The Toronto School is a school of thought in communication theory and literary criticism, the principles of which were developed chiefly by scholars at the University of Toronto. It is characterized by exploration of Ancient Greek literature and the theoretical view that communication systems create psychological and social states. [1] The school originated from the works of Eric A. Havelock and Harold Innis in the 1930s, and grew to prominence with the contributions of Edmund Snow Carpenter, Northrop Frye and Marshall McLuhan.
Since 1963, the McLuhan Program in Culture and Technology at the University of Toronto Faculty of Information has carried the mandate for teaching and advancing the school. [2] Notable contemporary scholars associated with the Toronto School include Derrick de Kerckhove, Robert K. Logan and Barry Wellman.
The Toronto School has been described as "the theory of the primacy of communication in the structuring of human cultures and the structuring of the human mind." [1] [3] [4] [5] Eric Havelock's studies in the transitions from orality to literacy, as an account of communication, profoundly affected the media theories of Harold Innis and Marshall McLuhan. Harold Innis' theories of political economy, media and society had a significant influence on critical media theory and communications and with McLuhan, offered groundbreaking Canadian perspectives on the function of communication technologies as key agents in social and historical change. Together, their works advanced a theory of history in which communication is central to social change and transformation. [6]
In the early 1950s, McLuhan began the Communication and Culture seminars, funded by the Ford Foundation, at the University of Toronto. As his reputation grew, he received a growing number of offers from other universities and, to keep him, the university created the Centre for Culture and Technology in 1963. [7] He published his first major work during this period: The Mechanical Bride (1951) was an examination of the effect of advertising on society and culture. He also produced an important journal, Explorations, with Edmund Carpenter, throughout the 1950s. With Innis, Havelock, Derrick de Kerckhove and Barry Wellman, McLuhan and Carpenter have been characterized as the Toronto School of Communication. [8] McLuhan remained at the University of Toronto through 1979, spending much of this time as head of his Centre for Culture and Technology.
Published in 1950 by Harold Innis, Empire and Communications is based on six lectures he delivered at Oxford University in 1948. [9] The series, known as the Beit Lectures, was dedicated to exploring British imperial history. However, Innis decided to undertake a sweeping historical survey of how communications media influence the rise and fall of empires. He traced the effects of media such as stone, clay, papyrus, parchment and paper from ancient to modern times. [10]
Innis argued that the "bias" of each medium either toward space or toward time helps determine the nature of the civilization in which that medium dominates. "Media that emphasize time are those that are durable in character such as parchment, clay and stone," he writes in his introduction. [11] These media tend to favour decentralization. "Media that emphasize space are apt to be less durable and light in character, such as papyrus and paper." [11] These media generally favour large, centralized administrations. Innis believed that to persist in time and to occupy space, empires needed to strike a balance between time-biased and space-biased media. [12] Such a balance is likely to be threatened however, when monopolies of knowledge exist favouring some media over others. [13]
In his 1947 presidential address to the Royal Society of Canada, Innis remarked: "I have attempted to suggest that Western civilization has been profoundly influenced by communication and that marked changes in communications have had important implications." He went on to mention the evolution of communications media from the cuneiform script inscribed on clay tablets in ancient Mesopotamia to the advent of radio in the 20th century. "In each period I have attempted to trace the implications of the media of communication for the character of knowledge and to suggest that a monopoly or oligopoly of knowledge is built up to the point that equilibrium is disturbed." [14] Innis argued, for example, that a "complex system of writing" such as cuneiform script resulted in the growth of a "special class" of scribes. [15] The long training required to master such writing ensured that relatively few people would belong to this privileged and aristocratic class. As Paul Heyer explains:
In the beginning, which for Innis means Mesopotamia, there was clay, the reed stylus used to write on it, and the wedge-shaped cuneiform script. Thus did civilization arise, along with an elite group of scribe priests who eventually codified laws. Egypt followed suit, using papyrus, the brush, and hieroglyphic writing. [16]
Marshall McLuhan's The Mechanical Bride: Folklore of Industrial Man (1951) is a study in the field now known as popular culture. His interest in the critical study of popular culture was influenced by the 1933 book Culture and Environment by F. R. Leavis and Denys Thompson, and the title The Mechanical Bride is derived from a piece by the Dadaist artist, Marcel Duchamp.
