Reflections on the Typewriter 3: Nietzsche and His Golden Writing Ball

Nietzsche's Typewriter. Photo: Dieter Eberwein

Copyright: The Goethe and Schiller Archive, Weimar

Whilst Heidegger never learned to love the typewriter and Derrida did so only after overcoming much resistance to the idea, Nietzsche was a fan from the get-go; in fact, he was the first great philosopher to own a typewriter and even composed a four-line poem in which he compared himself to his machine:

THE WRITING BALL IS A THING LIKE ME: MADE OF IRON
YET EASILY TWISTED ON JOURNEYS.
PATIENCE AND TACT ARE REQUIRED IN ABUNDANCE
AS WELL AS FINE FINGERS TO USE US. 

Initially, one might be surprised by this - for whilst he's never as suspicious of machines as Heidegger, Nietzsche's unable to affirm the development of science and technology without reservation, regarding it as fundamentally nihilistic in character and incapable of serving as a foundation for culture.

However, the dramatic deterioration of his vision obliged him to reconsider his reading and writing regime. As any prolonged use of his eyes caused him great distress and suffering - and by prolonged we mean for more than twenty minutes at a time - he had to find a new way to work. And so, in 1882, he purchased a portable typewriter: the Malling-Hansen Writing Ball ...

Invented in 1865 and shown at the 1878 Paris Universal Exhibition to great acclaim, the Writing Ball was the closest thing to a 19th-century laptop; small, light, fast, and easy to operate. It was also cheaper than the American typewriter manufactured by Remington.

Unfortunately, despite his initial excitement, Nietzsche never really mastered his Writing Ball and he soon got fed-up with his new contraption - particularly after it was damaged and he was unable to get it properly repaired.

Media theorist Friedrich Kittler has some interesting things to say about all this in his book Gramophone, Film, Typewriter (1999), characterising Nietzsche as the first mechanized philosopher who produced a kind of écriture automatique without even having to read (or even look at) the page (thereby saving his poor eyes from further strain).

Kittler argues that by integrating a machine into his writing process, it profoundly changed not only his style of composition, but ultimately impacted upon his thought as well; he moved from fully developed arguments and lengthy essays comprised of logically arranged propositions to aphorisms and fragments of text that displayed a perversely non-systematic manner of thinking.

In other words, the Malling-Hansen Writing Ball enabled Nietzsche to become the postmodern philosopher - or practitioner of die fröhliche Wissenschaft - we know and love. His idiosyncratic text emerged partly from his own philosophy of language, partly from his near-blindness, and partly from his willingness to explore the horizon of possibility that new technologies afford us.        


Visit: the Malling-Hansen Society website for further details on the case of Nietzsche and his Writing Ball: click here. 

See: Friedrich Kittler, Gramophone, Film, Typewriter, trans. Geoffrey Winthrop-Young and Michael Wutz, (Stanford University Press, 1999). The entire text can be found online: click here. 

Play: Leroy Anderson, The Typewriter (1950), a short musical composition which famously features a typewriter as a percussion instrument. The piece received its premier on September 8, 1953 during a recording made by Anderson and the Boston Pops Orchestra in NYC for Decca Records. To watch the Brandenburg Symphony Orchestra perform their version, in 2012, click here. 

To read part one of this post on Heidegger, click here. 

To read part two of this post on Derrida, click here.

Reflections on the Typewriter 2: How Derrida Put Down His Pen and Learned to Love a Keyboard

He may have bought a computer, but nothing 

could convince Derrida to get a desk lamp

Photo: Joel Robine / Staff AFP

Derrida certainly takes a more relaxed position on the question of handwriting and technology than Heidegger and, as we shall see, his experience of moving from pen to Mac via a typewriter, is a familiar one.

Whilst conceding that Heidegger's reaction to the typewriter is perfectly understandable within the context of his philosophical project, Derrida also describes it as dogmatic and makes two very obvious points that Heideggerians might like to consider:

Firstly, when writing in a traditional manner we are still using technology - be it a pen, pencil, or piece of chalk. And secondly, typing is also a manual activity and using a typewriter or laptop doesn't, therefore, negate or bypass the hand. Have anyone's fingers ever moved with more joy and speed and than those of a skilled touch-typist?

