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The ritual view of communication is a communications theory proposed by James W. Carey, wherein communication–the construction of a symbolic reality–represents, maintains, adapts, and shares the beliefs of a society in time. In short, the ritual view conceives communication as a process that enables and enacts societal transformation.〔Carey, James W. (2009). "A Cultural Approach to Communication." Communication as Culture. New York: Routledge. pp. 11–28.〕 Carey defines the ritual view particularly in terms of sharing, participation, association, and fellowship.〔Carey 2009, p. 15〕 In addition, Carey acknowledges that, commonness, communion, and community, naturally correspond with the ritual view.〔Carey 2009, p. 18〕 In a similar way, the term "ritual" holds religious connotations. For Carey, this connection to religion helps to emphasize the concept of shared beliefs and ceremony that are fundamental to the ritual view. In contrast to the ritual view, James W. Carey presents what he considers the more commonly recognized transmission view of communication. In the transmission view the dissemination of information constitutes the primary goal. James W. Carey defines the transmission view in terms of imparting, sending, transmitting and giving information to others.〔Carey 2009, p. 12〕 In the transmission view information is disseminated across geography largely for the purpose of control. To support this idea, James W. Carey refers to the messaging systems of ancient Egypt wherein, "transportation and communication were inseparably linked" and served as a method of control.〔 Where James W. Carey seemingly presents these two views as oppositional, he acknowledges that the dichotomy is false. He states, "neither of these counterpoised views of communication necessarily denies what the other affirms".〔Carey 2009, p. 17〕 Instead, they offer a nuanced perspective of communication that enables a broader understanding of human interaction. ==Approach to communication vis com== In the foreword of ''Communication as Culture'' G. Stuart Adam states that, "Carey transferred the phenomenon of communication (and its technologies) from a place in the background of social theorizing and analysis to a place in the foreground."〔Adam, G. Stuart (2009). "Foreword." Communication as Culture. New York: Routledge. ix-xxiv, p. xi.〕 Randall Rothenberg echoes this accreditation to James W. Carey in ''Advertising Age'' when he calls Carey "a godfather to U.S. media studies."〔Rothenberg, Randall (2002). "In Defense of Media Theory: Practice, Study Must Be Linked." ''Advertising Age'' 73.35: 15.〕 Certainly, non of these. For instance, in communication journals, Carey’s theory has been applied–often as a theoretical framework–to family stories,〔Tucher, Andie (2007). "Communication, Community, Reality, Ritual, and the ‘Potato Hole’ Woodson." ''Journal of Communication Inquiry''. 31.4: 301–309.〕 undergraduate studies,〔Engen, David E. (2002). "The Communicative Imagination and its Cultivation." Communication Quarterly 50.1: 41–57.〕 business practices,〔Massey, Joseph Eric (2001). "Managing Organizational Legitimacy: Communication Strategies for Organizations in Crisis." ''Journal of Business Communication'' 38.2: 153182.〕 computer technologies,〔Monberg, John (2005). "Trajectories of Computer-Mediated Communication Research." ''Southern Communication Journal'' 70.3: 181–186.〕 and criminal behaviour.〔Grabe, Maria Elizabeth (1999). "Television News Magazine Crime Stories: A Functionalist Perspective." ''Critical Studies in Mass Communication'' 16.2: 155–171.〕 More broadly, Carey’s theory has been applied to theology,〔Soukup, Paul A., et al. (2001). "The Influence of Information Technologies on Theology." Theological Studies 62.2: 366–377.〕 advertising,〔Taylor, Ronald E. (1999). "A Six-Segment Message Strategy Wheel." ''Journal of Advertising Research'' 39.6: 7–17.〕 sociology, anthropology,〔Driedger, Leo; Redekop, Paul (1998). "Testing the Innis and McLuhan Theses: Mennonite Media Access and TV Use." ''The Canadian Review of Sociology and Anthropology'' 35.1: 43–64.〕 and geography.〔Sui, Daniel Z.; Goodchild, Michael F. (2003). "A Tetradic Analysis of GIS and Society Using McLuhan's Law of the Media." ''Canadian Geographer'' 47.1: 5–17.〕 Yet, James W. Carey himself was inspired and influenced by a number of well-known philosophers and theorists, in particular, John Dewey, Harold Innis, and Marshall McLuhan. In his essay, ''A Cultural Approach to Communication'', James W. Carey references the writings of philosopher and psychologist John Dewey, to explore the complexities of, and draw out the contradictions for, the term "communication". James W. Carey then delineates communication into two main views, ritual and transmission. In fact, Dewey’s work informs Carey’s own use of the prepositions "of" and "for", creating distinctions in their usage.〔Adam 2009, p. x〕 Moreover, Carey’s ritual and transmission view of communication, as Adam writes, draw largely from what Harold Innis implied in his work. Specifically, that media influences and contributes to the fabric of society, and its maintenance over the course of time relies on dissolution of the tensions in communication, that is its ritual and transmission forms.〔Adam 2009, p. xviii〕 In ''A Cultural Approach to Communication'', James W. Carey also references Marshall McLuhan’s assertion that, "the one thing of which the fish is unaware is water." In so doing, James W. Carey supports the concept of "the symbolic production of reality", or what humans engage in, often unconsciously, as part of daily life, which forms the foundation for both of the ritual and the transmission views of communication. For James W. Carey, it is necessary for "us" to become aware of our symbolic reality, to better understand communication, and ultimately reshape common culture.〔Adam 2009, p. xiii〕 抄文引用元・出典: フリー百科事典『 ウィキペディア（Wikipedia）』 ■ウィキペディアで「Ritual view of communication」の詳細全文を読む スポンサード リンク
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