Understanding the importance of audience to rhetoric, it is crucial to evaluate the role of audience in terms of writing. According to Ong, a speaker’s audience is different from writer’s audience. In reality, he opines that the term ‘audience’ is improper with reference to reading and writing. In Ong’s view ‘audience’ signifies a collective unit, whereas readers are not, since reading
arguments made by Ong, Bartholomae and Foucault that are worth mentioning. I am not disputing the rhetoric of these three great thinkers/ readers. I am simply attempting to “define a position of privilege, a position that sets [me] against a ‘common’ discourse…” working “self-consciously, critically, against not only the ‘common’ code but [my] own” (Bartholomae 644). However, for now, I am suggesting that a reader doesn’t “have to play the role in which the author has cast him” (Ong 60), but that there
just as was the carry-over from writing to print. But what of the first shift, the diffusion of writing and literacy that appeared to completely scrub primary orality from the face of every civilization that took up its successor? According to Walter J. Ong, that first diffusion of literacy completely rewired the human mind in order to create a more advanced society that depended on writing to survive.
speaking It is so innate, or as Ong says of writing “deeply interiorized” in most of us that we use these methods of communication every day without considering what it means for how we communicate and even perceive ourselves and others. Ong describes writing itself as a technology which changes how we look at words in general whether spoken or written. These ideas can particularly be applied to computers and internet technology as methods of communication. Ong makes the statement that writing
contact by hiding behind separate screens and keyboards, communicating via messages, emails, and status updates, as anchored in social media usage. Despite the fact that we’re hidden, true verbal communication and oral culture is not totally lost. As Walter Ong put it in the introduction of his book Orality and Literacy, “Our understanding of the differences between orality and literacy developed only in the electronic age, not earlier.” Social networks and the activity that occurs on them is an extension
literate poem. The Iliad began as a poem that was strictly part of an oral culture, its transition into a written work for a literate culture brought complexities and complications that are often overlooked when examining this poem on its surface. Walter J. Ong explained this phenomenon best when he described the psychodynamics of an oral society. His explanations concerning these particular societies’ psychologies and social dynamics are often times lost on the Iliad’s modern-day reader. Therefore, when
the Gnostic Myth." Joseph Conrad's Heart of Darkness: Modern Critical Interpretations. Edited by Harold Bloom. New York: Chelsea House Publishers, 1986. 45-56. Joseph Conrad. 2012. Web 6 Nov. 2013. http://www.kirjasto.sci.fi/jconrad.htm. Ong,Walter J. "Truth in Conrad's Darkness." Joseph Conrad's Heart of Darkness and The Secret Sharer. Edited by Harold Bloom. Broomall: Chelsea House Publishers, 1996. 59-62. Watts, Cedric. "Conrad's Heart of Darkness: A Critical and Contextual Discussion
repetition (Howard 1964, 430-33; Burrow 1966, 87-97) and numerological patterning (Hieatt 1968, 129-31; Eckhardt 1980, 141-55) demonstrate the Gawain-poet's ability to exploit the spatial and temporal control afforded by the technology of writing (Ong 1971, 23-27). As Kent Hieatt has shown, he consciously uses numerological patterns. Line 2,525, the last long line of the poem, echoes the opening line and reinforces the emphasis given to five and twenty-five in the description of the pentangle. In
The Rastafarian Movement Since its founding in the 1930s, the Rastafarian movement has grown to the point where it has become a major cultural and political force in Jamaica. During its existence, the movement has challenged Jamaica's neo-colonialist society's attempts to keep whites at the top and blacks at the bottom of the socio-economic structure. Because of its controversial actions, the movement has evoked responses from observers that range from "hostility" to "curiosity" (Forsythe 63). On
Technology and Gabriel Marcel ABSTRACT: I present the arguments of Gabriel Marcel which are intended to overcome the potentially negative impact of technology on the human. Marcel is concerned with forgetting or rejecting human nature. His perspective is metaphysical. He is concerned with the attitude of the "mere technician" who is so immersed in technology that the values which promote him as an authentic person with human dignity are discredited, omitted, denied, minimized, overshadowed, or