up on the monitor as a "Sorry" message, as meaningful as their short- lived presence was. Arguing with success is a sure recipe for failure. Success deserves to be celebrated in its authentic forms that change the nature of human existence in our universe.

The future suggested in the labels technocracy, information age, and service society might capture some characteristics of today's world, but it is limited and limiting. This future fails to accommodate the development of human activity at the new scale in terms of population, resources, adaptation, and growth it has reached. Within this model, its proponents preserve as the underlying structure the current set of dependencies among the many parts involved in human activity, and a stubborn deterministic view of simplistic inclination. Unreflected celebration of technocracy as the sole agent of change must be treated with the same suspicion as its demonization. The current partic.i.p.ation of technology in human activity is indeed impressive. So are the extent of information processing and information mining, and the new relation between productive activities and services. To make sense of disparate data and from them form new productive endeavors is a formidable task.

Science, in turn, made available enormously challenging theories and extremely refined models of the world.

But after all is done and said, these are only particular aspects of a much more encompa.s.sing process. The result is a pragmatic framework of a new condition. Highly mediated work, distributed tasks, parallel modes, and generalized networking of rather loosely coordinated individual experiences define this condition.

Within this framework, the connection between input (for instance, work) and output (what results) is of a different order of magnitude tfrom that between the force applied on a lever and the outcome; or that between the energy necessary to accomplish useful tasks through engines or electric, or pneumatic devices, no matter how efficient, and the result. In addition, even the distinction between input and output becomes fuzzy. The wearable computer provides interoperability and interconnectedness-an increase in a person's heart rate can be a result of an increase in physical exertion or cause for communicating with a doctor's office or for alerting the police station (if an accident takes place). It might be that the next interaction will involve our genetic code.

The capacity for language and the ability to understand its various implications are only relatively interdependent, and thus only relatively open to scrutiny and understanding. This statement, as personal as it sounds, and as much as it expresses probably less resignation than uncertainty, is crucial to the integrity of this entire enterprise. Indeed, once within a language, one is bound to look at the world surrounding oneself from the perspective of that language as the medium for partial self-const.i.tution and evaluation. Partic.i.p.ating in its dynamics affects what I am able to see and describe. This affects also what I am no longer able to perceive, what escapes my perception, or even worse, filters it to the point that I see only my own thoughts. This dual ident.i.ty-observer and integral part of the observed phenomena-raises ethical, axiological, and epistemological aspects almost impossible to reconcile. Since every language is a projection of ourselves-as partic.i.p.ants in the human experience, yet as distinct instantiations of that experience-we do not see the world so much as ourselves in relation to it, ourselves in establishing our culture, and again ourselves in taming and appropriating the universe around us.

The fox in Saint-Exupry's The Little Prince says it much better: "One only understands the things one tames."

"Between us the rift"

Huge industrial complexes where an immense number of workers partic.i.p.ate in the production of goods, and densely populated urban centers gravitating around factories, make up the image characteristic of industrial society. This image is strikingly different from the new reality of interconnected, yet decentralized, individual activities going well beyond telecommuting. Various mediating elements contribute to increasingly efficient practical experiences of human self-const.i.tution. The computer is one of the varied embodiments of these mediating elements, but by no means the only one.

Through its functions, such as calculation, word, image, and information processing, and control of manufacturing, it introduces many layers between individuals and the object of their actions. The technology of interconnecting provides means for distributive task strategies. It also facilitates parallel modes of productive work. This is a world of progressive decentralization and interoperative possibilities. All kinds of machines can be an address in this interconnected world. Their operations can range from design tasks to computer-aided manufacturing. Distributed work and cognitive functions pertinent to it afford practical experiences qualitatively different from the mechanical sequencing of tasks as we know it from industrial modes of production.

