Away From Social Media Quotes

Media: Keep the adult public attention diverted away from the real social issues, and captivated by matters of no real importance.

When I take a digital Sabbath away from social media, I come back feeling smarter, less anxious, and tapped into an expansive energy I was unable to access while scrolling every day.

I have this highly developed fraud-alert for social influencers. From a mile away I can spot an ad designed to undermine the contentedness of vulnerable female teens.

I am increasingly persuaded that our 24-7 addiction to screens and social media is perhaps our most destructive habit, not only to our ability to sleep but to our mental health in general. So I banish those from my evenings (or at least, I try to). Turn off the computer and put away your phone at least an hour before bedtime. Do NOT bring your laptop or phone into bed with you.

Can you conceive of an injustice, criminal in nature, encroaching upon your life’s course? Yes, you; reading this. -- Does your status, as it were, have you so psychologically fractured you honestly believe you’re immune? If thought occupies you for more than a second, you’re entrenched in ignorance you favor. What should be an innate appreciation of society holds little to no relevance today. Your financial footing takes priority over just about any and everything. Being alive, able bodied, and breathing isn’t enough. What happens when that’s all stripped away? The choice to exist in the creation of social media was yours, where a mere accusation, or negative posting could damage what should be held in the highest regard, your reputation. The cyber establishment’s chokehold is fierce, and you feel it, yet you constantly wonder why you can’t breathe, but hey, you’re “woke” right? Your foundation, personal and or financial might be buckling, but you’re clueless, even though it was you who shared every delicate and secular aspect of your life. Our brand has replaced moral fiber, dictating and tampering with the control of humanity. Are we waiting for the catastrophic crash of mankind? It appears so, when you step back from the edge, watch and listen? That’s a predicament that wasn’t even on your radar, but here you are, “woke,” right? A roof over your head, clothes on your back, sustenance, hell, even the air you breathe, all taken for granted. This should be a daunting notion I’m setting before the appetite of your consciousness, but perhaps it remains far-fetched. The question you should be asking yourself is, how woke are you; really? Regardless of gender, a simple compliment, smile, assistance, or jealousy can ignite a desire to stalk or destroy a person. -- The only untainted bubble any of us occupied was in utero, so you are not above reproach of any kind. Whatever self-made bacterial hubris you’ve placed yourself in, outside of that, speaks to the degree of self-importance encasing you, so it’s impossible for you to appreciate what it is to be “woke,” in the real world.

Things changed when my phone outsmarted me. Once Facebook had a permanent place in my pocket, it became a permanent portal—able to transport me away from my family. Even if we were physically in the same room, I wasn’t necessarily there with them. Facebook was no longer simply a naptime vacation but an all-day form of escapism.

In the travellers’ world, social media have enlarged the generation gap. The internet has brought a change in the very concept of travel as a process taking one away from the familiar into the unknown. Now the familiar is not left behind and the unknown has become familiar even before one leaves home. Unpredictability – to my generation the salt that gave travelling its savour – seems unnecessary if not downright irritating to many of the young. The sunset challenge – where to sleep? – has been banished by the ease of booking into a hostel or organised campsite with a street plan provided by the internet. Moreover, relatives and friends evidently expect regular reassurance about the traveller’s precise location and welfare – and vice versa, the traveller needing to know that all is well back home. Notoriously, dependence on instant communication with distant family and friends is known to stunt the development of self-reliance. Perhaps that is why, amongst younger travellers, one notices a new timidity.

when you become addict in to MATERIAL things in life then the TRUE natural life start to run away from you, YES! it's can give you certain pleasure in the society but in the same time it will sabotage your true HAPPINESS of life which we could have simply with GRATITUDE and FORGIVENESS

I’ve been spending a ton of hours on Instagram, Facebook, Pinterest, Snapchat, Meerkat, Periscope, LinkedIn, and many other platforms, and from this man’s point of view we are living in an unbelievably interesting time. I haven’t felt this sense of disruption since 2006–2007, when Facebook and Twitter started to eat away at Friendster and MySpace. The

Staying away from news channels, print, and social media makes one realize, that the world actually is a beautiful place to live.

