The logics of actions
Between the relatively monolithic and uniform ideal of a literate society convinced of the virtues of logic, and the pluralistic and heterogeneous reality of partial literacies that transfer logic to machines, one can easily distinguish a change in direction. Persons with a rather adequate literate culture, educated in the spirit of rationality guarded by classic or formal logic, are at a loss when facing the sub-literacies of specialized practical endeavors, or the illogical inferences made within new fields of human self-constitution. Let us put their attitude in some perspective. At various stages in human evolution-for instance, transition from scavenging to hunting, or from hunting and foraging to herding and agriculture-people experienced the effects of the erosion of some behavioral codes and projected their new condition in new practical patterns. One type of cohesion represented in the declining behavioral code was replaced by another; one logic, deferring the code, was followed by others. When interaction among groups of different types of cohesion occurred, logic was severely challenged. Sometimes, as a result, one logic dominated; other times, compromise was established. Primitive stages are remarkably adaptive to the environment.
Our stage, remote in many ways from the wellspring (Ursprung), consists of an appropriated environment within which the effort is to provide a pragmatic framework for high efficiency. Logic, rhetoric, heuristics, and dialectics interact inside this framework. In other words, human evolution goes from sensorial anchoring in the natural world to an artificial (human crafted) world superimposed on the concrete reality-and eventually extended into artificial life, one from among the most recently established fields of scientific inquiry. Within this world, humans no longer restrict the projection of their natural and intellectual condition through one (or very few) comprehensive sign systems. Quite to the contrary, the effort is towards segmentation, with the aim of reaching not global cohesion, but local cohesiveness, corresponding to local optima. The complexity and the nature of the changes within this system result in the need for a strategy of segmentation, and a logic, or several, supporting it. In the interaction between a language and the humans constituted in it, as the embodiment of their biological characteristics and of their experience, logical conflicts are not excluded. After all, the logic of actions, influenced by heuristics as well, and the logic inherent to literacy are not identical.
Actions bring to mind agents of action and thus the logic integrated in tools and artifacts. The assumption that the same logic housed in language is involved in the expression leading to the making of tools and other objects related to people's activity went unchallenged for a long time. Even today, designers and engineers are educated according to an ideal of literacy that is expected to reflect in their work the rationality exemplified in the literate use of language. Complementing most of the development of humankind's language, drawings have expressed ideas about how to make things and how to perform some operations that are part of our continuous experience of self- constitution in practical activity. Each drawing embodies the logic of the future artifact, no matter how useful or even how ephemeral. There is a large record of literate work from which logical aspects of thinking can be derived. There is a rather small record of drawing, and not too many surviving artifacts. They were conceived for precise practical experiences and usually did not outlast the experience, or the person who embodied it. Roads, houses, tools, and other objects indeed survived, but it is not until better tools for drawing itself and better paper became available that a library of engineering was established.
As a hybrid between art and science, engineering accepts the logic of scientific discovery only in order to balance it against the logic of aesthetic expectations. In the pragmatic framework of the civilization of illiteracy, engineering definitely has a dominant position in respect to the self-constitution of the human being in language- based practical experiences. This is due to the impact it has on the efficiency of human practical experiences and on their almost endless diversification.
There is a phase of conflict, a phase of accommodation, and a phase of complementarity when some means (such as language and the means for visualization used by designers and engineers) replace others, if they do not render them useless. In our time of experiences involving many more people than ever, of distributive transactions, of heterogeneity, and of interactions that go beyond the linearity of the sequence, the structural characteristics of literacy interfere with the new dynamics of human development as this is supported by very powerful technologies embodying a variety of logical possibilities. At this time, the implicit logic of literacy and the new logics (in the plural) collide in the pragmatic framework.
Within the logic of the literate discourse, followed volens nolens in this book, it should be clear that the attempt to salvage literacy is the attempt to maintain linear relations, determinism, hierarchy (of values), centralization-which fostered literacy-in a framework requiring non-linearity, decentralization, distributed modes of practical experiences, and unstable value (among others). The two frameworks are logically incompatible. This does not mean that literacy has to be discarded altogether, or that it will disappear, as cuneiform notation and pictographic writing did, or that it will be replaced by drawing or by computer-based language processing. The linear will definitely satisfy a vast number of practical activities; so will deterministic explanations and centralism (political, religious, technological, etc.), and even an elitist sense of value. But instead of being a universal standard, or even a goal (to linearize everything that is not linear, to ascertain sequences of cause and effect, to find a center and practice centrality), it will become part of a complex system of relations, free of hierarchy-or at least with fast changing hierarchies-valueless, adaptive, extremely distributed.
Of no less significance is the type of logic (and for that matter, rhetoric, heuristics, and dialectics) housed in language, i.e., projected from the universe of human self-constitution in the system of inferences, knowledge, and awareness of the being characteristic of literate frameworks of practical experiences. Language successfully captured a dualistic logic indebted to the values of truth and falsehood, and supported experiences embodied in the abstract character of logical rationality. It was complemented by logical symbolism and logical calculus, very successful in formalizing dualism, and in eliminating logical models not fitting the dualistic structure.
Literacy instilled bivalent logic as another of its invisible layers-something is written or not, the written is right or wrong-allowing only quite late, and actually in the realm of logical formalism, the appearance of multi-valued schemes. The non-linearity, vagueness, and fuzziness characteristic of the post-industrial pragmatic framework opened avenues of high human efficiency, better adapted to the scale of humankind that required efficiency and eventually made efficiency its major goal. Literacy is ill endowed for supporting multi-valued logic, although it was always tempted to step in its vast territories. Even some of the disciplines built around and in extension of literacy (such as history, philosophy, sociology) are not able to integrate a logic different from the one seated in the practical experience of reading and writing. This explains, for instance, computationalism as a new horizon for science, within which multi-valued logic can be simulated even if the computer's underlying structure is that of Boolean logic. The literate argument of science and multimedia's non-linear heuristic path to science are fundamentally different. Each requires a different logic and results in a different interaction between those who constitute their identity in the practical experience of scientific experiments and those who constitute their identity in co- participation.
It took longer in the world of predicative logic and in the science based on analytic power to accept fuzzy logic and to integrate it in new artifacts, than it took in the world of non-predicative logic and in the science based on the power of synthesis. Within the universe of non-predicative language, fuzzy logic made it into the design of control mechanisms for high-speed trains, as well as into new efficient toasters. It was accepted in Japan while it was still debated among experts in the Western world, until 1993, when a washing machine integrating fuzzy logic was introduced in the market. This fact can go on record as more than a mere example in a discussion regarding the implications of the global economy for the various language systems and the logical coordinating mechanisms specific to each.
Progress in understanding and emulating human thinking shows a progression from a literacy-based model to a model rooted in the new pragmatic framework. Rule- based, pattern-matching systems generalize predicate calculus; neural networking is devoted to mimicking the way minds work, in a synthetic neuron-plex array; fuzzy logic addresses the limitations of Boolean calculus and the nondeterminism of neural networks, and concentrates on modeling imprecision, ambiguity, and undecidability as these are embodied in new human practical experiences.
