From Signs to Language
Languages are very different. So are literacies. The differences go well beyond how words sound, how alphabets differ, how letters are put together, or how sentences are structured in the various languages used around the world. In some languages, fine distinctions of color, shape, gender, numbers, and aspects of nature are made while more general statements are difficult to articulate. Anthropologists noted that in some of the Eskimo languages many words could be identified for what we call (using one word) snow and for activities involving it; in Arabic, many names are given to camel; in Mexico, different names qualify ceramic pottery according to function, not form: jarro for drinking, jarra for pouring, olla for cooking beans, cazuela for cooking stews. The Japanese and Chinese distinguish among different kinds of rice: still in the paddy, long- grained, shucked, kernels. George Lakoff mentions the Dyirbal language of Australia where the category balan includes fire, dangerous things, women, birds, and animals such as platypus, bandicoot, and echidna.
In other languages, the effort to categorize reveals associations surprising to individuals whose own life experiences are not reflected in the language they observe. The questioning attitude in the Talmud (a book of interpretations of the Hebrew Torah) is based on 20 terms qualifying different kinds of questions. Shuzan is calculation based on the use of the abacus. Hissan, hiding the Japanese word hitsu that stands for the brush used for writing, is calculation based on the use of Arabic numerals. To be in command of a language such as Chinese (to be literate in Chinese) is different from being literate in English, and even more different from being literate in various tribal languages. These examples suggest that the practical experience through which language is constituted belongs to the broad pragmatic context.
There is no such thing as an abstract language. Among particular languages there are great differences in vocabulary, syntax, and grammar, as well as in the idiosyncratic aspects implicit in them, reflective of the experience of their constitution. Despite such differences-some very deep-language is the common denominator of the species Homo Sapiens, and an important constitutive element of the dynamics of the species. We are our language. Those who state that language follows life consider only one side of the coin. Life is also formed in practical experiences of language constitution. The influence goes both ways, but human existence is in the end dependent upon the pragmatic framework within which individuals project their own biological structure in the practical act through which they identify themselves
Changes in the dynamics of language can be traced in what makes language necessary (biologically, socially, culturally), what causes different kinds of language use, and what brought about change. Necessity and agents of change are not the same, although sometimes it is quite difficult to distinguish between them. Changed working habits and new life styles are, as much as the appropriate language characterizing them, symptomatically connected to the pragmatic framework of our continuous self-constitution. We still have ten fingers-a structural reality of the human body projected into the decimal system-but the dominant number system today is probably binary. This observation regards the simplistic notion that words are coined when new instances make them desirable, and disappear when no longer required. In fact, many times words and other means of expression constitute new instances of life or work, and thus do not follow life, but define possible life paths.
There are several sources from which knowledge about language constitution and its subsequent evolution can be derived: historic evidence, anthropological research, cognitive modeling, cultural evaluation, linguistics, and archaeology. Here is a quote from one of the better (though not uncontroversial) books on the subject: Language "enabled man to achieve a form of social organization whose range and complexity was different in kind from that of animals: whereas the social organization of animals was mainly instinctive and genetically transmitted, that of man was largely learned and transmitted verbally through the cultural heritage," (cf. Jack Goody and Ian Watt, The Consequence of Literacy). The general idea pertaining to the social implications of language is restrictive but acceptable. What is not at all explained here is how language comes into existence, and why instinctive and genetically transmitted organization (of animals) would not suffice, or even be tantamount to the verbally transmitted organization of human beings. As a matter of fact, language, as perceived in the text cited and elsewhere in literature, becomes merely a storing device, not a formative instrument, a working tool of sorts, even a tool for making other tools and for evaluating them.
Languages have to be understood in a much broader perspective. Like humans, languages have an evolution in time. What came before language can be identified. What remains after a certain language disappears (and we know of some that have disappeared) are elements as important as the language itself for our better understanding of what makes language necessary. The disappearance of a language also helps us realize how the life of a language takes place through the life of those who made it initially possible, afterwards necessary, and finally replaced it with means more appropriate to their practical life and to their ever-changing condition. Research into pre-linguistic time (I refer to anthropological, archaeological, and genetic research) has focused on items people used in primitive forms of work. It convincingly suggests that before a relatively stable and repetitive structure was in place, people used sounds, gestures, and body expressions (face, hands, legs) pretty much the way infants do. The human lineage, in its constitutive phases, left behind a wealth of testimony to patterns of action and, later, to behavioral codes that result in some sense of cohesion. Distant forebears developed patterns in obtaining food and adapting to changes affecting the availability of food and shelter.
Before words, tools probably embodied both potential action and communication. Many scholars believe that tools are not possible without, or before, words. They claim that cognitive processes leading to the manufacture of tools, and to the tool-making human being (Homo Faber), are based on language. In the opinion of these scholars, tools extend the arm, and thus embody a level of generality not accessible otherwise than through language. It might well be that nature-based "notation" (footprints, bite marks, and the stone chips that some researchers believe were the actual tools) preceded language. Such notation was more in extension of the biological reality of the human being, and corresponded to a cognitive state, as well as to a scale of existence, preparing for the emergence of language.
Research on emerging writing systems (the work of Scribner and Cole, for instance, and moreover the work of Harald Haarmann, who considers the origins of writing in the notations found at Vinca, in the Balkans, near present-day Belgrade) has allowed us to understand how patterns of sounds and gestures became graphic representations; and how, once writing was established, new human experiences, at a larger scale of work, became possible. Finally, the lesson drawn from dying languages (Rosch's studies of Dyirbal, reported by Lakoff) is a lesson in the foundation of such languages and their demise. What we learn from these is less about grammar and phonetics and more about a type of human experience. We also acquire information regarding the supporting biological structure of those involved in it, the role of the scale of humankind, and how this scale changes due to a multitude of conjectures.
The differentiation introduced above among pre-language notations, emerging languages, emerging systems of writing, and dying languages is simultaneously a differentiation of kinds and types of human expression, interaction, and interpretation of everything humans use to acknowledge their reality in the world they live in. Drawing attention to oneself or to others does not require language. Sounds suffice; gestures can add to the intended signal. In every sound and in every gesture, humans project themselves in some way. Individuality is preserved through a sound's pitch, timbre, volume, and duration; a gesture can be slow or rapid, timid or aggressive, or a mixture of these characteristics. Once the same sound, or the same gesture, or the same sequence of sounds and gestures is used to point to the same thing, this stabilized expression becomes what can be defined, in retrospect, as a sign.
Semeion revisited
Interest in various sign systems used by humans reaches well back to ancient times. But it was only after renewed interest in semiotics-the discipline dealing with signs (semeion is the Greek word for sign)-that researchers from various other disciplines started looking at signs and their use by humans. The reason for this is to be found in the fast growth of expression and communication based on means other than natural language. Interaction between humans and increasingly complex machines also prompted a great deal of this interest.
