Anderson and Sauer 2002: Difference between revisions
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can read "out of order" in a book -- in this sense, with TV surfing and hypertext linking, "we are living with a new intensity the triumph of the book as a technology" (42) | can read "out of order" in a book -- in this sense, with TV surfing and hypertext linking, "we are living with a new intensity the triumph of the book as a technology" (42) | ||
:"The book/codex, as an emergent technology, enabled a reader to mark up places discontinuously. In this sense, the history of the codex is the history of the bookmark." (42) | :"The book/codex, as an emergent technology, enabled a reader to mark up places '''discontinuously'''. In this sense, the history of the codex is the history of the bookmark." (42) | ||
codex adopted by Christians and pagans alike by 5th century (though Christians were earlier in their adoption); however, "Christians and Jews actively differentiated themselves from each other through the adoption of the book or the scroll"; no Jewish codices survive from before c10 in the Middle East and c11 in Europe | codex adopted by Christians and pagans alike by 5th century (though Christians were earlier in their adoption); however, "Christians and Jews actively differentiated themselves from each other through the adoption of the book or the scroll"; no Jewish codices survive from before c10 in the Middle East and c11 in Europe | ||
:"one might want to see the invention of printing less as a displacement of manuscript culture than as the culmination of the invention of the navigable book -- the book that allowed you to get your finger into the place you wanted to find in the least possible time" (44) | :"one might want to see the invention of printing less as a displacement of manuscript culture than as the '''culmination of the invention of the navigable book''' -- the book that allowed you to get your finger into the place you wanted to find in the least possible time" (44) | ||
manuscript book/codex "emerged, I am suggesting, as an alternative to, and sometimes in an antagonistic relation to, the scroll" (46) -- scroll as unwinding, can't move between two points; book encourages discontinuous reading | manuscript book/codex "emerged, I am suggesting, as an alternative to, and sometimes in an antagonistic relation to, the scroll" (46) -- scroll as unwinding, can't move between two points; book encourages discontinuous reading | ||
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Catholic liturgy -- "the discontinuous reading that the codex enabled thus became central to Christianity and led to the cutting up of the bible into specific, usable parts, bound separately" (47) | Catholic liturgy -- "the discontinuous reading that the codex enabled thus became central to Christianity and led to the cutting up of the bible into specific, usable parts, bound separately" (47) | ||
* Protestants began reading continuously (47-8) | * Protestants began reading continuously (47-8) | ||
Newby Bible | |||
:"To imagine continuous reading as the norm in reading a book is radically reactionary: it is to read a codex as if it was a scroll, from beginning to end." (48) | :"To imagine continuous reading as the norm in reading a book is radically reactionary: it is to read a codex as if it was a scroll, from beginning to end." (48) | ||
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'''bibles as compilations''': | '''bibles as compilations''': | ||
:"That is, if we talk about the Geneva Bible, the Bishops' Bible, the Authorized Bible as separate translations, there are in fact elements that migrate from one translation to another or that are in some editions of a specific translation but no tin another. Moreover, readers could add, and less often subtract, all kinds of materials beside what we might like to think of as 'the bible proper' when they had their composite bibles bound and rebound. Bibles were, indeed, ''usually'' composites. That is, they incorporated a wide range of navigational aids -- aids that showed one how to read the bible other than as continuous narrative." (51) | :"That is, if we talk about the Geneva Bible, the Bishops' Bible, the Authorized Bible as separate translations, there are in fact elements that migrate from one translation to another or that are in some editions of a specific translation but no tin another. Moreover, readers could add, and less often subtract, all kinds of materials beside what we might like to think of as 'the bible proper' when they had their composite bibles bound and rebound. Bibles were, indeed, ''usually'' composites. That is, they incorporated a wide range of navigational aids -- aids that showed one how to read the bible other than as continuous narrative." (51) | ||
Anne Askew -- known for citing 'chapter and verse'; but first English bible with verse numbers: Geneva translation, printed 1560, 14 years after Askew was burned at the stake | |||
:"But such collation depended upon the long history of Christianity in the creation of systematic methods of discontinuous reading. The codex as a technology of discontinuity made at first opssible and finally easy the collation fo the Pentateuch, the Prophets, the Gospels, the Epistles, and the Psalms on a daily basis." (73) | |||
:"The codex and the printed book were the indexical computers that Christianity adopted as its privileged technologies." (74) | |||
Latest revision as of 17:21, 13 November 2010
can read "out of order" in a book -- in this sense, with TV surfing and hypertext linking, "we are living with a new intensity the triumph of the book as a technology" (42)
- "The book/codex, as an emergent technology, enabled a reader to mark up places discontinuously. In this sense, the history of the codex is the history of the bookmark." (42)
codex adopted by Christians and pagans alike by 5th century (though Christians were earlier in their adoption); however, "Christians and Jews actively differentiated themselves from each other through the adoption of the book or the scroll"; no Jewish codices survive from before c10 in the Middle East and c11 in Europe
- "one might want to see the invention of printing less as a displacement of manuscript culture than as the culmination of the invention of the navigable book -- the book that allowed you to get your finger into the place you wanted to find in the least possible time" (44)
manuscript book/codex "emerged, I am suggesting, as an alternative to, and sometimes in an antagonistic relation to, the scroll" (46) -- scroll as unwinding, can't move between two points; book encourages discontinuous reading
Catholic liturgy -- "the discontinuous reading that the codex enabled thus became central to Christianity and led to the cutting up of the bible into specific, usable parts, bound separately" (47)
- Protestants began reading continuously (47-8)
Newby Bible
- "To imagine continuous reading as the norm in reading a book is radically reactionary: it is to read a codex as if it was a scroll, from beginning to end." (48)
Locke: Bible has been chopped up, encouraging sectarianism (50)
bibles as compilations:
- "That is, if we talk about the Geneva Bible, the Bishops' Bible, the Authorized Bible as separate translations, there are in fact elements that migrate from one translation to another or that are in some editions of a specific translation but no tin another. Moreover, readers could add, and less often subtract, all kinds of materials beside what we might like to think of as 'the bible proper' when they had their composite bibles bound and rebound. Bibles were, indeed, usually composites. That is, they incorporated a wide range of navigational aids -- aids that showed one how to read the bible other than as continuous narrative." (51)
Anne Askew -- known for citing 'chapter and verse'; but first English bible with verse numbers: Geneva translation, printed 1560, 14 years after Askew was burned at the stake
- "But such collation depended upon the long history of Christianity in the creation of systematic methods of discontinuous reading. The codex as a technology of discontinuity made at first opssible and finally easy the collation fo the Pentateuch, the Prophets, the Gospels, the Epistles, and the Psalms on a daily basis." (73)
- "The codex and the printed book were the indexical computers that Christianity adopted as its privileged technologies." (74)