Posts Tagged ‘Consciousness’

I revisit my old blog posts when I see some reader activity in the WordPress backstage and was curious to recall a long quote of Iain McGilchrist summarizing arguments put forth by Anthony Giddens in his book Modernity and Self-identity (1991). Giddens had presaged recent cultural developments, namely, the radicalization of nativists, supremacists, Social Justice Warriors (SJWs), and others distorted by absorbed in identity politics. So I traipsed off to the Chicago Public Library (CPL) and sought out the book to read. Regrettably, CPL didn’t have a copy, so I settled on a slightly earlier book, The Consequences of Modernity (1990), which is based on a series of lectures delivered at Stanford University in 1988.

Straight away, the introduction provides a passage that goes to the heart of matters with which I’ve been preoccupied:

Today, in the late twentieth century, it is argued by many, we stand at the opening of a new era … which is taking us beyond modernity itself. A dazzling variety of terms has been suggested to refer to this transition, a few of which refer positively to the emergence of a new type of social system (such as the “information society” or the “consumer society”) but most of which suggest rather than a preceding state of affairs is drawing to a close … Some of the debates about these matters concentrate mainly upon institutional transformations, particularly those which propose that we are moving from a system based upon the manufacture of material goods to one concerned more centrally with information. More commonly, however, those controversies are focused largely upon issues of philosophy and epistemology. This is the characteristic outlook, for example, of the the author who has been primarily responsible for popularising the notion of post-modernity, Jean-François Lyotard. As he represents it, post-modernity refers to a shift away from attempts to ground epistemology and from from faith in humanly engineered progress. The condition of post-modernity is distinguished by an evaporating of the “grand narrative” — the overarching “story line” by means of which we are placed in history as being having a definite past and a predictable future. The post-modern outlook sees a plurality of heterogeneous claims to knowledge, in which science does not have a privileged place. [pp. 1–2, emphasis added]

That’s a lot to unpack all at once, but the fascinating thing is that notions now manifesting darkly in the marketplace of ideas were already in the air in the late 1980s. Significantly, this was several years still before the Internet brought the so-called Information Highway to computer users, before the cell phone and smart phone were developed, and before social media displaced traditional media (TV was only 30–40 years old but had previously transformed our information environment) as the principal way people gather news. I suspect that Giddens has more recent work that accounts for the catalyzing effect of the digital era (including mobile media) on culture, but for the moment, I’m interested in the book in hand.

Regular readers of this blog (I know of one or two) already know my armchair social criticism directed to our developing epistemological crisis (challenges to authority and expertise, psychotic knowledge, fake news, alternative facts, dissolving reality, and science denial) as well as the Transhumanist fantasy of becoming pure thought (once we evolve beyond our bodies). Until that’s accomplished with imagined technology, we increasingly live in our heads, in the abstract, disoriented and adrift on a bewildering sea of competing narratives. Moreover, I’ve stated repeatedly that highly mutable story (or narrative) underlie human cognition and consciousness, making most of us easy marks for charismatic thought leaders storytellers. Giddens was there nearly 30 years ago with these same ideas, though his terms differ.

Giddens dispels the idea of post-modernity and insists that, from a sociological perspective, the current period is better described as high modernism. This reminds me of Oswald Spengler and my abandoned book blogging of The Decline of the West. It’s unimportant to me who got it more correct but note that the term Postmodernism has been adopted widely despite its inaccuracy (at least according to Giddens). As I get further into the book, I’ll have plenty more to say.

