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 | | The Gutenberg Galaxy: The Making of Typographic Man by Marshall McLuhan ISBN-10: 9780802060419 ISBN-10: 0-8020-6041-2 ISBN-13: 9780802060419 ISBN-13: 978-0-8020-6041-9 Paperback 1962-03-01 University of Toronto Press Find Lowest Price |
Editorials | ||
Product Description Since its first appearance in 1962, the impact of The Gutenberg Galaxy has been felt around the world. It gave us the concept of the global village; that phrase has now been translated, along with the rest of the book, into twelve languages, from Japanese to Serbo-Croat. It helped establish Marshall McLuhan as the original 'media guru.' More than 200,000 copies are in print. The reissue of this landmark book reflects the continuing importance of McLuhan's work for contemporary readers. | ||
Reviews | ||
McLuhan's Most Difficult Book The Gutenberg Galaxy, McLuhan's second book, is one of his best, but the reader should be forewarned that it is also one of his most difficult to read and does not make a good introduction for the beginner. One of the reasons for this difficulty is that it is written in mosaic style, in which McLuhan -- like Walter Benjamin's Arcades Project -- creates a text that is largely composed of quotations from mostly obscure authors stitched together with his own commentaries in between. These quotations are from works written in classical academic style, and none of them are easy reading. They require concentration and the book itself takes time to read carefully. The book is a cultural archaeology of the effects of the rise of print upon Western society in the period between 1450 - 1850. It is concerned with analyzing the new kinds of social and cultural structures which typography brought into being, such as nationalism, the concept of individuality, the idea of authorship and intellectual private property, new genres such as the literary essay and the novel. The rise of the printing press, McLuhan points out, was coincident with the rise of the mastery of depth perspective in Renaissance painting, and this is not an accident, for both the new Euclidean space conception and typography had in common an emphasis upon the organization of the world around the eye favored as a sense organ at the detriment and exlusion of all the other senses. During the manuscript culture of the Middle Ages, the senses were still synesthetically woven together like a tapestry, and no single one of them was favored to quite the degree of exclusion which the favoring of vision brought about in the Renaissance. Illuminated manuscripts, according to McLuhan, have a textural feel to them that still relies heavily on the sense of touch, and Medieval art, with its disproportionate sense of space in which one character -- such as Christ -- will be represented as larger than everyone else primarily due to the emphasis upon his spiritual importance rather than his inclusion as one individual among many occupying the same field of homogeneous space, is similarly haptic. Gothic lettering, he points out, is hard on the eye and difficult to read because it is tactile and still appeals to the sense of touch. Roman lettering, together with Arabic numerals, was favored by print, and this had the effect of streamlining the ability to read such that silent reading became common. Printers began to do new things like number the pages, create indices and Tables of Contents, and this had the effect of emphasizing authorship since it now became possible to track citations properly. Typography, McLuhan never tires of pointing out, favors the eye at the expense of all the other senses, and it tends to favor an abstract view of space as a container within which objects are placed in an arrangement that takes all spatial relations into account. All of this began to change in the nineteenth century with the rise of electric technology and the favoring of discontinuities brought about by the telegraph and the newspaper. This kind of syncopated feeling for space, in which each object begins to occupy its own space no longer held in relation to other objects, began to erode and change the old typographic world of the Gutenberg Galaxy. Electric culture, which McLuhan does not discuss much in this book, favors tribalism, spatial discontinuity, erosion of individuality and the rise of corporatism, decentralization and so on. This book should be read together with Understanding Media, for the latter volume picks up where The Gutenberg Galaxy leaves off, at the threshold of the Electric Society. It is a masterpiece of scholarship by one of the greatest intellects America has ever produced, an intellect that easily puts the French po-mo philosophers in the shade. You will get more useful ideas out of any one of McLuhan's books than you would out of a whole crate of books by postmodern French philosophers. --John David Ebert, author of Celluloid Heroes & Mechanical Dragons: Film as the Mythology of Electronic Society | ||
45 years ahead of its time! Marshall McLuhan's _The Gutenberg Galaxy: The Making of Typographic Man_ (University of Toronto Press, 1962) is 45 years ahead of its time because not very many persons have understood it very well. With bold strokes, McLuhan has delineated how Western culture is different from other cultures in the world today. For Western culture is still a residual form of print culture, whereas other cultures in the world today are to one degree or another residual forms of oral cultures. Drawing on Walter J. Ong's account of visualist tendencies in Western philosophic thought in _Ramus, Method, and the Decay of Dialogue: From the Art of Discourse to the Art of Reason_ (Harvard University Press, 1958; 3rd ed. University of Chicago Press, 2004), McLuhan also calls attention to visualist tendencies in Western thought. In the late 1950s, McLuhan, a Canadian convert to Roman Catholicism, read _Insight: A Study of Human