Category Archives: Technology

This hip, new slavery.

Wu argues that we need a balance between two kinds of attention in order to be healthy: the transitory kind that happens in natural shifts of focus during daily life, and the sustained kind, such as when we are reading a book. But such sustained attention is increasingly ceded to the deliberate and chronic summoning of transitory attention by digital technologists. Instead of a long, uninterrupted read, we are being trained to consume information piecemeal from a medley of screens. This fragmented attention results in fragmented minds, producing people who are unable to focus or think effectively. The outcome is exhaustion through overstimulation of our mind’s neuronal responses, thus weakening our executive faculties and our ability to make coherent and independent decisions.

When our attention is lured, herded, and commandeered in such a way, our full human potential is profoundly subverted. “Our life experience,” William James once said, “will equal what we have paid attention to, whether by choice or default.” We become what we attend to — nothing more, nothing less. A steady and exclusive stream of reality TV, entertainment gossip, social media chatter, and “breaking news” about the latest celebrity scandal or Trump’s most recent tweets — all endlessly cycling into each other — turns us into the bland clickbait of the attention harvesters. Yet, though we justifiably consider the enslavement of bodies a terrible wrong, we willingly surrender our minds for the profit of others. This new, almost hip, kind of slavery is sought, not fought.

–John Bell, John Zada, The Great Attention Heist



Defeated it might be, but like victory, tron has many fathers. According to the Oxford English Dictionary, one version comes from Scots, meaning “a weighing machine” or “the place where the tron was set up.” You can still visit the Tron Kirk in Edinburgh, where the salt tron once stood as a public beam for sizing up merchandise. In contemporary usage the term actually springs from ancient Greek, with the invention of the first vacuum tube or “kenotron” around 1904; its creator came up with the name by combining the Greek words for “empty” (keno) and “tool” (tron). Subsequently, the radiotron, thyratron, klystron, and rhumbatron went on to become vital components of the radio industry in the 1930s, while the resonant cavity magnetron was at the heart of every radar set in the Second World War. Don’t be deceived: These components bear scant relationship to elementary particles such as the electron, neutron, and positron, all of which really end in the suffix –on; their names are a red herring, akin to the old rumor that the Mustang car was named after the fighter aircraft and not the horse.

–David Munns, The ‘Tron’ Suffix and the Promise of Future Technology

Otherwise–who knows?

I have said that this new development has unbounded possibilities for good and for evil. For one thing, it makes the metaphorical dominance of the machines, as imagined by Samuel Butler, a most immediate and non-metaphorical problem. It gives the human race a new and most effective collection of mechanical slaves to perform its labor. Such mechanical labor has most of the economic properties of slave labor, although, unlike slave labor, it does not involve the direct demoralizing effects of human cruelty. However, any labor that accepts the conditions of competition with slave labor accepts the conditions of slave labor, and is essentially slave labor. The key word of this statement is competition. It may very well be a good thing for humanity to have the machine remove from it the need of menial and disagreeable tasks, or it may not. I do not know. It cannot be good for these new potentialities to be assessed in the terms of the market, of the money they save; and it is precisely the terms of the open market, the “fifth freedom,” that have become the shibboleth of the sector of American opinion represented by the National Association of Manufacturers and the Saturday Evening Post. I say American opinion, for as an American, I know it best, but the hucksters recognize no national boundary.

Perhaps I may clarify the historical background of the present situation if I say that the first industrial revolution, the revolution of the “dark satanic mills,’ was the devaluation of the human arm by the competition of machinery. There is no rate of pay at which a United States pick-and-shovel laborer can live which is low enough to compete with the work of a steam shovel as an excavator. The modern industrial revolution is similarly bound to devalue the human brain, at least in its simpler and more routine decisions. Of course, just as the skilled carpenter, the skilled mechanic, the skilled dressmaker have in some degree survived the first industrial revolution, so the skilled scientist and the skilled administrator may survive the second. However, taking the second revolution as accomplished, the average human being of mediocre attainments or less has nothing to sell that is worth anyone’s money to buy.

The answer, of course, is to have a society based on human values other than buying or selling. To arrive at this society, we need a good deal of planning and a good deal of struggle, which, if the best comes to the best, may be on the plane of ideas, and otherwise—who knows? […]

Those of us who have contributed to the new science of cybernetics thus stand in a moral position which is, to say the least, not very comfortable. We have contributed to the initiation of a new science which, as I have said, embraces technical developments with great possibilities for good and for evil. We can only hand it over into the world that exists about us, and this is the world of Belsen and Hiroshima. We do not even have the choice of suppressing these new technical developments. They belong to the age, and the most any of us can do by suppression is to put the development of the subject into the hands of the most irresponsible and most venal of our engineers. The best we can do is to see that a large public understands the trend and the bearing of the present work, and to confine our personal efforts to those fields, such as physiology and psychology, most remote from war and exploitation. As we have seen, there are those who hope that the good of a better understanding of man and society which is offered by this new field of work may anticipate and outweigh the incidental contribution we are making to the concentration of power (which is always concentrated, by its very conditions of existence, in the hands of the most unscrupulous). I write in 1947, and I am compelled to say that it is a very slight hope.

—Norbert Wiener, Cybernetics: or Control and Communication in the Animal and the Machine (1961 [orig. 1948]), The MIT Press, pp. 27-29

Behold the butterfly

Technique, which transforms culture into luxury, puts so many cultural modalities at the reader’s disposal that none of them has any more importance than any other; the customer becomes a butterfly dipping into whatever flower he chooses. … Technique erects a screen between the author and his readers. Miniature fireworks issue from the magic bottle, but not revolt. A few printed pages out of the deluge of printed matter will never make the butterfly revolutionary.