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Since Jordan Peterson came to prominence last fall, he’s been maligned and misunderstood. I, too, rushed to judgment before understanding him more fully by watching many of his YouTube clips (lectures, speeches, interviews, webcasts, etc.). As the months have worn on and media continue to shove Peterson in everyone’s face (with his willing participation), I’ve grown in admiration and appreciation of his two main (intertwined) concerns: free speech and cultural Marxism. Most of the minor battles I’ve fought on these topics have come to nothing as I’m simply brushed off for not “getting it,” whatever “it” is (I get that a lot for not being a conventional thinker). Simply put, I’m powerless, thus harmless and of no concern. I have to admit, though, to being surprised at the proposals Peterson puts forward in this interview, now over one month old:

Online classes are nothing especially new. Major institutions of higher learning already offer distance-learning courses, and some institutions exist entirely online, though they tend to be degree mills with less concern over student learning than with profitability and boosting student self-esteem. Peterson’s proposal is to launch an online university for the humanities, and in tandem, to reduce the number of students flowing into today’s corrupted humanities departments where they are indoctrinated into the PoMo cult of cultural Marxism (or as Peterson calls it in the interview above, neo-Marxism). Teaching course content online seems easy enough. As pointed out, the technology for it has matured. (I continue to believe face-to-face interaction is far better.) The stated ambition to overthrow the current method of teaching the humanities, though, is nothing short of revolutionary. It’s worth observing, however, that the intent appears not to be undermining higher education (which is busy destroying itself) but to save or rescue students from the emerging cult.

Being a traditionalist, I appreciate the great books approach Peterson recommends as a starting point. Of course, this approach stems from exactly the sort of dead, white, male hierarchy over which social justice warriors (SJWs) beat their breasts. No doubt: patriarchy and oppression are replete throughout human history, and we’re clearly not yet over with it. To understand and combat it, however, one must study rather than discard history or declare it invalid as a subject of study. That also requires coming to grips with some pretty hard, brutal truths about our capacity for mayhem and cruelty — past, present, and future.

I’ve warned since the start of this blog in 2006 that the future is not shaping up well for us. It may be that struggles over identity many young people are experiencing (notably, sexual and gender dysphoria occurring at the remarkably vulnerable phase of early adulthood) are symptoms of a larger cultural transition into some other style of consciousness. Peterson clearly believes that the struggle in which he is embroiled is fighting against the return of an authoritarian style tried repeatedly in the 20th century to catastrophic results. Either way, it’s difficult to contemplate anything worthwhile emerging from brazen attempts at thought control by SJWs.

I have just one previous blog post referencing Daniel Siegel’s book Mind and threatened to put the book aside owing to how badly it’s written. I haven’t yet turned in my library copy and have made only modest additional progress reading the book. However, Siegel came up over at How to Save the World, where at least one commentator was quite enthusiastic about Siegel’s work. In my comment there, I mentioned the book only to suggest that his appreciation of the relational nature of the mind (and cognition) reinforces my long-held intuition that the self doesn’t exist in an idealized vacuum, capable of modeling and eventually downloading to a computer or some other Transhumanist nonsense, but is instead situated as much between us as within us. So despite Siegel’s clumsy writing, this worthwhile concept deserves support.

Siegel goes on to wonder (without saying he believes it to be true — a disingenuous gambit) that perhaps there exists an information field, not unlike the magnetic field or portions of the light spectrum, that affects us yet falls outside the scope of our direct perception or awareness. Credulous readers might leap to the conclusion that the storied collective consciousness is real. Some fairly trippy theories of consciousness propose that the mind is actually more like an antenna receiving signals from some noncorporeal realm (e.g., a quantum dimension) we cannot identify yet tap into constantly, measuring against and aligning with the wider milieu in which we function. Even without expertise in zoology, one must admit that humans are social creatures operating at various levels of hierarchy including individual, family, clan, pack, tribe, nation-state, etc. We’re less like mindless drones in a hive (well, some of us) and more like voluntary and involuntary members of gangs or communities formed along various familial, ethnic, regional, national, language group, and ideological lines. Unlike Siegel, I’m perfectly content with existing terminology and feel no compulsion to coin new lingo or adopt unwieldy acronyms to mark my territory.