Understanding_ by the Canadian Jesuit philosopher and theologian Bernard Lonergan. Lonergan calls attention to the tendency in Western philosophic thought to equate knowing with "taking a good look." Thus McLuhan was drawing not only on Ong's account of visualist tendencies in Western philosophic thought, but also on Lonergan's. In the 1994 "Introduction to the Transaction Edition" of his book _Belief and Unbelief_, Michael Novak, who studied under Lonergan as a young seminarian in Rome, nicely paraphrases Lonergan's critique of visualist tendencies in his own words: "Rorty thinks that in showing that the mind is not "the mirror of nature" he has disproved the correspondence theory of truth. What he has really shown is that activities of the human mind cannot be fully expressed by metaphors based upon the operations of the human eye. We do not know simply through "looking at" reality as though our minds were simply mirrors of reality. One needs to be very careful not to confuse the activities of the mind with the operations of any (or all) of the bodily senses. In describing how our minds work, one needs to beware of being bewitched by the metaphors that spring from the operations of our senses. Our minds are not like our eyes; or, rather, their activities are far richer, more complex, and more subtle than those of our eyes. It is true that we often say, on getting the point, "Oh, I see!" But putting things together and getting the point normally involve a lot more than "seeing," and all that we need to do to get to that point can scarcely be met simply by following the imperative, "Look!" Even when the point, once grasped, may seem to have been (as it were) right in front of us all along, the reasons why it did not dawn upon us immediately may be many, including the fact that our imaginations were ill-arranged, so that we were expecting and "looking for" the wrong thing. To get to the point at which the evidence finally hits us, we may have to undergo quite a lot of dialectical argument and self-correction." (p. xv) In summary, Western philosophical thought from antiquity down to the invention of the Gutenberg printing press around 1450 carried a strong visualist orientation, as Ong has detailed. Then with the advent of the Gutenberg printing press visualist tendencies were much more strongly culturally conditioned than ever before. As is well known, print culture in the West with its strong orientation toward visualism saw not only the spread of the Protestant Reformation, but also the emergence of modern science, modern capitalism, modern democracy, the Industrial Revolution, and the Romantic Movement. Thus the strong orientation toward visualism in the West has helped set Western culture off from other cultures of the world. However, today modern capitalism as developed in print culture with its strong orientation toward visualism is being globalized through economic globalization. Thus capitalism today is making inroads into parts of the world where print culture did not have the historical impact that it had in Western culture. To varying degrees, the other cultures are residual forms of oral culture, as McLuhan describes oral culture in this book. Thus McLuhan's pioneering study of print culture can enable us to better understand the world situation as we live through the upheavals of economic globalization. --Thomas J. Farrell, author of Walter Ong's Contributions to Cultural Studies: The Phenomenology of the Word and I-Thou Communication (Media Ecology) | ||
Shooting probes This is the first McLuhan book I read, back in the late 1960s. It took me about a month to get through, because each short chapter contained so many new ideas and insights I had to think about them before going on. I didn't always understand them, but what I did comprehend was intoxicatingly exciting. Many readers of McLuhan treat his probes as absolute statements of truth. Then, if they disagree with him, they reject his whole approach. One important fact to keep in mind while reading this or any of McLuhan's books is that he himself refers to the clever slogans which sum up many of his insights ("The medium is the message" being the best known, of course) as "probes", not facts. Their purpose is to explore an idea in order to stimulate thought. Even if you ultimately disagree with the concept set forth, if it makes you think about it, the probe has accomplished its principal purpose. | ||
An Academic Read Definitely more of an academically written book than McLuhan's more famous "Understanding Media." For new McLuhan readers, I recommend reading "Understanding Me" or "Understanding Media" first. | ||
The orality/literacy debate and McLuhan's media theory This book expands on the views of McLuhan's teacher Harold Innis, who distingusihed oral and written cultures. The book argues that oral cultures are synaesthetic and work with synthetic logic, while cultures of writing push the mind toward singulation of senses, logic and 'perspective'. McLuhan 'glosses' through a wide range of scattered historical pieces of information to show how oral, written and print cultures have different patterns. He ably shows how printing also transformed art, architecture, society and industry. The book is thoroughly historical, dense and rich in informative detail. It forms the foundation for McLuhan's clearer theoretical articulation of his ideas in 'Understanding Media', but is more accessible to the layman. This book belongs to a pantheon of books that revolve around similar ideas like Harold Innis's 'Empire and Communications' & 'The Bias of Communication'; Walter J. Ong's 'Orality and Literacy' and William J. Ivins's 'Print and Visual Culture' and 'Art and Geometry'. But this is the most sweeping, convincing, dramatic statement of the common theory proposed by these various writers. And for those who love theory with a dose of history, this makes for really delightful reading. | ||