Marshall McLuhan
Herbert Marshall McLuhan was a Canadian philosopher whose work is among the cornerstones of the study of media theory. Raised in Winnipeg, McLuhan 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".
McLuhan coined the expression "the medium is the message", as well as the term global village. He predicted the World Wide Web almost 30 years before it was invented. He was a fixture in media discourse in the late 1960s, though his influence began to wane in the early 1970s. In the years following his death, he continued to be a controversial figure in academic circles. However, with the arrival of the Internet and the World Wide Web, interest was renewed in his work and perspectives.
Life and career
McLuhan was born on July 21, 1911, in Edmonton, Alberta, and was named "Marshall" from his maternal grandmother's surname. His brother, Maurice, was born two years later. His parents were both also born in Canada: his mother, Elsie Naomi, was a Baptist school teacher who later became an actress; and his father, Herbert Ernest McLuhan, was a Methodist with a real-estate business in Edmonton. When the business failed at the start of World War I, McLuhan's father enlisted in the Canadian Army. After a year of service, he contracted influenza and remained in Canada, away from the front lines. After Herbert's discharge from the army in 1915, the McLuhan family moved to Winnipeg, Manitoba, where Marshall grew up and went to school, attending Kelvin Technical School before enrolling in the University of Manitoba in 1928.Undergraduate education
After studying for one year as an engineering student in Winnipeg, McLuhan changed majors and earned a Bachelor of Arts degree, winning a University Gold Medal in Arts and Sciences. He went on to receive a Master of Arts degree in English from the University of Manitoba as well. He had long desired to pursue graduate studies in England and was accepted by Trinity Hall, Cambridge, having failed to secure a Rhodes Scholarship to study at Oxford.Though having already earned his BA and MA in Manitoba, Cambridge required him to enroll as an undergraduate "affiliated" student, with one year's credit towards a three-year bachelor's degree, before entering any doctoral studies. He went up to Cambridge in the autumn of 1934, studied under I. A. Richards and F. R. Leavis, and was influenced by New Criticism. Years afterward, upon reflection, he credited the faculty there with influencing the direction of his later work because of their emphasis on the "training of perception", as well as such concepts as Richards' notion of "feedforward". These studies formed an important precursor to his later ideas on technological forms. He received the required bachelor's degree from Cambridge in 1936 and entered their graduate program.
Conversion to Catholicism
At the University of Manitoba, McLuhan explored his conflicted relationship with religion and turned to literature to "gratify his soul's hunger for truth and beauty," later referring to this stage as agnosticism. While studying the trivium at Cambridge, he took the first steps toward his eventual conversion to Catholicism in 1937, founded on his reading of G. K. Chesterton. In 1935, he wrote to his mother:Had I not encountered Chesterton I would have remained agnostic for many years at least. Chesterton did not convince me of religious faith, but he prevented my despair from becoming a habit or hardening into misanthropy. He opened my eyes to European culture and encouraged me to know it more closely. He taught me the reasons for all that in me was simply blind anger and misery.At the end of March 1937, McLuhan completed what was a slow but total conversion process, when he was formally received into the Catholic Church. After consulting a minister, his father accepted the decision to convert. His mother, however, felt that his conversion would hurt his career and was inconsolable. McLuhan was devout throughout his life, but his religion remained a private matter. In his personal correspondence and private writings, he sometimes made connections between his religion and the media: for example, he compared satellite technology to the Star of Bethlehem. He had a lifelong interest in the number three and sometimes said that the Virgin Mary provided intellectual guidance for him.
Early career, marriage, and doctorate
Unable to find a suitable job in Canada, he went to the United States to take a job as a teaching assistant at the University of Wisconsin–Madison for the 1936–37 academic year. From 1937 to 1944, he taught English at Saint Louis University. There he taught courses on Shakespeare, eventually tutoring and befriending Walter J. Ong, who would write his doctoral dissertation on a topic that McLuhan had called to his attention, as well as become a well-known authority on communication and technology.McLuhan met Corinne Lewis in St. Louis, a teacher and aspiring actress from Fort Worth, Texas, whom he married on August 4, 1939. They spent 1939–40 in Cambridge, where he completed his master's degree and began to work on his doctoral dissertation on Thomas Nashe and the verbal arts. While the McLuhans were in England, World War II had erupted in Europe. For this reason, he obtained permission to complete and submit his dissertation from the United States, without having to return to Cambridge for an oral defence. In 1940, the McLuhans returned to Saint Louis University, where they started a family as he continued teaching. He was awarded a Doctor of Philosophy degree in December 1943.
