Semiology 'Runs' to Catch Up with the Internet : On Book Power

"About Umberto Eco"

------------------ Also quotes from a 2002 article
in The Guardian,
Saturday October 12, 2002

"Signs of the times"

by Maya Jaggi


When the former hotel building in Milan where Umberto Eco lives was converted into flats, he preserved the winding corridors as a labyrinthine library, housing some 30,000 volumes. The shrine to learning seems apt for the creator of the 14th-century monastery in The Name of the Rose (1980), the medieval murder mystery that combined metaphysics, theology and the enigma of Aristotle's "lost" tome on comedy, with poisoned monks and the twists of a Sherlock Holmes whodunnit - a "book built of books".

His paternal grandfather was a bookbinder and "socialist typographer who organised strikes". During the second world war it was one of Eco's duties to go down to the cellar with a candle and pick up the charcoal: "I spent hours opening the old books and forgetting the coal." Among books he found were works by Jules Verne and Marco Polo, and included Darwin's The Origin of Species** and piles of adventure comics. His maternal grandmother, barely schooled but a "compulsive reader" who subscribed to a mobile library, stoked this eclectic passion. "She had no real cultural discrimination: she could read dime novels as well as Dostoyevsky and Balzac."

** ( - - Note by Bogaulaire: and "The Voyage of the Beagle" was what U. E. liked most about the book . . I'll bet.)

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Photo of Umberto Eco by Robert Birnbaum

In 1978 . . Eco's career took a dramatic new turn. At a friend's invitation, he decided to write a detective story . . .
. . . He also decided to make it a demonstration of his own literary theories of an "open text" that would provide the reader with almost infinite possibilities for interpretation in the signs and clues the protagonist must decode in order to solve a mystery.

Set in a fourteenth-century monastery, The Name of the Rose is the story of a monk who tries to solve several murders while struggling to defend his quest for the truth against church officials. A main theme of the novel is Eco's own
love of books, and the solution to the murders ultimately lies in coded manuscripts and secret clues in the abbey's library. Dense with learned references and untranslated Latin, it is both an exhaustively detailed murder mystery and Eco's semiotic metaphor for the reader's own quest to derive meaning on many levels from the signs in a work of art. Its publishers expected to sell no more than 30,000 copies, but the novel became an international bestseller. In 1986 it was made into a film starring Sean Connery and Christian Slater.

. . .

In recent years Eco has become increasingly involved in debates of how electronic media and computer technologies will affect culture and society. At the International Center for Semiotic and Cognitive Science in San Marino in 1994, he organized a seminar on the future of the book that attracted hypermedia experts from around the world. His own observations on the Internet, virtual reality, and hypertext have appeared in Encyclomedia, a CD-ROM history of philosophy that he helped to develop. Recently he has become involved with the Multimedia Arcade, a complex in Bologna offering Internet access, a computer training center, and a public multimedia library.

. . .

"We are marching toward a more liberated society in which free creativity will co-exist with textual interpretation," he said, but we will need a "new form of critical competence … "a new kind of educational training, a new wisdom" to cope with the sheer quantity of information.

. . .

Writing in The Nation, he asserted that "books still represent the most economical, flexible, wash-and-wear way to transport information at very low cost." Books will remain essential not only for literature but for "any circumstance in which one needs to read carefully, not only to receive information but also to speculate and reflect about it." In his opinion, a device which allows us to invent new texts has nothing to do with our ability to interpret pre-existing texts.

. . .

Eco is an avid book collector who has apartments in Milan, Bologna, and Paris, as well as a summer home near Rimini. In addition to running the Program for Communication Sciences at the University of Bologna, he travels frequently to speak and teach. He continues to publish scholarly treatises, which number almost two dozen, and to contribute to several foreign and Italian newspapers.

. . .

See Wikipedia Article HERE.

Notes on blogs and the new media revolution

by liza
(14 November 2006 - personal blog
on culturekitchen's site)

NOTE: CPE will be adding the main page link to the blog culturekitchen on our blogroll list in the right-hand sidebar.

We were struck by an interesting piece found at CK. If there is consistent interest shown by my readers (if people use the link), I will keep looking for stuff to blog over from the site.