–Jacques Ellul, The Technological Society (1970), trans. John Wilkinson [originally published as La Technique l’enjeu du siécle, 1954]

Abundance within limits

In any consideration of agrarianism, this issue of limitation is critical. Agrarian farmers see, accept, and live within their limits. They understand and agree to the proposition that there is “this much and no more.” Everything that happens on an agrarian farm is determined or conditioned by the understanding that there is only so much land, so much water in the cistern, so much hay in the barn, so much corn in the crib, so much firewood in the shed, so much food in the cellar or freezer, so much strength in the back and arms — and no more. This is the understanding that induces thrift, family coherence, neighborliness, local economies. Within accepted limits, these become necessities. The agrarian sense of abundance comes from the experienced possibility of frugality and renewal within limits.

This is exactly opposite to the industrial idea that abundance comes from the violation of limits by personal mobility, extractive machinery, long-distance transport, and scientific or technological breakthroughs. If we use up the good possibilities in this place, we will import goods from some other place, or we will go to some other place. If nature releases her wealth too slowly, we will take it by force. If we make the world too toxic for honeybees, some compound brain, Monsanto perhaps, will invent tiny robots that will fly about pollinating flowers and making honey.

–Wendell Berry, The Agrarian Standard

A demagogue’s playbook

All propaganda must be popular and its intellectual level must be adjusted to the most limited intelligence among those it is addressed to. Consequently the greater the mass it is intended to reach, the lower its purely intellectual level will have to be… The receptivity of the great masses is very limited, their intelligence is small, but their power of forgetting is enormous. In consequence of these facts, all effective propaganda must be limited to a very few points and must harp on these in slogans until the last member of the public understands what you want him to understand by your slogan.

The above excerpt is from Adolf Hitler’s Mein Kampf (1925/26). Richard J. Evans quotes it in The Coming of the Third Reich (2003; p. 168), along with this: “The people in their overwhelming majority are so feminine by nature and attitude that sober reasoning determines their thoughts and actions far less than emotion and feeling.”

Introducing “iGen.”

From Jean M. Twenge’s recent essay in The Atlantic:

The more I pored over yearly surveys of teen attitudes and behaviors, and the more I talked with young people like Athena, the clearer it became that theirs is a generation shaped by the smartphone and by the concomitant rise of social media. I call them iGen. Born between 1995 and 2012, members of this generation are growing up with smartphones, have an Instagram account before they start high school, and do not remember a time before the internet. The Millennials grew up with the web as well, but it wasn’t ever-present in their lives, at hand at all times, day and night. iGen’s oldest members were early adolescents when the iPhone was introduced, in 2007, and high-school students when the iPad entered the scene, in 2010. A 2017 survey of more than 5,000 American teens found that three out of four owned an iPhone.

The advent of the smartphone and its cousin the tablet was followed quickly by hand-wringing about the deleterious effects of “screen time.” But the impact of these devices has not been fully appreciated, and goes far beyond the usual concerns about curtailed attention spans. The arrival of the smartphone has radically changed every aspect of teenagers’ lives, from the nature of their social interactions to their mental health. These changes have affected young people in every corner of the nation and in every type of household. The trends appear among teens poor and rich; of every ethnic background; in cities, suburbs, and small towns. Where there are cell towers, there are teens living their lives on their smartphone.

Twenge supplies a lot of correlated data that strongly link smartphone use to a number of generationally-distinct patterns in what she calls “iGen.” Among the more worrying data, she documents the rise of cyberbullying among young people, especially among girls. Then this:

Social-media companies are of course aware of these problems, and to one degree or another have endeavored to prevent cyberbullying. But their various motivations are, to say the least, complex. A recently leaked Facebook document indicated that the company had been touting to advertisers its ability to determine teens’ emotional state based on their on-site behavior, and even to pinpoint “moments when young people need a confidence boost.” Facebook acknowledged that the document was real, but denied that it offers “tools to target people based on their emotional state.”

At no time in human history have we possessed tools more finely-attuned to the art of manipulating the psychology of masses of people. These tools are supremely scalable. The same platforms that can target a demographic of heterogenous millions can individualize their content to reach, perhaps, a niche demographic of dozens. Taken in the context of Mark Zuckerberg’s utopian manifesto from earlier this year, the existence of the “boost” document ought to give us serious pause.

Allow me to go one step further. Scientists based in Portland, Oregon, recently succeeded in using the gene-editing program CRISPR/Cas9 to edit the DNA of embryos to eliminate the development of a genetic mutation that would cause hypertrophic cardiomyapathy. This is an incredible victory for medical science. But as I’ve said before, I’ve read Margaret Atwood’s Oryx and Crake. You should, too.

We have the tools to shape and reshape the human experience on a very literal level. On the genetic level, CRISPR is but the first feeble step toward technology whose power will enable us to program our own genetic makeup on scales previously imagined only in science fiction. Similarly, the algorithms of social media sites like Facebook have the potential to shape their users’ desires, feelings, and perceptions in ways that are simultaneously microscopically managed and macroscopically unpredictable. I strive to make these observations not in a spirit of alarm or histrionics but in the mindset of sober assessment. If, despite my attempts at sobriety, you feel alarmed… well, good.