The Gutenberg Galaxy: The Making of Typographic Man (written in 1961, first published in Canada by University of Toronto Press in 1962) is a study in the fields of oral culture, print culture, cultural studies, and media ecology. Throughout the book, McLuhan takes pains to reveal how communication technology (alphabetic writing, the printing press, and the electronic media) affects cognitive organization, which in turn has profound ramifications for social organization:
...[I]f a new technology extends one or more of our senses outside us into the social world, then new ratios among all of our senses will occur in that particular culture. It is comparable to what happens when a new note is added to a melody. And when the sense ratios alter in any culture then what had appeared lucid before may suddenly become opaque, and what had been vague or opaque will become translucent. [17]
McLuhan's most widely known work, Understanding Media: The Extensions of Man (1964), is a study in media theory. In it McLuhan proposed that media themselves, not the content they carry, should be the focus of study — popularly quoted as "the medium is the message". McLuhan's insight was that a medium affects the society in which it plays a role not by the content delivered over the medium, but by the characteristics of the medium itself. McLuhan pointed to the light bulb as a clear demonstration of this concept. A light bulb does not have content in the way that a newspaper has articles or a television has programs, yet it is a medium that has a social effect; that is, a light bulb enables people to create spaces during nighttime that would otherwise be enveloped by darkness. He describes the light bulb as a medium without any content. McLuhan states that "a light bulb creates an environment by its mere presence." [18]
More controversially, McLuhan postulated that content had little effect on society — in other words, it did not matter if television broadcasts children's shows or violent programming, to illustrate one example — the effect of television on society would be identical. He noted that all media have characteristics that engage the viewer in different ways; for instance, a passage in a book could be reread at will, but a movie had to be screened again in its entirety to study any individual part of it.
Herbert Marshall McLuhan was a Canadian philosopher whose work is among the cornerstones of the study of media theory. He studied at the University of Manitoba and the University of Cambridge. He began his teaching career as a professor of English at several universities in the United States and Canada before moving to the University of Toronto in 1946, where he remained for the rest of his life. He is known as the "father of media studies".
Media studies is a discipline and field of study that deals with the content, history, and effects of various media; in particular, the mass media. Media studies may draw on traditions from both the social sciences and the humanities, but it mostly draws from its core disciplines of mass communication, communication, communication sciences, and communication studies.
Harold Adams Innis was a Canadian professor of political economy at the University of Toronto and the author of seminal works on media, communication theory, and Canadian economic history. He helped develop the staples thesis, which holds that Canada's culture, political history, and economy have been decisively influenced by the exploitation and export of a series of "staples" such as fur, fish, lumber, wheat, mined metals, and coal. The staple thesis dominated economic history in Canada from the 1930s to 1960s, and continues to be a fundamental part of the Canadian political economic tradition.
Media ecology theory is the study of media, technology, and communication and how they affect human environments. The theoretical concepts were proposed by Marshall McLuhan in 1964, while the term media ecology was first formally introduced by Neil Postman in 1968.
Eric Marshall McLuhan was a communications theorist, son of Marshall McLuhan.
Understanding Media: The Extensions of Man is a 1964 book by Marshall McLuhan, in which the author proposes that the media, not the content that they carry, should be the focus of study. He suggests that the medium affects the society in which it plays a role mainly by the characteristics of the medium rather than the content. The book is considered a pioneering study in media theory.
Derrick de Kerckhove is the author of The Skin of Culture and Connected Intelligence and Professor in the Department of French at the University of Toronto, in Toronto, Ontario, Canada. He was the Director of the McLuhan Program in Culture and Technology from 1983 until 2008.
A sensorium (/sɛnˈsɔːrɪəm/) is the apparatus of an organism's perception considered as a whole. It is the "seat of sensation" where it experiences, perceives and interprets the environments within which it lives. The term originally entered English from the Late Latin in the mid-17th century, from the stem sens- ("sense"). In earlier use it referred, in a broader sense, to the brain as the mind's organ. In medical, psychological, and physiological discourse it has come to refer to the total character of the unique and changing sensory environments perceived by individuals. These include the sensation, perception, and interpretation of information about the world around us by using faculties of the mind such as senses, phenomenal and psychological perception, cognition, and intelligence.