Language-oral and written-is probably the most complex system of signs that researchers are aware of. Although the word language comprises experiences in other sign systems, it is by no means their synthesis. Before the practical experience of language, humans constituted themselves in experiences of simpler means of expression and communication: sounds, rhythms, gestures, drawings, ritualized movement, and all kinds of marks. The process can be seen as one of progressive projection of the individual onto the environment of existence. The sign I of one's own individuality-as distinct from other I's with whom interaction took place through competition, cooperation, or hostility-is most likely the first one can conjure. It must be simultaneous with the sign of the other, since I can be defined only in relation to something different, i.e., to the other. In the world of the different, some entities were dangerous or threatening, others accommodating, others cooperating. These qualifiers could not be simply translated into identifiers. They were actually projections of the subject as it perceived and understood, or misunderstood, the environment.
To support my thesis about the pragmatic nature of language and literacy, a short account of the pre-verbal stage needs to be attempted here. Very many scholars have tried to discover the origin of language. It is a subject as fascinating as the origins of the universe and the origin of life itself. My interest is rather in the area of the nature of language, the origin being an implicit theme, and the circumstances of its origination. I have already referred to what are loosely called tools and to behavioral codes (sexual, or relating to shelter, food-gathering, etc.). There is historic evidence that can be considered for such an account, and there are quite a number of facts related to conditions of living (changes in climate, extinction of some animals and plants, etc.) that affect this stage. The remaining information is comprised of inferences based on how beings similar to what we believe human beings once were constituted their signs as an expression of their identity. These signs reflected the outside world, but moreover expressed awareness of the world made possible by the human's own biological condition.
The very first sentence of the once famous Port-Royal Grammar unequivocally considers speaking as an explanation of our thoughts by signs invented for this particular purpose. The same text makes thinking independent of words or any kind of signs. I take the position that the transition from nature to culture, i.e., from reactions caused by natural stimuli to reflections and awareness, is marked by both continuity and discontinuity. The continuous aspect refers to the biological structure projected into the universe of interactions with similar or dissimilar entities. The discontinuity results from biological changes in brain size, vertical posture, functions of the hands. The pre- verbal (or pre-discursive) is immediate by its very nature. The discursive, which makes possible the manifest thought (one among many kinds) is mediated by the signs of language. Closeness to the natural environment is definitive of this stage. Although I am rather suspicious of claims made by contemporary advocates of the psychedelic, in particular McKenna, I can see how everything affecting the biological potential of the being (in this case psilocybin, influencing vision and group behavior) deserves at least consideration when we approach the subject of language.
Signs, through which pre-verbal human beings projected their reality in the context of their existence, expressed through their energy and plasticity what humans were. Signs captured what was perceived as alike in others, objects or beings, and likeness became the shared part of signs. This was a time of direct interaction and immediateness, a time of action and reaction. Everything delayed or unexpected constituted the realm of the unknown, of mystery. The scale of life was reduced. All events were of limited steps and limited duration. Interacting individuals constituted themselves as signs of presence, that is, of a shared space and time. Signs could thus refer to here and now as immediate instantiations of duration, proximity, interval, etc., but long before the notions of space and time were formed. Once distinctions were projected in the experience of signs, the absent or the coming could be suggested, and the dynamics of repetitive events could be expressed. It was only after this self- expression took place that a representational function became possible: a high-pitched cry not just for pain, but also for danger that might cause pain; an arm raised not only as an indication of firm presence, but also of requested attention; a color applied on the skin not only as an expression of pleasure in using a fruit or a plant, but also of anticipated similar pleasures-an instruction to be mimetically followed, to be imitated.
Being part of the expressed, the individuals projecting themselves in the expression also projected a certain experience related to the limited world they lived in. Signs standing for associations of events (clouds with rain, noise of hooves with animals, bubbles on a lake's surface with fish) were probably as much representations of those sequences as an expression of constituted experience shared with others living in the same environment. Sharing experience beyond the here and now, in other words, transition from direct and unreflected to indirect and reflected interaction, is the next cognitive step. It took place once shared signs were associated with shared common experiences and with rules of generating new signs that could report on new, similar, or dissimilar experiences. Each sign is a biological witness to the process in which it was constituted and of the scale of the experience. A whisper addresses one other person, maybe two, very close to each other. A shout corresponds to a different scale. Accordingly, each sign is its shorthand history and a bridge from the natural to the cultural.
Sequences, such as successions of sounds or verbal utterances, or configurations of signs, such as drawings, testify to a higher cognitive level. Relations between sequences or configurations of signs and the practical experience in which they are constituted are less intuitive. To derive from the understanding of such sign relations some practical rules of significance to those sharing a sign system was an experience in human interaction. Later in time, the immediate experiential component is present only indirectly in language. The constitution of the language is the result of the change of focus from signs to relations among them. Grammar, in its most primitive condition, was not about how signs are put together (syntax), nor of how signs represent something (semantics), but of the circumstances determining new signs to be constituted in a manner preserving their experiential quality-the pragmatics.
Consequently, language was constituted as an intermediary between stabilized experience (repetitive patterns of work and interaction) and future (patterns broken). Signs still preserved the concreteness of the event that triggered their constitution. In the use of language, the human being abandoned a great deal of individual projection. Language's degree of generality became far higher than that of its components (signs themselves), or of any other signs. But even at the level of language, the characteristic function of this sign system was the constitution of practical experiences, not the representation of means for sharing categories of experiences. In each sign, and more so in each language, the biological and the artificial collide. When the biological element dominates, sign experiences take place as reactions. When the cultural dominates, the sign or language experience becomes an interpretation, i.e., a continuation of the semiotic experience. Interpretation of any kind corresponds to the never-ending differentiation from the biological and is representative of the constitution of culture. Under the name culture as used above, we understand human nature and its objectification in products, organizations, ideas, attitudes, values, artifacts.
The practical experience of sign constitution-from the use of branches, rocks, and fur to the most primitive etchings (on stone, bone, and wood), from the use of sounds and gestures to articulated language-contributed to successive changes in ongoing activity (hunting, seeking shelter, collaborative efforts), as well as to changes in humans themselves. In the universe of rich detail in which humans affirmed their identity through fighting for resources and creatively finding alternatives, information did not change, but the awareness of the practical implications of details increased. Each observation made in the appropriation of knowledge through its use in work triggered possible patterns of interaction.
Once signs were constituted, sharing in the experience became possible. Genetic transmission of information was relatively slow. It dominated the initial phases during which the species introduced its own patterns within the patterns of the natural environment. Semiotic transmission of information, in particular through language, is much faster than genetic inheritance but cannot replace it. Human life is attested at roughly 2.5 million years ago, incipient language use roughly 200,000 years ago. Agriculture as a patterned experience emerged no more than 19,000 years ago, and writing less than 5,000 years ago (although some researchers estimate 10,000 years). The shorter and shorter cycles characteristic of self-constitution correspond to the involvement of means other than genetic in the process of change. What today we call mental skills are the result of a rather compressed process. Compare the time it took until motor skills involved in hunting, gathering, and foraging were perfected to the extent they were before they started to degenerate, relatively speaking, as we notice in our days.