Obviously, large portions of Africa, Asia, and Latin America, as well as part of the European and North American continents, do not necessarily fit this description in detail. Industrial activities still const.i.tute the dominant practical experience in the world. Although nomadic and jungle tribes are part of this integrated world, the Industrial Revolution has not yet reached them all. In some cases, the stages leading to agriculture have not yet been attained. In view of the global nature of human life and activity today, I submit that despite the deep disparity in the economic and social evolution of various regions of the world, it is plausible to a.s.sume that centralized modes of production peculiar to industrial economies are not a necessary development. Efficiency expectations corresponding to the global scale of human activity can be reached only by development strategies different from those embodied in the pragmatic framework of industrial activity. It is therefore probable that countries, and even subcontinents, not affected by the Industrial Revolution will not go through it. Planners with an ecological bent even argue that developing countries should not take the path that led industrial nations to augment their population's living standard to the detriment of the environment or by depleting natural resources (A German Manifest, 1992).

Industrial production and the related social structures rely on literacy. Edmund Carpenter formulated this quite expressively: "Translated into gears and levers, the book became machine.

Translated into people, it became army, chain of command, a.s.sembly line...." His description, made in broad strokes, is to the point. At the beginning of the Industrial Revolution, children and women became part of the labor market. For the very limited operation one had to perform, no literacy was necessary; and women and children were not literate. Still, the future development of the industrial society could not take place without the dissemination of literacy skills. For instance, industry made possible the invention, in 1830, of the steel pen indispensable to the compulsory elementary education that was later inst.i.tuted. The production of steel needles seemed to extend domesticity, but actually created the basis for the sweat trades following what Louis Mumford called carboniferous capitalism. Gaslight and electricity expanded the time available for the dissemination of literacy skills. Housing improvements made possible the building of the individual library. George Steiner sees this as a turning point in the sense that a private context of the experience of the book was created.

As far as national structures were concerned, phenomena characteristic of the Industrial Revolution cannot be understood outside the wider context of the formation and consolidation of nations. Affirmation of national ident.i.ty is a process intimately connected to the values and functions of literacy. The production process of the industrial age of mechanical machinery and electric power required not brute force, but qualified force.

Administrative and management functions required more literacy than work on the a.s.sembly line. But literacy projected its characteristics onto the entire activity, thus making a literate workforce desirable. The market it generated projected the condition of the industry in the structure of its transactions.

The requirements for qualified work expanded to requirements for qualified market activities and resulted in the beginnings of marketing and advertising. That market was based on the recognition of national boundaries, i.e., boundaries of efficiency, self-sufficiency, and future growth offering markets of a size and complexity adequate to industrial output. Nations replaced the coa.r.s.e fragmentation of the world. They were no longer, as Jean-Marie Guhenno notices, a disguise of tribal structures, but a political s.p.a.ce within which democracy could be established.

Progression from competing individual life and temporary congregation in an environment of survival of the fittest to tribal, communal, local, confederate, and national life is paralleled by progression in the forms and methods of human integration. The global scale of human activity characteristic of our age is not an extension of the linear, deterministic relations between those const.i.tuting a valid human ent.i.ty and the life-support system, called environment, that structurally define industrial society. Discontinuity in numbers (of people, resources, expectations, etc.), in the nature of the relations among people, in the forms of mediations that define human practical experiences is symptomatic of the depth and breadth of change. The end of nations, of democracy even, might be far off, but this end is definitory of the chasm before us. The United Nations, which does not yet comprise the entire world, is a collection of over 197 nations, and increasing. Some are only island communities, or newly proclaimed independent countries brought about by social and political movements. Of the over 240 distinct territories, countries, and protectorates, very few (if any) are truly autarchic ent.i.ties. Despite never before experienced integration, our world is less the house of nations and discrete alliances among them, and more the civilization of a species in firm control (too firm, as some perceive) of other species.

Within the world, we know that there are people still coming out of an age of natural economy based on hunting, foraging, fishing, and rudimentary agriculture. While barter and the minimal language of survival is the only market process in such places, in reality, the world is already involved in global transactions. Markets are traded in their entirety, more often than not without the knowledge of those comprising these markets.

This only goes to show again the precarious nature of national structures. National independence, pa.s.sionately fought for, is less a charter for the future than the expression of the memory of the past (authentic or fake). Selling or buying extends to the entire economy, which while still at a stage difficult to entirely explain, is bound to change in a rhythm difficult to cope with by those supposed to control it, but inescapable in the context of world-wide market. That literacy and national ident.i.ty share in this condition should not surprise anyone.

