The Canadian writer Henry Giroux reports that, ”plastic surgeons in the United States have seen a surge in demand for procedures ranging from eye-lid lifts to rhinoplasty, popularly known as nose job, from patients seeking to improve their image in selfies and on social media”. Moreover, he says, “A search on photo sharing app Instagram retrieves over 23 million photos uploaded with the hashtag #selfie, and a whopping 51 million with the hashtag #me. Rihanna, Justin Bieber, Lady Gaga and Madonna are all serial uploaders of selfies. Model Kelly Brook took so many she ended up ‘banning’ herself!”.
In a previous blog (On noise and solitude), I ended my piece
with a twist on Descartes’ Cogito. I start this one with another pun on that
famous uttering (Cogito ergo sum---I think, therefore I am) of the father of
modern rationalism, but this time with the voice of the late Polish sociologist
Zygmunt Bauman who once described this aspect of the social media phenomenon
like this: “I am seen, therefore I exist!”—or, the more people see me, “like”
me and “like” what I post, share and forward, the more I am. Image is now
everything. Visibility, a la image, is existence and graphic promiscuity is the
highest and purest form of being. “It takes real practice to appear authentic!”
as one prolific Facebook user opines.
A friend has asked me to say something about the digital
plague of narcissism and celebrity obsessed exhibitionism that is engulfing
whole societies like a deadly squid. Most people when asked say that they join
social media to “keep in touch with family and friends”. That makes sense but
many naively think of platforms like Facebook, or Twitter, as one big phone
directory---or that only. Studies have shown that within days and weeks of
signing up, for most people the boundaries of that raison d’etre extend to
include all sorts of other justifications for a plethora of obnoxious online activities.
There are reasons for these and also consequences.
A feature of modern living is the complaint of boredom and
depression. Young people are especially prone to these malaises. Traditional
cultures---societies where secular modernity has not made deep inroads yet----lack
words for these modern pathologies of the soul. There is no Urdu word for
boredom, for example. The very ideas and concepts are alien to these societies.
A word or an idea is often preceded by a condition: no condition, no word for
it. As the psychologist John F. Schumaker has shown in his meticulous studies,
most of the cases of depression are actually cases of demoralization which he
defines as “a type of existential disorder associated with the breakdown of a
person’s cognitive map”. Schumaker
identifies this condition as, “…an overarching psycho-spiritual crisis in which
victims feel generally disoriented and unable to locate meaning, purpose or
sources of need fulfillment. The world loses its credibility, and former
beliefs and convictions dissolve into doubt, uncertainty and loss of direction.
Frustration, anger and bitterness are usual accompaniments, as well as an
underlying sense of being part of a lost cause or losing battle.” What drives
these, he tells us, are, “individualism, materialism, hyper-competition, greed,
over-complication, overwork, hurriedness and debt” and whose symptoms are
“passivity, short attention spans, over-indulgence and a masturbatory approach
to life.” This is the life that sages of old like Socrates and Plato in the
Greek tradition and mystics and failasufs in the Islamic world have called the
“unexamined life”. In its simplest explanation, this is a lifestyle where man
lives a life devoid of any serious reflection, shunning thought and the pursuit
of knowledge and wisdom. It is a form of living that confuses what is essential
with what is accidental in life. In those who opt for it, there is a lack of awareness
of our true origin and end, of where have we come from and where we are headed.
In essence, for Socrates, it was the reality of death that made him utter his
famous words and for many Muslim sages, the question of forgetfulness and the
truth of afterlife, of aakhirat (ma’ad).
Living an unexamined life results in the loss of a sense of
being and belonging. With the encroachment of unrestrained individualism and
hedonism, a true sense of community disappears; trust, friendship and intimacy
plummet. And, contrary to the belief of digital utopians, those who slavishly
worship the god of modern technology, real communities cannot be formed in
virtual Internet spaces. Real communities mean having a sense of place, having
roots. It means a willingness to share the responsibilities of communal living.
There are not only privileges but also burdens; there are rights, but also
duties, duty to oneself and to the neighbor. There are consequences, real
consequences, of what we say and do to others in real communities. Just like we
cannot “unfriend” someone real with the click of a mouse, real communities
cannot be erased either by ticking against a “delete and unjoin” option on some
drop menu on a digital screen!
In the increasingly angst infested, self-obsessed cultural
deserts, young people in particular grow up confused and lost, without any
guiding principles or an integrated philosophy of life. Once traditional or religious
sources of meaning are destroyed and the inner and outer wells of morality and
wisdom are polluted or dried up by the invasive norms of modern consumer
culture and its anti-social tricknologies (perversely called “social”) that
constantly titillate our lowest desires, people are demoralized and become
victims of boredom and depression. Boredom is often a natural outcome of
shallow and effortless lifestyle that is on display in the form of digital
self-representations on much of the social media: “since nothing lives up to
the hype, the world of consumer is actually an ongoing exercise in
disappointment”, Schumaker tells us. The resulting sense of futility and
powerlessness overwhelm which further leads to self-destructive mindsets and
behavior: drug abuse and suicidal tendencies, for example. In the absence of rewarding,
interesting or meaningful experiences, these fragile, meaning-starved and
unmoored selves snap very easily.
The demoralized “trance generation” of online and offline
cultures that feed on celebrity-fed inanities are for the most part “products
of invisible parents, commercialized education, cradle-to-grave marketing” a
morally, intellectually bankrupt generation celebrating its consumer
consciousness “with an insatiable appetite for any technology that can downsize
awareness and blunt the emotions” continues Schumaker.
Boredom is essentially meaninglessness of the worst type, a
feeling of void within. Traditional cultures have always had ways to counter
such inner maladies, for example, through the inculcation of the virtues of qana’at
and ridha, or contentment and simplicity, in the individual. Modern consumer
culture and its ethos of accumulation, dynamism and perpetual action---“just do
it!”---on the other hand, sells us unrestricted hedonism and denigrate the
contended soul as “less developed”, “static”, “backward” and “lazy”. The traditional
Japanese contrast this mode of restless, fragmented existence with their own
when they tell us, “Don’t just do something. Sit there!” Materialist consumption may give us satisfaction up to a certain limit beyond which things lose their fulfilling potential. The reason for this lies in our very nature, our fitrah, the way we are constituted as human beings, as insan. We all seek meaning but the sources of meaning are not only in the material. To seek satisfaction and meaning in the material only is a sign of an unhealthy self, and which will always lead to psychic numbing and spiritual malaise. All this attachment, all this wanton consumerism, this khud beeni and khud numayee---narcissism---this endless craving and desire for the profane and the trivial eventually lead to suffering of the worst kind, what the Buddhists call dukkha. For Muslims, whose religion has also been called “the religion of married monks” by others, it is a requirement to engage with this world (al-duniya), but we are also constantly cautioned to keep a safe distance from it and not to indulge in it heedlessly: “Be in the world but not of the world”, as the Sufis say. We are to be vigilant, to constantly reflect and examine our thoughts and acts. We must listen to Socrates when he tells us that “an unexamined life is not worth living.’
Note: Saal e nau mubarak to all the readers of this blog. Happy New Year!
Originally published in Balochistan Voices.(The unexamined life)
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