This is further indicative of more general transformations effected by the mediated environment in the sphere of religion, in which subjectivity itself becomes the locus of religious recognition and the site for the irruption of the sacred, due to its having become electronically externalized in the pervasive forms of media use.Ī mostly unexplored area of inquiry within McLuhan studies is the connection between the perceptual model of experience and Heideggerian-inspired existential/hermeneutic phenomenology. In this "discarnate condition" our metaphysical state approximates the condition of divinity itself as conceptualized in the pratyabhijñā. This massive extensivity is further compressed into a single, resonating sphere of electronic interpenetration, rendering all individuals simultaneously present. It is argued that our contemporary media environment composed of digital networked electronic media forms reorients human perception, expanding our normal awareness to spatial and temporal ranges of extension that are, metaphorically and in some senses actually, universal in scope.
This paper explores the interface between the media ecological theories of Marshall McLuhan and the Indian philosophical system known as Pratyabhijñā (recognition).
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