Human communication theory: A five-dimensional model
A five-dimensional model can best be understood under a model that recognizes its multidimensionality, according to human communication theory.
Human communication theory: a five-dimensional model
Understanding humanity’s potential requires an understanding of the Human Communication (HC) universe.
The current definition of HC typically leads to one-dimensional and linear thinking when it comes to HC theory.
Multidimensionality (five dimensions – 5D) and unifying elements of transaction of meaning-sharing
in its whole may best be understood in a model formed from pentads of dimensions.
Abstract
Using a variety of examples from the field of human communication,
this article demonstrates the usefulness of this model in assessing important aspects of individual
and group cultural dissimilarity and development.
Concepts
HC has been conceptualised, theorised, and studied for almost a century from the perspective
of communication and interaction between and among two or more people, using language and technology
as the medium of communication and engagement.
Interpersonal, social, organizational, and mass communication have all grown as a result of this
one-dimensional human to HC study In 1971 and 1974, (Mowlana).
In contrast, I define HC as the relationship between a human person and his or her perceived world via signs, symbols, and ideas.
These methods are at odds with Shannon’s mathematical and technological approach to communication,
which aims nonreproduced either precisely or nearly a message picked at another point’ (Shannon and Weaver, l949; Gleick 2011). Messages are picked rather than produced in Shannon’s paradigm.
The human mind, in our opinion, is a critical part of HC.
Human minds and what William James dubbed “the stream of thinking” are not present in machines.
In addition to human culture, nature has its own.
Self-talk is therefore a kind of communication and discussion as well as an aspect of social interaction.
It’s not only about what you say; it’s also about where, when, and to whom you say it.
Heterogeneous conceptualization is the foundation of Human-Computer Interaction.
Instead of illuminating simmering in HC, my goal is to highlight the heuristic benefit of my 5D model
in which ferment proceeds without let or hindrance.
Communication with God, Nature, Self, Humans, and Technology are five linked and dynamic components of this concept.
Each dimension’s quality and quantity affects the communication process in other dimensions (Figure 1).
HC is not only ‘people in communication’ but also how humanity relates itself and communicates
with nature, self, technology and a higher level of being.
Self-awareness is the only place to look for a fully realized human being.
Sharing is at the heart of communicative activity.
Sharing indicates that a sign is received, recognized, and shared by both parties, rather than just
being passed from one person to the next.
It’s a component of everyone’s mental makeup; it’s how people think and how they feel about themselves as a group.
All that language is is a vehicle for. HC’s central tenet is the notion of self,’
and here is where it shines.
As Charles Pierce pointed out, “talking with oneself is also a social activity, a type of conversion.”
Cherry was well aware of this. Cherry’s focus on technology
meant that he didn’t go into much detail on this.
HC cannot be explained completely with a linear model.
There are thinkers and philosophers who believe that there is a trace of mysticism in all of us – a kind of mood
in which we enter the divine realm with some experience;
when we return to ourselves we want to relate and share that with others.
Here communication takes a different form and intuition becomes a source of knowledge and part of our thought process.
We may be able to understand reality in its wholeness.
This is ‘the monistic-emancipatory’ way of communication and development (Mowlana and Wilson 1990).
It is inspired by the monistic idea.
In this type of communication we become too conscious of the limitation of language,
its domain being of spirit and not matter.
In communication with Self-silence often becomes the answer.
Metaphysical meditation and communication may assert themselves in our consciousness.
Not only do we realize reason’s limits but also sense-perception, the foundation of physical sciences, cannot elevate us to the heights of the spirit.
In this level of communication Logic and Intellect are limited.
Communication, therefore, with God, Self and Nature involves not only sense-perception but also – more importantly – soul-perception.
Communication with Divine spirit and Self is more concealed than communication with other human beings or technology.
Having discussed and analyzed HC’s five dimensions over several decades in sole-authored
and co-authored works (Mowlana 1979, 1993, 1994, 1996, 1997,2003, 2014, 2016;
Mowlana and Wilson 1990) I summaries my views thus:
In general human communication beyond person to person and person to medium has been mentioned
on numerous times by philosophers, scientists, as well as poets and writers.
There is no space and time in this article to review or even summaries the diverse literature in this area.
For example, Charles Sanders Peirce’s ideas more than any other American philosopher is related to human communication.
Peirce talked about the individual’s relations to God believing
that his existence was too appealing to the imagination to be dismissed as a delusion.
Continuity and communication between human beings, God, nature,
and self-formed his cosmology (Peirce 1931).
Similar views can be sited by other contemporary philosophers and writers in various cultures (Jafari 2000; Kitagawa 1987; Heidegger 1962; Whitehead 1920).
Peirce however turned against two traditions in American philosophical thought:
Jefferson’s notion of individual sovereignty and Emerson’s belief in the sacred self;
he broke with Puritan thought in offering a new look at the relations between man and
his material and spiritual environments (Peirce 1931).
Hobbes was chastised by Reinhold Niebuhr for excluding God from his system of
philosophical categories (Niebuhr 1932). Many pragmatists,
such as John Dewey and George Herbert Mead, disagree with his take on human behavior.