The first record is a whip
Signs can be recorded-quite a few were recorded in and on various materials- and so can language, as we all know. But language did not start out as a written system. The African Ishango Bone predates a writing system by some thousands of years; the quipus of the Inca culture are a sui generis record of people, animals, and goods previous to writing. China and Japan, as well as India, have similar pre-writing forms of keeping records.
The polygenetic emergence of writing is, in itself, significant in several ways. For one, it introduced another mediating element disassociated from a particular speaker. Second, it constituted a level of generality higher than that of the verbal expression that was independent of time and space, or of other forms of record keeping. Third, everything projected into signs, and from signs into articulated language, participated in the formation of meaning as the result of the understanding of language through its use. Only at that moment did language gain a semantic and syntactic dimension (as we call them in today's terminology).
Formally, if the issue of literacy and the constitution of languages are connected, then this connection started with written languages. Nevertheless, events preceding written language give us the perspective of what made writing necessary, and why some cultures never developed a written language. Although referring to a different time-frame (thousands of years ago), this could help us comprehend why writing and reading need not dominate life and work today and in the future. Or at least it could help clarify the relation among human beings, their language, and their existence. After all, this is what we want to understand from the vantage point of today's world. We take the word for granted, wondering whether there was a stage of the wordless human being (about which we can only infer indirectly). But once the word was established, with the advent of the means for recording it, it affected not only the future, but also the perception of the past.
Conquering the past, the word gives legitimacy to explanations that presume it. Thus it implies some carrying device, i.e., a system of notation as a built-in memory and as a mechanism for associations, permutations, and substitutions. But if such a system is accepted, the origins of writing and reading are pushed back so far in time that the disjunction of literate-illiterate becomes a structural characteristic of the species at one of the periods of its self-definition. Obviously expanded far in time and seen in such a broad perspective, this notation (comprising images, the Ishango Bone, quipus, the Vinca figurines, etc.) contradicts the logocratic model of language. Mono- and polysyllabic elements of speech, embodying audible sequences of sounds (and appropriate breathing patterns that insert pauses and maintain a mechanism for synchronization), together with natural mnemonic devices (such as pebbles, knots on branches, shapes of stones, etc.) are pre-word components of pre-languages. They all correspond to the stage of direct interaction. They pertain to such a small scale of human activity that time and space can be sequenced in extension of the patterns of nature (day-night, very close-less close, etc.).
This juncture in the self-definition of the species occurred when the transition, from selected natural marks to marking, and later to stable patterns of sounds, eventually leading to words, took place. This was an impressive change that introduced a linear relation in a realm that was one of randomness or even chaos. If catastrophes occurred (as many anthropologists indicate), i.e., changes of scale outside the linear to which human beings were not adapted, they resulted in the disappearance of entire populations, or in massive displacements. Rooted in experiences belonging to what we would call natural phenomena, this change resulted in rudimentary elements of a language. New patterns of interaction were also developed: naming (by association, as in clans bearing names of animals), ordering and counting (at the beginning by pairing the counted objects, one by one, with other objects), recording regularities (of weather, sky configurations, biological cycles) as these affected the outcome of practical activities.
Scale and threshold
Already mentioned in previous pages, the concept of scale is an important parameter in human development. At this point, it is useful to elaborate on the notion since I consider scale to be critical in explaining major transitions in human pragmatics. The progression from pre-word to notation, and in our days from literacy to illiteracy is paralleled by the progression of scale. Numbers as such-how many people in a given area, how many people interacting in a particular practical experience, the longevity of people under given circumstances, the mortality rate, family size-are almost meaningless. Only when relations among numbers and circumstances can be established is some meaningful inference possible. Scale is the expression of relations.
A crude scale of life and death is remote from underlying adaptive strategies as these are embodied in practical experiences of self-constitution. Knowledge regarding biological mechanisms, such as knowledge of health or disease, supports efforts to derive models for various circumstances of life, as humans project their biological reality into the reality of interactions with the outside world. We know, for instance, that when the scale of human activity progressed to include domesticated animals, some animal diseases affecting human life and work were transmitted to humans. Domestication of animals, a very early practical experience, brought humans closer to them for longer times, thus facilitating what is called a change of host for agents of such diseases. The common cold seems to have been acquired from horses, influenza from pigs, smallpox from cattle. We also know that over time, infectious diseases affect populations that are both relatively large and stationary. The examples usually given are yellow fever or malaria and measles (the latter probably also transported from swine, where the disease is caused by the larva of the tapeworm from which the word measles is derived). Sometimes the inference is made from information on groups that until recently were, or still are, involved in practical experiences similar to those of remote stages in human history, as are the tribes of the Amazon rain forest. Isolated hunter- gatherers and populations that still forage (the !Kung San, Hadza, Pygmies) replay adaptive strategies that otherwise would be beyond our understanding. Statistical data derived from observations help improve models based only on our knowledge about biological mechanisms.
The notion of scale involves these considerations insofar as it tells us that life expectancy in different pragmatic frameworks varies drastically. The less than 30-year life expectancy (associated with high infant mortality, diseases, and dangers in the natural environment) explains the relatively stationary population of hunter-gatherers. Orders of magnitude of 20 years higher were achieved in what are called settled modes of life existing before the rise of cities (occurring at different times in Asia Minor, North Africa, the Far East, South America, and Europe). The praxis of agriculture resulted in diversified resources and is connected to the dynamics of a lower death rate, a higher birth rate, and changes in anatomy (e.g., increased height).
The hypotheses advanced by modern researchers of ancestral language families concerning the relation between their diffusion over large territories and the expanding agricultural populations is of special interest here. The so-called Neolithic Revolution brought about food production in some communities of people as opposed to reliance on searching, finding, catching or trapping (as with foragers and hunters). As conditions favored an increase in population, the nature of the relations among individuals and groups of individuals changed due to force of number. Groups broke away from the main tribe in order to acquire a living environment with less competition for resources. Alternatively, pragmatic requirements led to situations in which the number of people in a given area increased. With this increase, the nature of their relations became more complex.
What is of interest here is the direction of change and the interplay of the many variables involved in it. Definitely, one wants to know how scale and changes in practical experiences are related. Does a discovery or invention predate a change in scale, or is the new scale a result of it or of several related phenomena? Polygenetic explanations point to the many variables that affect developments as complex as those leading to discoveries of human practical experiences that result in increased populations and diversified pragmatic interactions. The major families of languages are associated, as archaeological and linguistic data prove, with places where the new pragmatic context of agriculture was established. One well documented example is that of two areas in China: the Yellow River Basin, where foxtail millet is documented, and the Yangtzi River Basin, where rice was domesticated. The Austronesian languages spread from these areas over thousands of miles beyond. We have here an interesting correlation, even if only summarily illustrated, between the nature of human experience, the scale that makes it possible, and the spread of language. Similar research bears evidence from the area called New Guinea, where cultivation of taro tubers is identified with speakers of the Papuan languages, covering large areas of territory as they searched for suitable land and encountered the opposition of foragers.