Opening her post she wrote: "Tonight I have the opportunity to talk about blogs, feminism and the Web 2.0 revolution at Barnard University's Center for Research on Women."---------------------------------------------

. . . the idea of feminism as a politics of the "personal turned public". The main idea of "Las tretas del debil" is that Power is not about fixed dialectical opositions : Strong vs. Weak. Power is a process of making spaces for expression. When Ludmer writes how, this explains women writer's preference for smaller literary genres like letters, autobiographies and diaries. Styles on the margins of literary and non-literary writing, called also reality-based writing, you can see how blogs would fit nicely into the category of minor litertures where personal realities are used as power machines.

Ludmer's article owes a huge debt to Gilles Deleuze and Felix Guattari's Kafka: Toward a Minor Literature (Theory and History of Literature, Vol 30). Compared to amount of pages these guys produced for their magnus opus, Capitalism and Schizophrenia, Kafka would seem like a piddling of a little book. I believe though it is perfect for our discussion of blogs because it synthesizes the theory and praxis of becoming minor they developed in their mammoth collaboration. In turn, the concept of becoming minor explains the current upheaval created by bloggers and it points to their possibility as power machines.

A ‘minor literature’ is political, collective, revolutionary, and even spatial —deterritorializing one terrain as it maps another.
According to Deleuze and Guattari, the ‘minor literature’ maps the passage of this deterritorialization; as such, it is a literature of the people; as such, it is also thoroughly political. “The literary machine thus becomes the relay for a revolutionary machine-to-come, not at all for ideological reasons but because the literary machine alone is determined to fill the conditions of a collective enunciation that is lacking elsewhere in this milieu: literature is the people’s concern”.

A Note from culturekitchen

culturekitchen is a community blog aimed at cultural creatives who believe progressive activism starts in the kitchen, the bedroom, the home, the wallet. It is open for all who believe the decline of progressive and libertarian values have set us back as a democratic nation.

culturekitchen is published by Liza Sabater. It's one of the top progressive and feminist blogs in the United States.

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culturekitchen

"A snark and gravitas-filled publication focused on arts, culture, politics and technology."

Published by Liza Sabater
with various other writers


We reserve the right to 'hunt you down and slap you upside the head' if you reprint or rebroadcast our content for-profit and without our consent.

Creative Commons Licenses are cool as long as you share alike.

- (emphasis added by Blogaulaire)

CPE's 'Reading Nietzsche' Online while Blogaulaire Reads Aloud from the Paperback Book

I have the paperback edition in my lap, as I read a completely variant translation in English of the same text: Nietzsche's Thus Spoke Zarathustra.

The online version on my monitor is from www.bibliomania.com/ . SEE this LINK.

My trade paperback version is:

Thus Spoke Zarathustra, translation by. R. J. Hollingdale (Baltimore, Md.: Penguin Books, 1961/69).

My memory of other translations, of other works by Nietzsche, is being thoroughly jogged as I recall debates in college over mis-translation of Nietzsche, particularly other works that seemed so important to budding 'thinkers' or whatever. I am thinking of what was published using the title "The Will to Power", translated by Walter Kaufmann and R. J. Hollingdale (New York: Vintage, 1968).

It irritates me that what I see on my screen at Bibliomania, which is the entire Zarathustra (like the book in my hands), offers NO bibliographic citations, not even the name of a translator. If there are links, the only ones I can find are ads for yogic and esoteric sites offering their own esoteric 'spins' about Nietzsche the 'madman' philosopher. Yech!

At the same moment (thanks to googling) I can hop over to Pillwebb.net and find an ample number of bibliographic citations, but none that clarify which (if of any) translation refers to the online text at Bibliomania. (See the very end of the quoted section below - see how Bibliomania vaguely takes credit for an entirely original (their own copyrighted) version of Nietzsche's classical philosophic fable!)
Another odd thing is that the online text has a style that is very Biblic, almost Old Testament. I can guess that the on-line text must be a version that antedates Hollingdale and certainly the 'modern'Kaufmann in the period when the two collaborated.

