Jay Rosen is a journalism scholar who teaches journalism. I am a rhetoric scholar who teaches journalism. I intend no evaluation by making these statements. Instead, I want to try to answer a question Rosen asks, and it’s important to know from what academic quarter my answer comes.
Rosen offers a list of related topics (from an interview he gave recently) involving the news media, politics, and culture, and then he asks:
There’s too much reality rushing over us every day just now. And it’s pushing me to the limits of my own vocabulary. Can anyone help? Do you even know what I’m talking about? Hit the comment button and tell us: what connects the items on my list?
Yes, I know what he’s talking about. I don’t know that what I am about to say will help. But I may be able to point to a useful body of knowledge (that may, for now, merely restate Rosen’s observation). The noetic field is changing.
A noetic field (as defined by rhetoric scholar James A. Berlin in Writing Instruction in Nineteenth-Century American Colleges) is a “closed system defining what can, and cannot, be known; the nature of the knower; the nature of the relationship between the knower, the known, and the audience; and the nature of language.” Berlin concludes from this (and I agree) that rhetoric “is thus ultimately implicated in all a society attempts. It is at the center of a culture’s activities.”
I think one commonality among the items on Rosen’s list is that each appears to me to indicate, and provide evidence for, something that I have been trying to chart recently: a change in the noetic field. The knowers, what can be known, and the relationship among the knower, the known, and the audience; and the language we use to create, interpret, and communicate are changing in more than an incremental way. And that necessarily means a re-evaluation of competing epistemologies–political, cultural, and journalistic, to name a few.
Those in the blogosphere who have recently added “Proud Member of the Reality-Based Community” to their weblogs (including Rhetorica) are reacting to these changes–some of these changes part of a conscious cultural rending of Enlightenment reason from political action. You’ll notice that I added something: (Transactionalist Chapter). The reason I added this is because the old Enlightenment paradigm is quite dead despite Neil Postman’s heroic efforts to revive it.
We live in neither a subjective world nor an objective world. We live in a transactional world in which human minds meet the facts of reality and then create something like a human reality in response–lived experience as created and evaluated by culture and ideologies. Journalism, as the most important discoursive practice in our culture, drives and is driven by the very changes in the noetic field that create the temporary semantic limbo Rosen identifies.
Where will these changes lead us? Maybe here.