Plato, the smartest man I know, is often credited with having said something to the effects that “if I know anything, it’s that I know nothing at all.”
Was he alluding to his own philosophy of ideal form and the fact that he considered himself a perpetual student of life-unformed, unperfected and still in the processs of attaining to perfection-perhaps. Could it be that he was genuinely suffering from some sort of senile dementia that had robbed him of his intrinsic capacity for memorization?
I think that it was a little of both. To understand this we need to re-visit history- both Plato’s history and the phenomenon of history itself.
The historical narrative as we know it in the west today underwent tectonic changes in the period leading up to and beyond the time of Plato.
Traditionally, a people’s history, it’s myths, customs and secrets to survival were encoded and transmitted through a rich mix of media forms that included image, song, dance, story and elaborate eulogies and rituals. This mix of media was used as a mnemonic device to facilitate burning the shared narrative into the collective conscious.
Attending to this legacy of collective wisdom required a collective response and all members of early societies were compelled to bear the burden of the cognitive load of their history by committing some or all of it to memory. This titanic feat of memorization was facilitated through their participation in rituals designed to replicate the DNA of their narrative. This form of the shared burden of memory was highly codified and participatory in nature and constituted a significant drain on the resources of early people’s and may well have been the impetus behind the shift from hunter gatherer societies to sedentary agrarian modes.
The birth of the sign, be it a hand on a cave wall, a hieroglyph or cuneiform impression in clay, “marks” a major shift in media that allowed history, narrative and collective memory to be externalized. According to seminal theorists like Harold Innis, Erik Havelock, Marshall McLuhan and Walter Ong, the shift to writing revolutionized the manner in which we were able to organize ourselves and the and our systems of thought. With the embrace of writing, ideas could be disembodied and travel through time and space to reshape the power constructs that shaped our social contract and its associated value systems.
The move to embrace the technology of writing, for all it’s promise, was hotly contested by the Greeks of Plato’s time (It has been contended that Homer and the Iliad was a collection of oral stories that were shaped into a collectively celebrated and performed oral chorus that were eventually canonized into an official text under the aegis of a single author) An early Egyptian account of Pharaoh’s rebuff of the god Toth’s gift of writing also speaks to this issue. Pharaoh contended that writing one’s history would invite sloth and forgetfulness in his subjects. Aristotle pushed writing as a means to establishing standards, verifiable facts and officially sanctioned versions of events-a singular perspective over a mosaic-the very things that make empires and institutions possible. Historical narrative and identity went from being a living, shared legacy to a lifeless, static disembodied archive that had to be retrieved and reconstituted, often without the crucial keys of context. The complex data set of living history was no longer participated in by those who had lived it. If one’s experience was deemed to be valid, it would then be recorded, re-framed and redacted by a singular author. This created a world view that had shifted from composite view to a one point perspective.
The advent of the internet and social media has once again invited a composite and participatory narrative where we can upload testimonials to the banal and the sublime dimensions of our existence. What is interesting to note is that while we are immersed in this participatory narrative, the repository of our experience no longer exists embodied within us in the same way as it did in pre-literate societies. In our state of what Walter Ong refers to as “secondary orality” we have dispensed with the burden of memory. The fact that we use the cloud as a mass-repository of our collective data set allows us to forget. With a simple Google search (Scholars portals for the more academically rigorous) we can conjure up that entire data set on a whim. In short, technology—like spellcheck—has rendered memorization culturally obsolete!
I have observed this phenomenon first-hand in the classroom. Often, when I give a lecture or demonstration, it is painfully obvious to me that few students are paying attention to what I am saying or doing. Performance aside, the fact is that they have access to multiple channels of information through the internet, cell phones, neighbours, etc. and despite prefacing my musings with “THIS IS REALLY IMPORTANT IGNORE AT YOUR PERIL!” They continue to push and pull information on demand from these sources. Clearly, I am in direct competition with a staggering array of alternative channels of information. It is not that my students are neglecting to pay attention, they are opting to attend to other priorities at that particular time. It is not that they don’t value what I have to offer either. Invariably, after providing my demos a student will ask a question that I had directly addressed in my presentation. On repeating the demonstration the process frustratingly repeats itself until each student in their own time and on their own terms has what they need from me. At times it feels like I am working the drive-thru window at a burger joint!
What has become obvious to me is, given that I podcast many of my lectures and that so many similar podcasts abound in places like Youtube, a student can gain access to information if an when THEY need it, NOT when I think they need it. It is truly an ON-DEMAND phenomenon that challenges our assumptions about what constitutes effective teaching and learning. So, despite my frustration at their seeming inattentiveness or inability to memorize I have to remind myself of the environments that they inhabit and the rules of engagement that those environments tend to promote or curtail.
Like it or not we have entered an age of a technologically-induced culture of amnesia and instant gratification. To argue whether or not this is culture has validity vis-a-vis our old teaching and learning ecosystems and their associated methods is not a profitable one, rather, we should be exploring how can we reshape the arena and methods of discourse to facilitate deep and meaningful activity for those who have assumed these new technological milieus as the ground conditions of how they access and use information.
I am still working on the answer to that question!