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(CLICK FOR FULL SIZE)Persimmons, Plate 1

Jack Goody, The Logic of Writing and the Organization of Society

In Jack Goody’s The Logic of Writing and the Organization of Society, the ideas of the beginnings of a world history are present in the subject of writing. Goody explores the differences between groups that developed writing and those who did not, as well as further investigating the “similarities of context” of those groups who did develop writing. More specifically, he is concerned with the way scholars use “those things used to describe transitions in human history.” Goody argues that human cultural transitions can be legitimately studied from the “means and modes of communication” versus analysis based of the more traditional lens, modes of production. To do so, he first studies transitions based in writing in the areas of religion, and then explores examples of similar developments in the areas of economics, state administration, and law. However, although Goody professes to be writing historically, the book has a distinctly anthropological organization.

The first part of Goody’s book is an explanation of concepts that he will use through the rest of his presentation, essentially a Goody sees the preconditions for development more widely distributed than current theories allow, favoring an “early adoption of writing rather than later development in literacy.” He argues this by comparing the major religions in Africa and the Middle East and Eurasia. He distinguishes the interface between the oral and the written, as the transition between simple and complex state formations. In the case of religion, he demonstrates the difference between Middle Eastern religions (book religions) that spread from cultures, which had developed an alphabet, dominating cultures with religions based on oral traditions such as paganism, animism, and heathenism prominent in Eurasia. Goody asserts that religions with an oral tradition were bound by territory and physical influence and thus less like to exhibit a more complex social growth, thus, unable to “decisively [brake] through national frontiers.”

The main dissimilarity that Goody realizes between the two is the difference between a religion ready to travel and a religion remaining immersed in a local tradition. The religion based on codification is ultimately difficult to change, spawns a priestly caste, travels from its area of origin, and encourages membership through conversion. However, the religion that is based on oral tradition is much more flexible, thereby giving it the ability to remain effective on a local level because it can quickly change to fit complex situations at hand, adaptability being key to local usefulness and in the end the religion’s survival, but not necessarily its diffusion.

Likewise, in a parallel manner, Goody argues that the codification of law and administrative edicts, as well as the intrinsic overlap of financial matters in religion and the bookkeeping associated with it, helped to institutionalize those groups with an alphabetic tradition, eventually leading to more complex social structures. As a counterexample to complex economic structures based on writing, Goody offers the use of cloth, shells, and salt as mediums of exchange in Africa. These mediums remained simple, traditional, and naturally limited the economy as well as the societies ability to develop a more complex economic system.

By observing features implied in the analysis of social institutions and their writing, Goody set out to see how to explain how specific historically changed events can be measured in terms of developments in communication. As a part of this investigation, he examines religion, law and political institutions and their effect on human cultural transitions. In doing so, Goody ultimately connects writing to the greater social structure by observing the cultural features of the society expressed in institutional writing that he is analyzing. His investigation of the “long-term” effects of whether a society developed a complex writing system or not, by observing the fact that societies such as those found in West Africa were eventually more susceptible to European domination.

Books mentioned:

Goody, Jack. The Logic of Writing and the Organization of Society. New York: Cambridge University Press, 1986.

Levine, Kenneth. "The Logic of Writing and the Organization of Society." The American Historical Review 93.3 (1988): 667-68.

Recently, I returned from an ill-fated camping trip in the Grand Canyon. My companion and fellow adventurer:  a longtime friend and colleage, Dr. Ev Stanton. Each of us was looking forward to a week of escape from technology and noise -- a return to childhood memories of campires and adventure. Unfortunately, living in the temperate environs of Southern California doesn't prepare one for sleeping in 8-degree weather very well and by the second night in the frigid, windy campsite, we were ready to raise a white flag and head back to warmth.

Returning home would involve a 9+ hour drive. There was plenty of time to exchange stories. After a few days of having avoided deep thought (our primary concern was keeping warm) we found ourselves chatting about deep subjects to pass the time.

At one point, the subject of our creative and thinking process was raised. We have both always been creative individuals, involved in music, art and the development of original ideas. This creativity has permeated our personal and professional lives. How do we reach the conclusions we do about the world around us? When evaluating an idea, object or concept, how is it that we are able to easily form rapid, elastic connections between the subject and thousands of other relationships? We also mused over how the process leads to insights that allow us to (seemingly effortlessly) create new opportunities, solve complex problems or leverage existing knowledge.

The fruits of these skills have been apparent to both of us throughout our lives. We deal and adapt to change with little fear or apprehension. We are able to juggle multiple complex projects without difficulty. We switch between the creative and analytical. We discover connections and opportunities where others see none.

Is this perspective a part of our DNA? A technique particular to our wiring? A flash of genius? (we can hear the echoes of laughter when friends and family read this one). We think not. We posit that everyone has the capability to think more creatively...to draw far more information, inference and connection out of their everyday life and create new possibilities. Ultimately this process creates more opportunities, better relationships and a richer life.

This blog represents a sort of adventure--a road trip into the mind. Ev and I aim to take what we know about how we do things and provide a methodology to others so that they may do the same. We're not claiming what we do is extraordinary or is representative of any sort of ideal. But our inquiry has sparked enough curiousity that the two of us have committed ourselves to learning more about how our brains work and the current state of brain science. Ultimately we're challenging ourselves to distill what we know into a method that others can use to enrich their everyday lives. We're calling this the Mindful Method, or Hyperthinking.

Whatever the result, we know it is going to be a fun journey...and we would be delighted if you join us and contribute to it with your questions, comments and collaboration.