The first part of the chapter deals with a very common misconception about oral traditions in oral cultures — a misconception I hear all the time from lots of people, including my students who get upset when I discuss how traditions about Jesus appear to have been altered in the process of retelling in the years before the Gospels were written. The misconception is that in oral cultures, people had better memories than those of us who live in written cultures, and that they went out of the way to make sure that they preserved their cherished traditions — including their sacred traditions — with great accuracy, since there was no other way to preserve them in a world without writing. You may well have heard that yourself. You may well have believed it.
Additional Information In lieu of an abstract, here is a brief excerpt of the content: From Techne to Technology: Dewey's Reading of the History of Technology To know, means that men have become willing to turn away from precious possessions; willing to let drop what they own, however precious, in behalf of a grasp of objects which they do not as yet own.
Multiplied and secure ends depend upon letting go existent ends, reducing them to indicative and implying means.
The great historic obstacle to science was unwillingness to make the surrender, lest moral, esthetic and religious objects suffer.
The historian may in fact be after truth; but in so doing he or she is even more fundamentally after meaning, for "truths are but one class of meanings, namely, those in which a claim to verifiability by their consequences is an intrinsic part of their meaning" LW3: Taking Dewey at his word, we should read his inquiry into the history of From Techne to Technology 81 the philosophy of technology not so much as a search for truth and falsity as an attempt to penetrate and enlarge meanings.
Because he rejected idealism, Dewey also rejected the claim that significance is coextensive with existence, that is, that values are the same as events. There is in fact a great expanse of existence that must remain without significance.
The map is not, nor could it ever be, the territory. Although Dewey was the persistent enemy of dualisms of all sorts, he recognized in this matter one disparity that he thought irreducible: Histories are never complete; they always reflect the interests of those who write them.
The writing of history is more than the cataloging of facts; it is the bringing into existence of value where it had been lacking.
II There are many ways of approaching the history of technology. Some writers, including Lynn Thorndike, Lynn White, and Joseph Needham, have focused upon the invention and development of technological artifacts, and upon the consequences of those artifacts for daily life and for culture at large.
For others the history of technology is economic history. For Karl Marx it was an account of the means of production and the types of social organizations that he thought were dependent upon those means.
For John Kenneth Galbraith it was an account of the changing loci of economic power: Marshall McLuhan's history of technology was the history of types of communication systems and the diverse "sensory ratios" that accompanied them.
Daniel Bell's sociological account of the history of technology turned on the extent and type of industrialization pervasive during what he took to be the stages of technological development. The history of technology written by Jose Ortega y Gasset was a study in philosophical anthropology.
In his account, the technology associated with chance discoveries gave way in time to the static technology of the craftsman, and finally to the dynamic technology of the technician. Despite their different perspectives, however, there is a startling consistency in these accounts of the history of technology.
Each author articulates three stages: Some of these views distinguish within their remote past three further substages. In this regard Anthony Quinton has called our attention to some remarkable structural similarities between the history of technology given us by Marx and the one constructed by McLuhan.
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You are not currently authenticated. View freely available titles:The Interrelationship Between the Oral and the Written in the Work of Alexander Campbell Raymond F. Person, Jr. society moves from a primarily oral culture with a limited use of writing to a “document-minded” culture (Thomas )1 that has a “literate.
Oral tradition is still the primary method of transmission of culture used by both Native and Latin American cultures. T/F The logogenic music of the Native American culture carries more meaning to the indigenous singer because of the use of vocables.
While no culture is % print-based and oral cultures do have art forms which approximate writing, there is a clear distinction between oral and print cultures.
The close similarities in indigenous cultures around the world – from Africa to Australasia to the Americas – proves the point that media has a profound impact on culture. Oral tradition, or oral lore, is a form of human communication wherein knowledge, art, ideas and cultural material is received, preserved and transmitted orally from one generation to another.
The transmission is through speech or song and may include folktales, ballads, chants, prose or verses. Oral/Aural Culture in Late Modern Society? Traditional Singing as Professionalized Genre and Oral-Derived Expression Ingrid Åkesson This article discusses some expressions and elements of orality and aurality in late modern society, and the roles, functions, and limitations of these expressions.
cultures. It is my belief that, despite. Orality-Literacy Studies and the Unity of the Human Race Walter J. Ong, S.J. surreptitiously memorializes the old oral-aural world. In a residually oral culture you understood what the ﬁ nancial facts were if you heard a clear continuity is established between oral cultures, ancient and modern, and ourselves.
Writing, it is true.