Neil Postman

That is why a good reader does not cheer an apt sentence or pause to applaud even an inspired paragraph. Analytic thought is too busy for that, and too detached.

In America, everyone is entitled to an opinion, and it is certainly useful to have a few when a pollster shows up. But these are opinions of a quite different roder from eighteenth- or nineteenth-century opinions. It is probably more accurate to call them emotions rather than opinions, which would account for the fact that they change from week to week, as the pollsters tell us. What is happening here is that television is altering the meaning of 'being informed' by creating a species of information that might properly be called disinformation. I am using this world almost in the precise sense in which it is used by spies in the CIA or KGB. Disinformation does not mean false information. It means misleading information — misplace, irrelevant, fragmented or superficial information — information that creates the illusion of knowing something but which in fact leads one away from knowing. In saying this, I do not mean to imply that television news deliberately aims to deprive Americans of a coherent, contextual understanding of their world. I mean to say that when news is packaged as entertainment, that is the inevitable result. And in saying that the television news show entertains but does not inform, I am saying something far more serious than that we are being deprived of authentic information. I am saying we are losing our sense of what it means to be well informed. Ignorance is always correctable. But what shall we do if we take ignorance to be knowledge?

We rarely talk about television, only about what’s on television

The reader must come armed , in a serious state of intellectual readiness. This is not easy because he comes to the text alone. In reading, one's responses are isolated, one'sintellect thrown back on its own resourses. To be confronted by the cold abstractions of printed sentences is to look upon language bare, without the assistance of either beauty or community. Thus, reading is by its nature a serious business. It is also, of course, an essentially rational activity.

"But it is not time constraints alone that produce such fragmented and discontinuous language. When a television show is in process, it is very nearly impermissible to say, "Let me think about that" or "I don't know" or "What do you mean when you say...?" or "From what sources does your information come?" This type of discourse not only slows down the tempo of the show but creates the impression of uncertainty or lack of finish. It tends to reveal people in the <i>act of thinking</i>, which is as disconcerting and boring on television as it is on a Las Vegas stage. Thinking does not play well on television, a fact that television directors discovered long ago. There is not much to <i>see</i> in it. It is, in a phrase, not a performing art. But television demands a performing art."

Nothing could be more misleading than the idea that computer technology introduced the age of information. The printing press began that age, and we have not been free of it since.

We are all, as Huxley says someplace, Great Abbreviators, meaning that none of us has the wit to know the whole truth, the time to tell it if we believed we did, or an audience so gullible as to accept it.

For in the end, he was trying to tell us what afflicted the people in 'Brave New World' was not that they were laughing instead of thinking, but that they did not know what they were laughing about and why they had stopped thinking.

"We believe there are certain things people "have," certain things people "do," and even certain things people "are." These beliefs do not necessarily reflect the structure of reality they simply reflect an habitual way of talking about reality."

In the eighteenth and nineteenth centuries, print put forward a definition of intelligence that gave priority to the objective, rational use of the mind and at the same time encouraged forms of public discourse with serious, logically ordered content. It is no accident that the Age of Reason was coexistent with that growth of a print culture, first in Europe and then in America.

When a population becomes distracted by trivia, when cultural life is redefined as a perpetual round of entertainments, when serious public conversation becomes a form of baby-talk, when, in short, a people become an audience, and their public business a vaudeville act, then a nation finds itself at risk; culture-death is a clear possibility.

For the message of television as metaphor is not only that all the world is a stage but that the stage is located in Las Vegas, Nevada.

"In saying no one knew about the ideas implicit in the telegraph, I am not quite accurate. Thoreau knew. Or so one may surmise. It is alleged that upon being told that through the telegraph a man in Maine could instantly send a message to a man in Texas, Thoreau asked, "But what do they have to say to each other?" In asking this question, to which no serious interest was paid, Thoreau was directing attention to the psychological and social meaning of the telegraph, and in particular to its capacity to change the character of information — from the personal and regional to the impersonal and global."

belief that where there is a problem, there must be a solution, I shall conclude with the following suggestions. We must, as a start, not delude ourselves with preposterous notions such as the straight Luddite position as outlined, for example, in Jerry Mander’s Four Arguments for the Elimination of Television. Americans will not shut down any part of their technological apparatus, and to suggest that they do so is to make no suggestion at all. It is almost equally unrealistic to expect that nontrivial modifications in the availability of media will ever be made. Many civilized nations limit by law the amount of hours television may operate and thereby mitigate the role television plays in public life. But I believe that this is not a possibility in America. Once having opened the Happy Medium to full public

We do not see nature or intelligence or human motivation or ideology as “it” is but only as our languages are. And our languages are our media. Our media are our metaphors. Our metaphors create the content of our culture.