Natural abilities (such as yelling, throwing, running, plucking, breaking, bending) dominated a humankind constituted in groups and communities of reduced scale. Abilities other than natural, such as planting, cooking, herding, singing, and using tools, emerge consciously, in knowledge of the cause, when the change of scale in population and effort required efficiency levels relative to the community, impossible to achieve at the natural level. Such abilities developed very quickly. They led to the diversified means generated in practical experiences involving elements of planning (as rudimentary as it was at its beginning), reductionist strategies of survival and well-being (break a bigger problem into smaller parts, what will become the divide-and-conquer strategy), and coalition building. These involved acts of substitution, insertion, and omission, and continued with combinations of these at progressively higher levels. At a certain scale of human activity, the experience of work and the cognitive experience of storing information pertinent to work differentiated.
Do structural changes bring about a new scale, or does scale effect structural changes? The process is complex in the sense that the underlying structure of human activity is adapted to exigencies of survival fine tuned to the many factors influencing both individual and communal experiences. That scale and underlying structure are not independent results from the fact that possibilities as well as needs are reflected in scale. More individuals, with complementary skills, have a better chance to succeed in practical endeavors of increased complexity. Their needs increase, too, since these individuals bring into the experience not only their person, but also commitments outside the experience. The underlying structure embodies elements characteristic of the human endowment-itself bound to change as the individual is challenged by new circumstances of life-and elements characteristic of the nature of human relations, affecting and being affected by scale. Dynamic tensions between scale and the elements defining the underlying structure lead to changes in the pragmatic framework. Language development is just one example of such changes. Articulated speech emerged in the context of initial agricultural praxis as an extension of communication means used in hunting and food gathering. Notation and more advanced tools emerged at a later juncture. Crafts resulted from practical experiences made possible by such tools as work started to become specialized. Writing was made possible by the cognitive experiences of notation and reading (no matter how primitive the reading was). Writing emerged as practical human constitution extended to trade, to beyond the here-and-now and beyond co-presence. The underlying structure of literacy was well suited to the sequentiality characteristic of practical experiences, expression of dependencies, and deterministic processes.
As already stated, successive forms of communication came about when the scale of interaction among humans expanded from one to several to many. Literacy corresponded to a qualitatively different moment. If language can be associated with the human scale characteristic of the transition from hunting and foraging for food to producing it by means of agriculture, literacy can be associated with the next level of human interconditioning-production of means of production. One can use here the metaphor of critical mass or threshold, not to overwrite scale, but to define a value, a level of complexity, or a new attractor (as this is called in chaos theory). Critical mass defines a lower threshold-until this value, interaction was still optimally carried out by means such as referential signs, representations based on likeness, or by speech. At the lower threshold, individuals and the groups they belong to can still identify themselves coherently. But a certain instability is noticeable: the same signs do not express similar or equivalent experiences. In this respect, critical mass refers to number or amount (of people, resources they share, interactions they are involved in, etc.) and to quality (differences in the result of the effort of self-constitution). Former means are rendered inadequate by practical experiences of a different nature. New strategies for dealing with inadequacies result from the experience itself, as the optimization of the sign systems involved (signals, speech, notation, writing) result from the same. Notation became necessary when the information to be stored (inventories, myths, genealogies) became more than what oral transmission could efficiently handle. Critical mass explains why some cultures never developed literacy, as well as why a dominant literacy proves inadequate in our days.
Signs and tools
Practical experiences involving nature led to the realization of differences: colors that change with seasons, flora and fauna in their variety, variations in sky and weather. Human need is externalized through hunting (maybe scavenging), fishing, finding shelter, and seeking one's own kind, either under sexual drive or for some collaborative effort. Thus, multiplicity of nature is met by multiplicity of elementary operations. What resulted was a language of actions, with elements relevant to the task at hand. There was no real dialogue. In nature, screeches and hoots, in finite sequences, signal danger. Otherwise, nature does not understand human signs, images, or sounds. For attracting and catching prey, or for avoiding danger, sounds, colors, and shapes can be involved. What qualifies them as signs is the infinity of variations and combinations required by the practical context. Against the background of differences, human practical experiences resulted also in the realization of similarities in appearance and actions. Awareness of similarities was embodied in means of interaction. They became signs once the experience stabilized in the constitution of a group coherently integrating the sign in its activity.
Elementary forms of praxis maintained individuals near the object upon which they acted, or upon which needs and plans for their fulfillment were projected. Extraction of what was common to many tasks at hand translated into accumulation of experience. With experience, a certain distance between the individual, or group, and the task was introduced. The language of actions changed continuously. Evaluation started as a comparison. It evolved into inclinations, repetitive patterns, and selections until it translated into a rule to be followed. Interpretation of natural patterns connected to weather (what we call change of season, storm, drought, etc.), to observations concerning hunted animals, or digging for tubers, or to agriculture (as we define it in retrospect) resulted in the constitution of a repertory of observed characteristics and, over time, in a method of observation. Once observed, phenomena were tested for relevancy and thus became signs. They integrated the observer, who memorized and associated them with successful patterns of action. In a way, this meant that reading- i.e., observation of all kinds of patterns and associations to tasks at hand-was in anticipation of notation and writing, and probably one of the major reasons for their progressive appearance. This reading filtered the relevant, that characteristic-of an animal, plant, weather pattern-which affected the attainment of desired goals. Consequently, the language of actions gained in coherence, progressively involving more signs. Rituals are a form of sharing and collective memory, a sui generis calendar, characteristic of an implicit sense of time. They are a training device in both understanding the signs pertaining to work and the strategy of action to follow when circumstances changed. In rituals, the unity between what is natural and what is human is continuously reaffirmed.
Tools are extensions of the physical reality of the human being. They are relevant as means for reaching a goal. Signs, however, are means of self-reflection, and thus by their nature means of communication. Tools, which can be interpreted as signs, too, are also an expression of the self-reflective nature of humans, but in a different way. What defines them is the function, not the meaning they might conjure in a communicational context. By their nature, tools require integration. In retrospect, tools appear to us as instances of self-constitution at a scale different from the natural scale of the physical world in which individuals created them. The difference is reflected in their efficiency in the first place, but also in the implicit correlations they embody. Some are tools for individual use; others require cooperation with other persons.
Sign activity at such primitive stages of humankind marked the transcendence from accidental to systematic. The use of tools and the relative uniform structure of the tasks performed contributed to a sense of method. Tools testify to the close and homogenous character of the pragmatic framework of primitive humans. The syncretic nature of the signs of practical experiences were reflected in the syncretism of tools and signs. What we today call religion, art, science, philosophy, and ethics were represented, in nuce, in the sign in an undifferentiated, syncretic manner. Observations of repetitive patterns and awareness of possible deviations blended. Externalized in these complex signs, individuals strove towards making them understandable, unequivocal, and easy to preserve over time.