What Siegel hasn’t offered is an observation on how our reliance on and indebtedness to the public sphere (via socialization) have changed with time as our mode of social organization has morphed from a predominantly localized, agrarian existence prior to the 20th century to a networked, high-density, information-saturated urban and suburban existence in the 21st century. The public sphere was always out there, of course, especially as embodied in books, periodicals, pamphlets, and broadsides (if one was literate and had reliable access to them), but the unparalleled access we now enjoy through various electronic devices has not only reoriented but disoriented us. Formerly slow, isolated information flow has become a veritable torrent or deluge. It’s not called the Information Age fer nuthin’. Furthermore, the bar to publication  — or insertion into the public sphere — has been lowered to practical nonexistence as the democratization of production has placed the tools of widely distributed exposure into the hands of everyone with a blog (like mine) or Facebook/Instagram/Twitter/Pinterest/LinkedIn account. As a result, a deep erosion of authority has occurred, since any yahoo can promulgate the most reckless, uninformed (and disinformed) opinions. The public’s attention riveted on celebrity gossip and House of Cards-style political wrangling, false narratives, fake news, alternative facts, and disinformation also make navigating the public sphere with much integrity impossible for most. For instance, the MSN and alternative media alike are busy selling a bizarre pageant of Russian collusion and interference with recent U.S. elections as though the U.S. were somehow innocent of even worse meddling abroad. Moreover, it’s naïve to think that the public sphere in the U.S. isn’t already completely contaminated from within by hucksters, corporations (including news media), and government entities with agendas ranging from mere profit seeking to nefarious deployment and consolidation of state power. For example, the oil and tobacco industries and the Bush Administration all succeeded in suppressing truth and selling rank lies that have landed us in various morasses from which there appears to be no escape.

If one recognizes his or her vulnerability to the depredations of info scammers of all types and wishes to protect oneself, there are two competing strategies: insulation and inoculation. Insulation means avoiding exposure, typically by virtue of mind-cleansing behaviors, whereas inoculation means seeking exposure in small, harmless doses so that one can handle a larger infectious attack. It’s a medical metaphor that springs from meme theory, where ideas propagate like viruses, hence, the notion of a meme “going viral.” Neither approach is foolproof. Insulation means plugging one’s ears or burying one’s head in the sand at some level. Inoculation risks spreading the infection. If one regards education as an inoculation of sorts, seeking more information of the right types from authoritative sources should provide means to combat the noise in the information signals received. However, as much as I love the idea of an educated, informed public, I’ve never regarded education as a panacea. It’s probably a precondition for sound thinking, but higher education in particular has sent an entire generation scrambling down the path of identity politics, which sounds like good ideas but leads inevitably to corruption via abstraction. That’s all wishful thinking, though; the public sphere we actually witness has gone haywire, a condition of late modernism and late-stage capitalism that has no known antidote. Enjoy the ride!

I picked up a copy of Daniel Siegel’s book Mind: A Journey to the Heart of Being Human (2017) to read and supplement my ongoing preoccupation with human consciousness. Siegel’s writing is the source of considerable frustration. Now about 90 pp. into the book (I am considering putting it aside), he has committed several grammatical errors (where are book editors these days?), doesn’t really know how to use a comma properly, and doesn’t write in recognizable paragraph form. He has a bad habit of posing questions to suggest the answers he wants to give and drops constant hints of something soon to be explored like news broadcasts that tease the next segment. He also deploys a tired, worn metaphor that readers are on a journey of discovery with him, embarked on a path, exploring a subject, etc. Yecch. (A couple Amazon reviews also note that grayish type on parchment (cream) paper poses a legibility problem due to poor contrast even in good light — undoubtedly not really Siegel’s fault.)

