Kayıt

(İng. recording)

Göndermeler

Mevlânâ'dan

Süleyman'ın çadırı kurulduğunda bütün kuşlar huzuruna geldiler. Dildaş ve sırdaşlarını buldular, ona bir bir candan koştular. Bütün kuşlar, cik ciki bırakıp Süleyman'la senin kardeşinden daha güzel konuşur oldular. Aynı dili kullanmak, akrabalık ve bağlılıktır. İnsan yakın olmayanlarla bir arada tutsak gibidir. Nice aynı dili konuşan Hindu ve Türk vardır, nice yabancılar gibi iki Türk vardır. Öyleyse yakınlık dili bizatihi başkadır. Gönüldaşlık, dildaşlıktan daha iyidir. Gönülden konuşmasız, imasız ve kayıtsız yüz binlerce tercüman yükselir.

Diğer

The culture of agrarianate citied society can be characterized as a distinct type in contrast both to the pre-literate types of culture that preceded it and to the Modern technicalistic culture that has followed. In contrast to precitied society —even to agricultural society before the rise of cities— it knew a high degree of social and cultural complexity: a complexity represented not only by the presence of cities (or, occasionally, some organizational equivalent to them), but by writing (or its equivalent for recording), and by all that these imply of possibilities for specialization and large-scale intermingling of differing groups, and for the lively multiplication and development of cumulative cultural traditions. Yet the pace of the seasons set by natural conditions imposed limits on the resources available for cultural elaboration, moreover, any economic or cultural development that did occur, above the level implied in the essentials of the symbiosis of town and land, remained precarious and subject to reversal —in contrast to the conditions of Modern times, of our Technical Age, when agriculture tends to become one 'industry' among others, rather than the primary source of wealth (at least on the level of the world economy as a whole).

Although the classical sources record that there were a great number of lengthy Phoenician treatises exploring a diversity of subjects (including history, philosophy, law, religion, natural history and economics), not a single fragment of these texts has survived in its original form.

Although archaeology has shown that Pliny was wrong to attribute the invention of glass to the Phoenicians, as it first appears in the Hurrian kingdom of Mitanni in the sixteenth century, the material and literary records pertaining to the Late Bronze and Early Iron Age indicate that he was right to allude to the long history of glassmaking in Phoenicia.