Sampling
Within the civilization of literacy, recollection and the logic attached to it are predominantly made through quoting. In the literate framework, to know something means to be able to write about it, thus reconfirming the logic of writing. Lives are subject to memories, and diaries are our interpreted life, written with some reader in mind: the beloved, one's children, a posterity willing to acknowledge or understand. The literate means of sharing in successive practical experiences contain the expected logic and affect both the experience and its communication. Everything seems to originate in the same context: to know means to re-live the experience. The literate gnoseology, with its implicit logic, is based on continuously remaking, reconstituting the experience as a language experience. This is why every form of writing based on the structure embodied in literacy-literary or philosophic, religious, scientific, journalistic, or political-is actually rewriting.
The civilization of illiteracy is one of sampling, a concept originating in genetics. To understand what this means, it is useful to contrast quotation and sampling. Literate appropriation in the form of quotation takes place in the structure of literacy. Sequences are designed to accept someone else's words. A quote introduces the hierarchy desired or acknowledged by invoking authority or questioning it. Authorship is exercised by producing a context for interpretation and maintaining literate rules for their expression. Interpretations are determined by the implicit expectation of reproducing the deterministic structure of literacy, i.e., its inner logic. The quote embodies centralism by establishing centers of interest and understanding around the quoted.
Illiterate appropriation corresponds to a dissolution of hierarchy, to an experience of dissolving it and doing away with sequence, authorship, and the rules of logical inference. It questions the notion of elementary meaningful units, extending choices beyond well formed sentences, beyond words, beyond morphemes or phonemes (which always mean a lot to linguists, but almost nothing to the people constituting themselves in literate language experiences), and beyond formal logic. These techniques of sampling lead to actual undoing. Rhythms of words can be appropriated, as writers did long before the technology of musical sampling became available. So can the structure of a sentence be appropriated, the feel of a text, or of many other forms of expression that are not literacy-based (the visual arts, for instance). Anything pertaining to a written sentence-and for that matter to music, painting, odor, texture, movement (of a person, of images, leaves on a tree, stars, rivers, etc.)-can be selected, decomposed into units as small as one desires, and appropriated as an echo of the experience it embodies. Genetic configurations, as they apply to plants and other living entities, can be sampled as well. Genetic splicing maintains the relations to the broader genetic texture of plants or animals. Spliced, a word, a sentence, or a text still maintains relations to the experience in which it was constituted.
These relations are enormously relativized, subjected to a logic of vagueness. When they relate to what we write, they are empowered by emotional components that the literate experience expelled from literate expression. There is room for variation, for spontaneity, for the accidental, where before the rigor and logic of good writing stood guard against anything that might disturb. When they relate to a biological structure, they concern specific characteristics, such as composition or perisability. Within the culture of sampling, the expectation of a shared body of literacy and its attached logic are quite out of touch with the dynamics of discarding the past as having no other significance than as an extended alphabet from which one can choose, at random or with some system, letters fitting the act. The letters are part of a sui generis alphabet, changing as practical experiences change, interacting with many logical rules for using them or for understanding how they work. In this new perspective, interpretation is always another instance of constituting the language, not only using it. Biological sampling, along with the associated splicing, also regards the living as a text. Its purpose is to affect some components in order to achieve desired qualities related to taste, look, nutritional value, etc. This is the core of genetic engineering, a practical experience in which the logic of life, expressed in DNA sequences and configurations, takes precedence over the logic of language and literacy, even if the text metaphor, so prominent in genetics, plays such a major role. It is worth recalling that the word text derives from the Latin word for to weave, which was later applied to coherent collections of written sentences.
Sampling does not necessarily transform everything into the gray mass of information. In their practical experiences, people sample emotions and feelings as they sample foods in supermarkets, sample entertainment programs (television sampling included), sample clothing, and even partners (for special occasions or as potential spouses, partners in business, or whatever else). As opposed to quoting, sampling- periodic, random, or sequential-results in the severing from what literacy celebrated as tradition and continuity. And it challenges authorship. With increased sampling as a practical experience of diversification, the human being acquires a very specific freedom not possible within boundaries of the literate experience. Tradition is complemented by forms of innovation impossible within a pragmatic framework of progression and dualistic (true-false) experience. This becomes even more clear when we understand that sampling is followed by synthesis, which might be neither true nor false, but appropriate (to some degree). In the case of music, a device called a sequencer is used for this purpose. The composite is synthetic. A new experience, significant in itself at formal levels corresponding to the constitution of ad hoc languages and their consumption in the act, becomes possible. The mixmaster is a machine for recycling arbitrarily defined constitutive units such as notes, rhythms, or melodic patterns freed from their pragmatic identity. What is significant is that the same applies to the biological text, including the biology of the human being. In some ways, genetic mutation acquires the status of a new means for synthesizing new plants and animals, and even new materials.
The artistic technique of collage is based on a logic of choices beyond those of realistic representations. Logical rules of perspective are negated by rules of juxtaposition. Collage, as a technique, anticipates the generalized stage of sampling and compositing. It changes our notion of intellectual property, trademark, and copyright, all expressions of a logic firmly attached to the literate experience. The famous case of Dr. Martin Luther King's plagiarism reflected aspects of primitive culture carried over to the civilization of illiteracy: there is no authorship; once something becomes public, it is free to be shared. In the same vein, there is no Malcolm X left in the poetry resulting from sampling his speeches, or anyone else's for that matter.
Post-modern literature and painting result from sampling exercises governed by an ear or eye keen to our day's vernacular of machines and alienation. The same applies to plants, fruits, and microbes insofar as sampling does not preserve previous identities, but constitutes new ones, which we integrate in new experiences of our own self-constitution. From the perspective of logic, the procedure is of interest to the extent that it establishes domains of logical appropriateness. Logical identity is redefined from a dynamic perspective. From a pragmatic viewpoint, certain experiences might be maximized by applying a certain logic to them. Moreover, within some experiences, complementary logics-each logic assigned to a precise aspect of the system-can be used together in strategies of layered management of the process, or in parallel processes, checked against each other at defined instances. Strategies for maximizing market transactions, for instance, integrate various decision-making layers, each characterized by a different logical assumption. We experience a process of replacing the rigid logical framework of literate condition with many logical frameworks, adapted to diversity.
In conclusion, one more aspect should be approached. Is it enough to say that language expresses the biological and the social identity of the human being? To deal with language, and more specifically with the embodiment of language in literacy, means to deal with everything that makes the human being the bio-socio-politico- cultural entity that defines our species. The logical appears to be an underlying element: bio-logical, socio-logical, etc. The hierarchy will probably bother some, since it seems that language assumes a higher place among the many factors participating in the process of human self-constitution. Indeed, in order for the human being to qualify as zoon politikon, as Homo Sapiens, or Homo Ludens (playful man) or Homo Faber, he or she must first qualify for the interactions which each designation describes: on the biological level, with other human beings, within structures of common interest, in the realm of a human being's own nature. This is why humans define themselves through practical experiences involving signs.