Siegel’s writing is also irritatingly circular, casting and recasting the same sentences in repetitious series of assertions that have me wondering frequently, “Haven’t I already read this?” Here are a couple examples:

When energy flows inside your body, can you sense its movement, how it changes moment by moment?

then only three sentences later

Energy, and energy-as-information, can be felt in your mental experience as it emerges moment by moment. [p. 52]

Another example:

Seeing these many facets of mind as emergent properties of energy and information flow helps link the inner and inter aspect of mind seamlessly.

then later in the same paragraph

In other words, mind seen this way could be in what seems like two places at once as inner and inter are part of one interconnected, undivided system. [p. 53]

This is definitely a bug, not a feature. I suspect the book could easily be condensed from 330 pp. to less than 200 pp. if the writing weren’t so self-indulgent of the author. Indeed, while I recognize a healthy dose of repetition is an integral part of narrative form (especially in music), Siegel’s relentless repetition feels like propaganda 101, where guileless insistence (of lies or merely the preferred story one seeks to plant in the public sphere) wears down the reader rather than convinces him or her. This is also marketing 101 (e.g., Coca-Cola, McDonald’s, Budweiser, etc. continuing to advertise what are by now exceedingly well-established brands).

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A long while back, I blogged about things I just don’t get, including on that list the awful specter of identity politics. As I was finishing my undergraduate education some decades ago, the favored term was “political correctness.” That impulse now looks positively tame in comparison to what occurs regularly in the public sphere. It’s no longer merely about adopting what consensus would have one believe is a correct political outlook. Now it’s a broad referendum centered on the issue of identity, construed though the lens of ethnicity, sexual orientation, gender identification, lifestyle, religion, nationality, political orientation, etc.

One frequent charge levied against offenders is cultural appropriation, which is the adoption of an attribute or attributes of a culture by someone belonging to a different culture. Here, the term “culture” is a stand-in for any feature of one’s identity. Thus, wearing a Halloween costume from another culture, say, a bandido, is not merely in poor taste but is understood to be offensive if one is not authentically Mexican. Those who are infected with the meme are often called social justice warriors (SJW), and policing (of others, natch) is especially vehement on campus. For example, I’ve read of menu items at the school cafeteria being criticized for not being authentic enough. Really? The won ton soup offends Chinese students?

In an opinion-editorial in the NY Times entitled “Will the Left Survive the Millennials?” Lionel Shriver described being sanctioned for suggesting that fiction writers not be too concerned about creating characters from backgrounds different from one’s own. He contextualizes the motivation of SJWs this way: (more…)

I pause periodically to contemplate deep time, ancient history, and other subjects that lie beyond most human conceptual abilities. Sure, we sorta get the idea of a very long ago past out there in the recesses or on the margins, just like we get the idea of U.S. sovereign debt now approaching $20 trillion. Problem is, numbers lose coherence when they mount up too high. Scales differ widely with respect to time and currency. Thus, we can still think reasonably about human history back to roughly 6,000 years ago, but 20,000 years ago or more draws a blank. We can also think about how $1 million might have utility, but $1 billion and $1 trillion are phantoms that appear only on ledgers and contracts and in the news (typically mergers and acquisitions). If deep time or deep debt feel like they don’t exist except as conceptual categories, try wrapping your head around the deep state , which in the U.S. is understood to be a surprisingly large rogue’s gallery of plutocrats, kleptocrats, and oligarchs drawn from the military-industrial-corporate complex, the intelligence community, and Wall Street. It exists but does so far enough outside the frame of reference most of us share that it effectively functions in the shadow of daylight where it can’t be seen for all the glare. Players are plain enough to the eye as they board their private jets to attend annual meetings of the World Economic Forum in Davos-Klosters, Switzerland, or two years ago the Jackson Hole [Economic] Summit in Jackson Hole, WY, in connection with the American Principles Project, whatever that is. They also enjoy plausible deniability precisely because most of us don’t really believe self-appointed masters of the universe can or should exist.

