I learned about Rosa's 2019 book from Austen Ivereigh's new 2024 book First Belong to God: On Retreat with Pope Francis (Loyola Press) - which I reviewed in my OEN article "Austen Ivereigh on Pope Francis' Thought" (dated April 23, 2024):
Perhaps Ivereigh's discussion of Rosa's book Resonance in his new 2024 book will now prompt Pope Francis to read Rosa's book.
It strikes me that what Rosa refers to as resonance is the perfect antidote to what Pope Francis refers to as the technocratic paradigm in his widely read 2015 eco-encyclical Laudato Si' (see numbered paragraphs 101, 109, 111, 112, 122, and 189; the pope's eco-encyclical is available in English and other languages at the Vatican's website).
Pope Francis' resounding critique of the technocratic paradigm is related to what the American cultural critic Neil Postman refers to as technopoly in his 1992 book Technopoly: The Surrender of Culture to Technology (Alfred A. Knopf).
Basically, what Rosa refers to as resonance involves the self-conscious cultivation of a paradigm shift to counter the technocratic paradigm.
Moreover, the self-conscious cultivation of what Rosa refers to as resonance is deeply attuned to the psychodynamics of what Ong refers to as our contemporary secondary orality.
Now, Ong published the essay "World as View and World as Event" in the American Anthropologist, volume 71, number 4 (August 1969): pp. 634-647. It is reprinted in volume three of Ong's Faith and Contexts, edited by Thomas J. Farrell and Paul A. Soukup (Scholars Press, 1995, pp. 69-90).
In it, Ong delineates what he refers to as (1) the world-as-event sense of life in primary oral cultures (i.e., cultures not impacted by phonetic alphabetic writing systems) and (2) the world-as-view sense of life in cultures impacted by phonetic alphabetic writing systems (such as the ancient Hebrew and ancient Greek cultures and all subsequent Western cultures).
Ong also discusses the world-as-event sense of life in his 1967 seminal book The Presence of the Word: Some Prolegomena for Cultural and Religious History (Yale University Press, pp. 111-138), the expanded version of Ong's 1964 Terry Lectures at Yale University. In it, Ong links the world-as-event sense of life to what he refers to as auditory synthesis in the human sensorium. The world-as-view sense of life is linked to visual synthesis in the human sensorium. (For specific page references to Ong's discussion of the human sensorium, see the "Index" entry on sensorium [p. 356].)
In effect, Ong perceptively explores auditory synthesis versus visual synthesis in his discussion of the aural-to-visual shift in cognitive processing in our Western cultural history in his massively researched 1958 book Ramus, Method, and the Decay of Dialogue: From the Art of Discourse to the Art of Reason (for specific page references to the aural-to-visual shift, see the "Index" [p. 396]), mentioned above.
Now, the American anthropologist David M. Smith explores Ong's account of the world-as-event sense of life in his 1997 essay "World as Event: Aspects of Chipewyan Ontology" that is reprinted in the 2012 anthology Of Ong and Media Ecology, edited by Thomas J. Farrell and Paul A. Soukup (Hampton Press, pp. 117-141).
I have discussed Ong's account of the world-as-event sense of life and the world-as-view sense of life in my essay "Walter Ong and Harold Bloom can help us understand the Hebrew Bible" in Explorations in Media Ecology, volume 11, numbers 3&4 (2012): pp. 255-272.
Now, within the context of Ong's account of the world-as-event sense of life and the world-as-view sense of life, the conscious cultivation today of what Rosa refers to as resonance would involve the emergence of a new sense of life that we can refer to as the world-as-resonance sense of life.
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