Everything is public now, potentially: one’s thoughts, one’s photos, one’s movements, one’s purchases. There is no privacy and apparently little desire for it in a world devoted to non-stop use of social media. Every minute, every second, has to be spent with one’s device clutched in one’s hand. Those trapped in this virtual world are never alone, never able to concentrate and appreciate in their own way, silently. They have given up, to a great extent, the amenities and achievements of civilization: solitude and leisure, the sanction to be oneself, truly absorbed, whether in contemplating a work of art, a scientific theory, a sunset, or the face of one’s beloved.
A few years ago, I was invited to join a panel discussion about information and communication in the twenty-first century. One of the panelists, an Internet pioneer, said proudly that his young daughter surfed the Web twelve hours a day and had access to a breadth and range of information that no one from a previous generation could have imagined. I asked whether she had read any of Jane Austen’s novels, or any classic novel. When he said that she hadn’t, I wondered aloud whether she would then have a solid understanding of human nature or of society, and suggested that while she might be stocked with wide-ranging information, that was different from knowledge. Half the audience cheered; the other half booed.
Much of this, remarkably, was envisaged by E. M. Forster in his 1909 story “The Machine Stops,” in which he imagined a future where people live underground in isolated cells, never seeing one another and communicating only by audio and visual devices. In this world, original thought and direct observation are discouraged—“Beware of first-hand ideas!” people are told. Humanity has been overtaken by “the Machine,” which provides all comforts and meets all needs—except the need for human contact. One young man, Kuno, pleads with his mother via a Skype-like technology, “I want to see you not through the Machine. . . . I want to speak to you not through the wearisome Machine.”
He says to his mother, who is absorbed in her hectic, meaningless life, “We have lost the sense of space. . . . We have lost a part of ourselves. . . . Cannot you see . . . that it is we that are dying, and that down here the only thing that really lives is the Machine?”
This is how I feel increasingly often about our bewitched, besotted society, too.
As one’s death draws near, one may take comfort in the feeling that life will go on—if not for oneself then for one’s children, or for what one has created. Here, at least, one can invest hope, though there may be no hope for oneself physically and (for those of us who are not believers) no sense of any “spiritual” survival after bodily death.
But it may not be enough to create, to contribute, to have influenced others if one feels, as I do now, that the very culture in which one was nourished, and to which one has given one’s best in return, is itself threatened. Though I am supported and stimulated by my friends, by readers around the world, by memories of my life, and by the joy that writing gives me, I have, as many of us must have, deep fears about the well-being and even survival of our world.
Such fears have been expressed at the highest intellectual and moral levels. Martin Rees, the Astronomer Royal and a former president of the Royal Society, is not a man given to apocalyptic thinking, but in 2003 he published a book called “Our Final Hour,” subtitled “A Scientist’s Warning: How Terror, Error, and Environmental Disaster Threaten Humankind’s Future in This Century—on Earth and Beyond.” More recently, Pope Francis published his remarkable encyclical “Laudato Si’, ” a deep consideration not only of human-induced climate change and widespread ecological disaster but of the desperate state of the poor and the growing threats of consumerism and misuse of technology. Traditional wars have now been joined by extremism, terrorism, genocide, and, in some cases, the deliberate destruction of our human heritage, of history and culture itself.
So very sad, so very true. There days when the disconect is over whelming.