At the various levels at which such signs are generated, interpreted, comprehended, and used to conceive new signs, human identity is ascertained. This is what prompted Felix Hausdorf to define the human being as zoon semeiotikon- semiotic animal, sign-using animal. Moreover, Charles Sanders Peirce considered semiotics as being the logic of vagueness. Signs-whether pictures, sounds, odors, textures, words (or combinations), belonging to a language, diagram, mathematical or chemical formalism, new language (as in art, political power, or programming), genetic code, etc.-relate to human beings, not in their abstraction but in the concreteness of their participation in our lives and work.
Memetic optimism
John Locke knew that all knowledge is derived from experience. But he was not sure that the same applies to logic or mathematics. If we define experience as self- constitutive practical activity, whose output is the ever-changing identity of the individual or individuals carrying out the experience, logic derives from it, as do all knowledge and language. This places logic not outside thought, but in experience, and raises the question of logical replication. Dawkins defined the replicator as a biological molecule that "has the extraordinary property of being able to make copies of itself." Such an entity is supposed to have fecundity, fidelity, longevity. Language is a replicator; or better yet, it is a replicative medium. The question is whether duplication can take place only by virtue of its own structural characteristics, or whether one has to consider logic, for instance, as the rule of replication. Moreover, maybe logic itself is replicative in nature.
This discussion belongs to the broader subject of memetics. Its implicit assumption is that memes, the spiritual equivalent of genes, are subject to mechanisms of evolution. As opposed to natural evolution, memetic evolution is through more efficient orders of magnitude, and faster by far.
In experiences of cultural transfer (sharing of experience as a practical experience itself) or of inheritance-genetic or memetic, or a combination of both- something like a gene of meaning was suspected to exist. Were it to exist, that would not mean, within our pragmatic system, that signification is carried over through memetic replication, but that practical experiences of human self-constitution involve the act of conjuring meaning under the guise of various logics pertinent to sign processes. Replication is, then, not of information, but of fundamental processes, conjuring of meaning being one of them. Evolution of language, as well as of logic, belongs to cultural evolution. Meme mutation and spread of a reduced scale, such as the scale of finite artificial languages and limited logical rules, can be described in equations similar to those of genetics. But once the scale changes, it is doubtful that we could encode the resulting complexity in such formalizations.
Be this as it may, expression, communication, and signification, the fundamental functions of any sign system, regardless of its logic, are endowed with replicative qualities. Logic prevents corruption, or at least provides means for identifying it. The easiest way to understand this statement is to relate it to the many replications involved in the manipulation of data in a computer. The Error message announcing corruption of data corresponds to a replication process that went astray. Like all analogies, this one is not infallible: a certain logic, against whose rules the replication is tested, might simply prove to be inadequate to processes of replication that are different in nature. Indeed, if the logic implicit in the experience of literacy were to authenticate semiotic processes characteristic of the civilization of illiteracy, the Error message of corruption would overrun the monitor. All that occurs in the experience of networking and all that defines virtuality pertain to a logical framework that is by no means a memetic replication of the Aristotelian or some other logical system intrinsic to the experience of literacy. Memes residing in the brain's neuronal structure, as a pattern of pits on a CD- ROM, or in an HTML (hypertext markup language) Web format can be replicated. Interactions among minds correspond to a different dynamic realm, the realm of their reciprocal identification.
Language as Mediating Mechanism
Mention the word mediation today, or post it on the Internet. Swarms of lawyers will come after you. From the many meanings mediation has acquired over time, dispute resolution is the practical activity that has appropriated the word. Nevertheless, in its etymology, mediation attests to experiences that pre-date lawyers as they pre- date the earliest attempt to introduce laws.
Mediation, along with heuristics, is definitory of the human species. From all we know, nature is a realm of action and reaction. The realm of human activity implies a third element, an in-between, be this a tool, a word, a plan. This applies to primitive experiences of self-constitution, as well as to current embedded mediating activities: mediation of mediation ad infinitum. In each mediation there is the potential for further mediation. That is, the inserted third can be divided in turn. A lever used to move a very heavy object can be supplemented by another one, or two or more, all applied to the task at hand. Each tool can progressively evolve into a series of tools. Each individual called upon to mediate can call upon others to perform a chain of related or unrelated mediations.
The same holds true for signs and language. Mediation is the practical experience of reducing to manageable size a task that is beyond the abilities of an individual or individuals identified through the task. Mediation is a mapping from a higher scale of complexity to a scale that the persons involved in a task can handle. This chapter will examine various phases of mediated human experiences. We shall examine at which pragmatic junctures language and, subsequently, literacy provide mediating functions. More important, we will define the conditions that require mediations for which literacy is no longer adequate.
Since tools, in their mediating function, will be frequently brought into the argument, a distinction needs to be made from the outset: Signs, language, artificial languages, and programs (for computers and other devices) are all mediating entities. What distinguishes these from tools is their caoability for self-replication. They are, as much as humans constituting their identity in semiotic processes, subject to evolutionary cycles structurally similar to those of nature. Their evolution is, as we know, much faster than genetic evolution. The genetic make-up of the human species has changed relatively little, while the mediating elements that substantially contributed to the increase in human efficiency underwent many transformations. Some of these are no longer evolutionary, but revolutionary, and mark discontinuities. Genetic continuity is a background for pragmatic discontinuity. The moments of discontinuity correspond to threshold values in the scale of human activity. They regard mediating devices and strategies as dynamic components of the pragmatic framework.
The power of insertion
Self-constitution in mediating and mediated practical experiences is different from self-constitution in direct forms of praxis. In direct praxis, the wholeness of the being is externalized. But it is the partial being-partial in respect to the human's biological and intellectual reality-that is projected in mediated practical experiences. The narrow, limited, and immediate scope of direct human activity explains why no mediation, or only accidental mediation (unintended mediation), characterizes the pragmatic framework. In the long run, mediation results in the severed relation between individuals and their social and natural environments. As we shall see, this fact has implications for literacy. A long chain of mediations separates the working individual from the object to be worked upon, be this object raw material, processed goods, thoughts, or other experiences.
It is not easy to immediately realize the pervasiveness of mediation and its effects on human activity and self-constitution. People introduce all the intermediaries they need in order to maintain efficiency. Because we notice only the immediate layer with which we come into contact-the tool we use or the object we act upon-we have difficulty in recognizing the pervasiveness of mediation. The multitude of intermediaries involved in fabricating one finished product is far beyond our direct involvement.
Division, in the context of labor, means to break a task into smaller parts that are easier to rationalize, understand, and execute. Division engenders the specialization of each mediating element. To specialize means to be involved in practical experiences through which skills and knowledge pertinent to activity segmented through labor division are acquired. Whether division of physical work or of intellectual activity, at the end of the process there is a large number of components which have to be assembled. Even more important, the quantity of pieces, the order in which various pieces come together, and the intermediary sequences of checks and balances (if something does not work, it is better to find out before the entire product is assembled) are essential. All these constitute the integration aspect, which requires the element of coordination through tools and methods.
