In an interview with Soukup (personal communication, September 16, 2005) it is clear that the framed parameters of Ong’s contribution to the discipline are connected to the development of his academic career. It is important to note at this point that mapping Ong’s career academically through an historic paradigm would serve the reader best. One can get a better feel for the development of his thought processes over time as well as an understanding of those who influenced (or were influenced by him) along the way. A starting point would bring us to Ong’s examination of rhetoric through historical frames. Ong’s Harvard dissertation focused on scholar Peter Ramus (1515-1572), a 16th century Parisian professor and educational reformer (Soukup, 2004). While at Harvard, Ong focused on Ramus’ interest in the development of the printing press and his focus on the question of if we should be re-thinking the way in which rhetoric was taught. Soukup summarized Ong's focus on Ramus and his studies of rhetoric:
The study of Ramus plays a central role in Ong’s thinking about communication, one that extends far beyond the history of rhetoric. From classical times through the Renaissance, rhetoric defined not only how people spoke, but how people analyzed and solved problems. In many ways, because rhetoric more or less defined education, it defined, through education, the dominant ways of thinking. Several changes occurred shortly before or during Ramus’s lifetime. Ong noticed two key changes in western thought, manifest in Ramus’s writing: a shift away from rhetoric (with its emphasis on probable knowledge) to logic (with its emphasis on proofs and truth); a shift from hearing spoken argumentation to see a written demonstration. And Ong noticed how printing changed the school environment. It was here that Ong first made the connection between communication form (hearing, seeing), communication media, and thought processes. (2004, p. 4)
Ramus was a part of something that Ong found interesting. Western thought was making a transition away from rhetoric that could be seen in terms of logical probability in discussion, to logic
that was grounded more in seeking concrete truth and proof for reasoning. A good resource concerning the history of rhetoric and Western thinking comes from the work of the editors Golden,
Berquist, Coleman & Sproule (2004). The text maps the development of rhetoric within a western context of thinking, providing a great overview of the history of rhetoric in the west.
Further, the idea of written demonstration as opposed to spoken argumentation was in some ways a shift of preference. A review of Ramist Rhetoric from Ong (1958a) demonstrated a sort of mapped
explanation of the transition of rhetoric (specifically, Ramist Rhetoric is Chapter Twelve). Soukup (2004) mentioned it extensively. The transitional development of rhetoric in comparison to
logic was anything but a source of absolute clarity. Farrell (2000) further noted that such an analysis from Ong was focused on the contrast of expression that dealt with both sound and sight.
It would be foolish to consider the transition smooth and marked. The shift in cultural learning is one that mapped over time. It was more a process than a marked chasm or di vide. Ong (1971a)
stated that, there is no total theoretical statement of the nature of either rhetoric or logic, much less their interrelation. Conceivably such a statement might finally be
achieved at the end of history, when rhetoric and logic would be outmoded
(p. 7). Ong’s comment seemed more in line with the idea that hindsight and retrospect will have the final say when
either of the approaches to knowledge and learning would seem obsolete.
Historically, Ramus derived a good deal of thought strongly relative to the transitional shift from that of logic to proof. In some respects, Ong saw Ramus as a product of the times in which he lived. Soukup (2004) commented:
Ramus was above all a teacher and that shaped his approach to developing both his dialectic and his rhetoric in an age when printing changed the school environment. He lived at a time when science also changed the learning environment. (p.6)
Ong (1958a, 1958b) noted the transition of Ramus away from knowledge through the traditional form of instructional teaching to that of objects and diagrams. The thought of knowledge derived through diagrams and objects is the direction that Ramus seemed headed toward. Inclusive within this shift is the awareness of how we arrive at knowledge. The pedagogical shift here is important. In the transition, knowledge can be derived from the visual perspective as well as that of the oral perspective. Seeing diagrams, objects, and symbols in print to arrive at knowledge is what ultimately what Ong focused in on. Much of this can be attributed to the development an invention that rocked society in its ability to learn, distribute, and store knowledge in Ramus’s lifetime—the printing press.
Printing was changing how people learned, and it was happening in Ramus’s lifetime. In terms of why Ong focused in on this particular aspect, something from his cultural/spiritual background began to emerge. Ong had a background in biblical studies (he was a Roman Catholic priest). He was interested with the difference in learning attributed to Hebrew culture and to Greek and Latin culture (P. Soukup, personal communication, September 16, 2005). Soukup commented on the idea that Hebrew culture was much more focused on sound and the spoken word. He further mentioned that the Greek and Latin culture of learning was more visual, focused on image. Ong focused in on how Ramus analyzed the transition away from oral as a primary form of comprehension to literate and the incorporation of visual images. Ramus became entrenched with the aspect of printing and was widely seen as a publishing and pedagogical guru (Soukup, 2004). This focus of transformation of knowledge became a continued theme that he would work closely with and develop further throughout his career. A brief quote from Ong (1968) made this apparent:
We have reached a period today when the accumulation of knowledge has made possible insights of new clarity and depth into the history of knowledge itself. Growth of knowledge soon produces growth in knowledge about knowledge, its constitution, and its history, for knowledge is of itself reflective. Given time, it will try to explain not only the world but itself more and more. (p. 8)
Ong's assessment of Ramus is exhaustive. It is strongly encouraged that if the reader finds a greater interest in this particular area of commentary, they should seek out Soukup’s (2004) article as well as a copy of Ong’s dissertation and additional commentary. His contribution to the examination of rhetoric is amazing. Ong was impressive in his analysis of Ramus and the contribution he made to the development of knowledge, primarily through a transition from orality to literacy via the significant development of the printing press. So powerful and striking was Ong’s analysis of Ramus that McLuhan (1962) cited him extensively in his influential book, The Gutenberg Galaxy: The Making of Typographic Man. McLuhan is a central figure in the discipline, and was instrumental in guiding Ong in the move to Harvard where he pursued his Ph.D. in English. Refer to the work McLuhan (1962, 1964) and Neil (1993) regarding McLuhan, as he is widely instrumental in advancing the field.
The influence of Ong’s thoughts relative to the history of rhetoric can be felt even today. The work of Poster (2000), Moss (2004), Youngkin (1995), Kaufer & Butler (1996) serve as examples of many scholars who have followed and contributed further to Ong’s assessment of rhetoric. There is much more that could be said regarding this section of Ong’s influence and scholarship. However, there is more that must be said in different areas regarding Ong’s influence in 60 years of work.
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