Robert K. Logan, originally trained as a physicist, is a media ecologist.
"The medium is the message" is a phrase coined by the Canadian communication theorist Marshall McLuhan and the name of the first chapter in his Understanding Media: The Extensions of Man, published in 1964. McLuhan proposes that a communication medium itself, not the messages it carries, should be the primary focus of study. He showed that artifacts such as media affect any society by their characteristics, or content.
Medium theory is a mode of analysis that examines the ways in which particular communication media and modalities impact the specific content (messages) they are meant to convey. It Medium theory refers to a set of approaches that can be used to convey the difference in meanings of messages depending on the channel through which they are transmitted. Medium theorists argue that media are not simply channels for transmitting information between environments, but are themselves distinct social-psychological settings or environments that encourage certain types of interaction and discourage others.
Orality is thought and verbal expression in societies where the technologies of literacy are unfamiliar to most of the population. The study of orality is closely allied to the study of oral tradition.
Monopolies of knowledge arise when the ruling class maintains political power through control of key communications technologies. The Canadian economic historian Harold Innis developed the concept of monopolies of knowledge in his later writings on communications theories.
Marshall McLuhan's tetrad of media effects uses a tetrad - a four-part construct - to examine the effects on society of any technology/medium by dividing its effects into four categories and displaying them simultaneously. The tetrad first appeared in print in articles by McLuhan in the journals Technology and Culture (1975) and et cetera (1977). It first appeared in book form in his posthumously-published works Laws of Media (1988) and The Global Village (1989).
The McLuhan Program in Culture and Technology started in 1963 as the Centre for Culture and Technology, initially a card pinned to the door of Marshall McLuhan's office in the English department at the University of Toronto. In 1965, McLuhan draft Constitution for the center read: "The Centre is established to advance the understanding of the origins and effects of technology" to "investigation into the psychic and social consequences of technologies."
The alphabet effect is a group of hypotheses in communication theory arguing that phonetic writing, and alphabetic scripts in particular, have served to promote and encourage the cognitive skills of abstraction, analysis, coding, decoding, and classification. Promoters of these hypotheses are associated with the Toronto School of Communication, such as Marshall McLuhan, Harold Innis, Walter Ong, Vilém Flusser and more recently Robert K. Logan; the term "alphabet effect" comes from Logan's 1986 work.
Communication Aesthetics is a theory devised by Mario Costa and Fred Forest at Mercato San Severino in Italy in 1983. It is a theory of aesthetics calling for artistic practice engaging with and working through the developments, evolutions and paradigms of late twentieth century communications technologies. Observing the emerging supremacy of networks over subjects, it called for an artistic approach that was both adapted to, and invested in this changing techno-social arena.
This is a bibliography of Marshall McLuhan's works.
Harold Adams Innis was a professor of political economy at the University of Toronto and the author of seminal works on Canadian economic history and on media and communication theory. He helped develop the staples thesis, which holds that Canada's culture, political history and economy have been decisively influenced by the exploitation and export of a series of staples such as fur, fish, wood, wheat, mined metals and fossil fuels. Innis's communications writings explore the role of media in shaping the culture and development of civilizations. He argued, for example, that a balance between oral and written forms of communication contributed to the flourishing of Greek civilization in the 5th century BC. But he warned that Western civilization is now imperiled by powerful, advertising-driven media obsessed by "present-mindedness" and the "continuous, systematic, ruthless destruction of elements of permanence essential to cultural activity."
In the social sciences, materiality is the notion that the physical properties of a cultural artifact have consequences for how the object is used. Some scholars expand this definition to encompass a broader range of actions, such as the process of making art, and the power of organizations and institutions to orient activity around themselves. The concept of materiality is used across many disciplines within the social sciences to focus attention on the impact of material or physical factors. Scholars working in science and technology studies, anthropology, organization studies, or communication studies may incorporate materiality as a dimension of their investigations. Central figures in the social scientific study of materiality are Harold Innis and Marshall McLuhan.