Another example of a really bad trip down the rabbit hole, what I might call deep cynicism (and a place I rarely allow myself to go), appeared earlier this month at Gin and Tacos (on my blogroll):

The way they [conservatives] see it, half the kids coming out of public schools today are basically illiterate. To them, this is fine. We have enough competition for the kinds of jobs a college degree is supposed to qualify one for as it is. Our options are to pump a ton of money into public schools and maybe see some incremental improvement in outcomes, or we can just create a system that selects out the half-decent students for a real education and future and then warehouse the rest until they’re no longer minors and they’re ready for the prison-poverty-violence cycle [add military] to Hoover them up. Vouchers and Charter Schools are not, to the conservative mind, a better way to educate kids well. They are a cheaper way to educate them poorly. What matters is that it costs less to people like six-figure income earners and home owners. Those people can afford to send their kids to a decent school anyway. Public education, to their way of thinking, used to be about educating people just enough that they could provide blue collar or service industry labor. Now that we have too much of that, a public high school is just a waiting room for prison. So why throw money into it? They don’t think education “works” anyway; people are born Good or Bad, Talented or Useless. So it only makes sense to find the cheapest possible way to process the students who were written off before they reached middle school. If charter schools manage to save 1% of them, great. If not, well, then they’re no worse than public schools. And they’re cheaper! Did I mention that they’re cheaper?

There’s more. I provided only the main paragraph. I wish I could reveal that the author is being arch or ironic, but there is no evidence of that. I also wish I could refute him, but there is similarly no useful evidence for that. Rather, the explanation he provides is a reality check that fits the experience of wide swaths of the American public, namely, that “public high school is just a waiting room for prison” (soon and again, debtor’s prison) and that it’s designed to be just that because it’s cheaper than actually educating people. Those truly interesting in being educated will take care of it themselves. Plus, there’s additional money to be made operating prisons.

Deep cynicism is a sort of radical awareness that stares balefully at the truth and refuses to blink or pretend. A psychologist might call it the reality principle; a scientist might aver that it relies unflinchingly on objective evidence; a philosopher might call it strict epistemology. To get through life, however, most of us deny abundant evidence presented to us daily in favor of dreams and fantasies that assemble into the dominant paradigm. That paradigm includes the notions that evil doesn’t really exist, that we’re basically good people who care about each other, and that our opportunities and fates are not, on the whole, established long before we begin the journey.

Caveat: Apologies for this overlong post, which random visitors (nearly the only kind I have besides the spambots) may find rather challenging.

The puzzle of consciousness, mind, identity, self, psyche, soul, etc. is an extraordinarily fascinating subject. We use various terms, but they all revolve around a unitary property and yet come from different approaches, methodologies, and philosophies. The term mind is probably the most generic; I tend to use consciousness interchangeably and more often. Scientific American has a entire section of its website devoted to the mind, with subsections on Behavior & Society, Cognition, Mental Health, Neurological Health, and Neuroscience. (Top-level navigation offers links to these sections: The Sciences, Mind, Health, Tech, Sustainability, Education, Video, Podcasts, Blogs, and Store.) I doubt I will explore very deeply because science favors the materialist approach, which I believe misses the forest through the trees. However, the presence of this area of inquiry right at the top of the page indicates how much attention and research the mind/consciousness is currently receiving.

A guest blog at Scientific American by Adam Bear entitled “What Neuroscience Says about Free Will” makes the fashionable argument (these days) that free will doesn’t exist. The blog/article is disclaimed: “The views expressed are those of the author(s) and are not necessarily those of Scientific American.” I find that a little weaselly. Because the subject is still wide open to interpretation and debate, Scientific American should simply offer conflicting points of view without worry. Bear’s arguments rest on the mind’s ability to revise and redate experience occurring within the frame of a few milliseconds to allow for processing time, also known as the postdictive illusion (the opposite of predictive). I wrote about this topic more than four years ago here. Yet another discussion is found here. I admit to being irritated that the questions and conclusions stem from a series of assumptions, primarily that whatever free will is must occur solely in consciousness (whatever that is) as opposed to originating in the subconscious and subsequently transferring into consciousness. Admittedly, we use these two categories — consciousness and the subconscious — to account for the rather limited amount of processing that makes it all the way into awareness vs. the significant amount that remains hidden or submerged. A secondary assumption, the broader project of neuroscience in fact, is that, like free will, consciousness is housed somewhere in the brain or its categorical functions. Thus, fruitful inquiry results from seeking its root, seed, or seat as though the narrative constructed by the mind, the stream of consciousness, were on display to an inner observer or imp in what Daniel Dennett years ago called the Cartesian Theater. That time-worn conceit is the so-called ghost in the machine. (more…)