The segmentation of work in order to reach higher efficiency is not arbitrary. The goal is to arrive at coherent units of simpler work, which in some ways are like the letters of an alphabet. In this model, production resembles writing different words by combining available letters. Segmentation of work takes place concomitant with the effort to conceive of tools appropriate to each segment in order to ensure the desired efficiency. In effect, to specialize means to be aware of and to master tools that correspond to a step in the sequence leading to the desired result-the final word, in keeping with our example. Conversely, what sometimes looks like excessive specialization in our day-e.g., in medicine, physics, mathematics, electronics, computer science, transportation-is the result of the propensity of each mediating element to engender a need for further mediations, which reflect expectations for efficiency. Simultaneously with the differentiation of work, language changed, becoming itself more differentiated.
The efficiency reached in specialization is higher than that of direct action and of low levels of labor division. With each new specialization of a mediating element, humans constitute a body of practical knowledge, in the form of experience, that can be used again and again. This body of knowledge reflects the complexity of the task and the scale in which it is exercised. For instance, stones (the Latin calcula) were used to represent quantities (just as the early English used stone as a measure of weight). Over the centuries, this practice led to the body of knowledge known as calculus and to coherent applications in various human endeavors. The physical presence of stones gave way to easier methods of calculation: the abacus, as well as to marks recorded on bone, shell, leather, and paper, to a number system, and to symbols for numbers. The vector of change starts at the materiality and heads towards the abstract-that is, from objects to signs.
Computers were invented as a tool for calculation, as well as for other activities. They are the result of the labor of philosophers, logicians, mathematicians, and finally technologists, who changed calculation from a physical to a cognitive practical experience. Boolean logic, binary numbers, and electronic gates are mediating elements that enhance the effectiveness of calculation by high orders of magnitude. As things stand today, computer technology has led to myriad specialties: design and production of chips; information processing at various levels; manufacture of components and their integration as machines; networking; visualization techniques; the creation of machine languages for rendering the illiterate input, and on and on. This development exemplifies the active character of each mediation, especially the open- endedness of the mediation process.
As an insertion, mediation proves powerful also in terms of the cognitive awareness it stimulates. Through mediating elements, such as signs, language, tools, and even ideas, the individual gets a different perspective on the practical experience. The distance introduced through mediation, between actions and results, is one of space-the lever, not the hand, touches the stone to be moved-and duration-the time it takes to execute an action. With each inserted third, i.e., with each mediation, seeds are planted for what will eventually result in a totally new category of practical experiences: the conception of plans. The power of insertion is actually that of acquiring a sense and a direction for the future.
Myth as mediating pre-text
Among the mediating elements mentioned so far, language performs its role in a particular way. Tools (such as pulleys, levers, gears, etc.) extend the arms or the legs, that is, the human body; language extends the coordinating capability of humans. Words, no matter how well articulated, will not turn the stone or lift the trunk of the fallen tree. They can be used to describe the problem, to enlist help, to discuss how the task can be accomplished, to render intelligible the sequence of accomplishing it. Once writing was developed, coordination was extended to apply from those physically present to people who could read, or to whom a text could be read if one did not have reading skills.
Language is in extension and succession of the pragmatic phase of immediate and direct appropriation of objects. As Leonard Bloomfield-probably a bit hasty in his generalization-observed, "…the division of labor (…) is due to language." Although different in nature from physical tools, language is instrumental: It is applied on something and embodies characteristics of human beings constituted in a practical experience that made language possible and necessary.
The mediating nature of early words and early articulated thoughts derived from their practical condition: medium for self-constitution (the voice externalizes the anatomy pertinent to producing and hearing sounds), and medium of exchange of experience (pertinent to nature or to others in the group). Early words are a record of the self-awareness of the human, denoting body parts and elementary actions. They also reflect the relational nature of the practical experience of those constituting viable groups. Researchers infer this from words, identified in proto-languages, that point to an other, or to coalitions, or to danger. What distinguished words from animal sounds was their coherence in extending the practical experience of appropriating a uniform survival strategy.
Cave paintings, always regarded as a sequence of animal representations, constitute what can be called a coherent image of a small universe of human life. They are an inventory of a sort-of fauna as opposed to humans, and as a reference to animals different from humans-and a statement regarding the importance of each kind of animal to human beings. By relating animals and drawings of man and woman, they also show that there is a third element to be considered: incipient implied symbolism. This is not to say that we have language, even less a visual language, articulated in the Paleolithic. But at Lascaux, Niaux, Altamira, and at the caves in northern China, in images preserved in the caves along the Lena River in Russia, there are some patterns, such as the co-presence of bison and horses, and the hinted association with male and female, for example, which show that the visual can go beyond the immediate and suggest a frame of work with mytho-magical elements.
Indeed, myths are singular mediating entities. They convey experience and preserve it in oral societies. Magic is also a mediating element, metaphysical in nature. Magic, in the pre-literacy context, inserts, between humans and everything they cannot understand, control, or tame, something (actions, words, objects) that stands for the practical implications of this failure. An amulet, for example, stands for the lack of understanding of what it takes to be protected from evil forces. Spells and gestures intended to scare away demons belong to the same phenomenon. Though not without purpose, magic is action with no immediate practical purpose, triggered by events language could not account for. Myth is a pre-text for action with a practical, experiential purpose. Each myth contains rules for successful activity.
The context in which language, as a complex sign system, was structured was also the context of social mediation: division of social functions and integration in a cohesive social structure. In syncretic forms of social life, with low efficiency, and limited self-consciousness, there is little need for or possibility of mediation. Once human nature was constituted in the reality of practical, mytho-magical relations, both labor division and mediation became part of the new human experience. Tools for plowing, processing skins, and sharing experience (in visual or verbal form) kept the human subject close to the object of work or human relation. It is probably more in respect to the unknown and unpredictable that mediation, via priests and shamans in various rituals, was used in forms of magical practice. Cave paintings, no less than cuneiform, and later phonetic writing, constituted intermediaries inserted in the world in which human beings asserted their presence or questioned the presence of others.
The centralized state, which is a late form of social organization, the church, and schools are all expressions of the same need to introduce in a world of differences elements with uniformizing and integrating power. What we today call politics simply belongs to the self-constitution of the individual as member of the politeia, the community. By extension, politics means to effectively participate in the life of the community. The nature of this participation changed enormously over time. It started as participation in magic and ritual, and it evolved in participation in symbolic forms, such as mancipatio, conventions embodied in normative acts. In the framework of participation, we can mention goal determination and forms of organization and representation, as well as the payment of taxes to support the mediators of this activity. At the beginning, participation was an issue of survival; and survival, of natural condition, remained the unwritten rule of social life for a very long time. While in oral language there is no mediating element to preserve the good and the right, in written language, law mediates and justice, as much as God (actually a plurality of gods and goddesses) or wisdom, are inserted in community affairs.