It might therefore be argued that typing doesn't diminish thinking, degrade the word, or threaten being to the extent that Heidegger asserts and that the typewriter is not some kind of doomsday machine.*

Finally, Derrida makes the following (rather touching) confession: 

"I began by writing with a pen, and I remained faithful to pens for a long time [...], only transcribing 'final versions' on the machine, at the point of separating from them [...] Then, to go on with the story, I wrote more and more 'straight onto' the machine: first the mechanical typewriter; then the electric typewriter in 1979; then finally the computer, around 1986 or 1987. I can't do without it any more now, this little Mac, especially when I'm working at home; I can't even remember or understand how I was able to get on before without it."

Apart from the dates, this is essentially the story of my own progression in writing. It took me a long time to make the transition from pen and paper to screen - I wrote a Ph.D. thesis and made over half-a-million words of notes in the old-fashioned manner before I bought my first laptop - but, like Derrida, I eventually came to love the machine for both the amazing amount of time it saves and the freedom it brings "that we perhaps wouldn't have acquired without it".

I'm not sure I agree with Derrida, however, when he says that working on a computer doesn't fundamentally change what is written, even if it does modify the way of writing - and I must admit this remark surprises me, suggesting as it does that we can separate content and style and that the former is somehow resistant to mechanical transformation.

If, as Derrida also says, we know very little, if anything, of the internal demon of the new writing-machines, how can we know what changes they are capable of instigating?

*Note: Heidegger himself concedes that "the typewriter is not really a machine in the strict sense [...] but is an 'intermediate' thing, between a tool and a machine". Having said that, however, he does also note that it's production is conditioned by machine technology. See: Martin Heidegger, Parmenides, trans. Andre Schuwer and Richard Rojcewicz, (Indiana University Press, 1992). 

Jacques Derrida, 'The Word Processor', in Paper Machine, trans. by Rachel Bowlby (Stanford University Press, 2005), pp. 19-32. Click here to read as a pdf online.

To read part one of this post on Heidegger, click here. 

To read part three of this post on Nietzsche, click here.

Reflections on the Typewriter 1: The Case of Martin Heidegger

Heidegger at his desk sans typewriter 

I mentioned in a note to a recent post that Heidegger was no fan of the typewriter; that he believed it tore writing away from the domain of the hand, which, along with the word from which it sprang, is the essential distinction of Dasein.

It is neither coincidental nor accidental, says Heidegger, that modern man - enframed as he is by technology - should sit before a keyboard and write with a machine (first the typewriter, then the computer). Now the word is no longer able to come and go by means of the writing hand; it's processed and passed along by mechanical forces, becoming merely an item of information and communication. This not only endangers thinking, it threatens the destruction of the world. 

Today, says Heidegger, the handwritten text is not only regarded as antiquated, it is undesirable; something which, full of individual character, disturbs the homogeniety of the professional and commercial world and disrupts the ability of the reader to read quickly with the eye alone. The person who still writes by hand today is seen as either a loser, a madman, or a rebel; carrying a pen is almost as suspect as carrying a concealed weapon.

When writing was withdrawn from the origin of its essence, concludes Heidegger, and transferred to the machine, "a transformation occurred in the relation of Being to man" - and this wasn't a change for the better, no matter what advantages or conveniences were gained.

Should we, therefore, abandon the typewriter and the computer and the mobile phone with which we text and tweet and begin again to write by hand? Or is it not already too late; has technology not become so entrenched in our history and evolution - so much part of ourselves - that it is now of little or no importance that a few eccentrics choose to renounce and avoid it?

See: Martin Heidegger, Parmenides, trans. Andre Schuwer and Richard Rojcewicz, (Indiana University Press, 1992), pp. 80-81 and 85-86. Click here to read the relevant sections online. 

To read part two of this post on Derrida, click here. 

To read part three of this post on Nietzsche, click here.