By Laura Mandell
Breaking the Book is a manifesto at the cognitive results and emotional results of human interactions with actual books that finds why the normal humanities disciplines are immune to 'digital' humanities.
- Explores the explanations why the conventional humanities disciplines are immune to 'digital humanities'
- Reveals points of ebook heritage, delivering it for instance of ways assorted media form our modes of pondering and feeling
- Gathers jointly crucial ebook historical past and literary feedback about the hundred years top as much as the early 19th-century emergence of mass print culture
- Predicts results of the electronic revolution on disciplinarity, services, and the institutional restructuring of the humanities
Read or Download Breaking the Book: Print Humanities in the Digital Age (Wiley-Blackwell Manifestos) PDF
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Extra info for Breaking the Book: Print Humanities in the Digital Age (Wiley-Blackwell Manifestos)
19 Breaking the Book It seems as if Sprat wants to embrace ordinary language in rejecting disciplinarity: [Leaders of the Royal Society] have exacted from all their members, a close, naked, natural way of speaking; positive expressions; clear senses; a native easiness: bringing all things as near the Mathematical plainness, as they can: and preferring the language of Artizans, Countrymen, and Merchants, before that, of Wits, or Scholars. 21 For John Locke, at least, in his 1700 edition of the Essay Concerning Human Understanding, clarifying language by reducing it to simple ideas (things susceptible of being sensed; Land 1974: 43) is a way for the discipline of natural philosophy to improve upon ordinary language, about which he complains in his “Epistle to the Reader”: [F]ive or six Friends meeting at my Chamber, and discoursing on a Subject very remote from this, found themselves quickly at a stand, by the Difficulties that rose on every side.
He wants to throw the book at people outside this rational sphere, and their only contribution to the whole enterprise will be picking it up. In The Way We Argue Now, Amanda Anderson insists that Habermas is not simply proposing the rationalization of culture, but proposes an “ethos” as well. However, establishing this ethos also involves legislating to the populace rather than taking anything back into disciplinarity from popular culture. ” None of us live that way, thinking if and only when we are writing or speaking book language, if the latter is even possible.
Because, however, the Newtonian view of time is implicit in everyday language where it can corrupt apparently a-temporal statements, to deal with relativity one must either critically reexamine ordinary language, or abandon it altogether. Physicists traditionally take the latter course, replacing talk about space and time by a mathematical formalism that gets it right by producing a state of compact nonverbal comprehension. Good physicists figure out how to modify everyday language to bring it into correspondence with that abstract structure.