Malthus revisited

The Malthusian principle (1798) related growth of populations (geometric) to food supply increases (arithmetic): "Population, when unchecked, increases in a geometrical ratio. Subsistence increases only in an arithmetical ratio." The weakness of the principle is probably its failure to acknowledge that the equation of mankind has more than the two variables it considers: population and food supply. The experience of extensive use of natural resources, in particular through farming, is only one among an increasing number of experiences.

Human beings const.i.tute their own reality not only as one of biological needs, but also of cultural expectations, growing demands, and creativity. These eventually affect changes in what were believed to be primary needs and instincts. In many ways, a great deal of previously acknowledged sources of protein are exhausted. But in an ever more impressive proportion, the acceptable realm of sources of nutrition-proteins included-has been expanded so as to include the artificial. Hunting and gathering wild plants (not to mention scavenging, which seems to predate hunting) were appropriate when linear, sequential strategies of survival defined human behavior; so were herding and agriculture, a continuation of foraging under circ.u.mstances of changed subsistence strategies.

Language was formed, and then stabilized, in connection to this linear form of praxis. Linearity simply reflects the fact that one person is less effective than two, but also that one's needs are smaller than those of several. The experience of self- const.i.tution in language preserves linearity. This preservation of linearity extends as long as the scale of the community and its needs and wants allowed for proportional interaction among its individuals and the environment of their existence.

Industrial society is probably the climax of this optimization effort.

If the issue were only to feed mankind, the population census (over five billion people on record as of the moment these pages are being written, though less than four billion when I started) and the measure of resources would not yet indicate a new scale.

But the issue is to accommodate geometrically growing populations and exponentially (i.e., non-linearly) diversifying expectations. Such expectations relate to a human being celebrating higher average ages, and an extended period of active life. We change anatomically, not necessarily for the better: we see and hear less well and have lower physical abilities. Our cognitive behavior and our patterns of social interaction change, too. These changes reflect, among other things, the transition from direct interaction and co-presence to indirect, mediated forms of the practical self-const.i.tution of the human being.

The sequential nature of language, in particular its embodiment in literacy, no longer suits human praxis as its universal measure. The strategies of linearization introduced through the experience of literacy were acceptable when the resulting efficiency accommodated lower and less differentiated expectations. They are now replaced by more efficient, intrinsically non-linear strategies made possible by literacies structurally different from those rooted in the practice of so-called natural language. Accordingly, literacy loses its primacy. New literacies emerge. Instead of a stable center and limited choice, a distributed and variable configuration of centers and wide choice connect and disconnect areas of common or disjoint interest. There are still national ambitions, huge factories to be built, cities to be erected and others to be expanded, highways to be widened in order to accommodate more intercity traffic, and airports to be constructed so that more airplanes can be used for national and international travel.

The inertia of past pragmatics has not yet been annihilated by the dynamics of a fundamental change of direction. Still, an integrated, yet decentralized, universe of work and living has been taking shape and will continue to do so. Interconnection made possible by digital technology, first of all, opens a wide range of possibilities for reshaping social life, political inst.i.tutions, and our ability to design and produce goods. Our own ability to mediate, to integrate parts and services resulting from specialized activities is supported by machines that enhance our cognitive characteristics.

Captives to literacy

Probably the most shocking discovery we sometimes make is that, in order to be able to undertake new experiences, we need to forget, to break the curse of literate memory, and to immerse ourselves in the structurally amnesiac systems of signs corresponding to and addressing our senses. Nathaniel Hawthorne's short story "Earth's Holocaust" was prophetic in this sense. In this parable, the people of a new world (obviously the United States of America) bring all the books they inherited from the old world to a great bonfire. Theirs is not an exercise in mindless book-burning. They conscientiously discard all the rules and ideas pa.s.sed down through millennia that governed the world and the life they left behind. Old ideas, as well as new ones, would have to prove their validity in the new context before they would be accepted. Indeed, the awareness brought about by theories of the physical world, of the mind, of our own biogenetic condition made possible practical experiences of self-const.i.tution that are not like anything experienced by humans before our time. The realization of relativity, of the speed of light, of micro- and macro-structures, of dynamic forces and non-linearity is already translated in new structures of interactions. Our systems of interconnection- through electric energy, telephone (wired and cellular), radio, television, communication, computer networks-function at speeds comparable to that of light. They integrate dynamic mechanisms inspired by genetics, physics, molecular biology, and our knowledge of the micro- and macro-structure.