The last time I blogged about this topic, I took an historical approach, locating the problem (roughly) in time and place. In response to recent blog entries by Dave Pollard at How to Save the World, I’ve delved into the topic again. My comments at his site are the length of most of my own blog entries (3–4 paras.), whereas Dave tends to write in chapter form. I’ve condensed to my self-imposed limit.

Like culture and history, consciousness is a moving train that yields its secrets long after it has passed. Thus, assessing our current position is largely conjectural. Still, I’ll be reckless enough to offer my intuitions for consideration. Dave has been pursuing radical nonduality, a mode of thought characterized by losing one’s sense of self and becoming selfless, which diverges markedly from ego consciousness. That mental posture, described elsewhere by nameless others as participating consciousness, is believed to be what preceded the modern mind. I commented that losing oneself in intense, consuming flow behaviors is commonplace but temporary, a familiar, even transcendent place we can only visit. Its appeals are extremely seductive, however, and many people want to be there full-time, as we once were. The problem is that ego consciousness is remarkably resilient and self-reinforcing. Despite losing oneself from time to time, we can’t be liberated from the self permanently, and pathways to even temporarily getting out of one’s own head are elusive and sometimes self-destructive.

My intuition is that we are fumbling toward just such a quieting of the mind, a new dark age if you will, or what I called self-lite in my discussion with Dave. As we stagger forth, groping blindly in the dark, the transitional phase is characterized by numerous disturbances to the psyche — a crisis of consciousness wholly different from the historical one described previously. The example uppermost in my thinking is people lost down the rabbit hole of their handheld devices and desensitized to the world beyond the screen. Another is the ruined, wasted minds of (arguably) two or more generations of students done great disservice by their parents and educational institutions at all levels, a critical mass of intellectually stunted and distracted young adults by now. Yet another is those radicalized by their close identification with one or more special interest groups, also known as identity politics. A further example is the growing prevalence of confusion surrounding sexual orientation and gender identity. In each example, the individual’s ego is confused, partially suppressed, and/or under attack. Science fiction and horror genres have plenty of instructive examples of people who are no longer fully themselves, their bodies zombified or made into hosts for another entity that takes up residence, commandeering or shunting aside the authentic, original self.

Despite having identified modern ego consciousness as a crisis and feeling no small amount of empathy for those seeking radical nonduality, I find myself in the odd position of defending the modern mind precisely because transitional forms, if I have understood them properly, are so abhorrent. Put another way, while I can see the potential value and allure of extinguishing the self even semi-permanently, I will not be an early adopter. Indeed, if the modern mind took millennia to develop as one of the primary evolutionary characteristics of homo sapiens sapiens, it seems foolish to presume that it can be uploaded into a computer, purposely discarded by an act of will, or devolved in even a few generations. Meanwhile, though the doomer in me recognizes that ego consciousness is partly responsible for bringing us to the brink of (self-)annihilation (financial, geopolitical, ecological), individuality and intelligence are still highly prized where they can be found.

In my travels and readings upon the Intertubes, which proceed in fits and starts, I stumbled across roughly the same term — The NOW! People — used in completely different contexts and with different meanings. Worth some unpacking for idle consideration.