In my softcover "Hollingdale Translation" in the Penguin edition (1961/69), I read, as an example of one way his translation differs from what we'll call "the Bibliomania Translation", in HT I read the terms 'Ultimate Man' while in BT I read 'the Last Man'.

But search me, scanning all the online material displayed at Bibliomania leaves the reader completely up in the air; the links do not tempt one to consult ANYTHING, especially not the original German text. Every translator's introduction of Nietzsche under the sun and between bound covers raises such issues. But that's not the style for on-line text versions. Here it's 'Hail the accessibility of e-books'. 'Hail reading in total ignorance.' Ignorance of all issues of interpretation, translation or inter-textual disagreements between editors.

The following 'fair use' citation can be followed in HT on p 45 to p 47. You can surf over to Bibliomania's BT version at Phill Webb (dot) net

5

Alas! there cometh the time when man will no longer launch the arrow of his longing beyond man — and the string of his bow will have unlearned to whizz!

I tell you: one must still have chaos in one, to give birth to a dancing star. I tell you: ye have still chaos in you.

Alas! There cometh the time when man will no longer give birth to any star. Alas! There cometh the time of the most despicable man, who can no longer despise himself.
Lo! I show you the last man.

‘What is love? What is creation? What is longing? What is a star?’ So asketh the last man and blinketh.

The earth hath then become small, and on it there hoppeth the last man who maketh everything small. His species is ineradicable like that of the ground-flea; the last man liveth longest.

‘We have discovered happiness,’ say the last men, and blink thereby.

They have left the regions where it is hard to live; for they need warmth. One still loveth one’s neighbour and rubbeth against him; for one needeth warmth.

Turning ill and being distrustful they consider sinful: they walk warily. He is a fool who still stumbleth over stones or men!

A little poison now and then: that maketh pleasant dreams. And much poison at last for a pleasant death.

One still worketh, for work is a pastime. But one is careful lest the pastime should hurt one.

One no longer becometh poor or rich; both are too burdensome. Who still wanteth to rule? Who still wanteth to obey? Both are too burdensome.

No shepherd, and one herd! Every one wanteth the same; every one is equal: he who hath other sentiments goeth voluntarily into the madhouse.

‘Formerly all the world was insane,’ say the subtlest of them, and blink thereby.
They are clever and know all that hath happened: so there is no end to their raillery. People still fall out, but are soon reconciled — otherwise it spoileth their stomachs.

They have their little pleasures for the day, and their little pleasures for the night: but they have a regard for health.

‘We have discovered happiness,’ say the last men, and blink thereby.

And here ended the first discourse of Zarathustra, which is also called ‘The Prologue’: for at this point the shouting and mirth of the multitude interrupted him. Give us this last man, O Zarathustra, they called out. Make us into these last men! Then will we make thee a present of the Superman! And all the people exulted and smacked their lips. Zarathustra, however, turned sad, and said to his heart:
They understand me not: I am not the mouth for these ears.

Too long, perhaps, have I lived in the mountains; too much have I hearkened unto the brooks and trees: now do I speak unto them as unto the goat-herds.

Calm is my soul, and clear, like the mountains in the morning. But they think me cold, and a mocker with terrible jests.

And now do they look at me and laugh: and while they laugh they hate me too. There is ice in their laughter.

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The the closest Bibliomania comes to offering a credit/citation is:

How do I cite a Bibliomania work?
We do not have full bibliographic data for the texts on Bibliomania, and they were typed from scratch, repaginated and reformatted hence these works are an original edition and should be cited as copyright Bibliomania.com Ltd 2000.

What one finds for 'Zarathustra' as bibliographic references at Phillwebb.net:

Also Sprach Zarathustra: Ein Buch für Alle und Keinen. 1883-1885.
Thus Spoke Zarathrustra: a Book for All and None.
Trans. Graham Parkes. Oxford: OUP, 2005.
Trans. R. J. Hollingdale and Walter Kauffmann. Harmondsworth: Penguin, 1978.
Trans. Walter Kaufmann. New York: Viking, 1954.

Note - from Blogaulaire:
Do not blindly follow the links on Phillweb - you will end up with a videogame entitled 'Beyond Good and Evil' (Ubisoft).