Our life cycle seems to accept two different synchronizing mechanisms: one corresponding to our natural condition (days, nights, seasons), the other corresponding to the perceived scale and to our striving towards efficiency. The two are less and less dependent, and efficiency seems to dominate nature. Discovery of the world in its expanded comprehensive geographic dimensions required ships and planes. It also required the biological effort to adapt and the intellectual effort to understand various kinds of differences. In outer s.p.a.ce, this adaptation proves to be even more difficult. In a world in a continuous flux of newer and newer distinctions, people const.i.tute, instead of one permanent and encompa.s.sing literacy, several literacies, none of which bears the status of (quasi)eternal. Differentiation of human experience is so far reaching that it is impossible to reduce the variety to one literate language.

In the process of building rational, interpretive methods and establishing a body of knowledge that can be tested and practically applied, people often discard what did not fit in the theories they advanced, what did not obey the laws that these theories expressed. This was a necessary methodology that resulted in the progress we enjoy today. But it was also a deceptive method because what could not be explained was omitted. Where literacy was instilled, non-linguistic aspects-such as the irreducible world of magic, mystery, the esoteric (to name a few)-were done away with. Commenting upon The Adventures of Huckleberry Finn, Illich and Sanders pointed out that there is a whole world in Twain's novel that is inaccessible to the illiterate, but also a world of folklore and superst.i.tion that cannot be understood by those hostage to the beautiful kingdom of literacy. Folklore in many countries, and superst.i.tion, and mystery in all the varieties corresponding to human practical self-const.i.tution are definitely areas from which we might gain better insight into life past, present, and future. They are part of the context and should not be left out, even though they may belong to the epoch before literacy.

All in all, since language was and still is the most comprehensive testimony to (and partic.i.p.ant in) our experience as human beings, we may want to see whether its crisis says something about our own permanence and our own prejudices concerning the species. After all, why, and based on what arguments, do we see ourselves as the only permanence in the universe and the highest possible achievement of evolution?

Literacy freed us in many respects. But it also made us prisoners of a number of prejudices, not the least a projection of self-awareness in direct contradiction to our own experience of never-ending change in the world.

The Epitome of the Civilization of Illiteracy

In the opinion of foe and friend alike, America (the name under which the United States of America, appropriating the identifier of the two continents comprising the New World) epitomizes many of the defining characteristics of today's world: market oriented, technologically driven, living on borrowed means (financial and natural resources), compet.i.tive to the extreme of promoting adversarial relations, and submitting, in the name of democracy and tolerance, to mediocrity, demagoguery, and opportunism. Americans are seen as boastful, boorish, unrealistic, naive, primitive, hypocritical, and obsessed with money. Even to some of its most patriotic citizens, the USA appears to be driven by political opportunism, corruption, and bigotry. As still others perceive the USA, it is captive to militarism and prey to the seductive moral poison of its self-proclaimed supremacy. At times it looks like the more it fails in some of its policies, the more it wants to hear declarations of grat.i.tude and hymns of glory, as in John Adams'

lines: "The eastern nations sink, their glory ends/ And empires rise where sun descends." To the peoples just awaking from the nightmare of communism, the American political slogans have a familiar, though frightening, self-delusive ring.

On the other hand, Americans are credited with extraordinary accomplishments in technology, science, medicine, the arts, literature, sports, and entertainment. They are appreciated as friendly, open, and tolerant. Their willingness to engage in altruistic projects (programs for the poor and for children all over the world), indeed free from discrimination, makes for a good example to people of other nations. Patriotism does not prevent Americans from being critical of their own country. To the majority of the world, America represents a vivid model of liberal democracy in action within a federation of states united by a political system based on expectations of balance among local, state, and federal functions.

Jean Jacques Servan-Schreiber once made headlines writing about the American challenge (Le Dfi Amricain), more or less about the danger of seeing the world Americanized. Downtown Frankfurt (on the river Main) is called Mainhattan because its skysc.r.a.pers recall those of the island between the Hudson and East Rivers.