Meaning and Usage the First: The more philosophical of the two, this refers to those who feel anxiety, isolation, estrangement, disenfranchisement, and alienation from the world in stark recognition of the self-other problem and/or mind-body dualism. They seek to lose their identity and the time-boundedness that goes with being a separate self by entering a mental state characterized by the eternal NOW, much as animals without consciousness are believed to think. Projection forward and back more than a few moments in time is foreclosed; one simply exists NOW! Seminars and YouTube videos on radical nonduality are offers by Tony Parsons, Jim Newman, Andreas Müller, and Kenneth Madden, but according to my source (unacknowledged and unlinked), they readily admit that despite study, meditation, openness, and desire to achieve this state of mind, it is not prone to being triggered. It either happens or it doesn’t. Nonetheless, some experiences and behaviors allow individuals to transcend themselves at least to some degree, such as music, dance, and sex.

Meaning and Usage the Second: The more populist and familiar of the two, this refers to people for whom NOW! is always the proper time to do whatever the hell they most urgently desire with no consideration given to those around them. The more mundane instance is someone stopping in a doorway or on an escalator to check their phones for, oh, I dunno, Facebook updates and new e-mail. A similar example is an automobile driver over whom traffic and parking controls have no effect: someone double-parked (flashers optional) in the middle of the road or in a fire lane, some who executes a U-turn in the middle of traffic, or someone who pointlessly jumps the line in congestion just to get a few cars lengths ahead only to sit in yet more traffic. The same disregard and disrespect for others is evident in those who insist on saving seats or places in line, or on the Chicago L, those who occupy seats with bags that really belong on their laps or stand blocking the doorways (typically arms extended looking assiduously at their phones), making everyone climb past them to board or alight the train. These examples are all about someone commandeering public space as personal space at the anonymous expense of anyone else unfortunate enough to be in the same location, but examples multiply quickly beyond these. Courtesy and other social lubricants be damned! I want what I want right NOW! and you can go pound sand.

Both types of NOW! behavior dissolve the thinking, planning, orchestrating, strategizing mind in favor of narrowing thought and perception to this very moment. The first gives away willfulness and desire in favor of tranquility and contentedness, whereas the second demonstrates single-minded pursuit of a single objective without thought of consequence, especially to others. Both types of NOW! People also fit within the Transhumanist paradigm, which has among its aims leaving behind worldly concerns to float freely as information processors. If I were charitable about The NOW! People, I might say they lose possession of themselves by absorption into a timeless, mindless present; if less charitable, I might say that annihilation of the self (however temporary) transforms them into automatons.

The sole appeal I can imagine to retreating from oneself to occupy the eternal moment, once one has glimpsed, sensed, or felt the bitter loneliness of selfhood, is cessation of suffering. To cross over into selflessness is to achieve liberation from want, or in the Buddhist sense, Nirvana. Having a more Romantic aesthetic, my inclination is instead to go deeper and to seek the full flower of humanity in all its varieties. That also means recognizing, acknowledging, and embracing darker aspects of human experience, and yes, no small amount of discomfort and suffering. Our psycho-spiritual capacity demands it implicitly. But it takes strong character to go toward extremes of light and dark. The NOW! People narrow their range radically and may well be the next phase of human consciousness if I read the tea leaves correctly.

While I’m revisiting old posts, the term digital exhaust came up again in a very interesting article by Shoshana Zuboff called “The Secrets of Surveillance Capitalism,” published in Frankfurter Allgemeine in March 2016. I no longer remember how I came upon it, but its publication in a obscure (to Americans) German newspaper (German and English versions available) was easily located online with a simple title search. The article has certainly not gone viral the way social media trends work, but someone obviously picked it up, promoted it, and raised it to the level of awareness of lots of folks, including me.

My earlier remarks about digital exhaust were that the sheer volume of information produced and exchanged across digital media quickly becomes unmanageable, with the result that much of it becomes pointless ephemera — the useless part of the signal-to-noise ratio. Further, I warned that by turning our attention to digital sources of information of dubious value, quality, and authority, we face an epistemological shift that could take considerable hindsight to describe accurately. That was 2007. It may not yet be long enough to fully understand effect(s) too well, or to crystallize the moment (to reuse my pet phrase yet again), but the picture is already clarifying somewhat terrifyingly.

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