He next taught at Assumption College in Windsor, Ontario, from 1944 to 1946, then moved to Toronto in 1946 where he joined the faculty of St. Michael's College, a Catholic college of the University of Toronto, where Hugh Kenner would be one of his students. Canadian economist and communications scholar Harold Innis was a university colleague who had a strong influence on his work. McLuhan wrote in 1964: "I am pleased to think of my own book The Gutenberg Galaxy as a footnote to the observations of Innis on the subject of the psychic and social consequences, first of writing then of printing." Tom Cooper's Wisdom Weavers: The Lives and Thought of Harold Innis and Marshall McLuhan explores the relationship of Innis and McLuhan in depth.
Later career and reputation
In the early 1950s, McLuhan began the Communication and Culture seminars at the University of Toronto, funded by the Ford Foundation. As his reputation grew, he received a growing number of offers from other universities. During this period, he published his first major work, The Mechanical Bride, in which he examines the effect of advertising on society and culture. Throughout the 1950s, he and Edmund Carpenter also produced an important academic journal called Explorations. McLuhan and Carpenter have been characterized as the Toronto School of communication theory, together with Harold Innis, Eric A. Havelock, and Northrop Frye. During this time, McLuhan supervised the doctoral thesis of modernist writer Sheila Watson on the subject of Wyndham Lewis. Hoping to keep him from moving to another institute, the University of Toronto created the Centre for Culture and Technology in 1963.From 1967 to 1968, McLuhan was named the Albert Schweitzer Chair in Humanities at Fordham University in the Bronx. While at Fordham, he was diagnosed with a benign brain tumour, which was treated successfully. He returned to Toronto where he taught at the University of Toronto for the rest of his life and lived in Wychwood Park, a bucolic enclave on a hill overlooking the downtown where Anatol Rapoport was his neighbour.
In 1970, he was made a Companion of the Order of Canada. In 1975, the University of Dallas hosted him from April to May, appointing him to the McDermott Chair. Marshall and Corinne McLuhan had six children: Eric, twins Mary and Teresa, Stephanie, Elizabeth, and Michael. The associated costs of a large family eventually drove him to advertising work and accepting frequent consulting and speaking engagements for large corporations, including IBM and AT&T.
Death
In September 1979, McLuhan suffered a stroke which affected his ability to speak. The University of Toronto's School of Graduate Studies tried to close his research centre shortly thereafter, but was deterred by substantial protests. McLuhan never fully recovered from the stroke and died in his sleep on December 31, 1980. He is buried at Holy Cross Cemetery in Thornhill, Ontario, Canada.Early works and influences
During his years at Saint Louis University, McLuhan worked concurrently on two projects: his doctoral dissertation and the manuscript that was eventually published in 1951 as a book, titled The Mechanical Bride: Folklore of Industrial Man, which included only a representative selection of the materials that McLuhan had prepared for it.McLuhan's 1942 Cambridge University doctoral dissertation surveys the history of the verbal arts from the time of Cicero down to the time of Thomas Nashe. In his later publications, McLuhan at times uses the Latin concept of the trivium to outline an orderly and systematic picture of certain periods in the history of Western culture. McLuhan suggests that the Late Middle Ages, for instance, were characterized by the heavy emphasis on the formal study of logic. The key development that led to the Renaissance was not the rediscovery of ancient texts, but a shift in emphasis from the formal study of logic to rhetoric and grammar. Modern life is characterized by the re-emergence of grammar as its most salient feature—a trend McLuhan felt was exemplified by the New Criticism of Richards and Leavis.
McLuhan also began the academic journal Explorations with anthropologist Edmund "Ted" Carpenter. In a letter to Walter Ong, dated 31 May 1953, McLuhan reports that he had received a two-year grant of $43,000 from the Ford Foundation to carry out a communication project at the University of Toronto involving faculty from different disciplines, which led to the creation of the journal.
In 1999, Tom Wolfe suggested that a major under-acknowledged influence on McLuhan's work is the Jesuit philosopher Pierre Teilhard de Chardin, whose ideas anticipated those of McLuhan, especially the evolution of the human mind into the "noosphere." In his early book The Gutenberg Galaxy, however, McLuhan warns against whole-heartedly accepting or outright dismissing Teilhard's observations.
In his private life, McLuhan wrote to friends saying: "I am not a fan of Pierre Teilhard de Chardin. The idea that anything is better because it comes later is surely borrowed from pre-electronic technologies." Further, McLuhan noted to a Catholic collaborator: "The idea of a Cosmic thrust in one direction ... is surely one of the lamest semantic fallacies ever bred by the word 'evolution'.… That development should have any direction at all is inconceivable except to the highly literate community."
Some of McLuhan's main ideas were influenced or prefigured by anthropologists like Edward Sapir and Claude Lévi-Strauss, arguably with a more complex historical and psychological analysis. The idea of the retribalization of Western society by the far-reaching techniques of communication, the view on the function of the artist in society, and the characterization of means of transportation, like the railroad and the airplane, as means of communication, are prefigured in Sapir's 1933 article on Communication in the Encyclopaedia of the Social Sciences, while the distinction between "hot" and "cool" media draws from Lévi-Strauss' distinction between hot and cold societies.