Differentiation and coordination
Mediation also implies breaking the immediate connection, to escape the domination of the present-shared time and space-and to discover relations characteristic of adjacency, i.e., neighboring in time and space. Adjacency can be in respect to the past, as expressed through the practice of keeping burial records. It can also be in respect to the future. The magic dimension of the ritual focused on desired things-weather, game, children-exemplifies this aspect. The notion of adjacency can pertain also to neighboring territories, inhabited by others involved in similar or slightly different practical forms of experience. Regardless of the type of adjacency, what is significant is the element that separates the immediate from the mediated. The expanding horizon of life required means to assimilate adjacency in the experience of continuous human self-constitution. Language was among such means and became even more effective when a medium for storing and disseminating-writing-was established. In orality-dominated social life, opinion was the product of language activity, and it had to be immediate. In writing, truth was sought and preserved. Accordingly, logic centered around the true-false distinction.
Literate societies are societies which accept the value of speaking, writing, and reading, and which operate under the assumption that literacy can accomplish a unifying function. Mediation and the associated strategy of integration relied on language for differentiation of tasks and for coordination of resulting activities and products. Language projects both a sense of belonging to and living in a context of life. It embodies characteristics of the individuals sharing perceptions of space and time integrated in their practical experiences and expressed in vocabulary, grammar, and idioms, and in the logic that language houses.
Language is simultaneously a medium of uniformity and a means of differentiation. Within continuously constituted language, individual expression and various non-standard uses of language (literary and poetic, probably the most notorious of these) are a fact of life. In the practical constitution of language for religious or judicial purposes, or in order to give historic accounts of scientific phenomena, expression is not uniform. Neither is interpretation. As we know from early attempts at history, there is little difference between languages used to describe relations of ownership (of animals, land, shelter) and texts on astronomy or navigation, for instance. The lunar calendar and the practical experience of navigation determined the coherence of writings on the subject. There is very little difference in the work of people who accounted for numbers of animals and numbers of stars. Once differentiation of work took place, language allowed for expressions of differences. Behind this change of language is the change of the people involved in various aspects of social life, i.e., their projection into a world appropriated through practical experiences based on the human ability to differentiate-between useful and harmful, pleasant and unpleasant, similar and dissimilar.
In order to distinguish the level at which a language is practiced, people become aware of language's practical consequences, of its pragmatic context. Plato's dialogues can be read as poetry, as philosophy, or as testimony to the state of language-based practical experiences in use at the time and place in which he was active. What is not clear is how a person operating in and constituting himself in the language identifies the level of an oral or written text, and how the person interprets it according to the context in which it was written. The question is of more than marginal importance to our understanding of how Plato related to language or how people today relate to language: either by overstating its importance or by ignoring it to the extent of consciously discarding language, or certain aspects of it.
Here is where the issue of mediation becomes critical. The inserted third- person, text, image, theory-should understand both the language of the reader and the language of the text. More generally, the third should at any instance understand the language of the entities it mediates between. States, as political entities, are constituted on this assumption; so are legal systems, religion, and education. Each such mediating entity introduces elements into the social structure that will finally be expressed in language and assimilated as accepted value. They will become the norm. The process is sometimes extremely tight. Retroaction from mediating function to language and back to action entails progressive fine-tuning, never-ending in fact, since human beings are in continuous biological and social change.
Mediations lead to segmentation. The coordination of mediations is necessary in order to recover the integrality (wholeness) of the human being in the output of the practical experience. Mediations, although coordinated by language or other mediating means, and subject to integration in the outcome of activity, introduce elements of tension, which in turn require new mediation and thus progressive specialization. When the sequence of mediations expands, the complexity of integration can easily exceed the degree of complexity of the initial task. The efficiency reached is higher than that of direct action or of low levels of labor division. With each new mediation, the human being constitutes a body of practical knowledge that can be used again and again. The necessary integrative dimension of mediations makes the strategy of using mediating entities, along with the appropriate coordination mechanism, socially relevant and economically rewarding. One can speak of mediation between rational and emotional aspects of human life, between thought and language, language and images, thought and means of expression, communication and signification. Regardless of its particular aspect, mediation is an experience of cognitive leverage.
Integration and coordination revisited
From the entire subject of mediation, two questions seem more relevant to our understanding of literacy and of its dynamics: 1.
Why, at a certain moment in human evolution, does literacy become the main mediating instrument? 2.
Under which circumstances is language's mediating function assumed by other sign systems? Let us answer the questions in the order they are posed.
Language is not the only mediating instrument people use. In the short account given so far, other mediating entities, such as images, movements, odors, gestures, objects (stones, twigs, bones, artifacts) were mentioned. Also mentioned was the fact that these are quite close to what they actually refer to (as indexical signs), or to what they depict based on a relation of similarity (as iconic signs). However, even at this level of reduced generality and limited coherence and consistency, human beings can express themselves beyond the immediate and direct.
The cave paintings of the Paleolithic age should be mentioned again in this respect. The immediate is the cave itself. It is shelter, and its physical characteristics are perceived in direct relation to its function. The surprise comes in noticing how these characteristics become part of the practical experience of sharing what is not present by involving a mediating element. The drawings are completions, continuations, extensions of the ridges of the stone walls of the cave. This is not a way of speaking. A better quality photograph, not to mention the actual drawings in the caves, reveals how the lines of the relief are extended into the drawing and made part of them. The first layer of exchange of information among people is comparison, focused on similarities, then on differences. We infer from here that, before drawing-a practical experience involving a major cognitive step-the human beings seeking shelter in the cave noticed how a certain natural configuration-cloud, plant, rock formation, the trail left by erosion-looked like the head or tail of an animal, or like the human head, for example.
The completion of this look-alike form-when such a completion was physically possible-was an instance of practical self-definition and of shared experience. When the act of completion was physically performed, probably by accident at the beginning, the immediate natural (the cave) was appropriated for a new function, something other than merely shelter. The shape of the wings of galleries in the Altamira or Niaux caves suggests analogies to the male-female distinction, a sexual identifier but also a first step towards distinctions based on perceived differences. The selection of a certain cave from among others was the result of an effort, no matter how primitive, to express. Together, this selected physical structure and the added elements became a statement regarding a very limited universe of existence and its shared distinctions. Further on, the animals depicted, the sequence, the addition of mytho-magical signs (identification of more general notions such as hand, wound, or different animals) make the painted cave an expression of an inserted thought about the world, that is, about the limited environment constituting the world. In the case of Egyptian pictographic writing, we know that images were used as mediating devices in such sophisticated instances as the burial of pharaohs and in their life after death. In the universe of ideographic languages (such as Chinese and Japanese), the mediating function of images constituting the written is different. Combinations of ideograms constitute new ideograms. Accordingly, self-constitution in language takes over experiences of combining different things in order to obtain something different from each of the combined ingredients. In some ways, the added efficiency facilitated by mediations was augmented by formal qualities that would eventually establish the realm of aesthetic practical experiences. This should come as no surprise, since we know from many practical experiences or the remote past that formal qualities often translate into higher functionality.