Think about such categories as syncretism, understanding, repetitive patterns in practical terms. A sign can be a beat. It should be easily perceived even under adverse conditions (noise from thunder, the howl of animals). Humans should be able to associate it with the same consequences (Run! should not be confused with Halt!; Throw! should not be confused with Don't throw! or some other unrelated action). This univocal association must be maintained over time. As practical experiences diversified, so did the generation of signs. Rhythm, color, shape, body expression and movement, as experienced in daily life, were integrated in rituals. Things were shown as they are- animal heads, antlers and claws, tree branches and trunks, huge rocks split apart. Their transformation was performed through the use of fire, water, and stones shaped to cut, or to help in shaping other stones.
It is quite difficult for us today to understand that for the primitive mind, likeness produced and explained likeness, that there was no connotation, that everything had immediate practical implications. What was shared, here and now, or between one short-lived generation and the next, was an experience so undifferentiated that sometimes even the distinction between action and object of action (such as hunting and prey, plowing and soil, collecting and the collected fruit, etc.) was difficult to make.
The process of becoming a human being is one of constituting its own nature. Externalizing characteristics (predominantly biological, but progressively also spiritual) to be shared within the emergent human culture is part of the process We have come to understand that there is no such thing as the world on one side and a subject reflecting it on another. The appearance, which Descartes turned into the premise of the rational discourse adopted by Western civilization, makes us fall captive to representational explanations rather than to ontogenetic descriptions. Human beings identify themselves, and thus the species they belong to, by accounting for similarities and distinctions. These pertain to their existence, and sharing in the awareness of these similarities and distinctions is part of human interaction. As such, the world is constituted almost at the same time as it is discovered. This contradictory dynamics of identity and distinction makes it possible to see how language is something other than the "image of our thoughts," as Lamy once put it, obviously in the tradition of Descartes. Language is also something other than the act of using it. We make our language the way we continuously make ourselves. This making does not come about in a vacuum, but in the pragmatic framework of our interdependencies. The transition from directness and immediateness to indirectness and mediation, along with the notions of space and time appropriated in the process, is in many ways reflected in the process of language constitution. The emergence of signs, their functioning, the constitution of language, and the emergence of writing seem to point to both the self- definition and preservation of human nature, as these unfold in the practical act of the species' self-constitution.
From Orality to Writing
Tracing the origin of language to early nuclei of agriculture, as many authors do (Peter Bellwood, Paul K. Benedict, Colin Renfrew, Robert Blust, among them), is tantamount to acknowledging the pragmatic foundation of the practical experience of language of human beings. Language is not a passive witness to human dynamics. Diversity of practical experience is reflected in language and made possible through the practical experience of language. The origins of language, as much as the origins of writing, lie in the realm of the natural. This is why considerations regarding the biological condition of the individual interacting with the outside world are extremely important. Practical experiences of self-constitution in language are constitutive of culture. The act of writing, together with that of tool-making, is constitutive of a species increasingly defining its own nature. Considerations regarding culture are accordingly no less important than those concerning the biological identity of the human being.
Let us point to some implications of the biological factor. We know that the number of sounds, for instance, that humans can produce when they push air through their mouths is very high. However, out of this practically infinite number of sounds, only slightly more than forty are identifiable in the Indo-European languages, as opposed to the number of sounds produced in the Chinese and Japanese languages. While it is impossible to show how the biological make-up of individuals and the structure of their experience are projected onto the system of language, it would be unwise not to account for this projection as it occurs at every moment of our existence. When humans speak, muscles, vocal chords, and other anatomical components are activated and used according to the characteristics of each. People's voices differ in many ways and so subtly that to identify people through voice alone is difficult. When we speak, our hearing is also involved. In writing, as well as in reading, this participation extends to sight. Other dynamic features such as eye movement, breathing, heartbeat, and perspiration come into play as well. What we are, do, say, write, or read are related. The experience behind language use and the biological characteristics of people living in a language differ to such an extent that almost never will similar events, even the simplest, be similarly accounted for in language (or in any other sign system, for that matter) by different persons.
The first history, or the personal inquiry into the probable course of past events, rests upon orality, integrates myths, and ends up with the attempt to refer events to places, as well as to time. Logographers try to reconstruct genealogies of persons involved in real events (wars, founding of clans, tribes, or dynasties, for example) or in the dominant fiction of a period (e.g., the epics attributed to Homer, or the book of Genesis in the Bible). In the transition from remembrance (mnemai) to documented accounts (logoi), human beings acquired what we call today consciousness of time or of history. They became aware of differences in relating to the same events.
The entire encoding of social experience, from very naive forms (concerning family, religion, illness) to very complex rules (of ceremony, power, military conduct) is the result of human practice diversified with the participation of language. The tension between orality and writing is, respectively, an expression of the tension between a more homogeneous way of life and the ever diversifying new forms that broke through boundaries accepted for a very long time. In the universe of the many Chinese languages, this is more evident than in Western languages. Chinese ideographic writing, which unifies the many dialects used in spoken Chinese, preserves concreteness, and as such preserves tradition as an established way of relating to the world. Within the broader Chinese culture, every effort was made to preserve characteristics of orality. The philosophy derived from such a language defends, through the fundamental principle of Tao in Confucianism, an established and shared mechanism of transmitting knowledge.
Unlike spoken language, writing is fairly recent. Some scholars (especially Haarmann) consider that writing did not appear until 4,000 to 3,000 BCE; others extend the time span to 6,000 BCE and beyond. To repeat: It is not my intention to reconstitute the history of writing or literacy. It makes little sense to rekindle disputes over chronology, especially when new findings, or better interpretations of old findings, are not at hand or are not yet sufficiently convincing. The so-called boundaries between oral and post-oral cultures, as well as between non-literate, literate, and what are called post-literate, or illiterate, cultures are difficult to determine. It is highly unlikely that we shall ever be able to discover whether images (cave drawings or petroglyphs) antecede or come after spoken language. Probably languages involving notation, drawings, etchings, and rituals-with their vast repertory of articulated gestures-were relatively simultaneous. Some historians of writing ascertain that without the word, there could be no image. Others reject the logocratic model and suggest that images preceded the written and probably even the spoken. Many speculate on the emergence of rituals, placing them before or after drawing, before or after writing. I suggest that primitive human expression is syncretic and polymorphous, a direct consequence of a pragmatic framework of self-constitution that ascertains multiplicity.
Individual and collective memory
Anthropologists have tried to categorize the experience transmitted in order to understand how orality and, later, writing (primitive notation, in fact) refer to the particular categories. Researchers point to the material surroundings-resources, in the most general way-to successful action, and to words as pertaining to the more general framework (time, space, goals, etc.). Speculation goes as far as to suggest that these human beings became increasingly dependent on artifactual means of notation. As a consequence, they relied less on the functions of the brain's right hemisphere. In turn, this resulted in decreased acuteness of these functions. Some even go so far as to read here an incipient Weltanschauung, a perspective and horizon of the world. They are probably wrong because they apply an explanatory model already influenced by language (product of a civilization of literacy) on a very unsettled human condition. In order to achieve some stability and permanence, as dictated by the instinctive survival of the species, this human condition was projected in various sequences of signs still unsettled in a language. The very objects of direct experience were the signs. This experience eventually settled and became more uniform through the means and constraints of orality.
