Religious impact
Samuel Hartlib, who was exiled in Britain and enthusiastic about social and cultural reforms, wrote in 1641 that "the art of printing will so spread knowledge that the common people, knowing their own rights and liberties, will not be governed by way of oppression".[9] For both churchmen and governments, it was concerning that print allowed readers, eventually including those from all classes of society, to study religious texts and politically sensitive issues by themselves, instead of thinking mediated by the religious and political authorities.
In the Muslim world, printing, especially in Arabic or Turkish was strongly opposed throughout the early modern period (printing in Hebrew was sometimes permitted). Indeed, the Muslim countries have been regarded as a barrier to the passage of printing from China to the West. According to an imperial ambassador to Istanbul in the middle of the sixteenth century, it was a sin for the Turks to print religious books. In 1515, Sultan Selim I issued a decree under which the practice of printing would be punishable by death. At the end of the century, Sultan Murad III permitted the sale of non-religious printed books in Arabic characters, yet the majority were imported from Italy.
Social impact
Print gave a broader range of readers access to knowledge and enabled later generations to build on the intellectual achievements of earlier ones. Print, according to Acton in his lecture On the Study of History (1895), gave "assurance that the work of the Renaissance would last, that what was written would be accessible to all, that such an occultation of knowledge and ideas as had depressed the Middle Ages would never recur, that not an idea would be lost"
The proliferation of media that Ong is discussing in relation to the introduction of the printing press, to the death of an oral culture and that this new culture had more of an emphasis on the visual rather than in an auditory medium. As such the printing press gave birth to a more accessible and widely available source of knowledge in the sense that it broke down the boundaries between the possessors of knowledge and the masses. The narrative or discourse now existed in what would become indirectly through time, the global village.