Language use, which opened access to generality and abstraction, allowed humans to insert elements supporting an optimized exchange of information in the structure of social relations, and to participate in the conventions of social life. There is not only the trace of the immediate experience in a word, there is also the shared convention of mediated interactions. Language, in its development over time, is thus a very difficult-to-decode dynamic history of common praxis. We understand this from the way the use of the ax, millstone, or animal sacrifice expanded, along with the appropriate vocabulary and linguistic expression, from the universe of the Semites to the Indo-Europeans. Reconstructed vocabulary from the region of the Hittite kingdom testifies to the landscape (there are many words for mountains), to trees (the Hittites distinguished various species), to animals (leopard, lion, monkey), and to tools (wheel- based means of transportation).
Language is not only a reflection of the past, but also a program for future work. The nuclei of agriculture where language emerged (in China, Africa, southeastern Europe) were also centers of dissemination of practical experience. Writing, even when it only records the past, does it for the future. Progress in writing resulted in better histories, but moreover in new avenues for future praxis. In the ideal of literacy, the individual states a program of unifying scope in a social reality of diverse means and diverse goals. Literacy as such is an insertion between a rather complex social structure, nature, and among the members of society. Within a culture, it is a generic code which facilitates dialogue among the members of the literate community and among communities of different languages. Its scope is multidimensional. Its condition is one of mediation.
A major mediating element in the rationale of industrial society, literacy fulfilled the function of a coordinating mechanism for mediations made otherwise than through language, along the assembly line, for instance. Obviously conceived on the linear, sequential model of time and language, the assembly line optimally embodied requirements characteristic of complex integration. Once the reductionist practice of dividing work into smaller, specialized activities became necessary, the results of these activities had to be integrated in the final product. At the level of technology of industrial society, literacy-based human practical experiences of self-constitution defined the scope and character of labor division, specialization, integration, and coordination.
Life after literacy
The answer to the second question posed a few pages back is not an exercise in prophecy. (I'll leave that to the priests of futurology.) This is why the question concerns circumstances under which the dominant mediating function of language can be assumed by other sign systems. The discussion involves a moving target because today the notion of literacy is a changing representation of expectations and requirements. We know that there is a before to literacy; and this before pertains to mediations closer to the natural human condition. Of course, we can, and should, ask whether there is an after, and what its characteristics might be. Complexities of human activity and the need to ensure higher efficiency explain, at least partially, complexities of interhuman relations and the need to ensure some form of human integration.
What this first assessment somehow misses is the fact that, from a certain moment on, mediation becomes an activity in itself. Means become an end in themselves. When individuals constituted themselves in structurally very similar experiences, mediation took place through the insertion of rather homogeneous objects, such as arrows, bows, levers, and tools for cutting and piercing. Interaction was a matter of co-presence. Language resulted in the context of diversification of practical human experiences. Self-constitution in language captured the permanence and the perspective of the whole into which variously mediated components usually come together. Later on, literacy freed humans from the requirement of co-presence. Language's mediating capabilities relied on space and time conventions built into language experience over a very long time and interiorized by literate societies.
Characteristics of writing specific to different notational systems resulted from characteristics of practical experiences. Literacy only indirectly reflects the encoding of experience in a medium of expression and communication. Moreover, the shift from a literacy-dominated civilization to one of partial literacies involves the encoding of the experience in media that are no longer appropriate for literate expression. We write to tape or to digital storage. We publish on networks. We convert texts into machine- readable formats. We edit in non-linear fashion. We operate on configurations or on mixed data types (that constitute multimedia). Experiences encoded in such media reflect their own characteristics in what is expressed and how it is expressed.
Although there are vast qualitative differences in linguistic performance within a literate society, a common denominator-the language reified in the technology of literacy-is established. The expectation is a minimum of competence, supposed to meet integration requirements at the workplace, the understanding of religion, politics, literature, and the ability to communicate and comprehend communication. But as literacy became a socially desirable characteristic, language became a tool-at least in some professions and trades-and the command of language became a marketable skill. For example, during periods of greater political activity in classical Greece and Rome, the practical experience of rhetoric was a discipline in itself. Orators, skilled in persuasion, for which language is necessary, made a career out of language use. The written texts of the Middle Ages were also intended to foster the rhetorical skills of the clergy in presenting arguments. In our time, speechwriters and ghostwriters have become the language professionals, and so have priests, prophets, and evangelists (of all religions).
But what is only an example of how language can become an end in itself has become a very significant development in human praxis. Not only in professions such as expository writing (for journalists, essayists, politicians, and scientists), poetry, fiction, dramaturgy, communications, but also in the practice of law (normative, enforcement, judicial), politics, economics, sociology, and psychology has language become a principal tool. Nevertheless, the language used in such endeavors is not the standard, national, or regional language, but a specialized subset, marginally understood by the literate population at large. While the grammar governing such sub- languages is, with some exceptions, the grammar of the language from which they are derived, the vocabulary is more appropriate to the subject matter. Moreover, while sharing language conventions and the general frame of language, these sub-languages project an experience so particular that it cannot be properly understood and interpreted without some translation and commentary. And each commentary (on a law, a new scientific theory, a work of art or poetry) is yet another insertion of a third, which refers to the initial object sometimes so indirectly that the relation might be difficult to track and the meaning is lost.
A similar process can be identified in our present relation to the physical environment. Many things mediate between us and the natural environment: our homes, clothes, the food processing industry. Even natural artifacts, such as gardens, lakes, or water channels, are a buffer against nature, an insertion between us and nature. Constituted in our language are experiences of survival and adaptation: the vocabulary of hunting, fishing, agriculture, animal husbandry, coping with changes in weather and climate, and coping with natural catastrophes such as floods and earthquakes. The mediating function of language is different here than on the production line.
Mediated practice leads to distributed knowledge along successive or parallel mediations that are not at all literacy-based or literacy-dependent. Within the global scale of human experience, it makes sense to use a global perspective (of resources, factors affecting agriculture, navigation, etc.) in order to maximize locally distributed efforts. For example: people involved in various activities must rely on persons specialized to infer from observation (of plants, trees, animals, water levels in rivers and lakes, wind direction, changes in the earth's surface, biological, chemical, atmospheric factors) and generate predictions regarding natural events (drought, plant or animal disease, floods, weather patterns, earthquakes). What we acknowledge here is the new scale of the practical experience of meteorology, as well as methods of collecting and distributing information through vast networks of radio, television, and weather services. Both the means for acquiring the information and for disseminating it are visual. Local networks subscribe to the service and receive computer-generated maps on which clouds, rain, or snow are graphically depicted. The equations of weather forecasting are obviously different from local observations of wind direction, precipitation, dew point, etc. The chaotic component captured and the necessity to visually display information as it changes over time are not reducible to equations or direct observation. It is hard to imagine having weather predicted through very mediated meteorological practice, and even harder to imagine forecasting earthquakes or volcanic activity from remote stations, such as satellites. Still, weather patterns display dynamic characteristics that made the metaphor of the butterfly causing a hurricane the most descriptive explanation of how small changes-caused by the flapping of the butterfly's wings-can result in impressive consequences-the hurricane. The language of the forecast only translates into common language the data (the majority in visual form) that represents our new understanding of natural phenomena.