Language is not a direct expression of experience, as the same anthropologists think. In fact, language is also less comprehensive than the signs leading to it. Before any conversation can take place, something else-experience within the species-is shared and constitutes the background for future sharing. Face to face encounter, scavenging, hunting, fishing, finding natural forms of shelter, etc., became themselves signs when they no longer were related only to survival, but embodied practical rules and the need to share. Sharing is the ultimate qualifier for a sign, especially for a language.
Tools, cave paintings, primitive forms of notation, and rituals addressed collective memory, no matter how limited this collective was. Words addressed individual memory and became means of individual differentiation. Individual needs and motivations need to be understood in their relation to those of groups. Signs and tools are elements that were integrated in differentiation. To understand the interplay between them, we could probably benefit from modern cognitive research of distributed and centralized authority. Tools are of a distributed nature. They are endlessly changed and tested in individual or cooperative efforts. Signs, as they result from human interaction, seem to emanate from anything but the individual. As such, they are associated with incipient centralized authority. These remarks define a conceptual viewpoint rather than describe a reality to which none of us has or can have access. But in the absence of such a conceptual premise, inferences, mine or anybody else's, are meaningless.
The distinctions introduced above point to the need to consider at least three stages before we can refer to language: 1.
integration in the group of one's kind in direct forms of interaction: touching, passing objects from one to another, recognition through sounds, gestures, satisfying instinctual drives; 2.
awareness of differences and similarities expressed in direct ways: comparison by juxtaposition, equalization by physical adjustment; 3.
stabilization of expressions of sameness or difference, making them part of the practical act.
From the time same and different were perceived in their degree of generality, directness and immediateness was progressively lost. Layers of understanding, together with rules for generating coherent expressions, were accumulated, checked against an infinity of concrete situations, related to signs still used (objects, sounds, gestures, colors, etc.), and freed from the demand of unequivocal or univocal meaning. All these means of expression were socialized in the process of production (the making of artifacts, hunting, fishing, plowing, etc.) and self-reproduction until they became language. Once they became language-talked about things and actions-this language removed itself from the objects and the making or doing. This removal made it appear more and more as a given, an entity in itself, a reality to fear or enjoy, to use or compare one's actions to the actions of others. The time it took for this process to unfold was very long-hundreds of thousands of years (if we can imagine this in our age of the instant). The process is probably simultaneous to the formation of larger brains and upright posture. It included biological changes connected to the self- constitution of the species and its survival within a framework different from the natural. It nevertheless acknowledged the natural as the object of action and even change.
The functional need for distinctions explains morphological aspects; the pragmatic context suggests how the shift from the scale of one-to-one direct interaction to one-to-many by the intermediary of language takes place. Concreteness, i.e., closeness to the object, is also symptomatic of the limited shared universe. These languages are very localized because they result from localized experiences. They externalize a limited awareness, and make possible a very restricted development of both the experience and the language associated with it. As we shall see later on, a structurally similar situation can be identified in the world today, not on some island, as the reader might suspect, but on the islands of specialized work as we constitute them in our economies. Obsessed with (or driven by) efficiency, and oriented towards maximizing it, we use strategies of integration and coordination which were not possible in the ages of language constitution.
But let us get back to the place of the spoken (before the emergence of notation and the written) and its cultural function in the lives of human communities. The memory before the word was the memory of repeated actions, the memory of gestures, sounds, odors, and artifacts. Structuring was imposed from outside-natural cycle (of day and night, of seasons, of aging), and natural environment (riverside, mountainside, valley, wooded region, grassy plains). The outside world gave the cues. Participants acted according to them and to the cues of previous experience as this was directly passed from one person to another. Long before astrology, it was geomancy (association of topographical features to people or outcomes of activity) that inhabited people's reading of the environment and resulted in various glyphs (petroglyphs, geoglyphs). Initially remembering referred to a place, later on to a sequence of events. Only with language did time come into the picture. Remembrance was dictated minimally by instinct and was only slightly genetic in nature. With the word, whose appearance implied means for recognizing and eventually recording words, a fundamental shift occurred. The word entered human experience as a relational sign. It associated object and action. Together with tools, it constituted culture as the unity between who we are (identity), what our world is (object of work, contemplation, and questioning), and what we do (to survive, reproduce, change). At this moment, culture and awareness of it affected practical experiences of human self-constitution. Simultaneously, an important split occurred: genetic memory remained in charge of the human being's biological reality, while social memory took over cultural reality. Nevertheless, they were not independent of each other.
The nature of their interdependence is characteristic of each of the changes in the scale of humankind that interests us here. If we could describe what it takes for individuals to congregate, what they need to know or understand in order to hunt, to forage, to begin herding and agriculture, we would still not know how well they would have to perform. In retrospect, it seems that there was a predetermined path from the stage of primitive development to what we are today. Assuming the existence of such a path, we still do not know at what moment one type of activity no longer satisfied expectations of survival and other paths needed to be pursued. Once we involve the notion of scale in our cognitive modeling, we get some answers important for understanding not only orality and writing, but also the process leading to literacy and the post-literate.
Cultural memory
Memory, in its incipient stages (comparable to childhood, at the beginning of human culture), as well as in its new functions today, deserves our entire attention. For the time being, we can confidently assume that before cultural memory was established, genetic memory, from genetic code to the inner clock and homeostatic mechanisms, dominated the inheritance mechanisms related to survival, reproduction, and social interaction. The emphasis brought by words is from inheritance to transmission of experience. Rituals changed; they integrated verbal language and gained a new status-syncretic projections of the community. Language opened the possibility to describe efficient courses of action. It also described generic programs for such diverse activities as navigating, hunting, fire-making, producing tools, etc. Expressions in language were of a level of generality that direct action and the ritual could not reach.
In images preceding words, thought and action followed a circular sequence: one was embedded in the other. A circular relation corresponded to the reduced scale of the incipient species: no growth, input and output in balance. Only when the circle was opened was a sense of progression ascertained. The circular framework can be easily defined as corresponding to the identity between the result of the effort and the effort. Obviously, chasing and catching prey required a major physical effort. The reward at this stage was nothing more nor less than satisfied hunger. Let us divide the result by the effort. The outcome of this division is a very intuitive representation of efficiency or usefulness. The circular stage maintained the two variables close to each other, and the ratio around the value of 1:1.
The framework of linear relations started with awareness of how efforts could be reduced and usefulness increased. The linear sequence of activities was deterministically connected-the stronger the person, the more powerful in throwing, thrusting and hauling; the longer the legs, the faster the run, etc. Language was a product of the change from the circular framework, embodied in foraging, but also a factor affecting the dynamics and the direction followed, i.e., agriculture. In language the circle was opened in the sense that sequences were made possible and generality, once achieved, generated further levels of generality. From direct interaction coordinated by instinct, biological rhythm, etc., to interaction coordinated by melodic sound, movement, fire signals, to communication based on words, the human species ascertained its existence among other species. It also ascertained a sense of purpose and progression.
