In contemporary debates, communication is variously invoked as a panacea for the problems of both democracy and love, as a dream of a new information society brought about by new technologies, and as a wistful ideal of human relations. How, and why, did communication come to shoulder the load it carries? In John Durham Peters's work, the teachings of Socrates and Jesus, the the...
In contemporary debates, communication is variously invoked as a panacea for the problems of both democracy and love, as a dream of a new information society brought about by new technologies, and as a wistful ideal of human relations. How, and why, did communication come to shoulder the load it carries? In John Durham Peters's work, the teachings of Socrates and Jesus, the theology of Saint Augustine, the political philosophy of Locke, and the American tradition from Emerson through William James all become relevant for understanding communication in our age. Peters finds that thinkers across the centuries have struggled with the same questions - how we can hope for contact with others, what has become of human beings in increasingly technological times, how new modes of communication have altered the ways the world is imagined and how we relate to others - and he weaves intellectual history and communications history together. The book traces the yearning for contact not only through philosophy and literature but also by exploring the cultural reception of communication technologies from the telegraph to the radio. The history of communication, Peters shows, is not a triumphant progress toward global harmony but rather a collection of uncanny devices that conjure angels, spirits and alien intelligences. His is an account of a complex concept that has both shaped us and been shaped by us.
John Durham Peters is professor of English and film and media studies at Yale University. He is the author and editor of many books, including The Marvelous Clouds, Courting the Abyss, and Speaking into the Air, all published by the University of Chicago Press.
目录
· · · · · ·
Introduction: The Problem of Communication
The Historicity of Communication
The Varied Senses of "Communication"
Sorting Theoretical Debates in (and via) the 1920s
Technical and Therapeutic Discourses after World War II
1. Dialogue and Dissemination
· · · · · ·
(更多)
Introduction: The Problem of Communication
The Historicity of Communication
The Varied Senses of "Communication"
Sorting Theoretical Debates in (and via) the 1920s
Technical and Therapeutic Discourses after World War II
1. Dialogue and Dissemination
Dialogue and Eros in the Phaedrus
Dissemination in the Synoptic Gospels
2. History of an Error: The Spiritualist Tradition
Christian Sources
From Matter to Mind: "Communication" in the Seventeenth Century
Nineteenth-Century Spiritualism
3. Toward a More Robust Vision of Spirit: Hegel, Marx, and Kierkegaard
Hegel on Recognition
Marx (versus Locke) on Money
Kierkegaard’s Incognitos
4. Phantasms of the Living, Dialogues with the Dead
Recording and Transmission
Hermeneutics as Communication with the Dead
Dead Letters
5. The Quest for Authentic Connection, or Bridging the Chasm
The Interpersonal Walls of Idealism
Fraud or Contact? James on Psychical Research
Reach Out and Touch Someone: The Telephonic Uncanny
Radio: Broadcasting as Dissemination (and Dialogue)
6. Machines, Animals, and Aliens: Horizons of Incommunicability
The Turing Test and the Insuperability of Eros
Animals and Empathy with the Inhuman
Communication with Aliens
Conclusion: A Squeeze of the Hand
The Gaps of Which Communication Is Made
The Privilege of the Receiver
The Dark Side of Communication
The Irreducibility of Touch and Time
Appendix: Extracts (Supplied by a Sub-sublibrarian)
Acknowledgments
Index
· · · · · · (收起)
20世纪20年代的传播思想有个主要特征，那就是不区分面对面的交流和大众传播。“大众媒介”（mass media）是一个当时新造的字眼，它构成了一道模糊的地平线。在这条地平线上尽管耸立着各种阴影，有“象征工具”（symbolic apparatus，奥格登和里查兹)、“娱乐/干扰”（distraction，海德格尔）、“交流的工具属性”（instrumentalities of communication，杜威）、“广告媒介”（伯纳斯）、“银锁链”（chains of silver，拉斯韦尔）等等，但是将“大众媒介”作为体制性和讨论性活动的独特领域，这一思想那时尚未问世。……到了30年代，大众传播和人际交流的分野的基础开始奠定，传播（communication）和通信（communications）也开始分道扬镳。P35 (查看原文)
美丽的prose reading，而且显然peters推举emerson derrida levinas这个strand，想要retrieve the chasm。一到bodies和erotic部分的rhetorics太抒情了能感觉到peters写到这里整个人都兴奋了。整个论述都grounded on transhistorical conditions of humanity，然后又用西方哲学宗...美丽的prose reading，而且显然peters推举emerson derrida levinas这个strand，想要retrieve the chasm。一到bodies和erotic部分的rhetorics太抒情了能感觉到peters写到这里整个人都兴奋了。整个论述都grounded on transhistorical conditions of humanity，然后又用西方哲学宗教史上最流行的原型+derrida和精神分析来frame整个dyad，了解到peters是摩门教徒之后一切都make sense了(展开)
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1 有用 张君雅小妹妹 2012-04-14 00:45:40
真的是交流的无奈
0 有用 鱼化石 2025-10-11 03:50:29 美国
美丽的prose reading，而且显然peters推举emerson derrida levinas这个strand，想要retrieve the chasm。一到bodies和erotic部分的rhetorics太抒情了能感觉到peters写到这里整个人都兴奋了。整个论述都grounded on transhistorical conditions of humanity，然后又用西方哲学宗... 美丽的prose reading，而且显然peters推举emerson derrida levinas这个strand，想要retrieve the chasm。一到bodies和erotic部分的rhetorics太抒情了能感觉到peters写到这里整个人都兴奋了。整个论述都grounded on transhistorical conditions of humanity，然后又用西方哲学宗教史上最流行的原型+derrida和精神分析来frame整个dyad，了解到peters是摩门教徒之后一切都make sense了 (展开)
0 有用 不会取名字 2013-12-18 15:39:09
草，难死了
0 有用 谢梨耶shelly 2025-04-23 10:17:38 浙江
“最深刻的伦理教诲要求人们无差等地泛爱一切人，然而时间却只允许一个人真正地关爱地球上为数不多的居民。毕其一生，每个人只有时间给少数几个人以关爱。我们这些肉身凡人只能个别地去爱；不过，没有博爱之心又是不公正的。爱之悖论是，边界的具体性和要求的普遍性之间存在着矛盾。由于我们只能够和一些人而不是所有人共度时光，只能够接触一些人而不是所有人，因此，亲临而在场恐怕是我们能做到的最接近跨越人与人之间鸿沟的保证... “最深刻的伦理教诲要求人们无差等地泛爱一切人，然而时间却只允许一个人真正地关爱地球上为数不多的居民。毕其一生，每个人只有时间给少数几个人以关爱。我们这些肉身凡人只能个别地去爱；不过，没有博爱之心又是不公正的。爱之悖论是，边界的具体性和要求的普遍性之间存在着矛盾。由于我们只能够和一些人而不是所有人共度时光，只能够接触一些人而不是所有人，因此，亲临而在场恐怕是我们能做到的最接近跨越人与人之间鸿沟的保证。在这一点上，我们直接面对的是我们的有限性，它既神圣又悲哀。”没有预期地被打动。其实我们生活在同一个世纪，同一个国家，我们是同一个种族，说着同一样语言，分享同一种文明，把地球看做一个玻璃盒子，此时此刻，我们何尝不是在场地共处在一起呢。 (展开)
1 有用 mīmī 2022-03-31 19:42:11
文笔真好，要买中文了