There is yet another aspect, which is related to the status of knowledge and our ways of acquiring, transmitting, and testing it. Our knowledge of phenomena such as nuclear fusion, thermonuclear reaction, stellar explosions, genes and genetic codes, and complex dynamic systems is no longer predominantly based on inductions from observed facts to theories explaining such facts. It seems that we project theories, founded on abstract thinking, onto physical reality and turn these theories into means of adapting the world to our goals or needs, which are much more complex than survival. Memetics is but the more recent example in this respect. It projects the abstract models of natural evolution into culture, focusing on replicative processes for the production of phenomena such as ideas, behavioral rules, ways of thinking, beliefs, and norms. Mediation probably qualifies for a memetic approach, too. Theories require a medium of expression, and this is represented by new languages, such as mathematical and logical formalisms, chemical notation, computer graphics, or discourse in some pseudo- language. The formalism of memetics reminds many of us of formal languages, as well as of the shorthand used in genetics. The goal is to describe whatever we want to describe through computational functions or through computable expressions.
Since experiential space and time are housed in our language, we can account for only a three-dimensional space and a homogeneous time that has only one direction-from past to future. Nevertheless, we can conceive of multidimensional spaces and of non-homogeneous time. To describe the same in language, especially through literate expression, is not only inadequate, but also raises obstacles. With the advent of digital technology, a language of two letters-zero and one-and the grammar of Boolean logic, we have stepped into a new age of language, no longer the exclusive domain of the human being. Such a language introduces new levels of mediation, which allow for the use of machines by means of sentences, i.e., sequences of encoded commands triggered by a text written in a language other than natural language. Physical contact is substituted by language, inserted in processes of complexity impossible to control directly or even to relate to in forms characteristic of previous scientific and technological praxis.
Indeed, there are instances when the speed of a process and the requirement of sequencing make direct human control not only impossible, but also undesirable. This mediation is then continued by sequences automatically generated by machines, i.e., mediation generating new mediation. Although the structure of all these new languages (which describe phenomena, support programming, or control processes) is inspired by the structure of natural language, they project experiences which are not possible in the universe of standard language. New forms of interaction, higher speeds, and higher precision become available when such powerful cognitive tools are designed as custom-made instruments for advancing our understanding of phenomena that evade analytic or even small-scale synthetic frameworks.
The discussion of mediation brought up other sign systems that assume the mediating function characteristic of literacy. Not only artificial languages-instruments of knowledge and action, new pragmatic dimensions, in fact-but also natural languages are increasingly used in a mediating capacity. I would submit to the reader the observation that the visual, primarily, and other sensory information are recuperated and used in ways that change human experience. Where words no longer suffice, visualized images of the unseen constitute a mediating language, allowing us to understand phenomena otherwise inaccessible-the micro- or remote universe, for instance. Touch, smell, and sound can be articulated and introduced as statements in a series of events for which written and spoken language are no longer adequate. Virtual reality is synthesized as a valid simulation of real reality. Virtual realities can be experienced if we simply put on body-sensitive gloves, headgear (goggles and earphones), special footwear, or a whole suit. Powerful computer graphics, with a refresh rate high enough to maintain the illusion of space and motion, make a virtual space available. Within this space, one's own image can become a partner of dialogue or confrontation. Journeys outside one's body and inside one's imagination are experienced not only in advanced laboratories, but also in the new entertainment centers that appeal to children as well as adults. Such projections of oneself into something else represent one of the most intriguing forms of interaction in the networked world. The experience of self-constitution as an avatar on the Internet is no longer one of a unique self, but of multiples.
Language guards the entrance to the experience, but once the human subject is inside, it has only limited power or significance. Mediations other than through language dominate here, invoking all our senses and deep levels of our existence, for which literacy produced only psychoanalytic rhetoric. In other words, we notice that while language constituted a projection of the human being in the conventions of abstract systems of expression, representation, and communication, it also exercised an impoverishing function in that it excluded the wealth of senses-possibly including common sense-and the signs addressing them. Language made of us one monolithic entity. In the meantime, we have come to realize that the transitions between our many inner states can be a source of new experiences.
The answer to the question regarding alternatives to literacy is that part of the mediating function of language has extended to specialized languages, and to sign systems other than verbal language, when those systems are better adapted to the complexities of heretofore unencountered challenges. Virtual reality is not a linear reality but an integrating, interacting reality of non-linear relations between what we do and what results. Among these newly acquired, different mediating entities, relations and interdependencies are continuously established and changed at an ever faster pace. It appears that once human activity moves from the predominantly object level to the meta condition (one of self-awareness and self-interpretation), we have several languages and several contingent literacies instead of a dominant language and dominant literacy. When writing is replaced by multimedia along the communication channels of the networked world, we seem to enjoy rediscovering ourselves as much richer entities than we knew or were told about through literate mediation.
The entire transition is the result of pragmatic needs resulting from the fundamental change in continuous human self-constitution and the scale in which it is exercised. Mediations break activities into segments that are more intensive and shorter than the cycle from which they were extracted. Therefore, mediation results in the perception of the reality of faster rhythms and of time contraction. Massive distribution of tasks, finer levels of parallelism, and more sophisticated integrating and coordinating mechanisms, result in new pragmatic possibilities, for which literacy is not suitable, and even counter-productive. This entire transition comprises another vector of change: from individual to communal survival, from direct work to highly mediated praxes, from local to global to universal, from the visible to the invisible of macro and micro-universe, from the real to the virtual. Mediation, in its newest digital forms of enmeshed nature and evolving culture, causes boundaries to disappear between the elements involved in practical experiences of our self-constitution.
Literacy, Language and Market
Markets are mediating machines. In our time, the notion of a machine is very different from that of the industrial Machine Age associated with the pragmatics of the civilization of literacy. Today, the term machine is evocative of software rather than hardware. Machine comprises input and output, process, control mechanisms, and the expectation of predictable functioning. Here is where our difficulties start. At best, markets appear as erratic to us. Market prediction seems to be an oxymoron. Every time experts come up with a formula, the market acts in a totally new manner.
An amazing number of transactions, ranging from bargaining at a garage sale to multi-prong deals in derivatives, continuously subject the outcome of practical experiences of human self-constitution to the test of market efficiency. There is nothing that can escape this test: ideas, products, individuals, art, sports, entertainment. Like a tadpole, the market seems to consume itself in transactions. At times, they appear so esoteric to us that we cannot even fathom what the input of this machine is and what the output. But we all expect the charming prince to emerge from the ugly frog!