The pragmatics of myths is one of progression. It extends well into our age, in forms that suit the scale of humankind-progression from tribal life to the polis, ancient cities-and its activities. In today's terminology, we can look at myths as algorithms of practical life. In the ritual, giving birth, selecting a mate, fruitful sexual relations-all related to reproduction and death-could be approached within the implicit circularity of action-reaction. In myths, the word of the language conveys a relatively depersonalized experience available to each and all. Since it was objectified in language, it took on the semblance of rules. In language, things are remembered; but also forgotten, or made forgotten, for reasons having to do with new circumstances of work and social life. Change in experience was reflected in the change of everything pertinent to the experience as it was preserved in language. Quite often, in the act of transmitting experience, details were changed, myths were transmuted. They became new programs for new goals and new circumstances of work.
Generally speaking, the emergence and cultural acquisition of language and the change of status of the human being from Homo Faber (tool-using human) to Homo Sapiens (thinking human) were parallel processes within the pragmatic framework of linear relations between actions and results. The pre-language stage of relatively homogeneous activities, of directness and immediateness, of relative equality between the effort and the result progressively came to an end. The need to describe, categorize, store, and retrieve the content of diversified, indirect, mediated experience was projected into the reality of language, within the experience of human self- constitution. The relevance of experience to the task at hand was replaced by the anticipated relevancy of structuring future tasks in order to minimize effort and maximize outcome.
Frames of existence
The oral phase of language made it difficult, if not impossible, to account for past events. Testimony in communities researched while still in the oral phase (see Lévi- Strauss, among others) shows that they could not maintain the semantic integrity of the discourse. Words uttered in a never-ending now-the implicit notion of present-seem to automatically reinvent the past according to the exigencies of the immediate. The past, during the oral phase of language, was a form of present, and so was the future, since there are no instruments to project the word along the axis of time.
Orality is associated with fixed frames of existence and practical life. The culture of the written word resulted from the introduction of a variable frame of existence, within which a new pragmatic framework, corresponding to a growing scale of human activity, required a stable outline of language. This outline of language-over short time intervals it appears as a fixed frame of reference-can be associated with more mobile, more dynamic frames of existence and practical experiences, whose output follows the dynamic of the linear relations it embodies. Work and social interaction-in short, the pragmatic dimension of human existence-made the recording of language necessary and impressed linearity upon it.
A cuneiform notation, over 3,500 years old, testifies to a Sumerian who looked at the nightly skies and saw a lion, a bull, and a scorpion. More importantly, it demonstrates how a practical experience constitutes a cognitive filter: what people saw when they looked at something unknown and for which no name was constituted, and how disjoint worlds-the earthly environment and the sky-were put in relation at this phase of language constitution. This is even more important in view of the fact that as an isolated language, Sumerian survives only in writing, a product of that "budding flower" as A. and S. Sherrat described it, referring to the agricultural heartland of Southwest Asia where many language families originated.
Writing, which takes place in many respects at a higher cognitive level than the production and utterance of the word, or than in pictographic notation, is a multi- relational device. It makes possible relations between different words, between different sentences, between images and language. From its incipient phase, it also related disjoint worlds, but at a level other than that achieved in Sumerian cuneiform notation. Writing facilitates and further necessitates the next level of a language, which is the text, an entity in which its parts lose their individual meaning while the whole constitutes the message or is conjured into meaning. The experience already gained in visual records, such as drawing, rock engravings, and wood carvings, was taken over in the experience of the written word.
The pictorial was a highly complex notation with a vast number of components, some visible (the written), some invisible (the phonetics), and few rules of association. Within the pictorial, sequences are formed which narrate events or actions in their natural succession. What comes first in the sequence is also prior (in time) to everything else, or it has a more important place in a hierarchy. The male-female relation, or that between free individuals and slaves, between native and foreign was embedded here. Even the direction of writing (from left to right, right to left, top to bottom) encodes important information about the people constituting their identity in the practical experience of engraving letters on tablets or painting them on parchment. The very concrete nature of the pictograms prevents generalization. Expression was enormously rich, precision practically impossible to achieve.
The detailed history of writing makes up many chapters in the history of languages. It is also a useful introduction to the history of knowledge, aesthetics, and most likely cognitive science. This history also details processes characteristic of the beginning of literacy. Probably more than 30,000 years passed between the time of cave paintings and rock engravings and the first acknowledged attempt at writing. From the perspective of literacy, this time span comprised the liberation of the human being from the pictorially concrete and the establishment of the realm of conventions, of purposeful encoding. Abstract thinking is not possible without the cognitive support of abstract representations and the sharing of conventions (some implicit) they embody. The wedge-shaped letters of Sumerian cuneiform, the sacred engraved notations of Egyptian hieroglyphics, the Chinese ideograms, the Hebrew, Greek, and Roman alphabets-all have in common the need to overcome concreteness. They offer a system of abstract notation for increasingly more complex languages.
Until writing, language was still close to its users and bore their mark. It was their voice, and their seeing, hearing, and touching. With writing, language was objectified, freed from the subject and the senses. The development towards written language, and from written language to initially limited and then generalized literacy, paralleled the evolution from satisfying immediate needs (the circular relation) to extending and increasing demand (the linear function) of a mediated nature. The difference between needs related to survival and needs that are no longer a matter of survival but of social status (power, ego, fear, pleasure, incipient forms of conviction, etc.) is represented through language, itself seen as part of the continuous self-constitution of the human being in a particular pragmatic framework.
The alienation of immediacy
The term alienation requires a short explanation. Generally, it is used to describe the estrangement, through work, of human beings from the object of their effort. Awareness of having one's life turned into products, which then appear to those who made them as entities in themselves, open to anybody to appropriate them in the market, is an expression of alienation. There are quite a number of other descriptions, but basically, alienation is a process of having something that is part of us (our bodies, thoughts, work, feelings, beliefs, etc.) revealed as foreign. Rooting the explanation of this very significant process of alienation (and of the concept representing it in language) in the establishment and use of signs, makes possible the understanding of its pragmatic implications.
Awareness of signs is awareness of the difference between who we are and how we express our identity. In the case of signs representing some object (the drawing of the object or of the person, the name, social security number, passport, etc.), the difference between what is represented and the representation is as much an issue of appropriateness (why we call a table table or a certain woman Mary) as it is one of alienation. The conscious use of signs most probably results from the observation people make that their thoughts, feelings, or questions are almost always imperfectly expressed. Two things happen, probably at the same time: 1.
No longer dealing directly with the object, or intended action, but with its representation, makes it more difficult to share with others experiences pertinent to the object. 2.
The interpretation being no longer one of the direct object, or the intended action, but of its representation, it leads to new experiences, and thus associations-some confusing, and others quite stimulating. The image was still close to the object; the confusion regarded actions. Writing is remote from objects, though actions can be better described since differentiation of time is much easier. We know by now that moving images, or sequences of photographs of the action, are even better for this purpose.