The main argument that Dewey and Mead made in respect to HC was that in participatory democracy,
knowledge is a function of association and communication.
As Peirce saw it, philosophy is an important tool for communication,
but Mead had his own theories about how we may arrive at truth in the never-ending cycle of desire.
Questions regarding identity and authority were posed by Mead’s theory of self and society.
Jurgen Habermas observes how contemporary European thinking has circled
the Enlightenment philosophy of the eighteenth century in all its incarnations.
For him, it is his goal that his theory of communicative activity would assist reform current sociology.
As a matter of fact, current authors and philosophers put a high value on communication and discussion.
In today’s HC conversation, many people assume an ethical obligation exists but seldom state it outright.
The bureaucratic ethic of the scientific-industrial period is being replaced
by an organizational transformation ethic in the information-communication era.
Respect for “unity in variety” is a key element of the organizational transformation ethic,
which is based on the organization of complete system.
As a result of this separation, the Western concept of one-dimensionality is derived.
However, in this case, we’re adopting a process perspective in which the mind is permitted to express
itself in a re-soiling of the universe via the interplay of differences.
Communication with God
There should be no connection between this conversation and organised religion.
As a second point, there is no effort to provide theist, agnostic, or atheistic viewpoints in this debate.
Third, religious questions will not be addressed.
Even if you don’t believe in God, you can’t dispute that countless people have for millennia across all nations and all periods.
This kind of belief has a phenomenological basis and may be objectively seen.
Scholars should be naturally curious about this in a reasonable and scientific way.
Human contact with God, rather than an organized religion’s perception of this communication, was the foundation for daily life according to William James [1982].
Throughout history, human communication has always included some kind of spiritual contact.
There are numerous examples of it in the lives and works of everyday people,
as well as those of prophets, philosophers, authors, and poets from many nations;
Descartes held that the divine and the natural world were two distinct entities,
but Spinoza held that the divine and the natural world were one and the same.
It was Hobbes who provided the most profoundly materialist response to this topic with his theory
on the nature of things and his discussion of rational motives such as self-interest and survival.
Similarly to Hobbes, Locke offered a secular theory of morality and political responsibility.
There have been a number of sociologists, anthropologists, and psychologists who have written extensively on religion,
but their focus has been on human belief systems rather than HC.
Mortals may converse with the ancient Greek pantheon by performing rituals.
Ancient Greeks adored and revered their gods, and as such, communicating with them was an important aspect of daily life.
For the ancient Greeks, some places were conduits via which they might connect with the gods.
They took part in rituals like as prayers, sacrifices, the building of temples to the gods,
and the establishment of oracles in honor of certain deities.
The Delphic oracle of Apollo was the most significant in ancient Greece.
Accusations of impiety and corrupting youth were levelled against a seventy-year-old
Socrates in 399 BCE before Athenians judges and people.
He was convicted and given the death penalty. In his Apology,
Plato recounts how Socrates defended himself throughout the trial.
Please, Athenians, refrain from interrupting me even if what I have to say seems outrageous.
Because the word I’m about to say isn’t even mine. I’ll send you to a reliable witness, the God of Delphi,
who can testify to my wisdom, if any, and the nature of it.
The Delphian Oracle said that I was the smartest man in the world, and so I began to practice it.
In many faiths, God is the source of all life. Whether it’s Yin-Yang or male-female,
every dualism may trace its roots back to God, who is one in essence. Mind-Only (cittamatra) or
One Mind are terms used by Mahayana Buddhists to describe this singularly actual phenomenon (ekcitta).
The Absolute Being, the Absolute Way, or the One Spirit are also terms used by various faiths to describe this one reality.
To paraphrase Chung Tzu, in Taoism, there is just ‘one without a second’: this One.
Even though Hermes (Thot in Egypt) was a Greek deity of interpretative communication,
there is a propensity in the study of HC to exclude God or the Absolute from consideration.
The goddesses of ancient Greece were a symbol of the people’s togetherness and energy.
The first step in a religious journey is realizing that there is something greater than ourselves.
Muslims have a profound connection to God, themselves, and nature,
and they do their rituals of salat (prayer) five times a day.
Muslims may fulfil their responsibilities and commitments to Allah by making du’a, remembering him vocally or mentally (zikr),
fasting and “being his guest” throughout the full month of Ramadan, and participating in Hajj (pilgrimage) and specific rituals in Mecca.
It’s true that every religion and cultural system has its own unique means of exchanging information with one another.
Literature and poetry have a vital role in Iranian culture and daily life,
as well as in religious rites.
However, the huge repository of literature and poetry, as well as religious ceremonies,
have been studied more closely in terms of religious doctrine and literary theory.
In regard to HC activity, less is more Public holidays in Iran are virtually always religious in nature,
with significant public and private ceremonies.
There are various passages of a mystical nature in the Quran, Allah’s revelation to Muhammad,
which Muslims enthusiastically latched on to support their claims of direct communion with God.
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