What can be said, without giving away the end of the story too early, is that the functioning of this growing mechanism of human self-evaluation could never take place at its current dynamics and size in the pragmatic framework of literacy. All over the world, market processes associated with previous pragmatic frameworks-barter is one of them-are relived in bazaars and shopping malls. But if anyone wants to see practical experiences of the civilization of illiteracy unfolding in their quasi-pure manner, one has only to look at the stock market and commodities exchanges and auctions conducted over the Internet. Moreover, one must try to envision those invisible, distributed, networked transactions in which it is impossible to define who initiated a transaction, continued another one, or brought a deal to an end, and based on what criteria. They, too, seem to have a life of their own.
Mediating machine also evokes the notion of machine as program. Although some stockbrokers have second thoughts about how their role is diminished through the mediation of entities that cannot speak or write, programmed trading on the various stock exchanges is a matter of course. Computational economists and market researchers, who design programs based on biological analogies, genetics, and dynamic system models, can testify to the truth of this statement.
Preliminaries
In viewing the market in its relation to the civilization of literacy, and that of illiteracy, we must first establish a conceptual frame of reference for discussing the specific role of language as a mediating element characteristic of the market. In particular, we should examine the functions filled by literacy in allowing people to diversify markets and make them more effective. When the limits of literacy's mediating capabilities are reached, its efficiency becomes subject to doubt. This does not happen outside the market, as some scholars, educators, and politicians would have us believe, or want to happen. It is within the market that this stage is acknowledged, rendering intellectual travail itself a product negotiated in the market, as literacy itself already is.
To establish the desired conceptual frame of reference, I take the perspective of market as a sign process through which people constitute themselves. Consequently, transactions can be seen as extensions of human biology: products of our work embody the structural characteristics of our natural endowment and address needs and expectations pertinent to these characteristics. These products are extensions of our personality and our culture, as constituted in expectations and values characteristic of the human species becoming self-aware and defining goals for the future. With language, and more so with literacy, markets become interpretive affairs, projective instantiations of what we are, in the process of becoming what we must be as the human scale reaches yet another threshold. Human self-constitution through markets reflects attained levels of productive and creative power, as well as goals pertinent initially to survival, later to levels of well-being, and now to the complexity of the global scale of current and future human activity.
From barter to the trading of commodities futures and stock options, from money to the cashless society, markets constitute frameworks for higher transaction efficiency, often equated with profit. The broad arguments, such as the market as semiosis, often stumble upon specific aspects: Semiosis or not, practical experience or not, how come a rumor sends a company's stock into turmoil while an audited report goes unnoticed? The hidden structure of the processes discussed throughout this book might have more to do with explanations and predictive models than the many clarifications empowered by academic aura.
Products 'R' Us
The reality of the human being as sign-using animal (zoon semiotikon) corresponds to the fact that we project our individual reality into the reality of our existence through semiotic means. In the market, the three entities of sign processes meet: that which represents (representamen), that which is represented (object), and the process of interpretation (interpretant). These terms can be defined in the market context. The representamen is the repertory of signs that are identified in the market. These can be utility (usefulness of a certain product), rarity, quantity, type of material used to process the merchandise, imagination applied to the conception and creation of a product, and the technology used and the energy consumed in the manufacturing process, for example. People can be attracted by the most unexpected characteristics of merchandise, and can be enticed to develop addictions to color, form, brand name, odor. Sometimes the representamen is price, which is supposed to reflect the elements listed above, as well as other pricing criteria: a trend, a product's sexiness; a buyer's gullibility, ego, or lack of economic sense. The price represents the product, although not always appropriately. The object is the product itself, be it a manufactured item, an idea, an action, a process, a business, or an index. Except for the market based on exchange of object for object, every known market object is represented by some of its characteristics. That these representations might be far removed from the object only goes to show how many mediating entities participate in the market.
Nothing is a sign unless interpreted as a sign. Someone has to be able to conjure, or endow, meaning and constitute something (an idea, object, or action) as part of one's self-constitution. This is the interpretant-understood as process, because interpretations can go on ad infinitum. For example: bread is food; an academic title acknowledges that a course of study was successfully completed; computers can be used as better typewriters or for data mining. As a sign, bread can stand for everything that it embodies: our daily bread; a certain culture of nourishment; the knowledge involved in cultivating and processing grain, in making dough, building the ovens, observing the baking process. Symbolic interpretation, relating to myth or religion, is also part of the interpretation of bread as a sign. Interpretation of an academic title follows a similar path: educational background (university attended, title conferred), context (there are streets on which mostly lawyers and doctors live), function (how the title affects one's activity), and future expectations (a prospective Nobel Prize winner). Likewise with computers: Intel inside, or Netscape browser, networked or stand-alone, a Big Blue product, or one put together in the back alleys of some far Eastern country.
According to the premise that nothing is a sign unless considered as such, interpretation is equivalent to the constitution of human beings as the sign, represented through their product. A product is read as being useful; a product can be liked or disliked; a product can generate needs and expectations. Self-constituting individuals validate themselves (succeed or fail) through their activity as represented by the product of this activity, be it tangible or intangible, a concrete object, a process (mediations are included here), an idea. These readings are also part of the process of interpretation. A conglomerate of the readings mentioned above is the mug shot of the abstract consumer, behind whom are all the others who constitute their individuality through the transactions that make up the market. A used car or computer salesman, a small retailer, and a university professor identify themselves in different ways in and through the market. Each is represented by some characteristic feature of his or her work. Each is interpreted in the market as reliable, competent, or creative in view of the pragmatics of the transaction: Some people need a good used car, some a cheap, used computer, others a leather wallet, others an education or counsel. The forms of interpretation in the market are diverse and range from simple observation of the market to direct involvement in market mechanisms through products, exchange of goods, or legislation.
As a place where the three elements-what is marketed (object), language or signs of marketing (representamen), and interpretation (leading to a transaction or not)-come together, the market can be direct or mediated, real or symbolic, closed or open, free or regulated. A produce market, a supermarket, a factory outlet, and a shopping mall are examples of real market space. The market takes on mediated, conventional, and symbolic aspects in the case where, for example, the product is not displayed in its three-dimensional reality but substituted by an image, a description, or a promise. Mail-order houses, and the stock and futures markets belong here, even though they are derived from direct, real markets. Once upon a time, Wall Street was surrounded by various exchanges filled with the odors, tastes, and textures of the products brought in by ships. It is now a battery of machines and traders who read signs on order slips or computer screens but know nothing of the product that is traded.
In our day, the stock market has become a data processing center. Pressures caused by the demand for optimal market efficiency were behind this transformation. Nevertheless, the time involved in the new market semiosis is as real and necessary as the time of transactions in the market based on barter or on direct negotiations; that is, only the amount of time needed to ensure the cooperation of the three elements mentioned above, as human beings constitute themselves in the pragmatic context of the market. The pragmatic context affects market cycles and the speed at which market transactions take place. This is why a deal in a bazaar takes quite a bit of time, and digital transactions triggered by programmed trading are complete before anyone realizes their consequences. Market regulations always affect the dynamics of mediations.