With the written word, even in the most primitive use of it, events become the object of record. Relations, as well as reciprocal commitments among community members, can also be put in the records. Norms can be established and imposed. A fundamental change, resulting from the increased productivity of the newly settled communities, is accounted for in writing. People no longer deal with work in order to live (in order to survive, actually), but with life dedicated to work. Writing, more than previously used signs (sounds, images, movements, colors), estranges human beings from the environment and from themselves. Some feelings (joy, sadness), some attitudes (anger, mistrust) become signs and, once expressed, can be written down (e.g., in letters, wills). In order to be shared, thoughts go through the same process, and so does everything else pertaining to life, activity, change, illness, love, and death.
It was stated many times that writing and the settlement of human beings are related. So are writing and the exchange of goods, as well as what will become known as labor division. While the use of verbal language makes possible the differentiation of human praxis, the use of written language requires the division between physical and non-physical work. Writing requires skills, such as those needed for using a stylus to engrave in wax or clay, quill on parchment, later the art of calligraphy. It implies knowledge of language and of its rules of grammar and spelling. There is a great difference between writing skills and the skills needed for processing animal skins, meat, various agricultural products, and raw materials. The social status of scribes proves only that this difference was duly acknowledged. It should be added here that the few who mastered writing were also the few who mastered reading. Nevertheless, some historic reference points to the contrary: in the 13th century, non-reading subjects were used as scribes because the accuracy of their undisturbed copying was better than that of those who read. This reference is echoed today in the use of non-English speaking operators to key-in texts, i.e., to transfer accumulated records into digital databases. And while the number of readers increased continuously, the number of writers, lending their hands as scribes to real writers, remained small for many centuries.
Literacy started as an elitist overhead expenditure in primitive economies, became an elitist occupation surrounded by prejudices and superstition, expanded after technological progress (however rudimentary) facilitated its dissemination, and was finally validated in the marketplace as a prerequisite for the higher efficiency of the industrial age. Primitive barter did not rely on and did not require the written word, although barter continued even after the place of written language became secure. In barter, people interact by exchanging whatever they produce in order to fulfill their immediate needs within a diversified production.
The alienation peculiar to barter and the alienation characteristic of a market relying on the mediating function of written language are far from being one and the same. In short, exchanging is fundamentally different from selling and buying. Products to be exchanged still bear the mark of those who sweat to produce them. Products to be sold become impersonal; their only identity is the need they might satisfy or sometimes generate. Myth, as a set of practical programs for a limited number of local human experiences, no longer satisfied exigencies of a community diversifying its experience and interacting with communities living in different environments. This contrast of market forms characteristic of orality and of incipient writing is related to the contrast between myth transmitted orally and mythology, associated with the experience of writing. Language in its written form appeared as a sui generis social memory, as potential history.
The obsession with genealogies (in China, India, Egypt, among the Hebrews, and in oral culture in general) was an obsession with human sequences stored in a memory with social dimensions. It was also an obsession with time, since each genealogical line is simultaneously a historic record-who did what, when and where; who followed; and how things changed. Most of these aspects are only implicit in genealogy. In oral culture, genealogies were turned into mnemonic devices, easily adjustable to new conditions of life, but still circular, and just as easily transformable from a record of the past into a command for the future. In its incipient phases as notation and record, genealogy still relied on images to a great extent (the family tree), but also on the spoken, maintaining a variability similar to that of the oral. Nevertheless, the possibility for more stabilized expression, for storing, for uniformity, and consistency was given in the very structure of writing. These were progressively reached in the first attempts to articulate ideas, concepts, and what would become the corpus of theoria- contemplation of things translated into language-on which the sciences and humanities of yesterday, and even some of today, are based. Theories are in some ways genealogies, with a root and branches representing hypotheses and various inferences. Written language extended the permanence of records (genealogies, ownership, theories, etc.) and facilitated access through relatively uniform codes.
In the city-states of ancient Greece, writing alerted people working within the pragmatic constraints of orality to the dangers involved in a new mechanism of expression and communication. Writing seemed to introduce its own inaccuracies, either because of a deliberate attitude towards certain experiences, or as a result of systematic avoidance of inconsistency, which ended up affecting the records of facts. As we know, facts are not intrinsically consistent in their succession. Therefore, we still use all kinds of strategies to align them, even if they are obliquely random. In the oral mode, as opposed to procedures later introduced through writing, consistency was maintained by a succession of adaptations in the sequence of conversations through which records were transmitted. Within oral communication, there is a direct form of criticism, i.e., the self-adjusting function of dialogue. Completeness and consistency are different in conversation (open-ended) than in written text, and even more different in formal languages.
Memory itself was also at issue. Reliance on the written might affect memory- which was the repository of a people's tradition and identity in the age of orality- because it provided an alternative medium for storage. The written has a different degree of expression and leaves a different impression than the oral. Writing, confined to those who read, could also affect constitution and sharing of knowledge. Writing was characterized as superficial, not reaching the soul (again, lacking expressiveness), interfering between the source of knowledge and the receiver of any lesson about knowledge. Spoken words are the words of the person speaking them. A written text seems to take on a life of its own and appears as external, alien. The written is given and does not account for differences among human beings; the spoken can be adapted or changed, its coherence dependent upon the circumstances of the dialogue. There are societies today (the Netsidik, the Nuer, the Bassari, to name a few) that still prefer the oral to the written. Within their pragmatic framework, the live expression of the human uttering the words in the presence of others conveys more information than the same words can in writing.
The memory of a literate society becomes more and more a repository of the various mediations in social life and loses its relation to direct experience. Things said (what the Greeks called legomena) are different from things done (dromena). The written word connects to other words, not to things done. And so does the sentence, when it acquires its status as a relatively complete unit of language. But the real change is brought about by the written, whether on papyrus, clay, scroll or tablet, or in stone or lead. Such a page connects to other written pages and to writing in general. Thus, things done disappear in the body of history, which becomes the collection of writings, eventually stored on bookshelves. The meaning of history is expressed in the variability of the connections ascertained from one text to another. When the here and now of dromena are expurgated, we remain only with the consciousness of sequences. This is a gain, but also a loss: the holistic meaning of experience vanishes.
How much of this kind of criticism, opposing the oral to the written, is relevant to the phenomena of our time cannot be evaluated in a simple statement. Language has changed so much that in order to understand texts originating at the time of this criticism, we have to translate and annotate them. Some are already reconstituted from writings of a later time (i.e., of a different pragmatic framework), or even from translations. There is no direct correspondence between the literacy of emergent writing and that of automated writing and reading. In some cases we have to define a contextual reference in the absence of which large parts of these recuperated texts make little sense, if any, to people constituted in literacy and in a pragmatic reality so different from that of thousands of years ago. Even written words are dependent on the context in which they are used. In other words, although it seems that written language is less alive than conversation, and less bound to change, it actually changes. We write today, using technologies for word processing, in ways different from any other practical experience of writing.