And then you’ve got a media ready to package that, because it takes away from the political content of them songs. Suddenly there’s not a real serious social message, there’s just a drug addict. I

Yes, having to abandon a novel is painful. It causes an immense anger, usually aimed towards the author, and then at oneself for failing to appreciate a book probably called ‘dazzlingly inventive’ by some fucker in the Guardian. Keep away from social media. The urge to pan a novel and publicly humiliate the author for wasting your time is immense, but in the long run, the best revenge is to say nothing and read superior works.

It gives me a great sense of peace to think about how the world will continue after I'm gone. Children will want ice creams and people will fall head-over-heels in love and musicians will delight us and comedians will poke fun and people will tend their gardens and collect geeky things. If you can, ignore politics, consume much less news and try to stay away from social media. They all miss the big picture.....carpe that diem and keep it carped.

The Devil wants me to fill my emptiness with an unhealthy dependence on the acceptance of others. Because then he can get me so focused on the shallow opinions of others I get completely distracted from deepening my relationship with Christ. And in the process is my masked boasting pulling others into the crazy comparison traps that lures them away from Christ as well? It’s all such an unhealthy cycle that’s never satisfying. And again, I’m not against social media but we do have to be so careful how we use it. Is it to bless others with encouragement and love or are we really just boasting on ourselves and feeding others’ unhealthy comparisons to us? One quick hop on social media, and you’ll see how careful we must be not to play right into the Devil’s schemes.

All too easily we forget that the other guy, a hundred yards away, is just like us. Time and again, we fire at one another from a distance -- through social media or online forums, from the safety of wherever we're holed up. We let fear, ignorance, suspicion and stereotypes be our guides, making generalisations about people we've never met. But there's an alternative. Hatred can be transformed into friendship and bitter foes can shake hands. That's something we can believe in -- not because we're entitled to be naive, but because it actually happened.

Pavlov formulated his findings into a general rule in which the speed of learning positively correlated with quiet isolation. The totalitarians have followed this rule. They know they can condition their political victims most quickly if they are kept in isolation. In the totalitarian technique of thought control, the same isolation applied to the individual is applied also to the groups of people. This is the reason the civilian populations of the totalitarian countries are not permitted to travel freely and are kept away from mental and political contamination. It is the reason, to, for the solitary confinement cell and the prison camp.

I wanted to evaluate my own escape from the crowds in 5 different stages so that I could clarify my thoughts and help my readers get more benefits. (1) Getting away from the media (2) Getting away from the big city (3) Going to nature as a life style (4) Getting away from the social media (5) Being only with people I want

Many of us constantly use work or technology to “leave our place”—to escape the moment in which we currently find ourselves so that we can avoid the uncomfortable feelings that are arising. Bored? Hop on Twitter! Lonely? Start texting people! Anxious? Unwind with some TV! Doubting your purpose in life? Dive into those work emails! But on Shabbat, many of the strategies we use to run away from ourselves are prohibited. We can’t escape to the office or into a screen. We can’t curate our life for others’ consumption on social media, focusing on how our life looks, rather than how it feels. Instead, for twenty-five hours, we actually have to live it.

This is an age-old fantasy. I remember reading a quote from the apologist Edward John Carnell in Ian Murray’s biography of the Welsh preacher David Martyn Lloyd-Jones. During the formative years of Fuller Theological Seminary, Carnell said regarding evangelicalism, “We need prestige desperately.” Christians have worked hard to position themselves in places of power within the culture. They seek influence academically, politically, economically, athletically, socially, theatrically, religiously, and every other way, in hopes of gaining mass media exposure. But then when they get that exposure—sometimes through mass media, sometimes in a very broad-minded church environment—they present a reinvented designer pop gospel that subtly removes all of the offense of the gospel and beckons people into the kingdom along an easy path. They do away with all that hard-to-believe stuff about self-sacrifice, hating your family, and so forth. The illusion is that we can preach our message more effectively from lofty perches of cultural power and influence, and once we’ve got everybody’s attention, we can lead more people to Christ by taking out the sting of the gospel and nurturing a user-friendly message. But to get to these lofty perches, “Christian” public figures water down and compromise the truth; then, to stay up there, they cave in to pressure to perpetuate false teaching so their audience will stay loyal.

We all have a story to tell, adventures to share and memories we would like passed down from generation to generation surrounding a place we call home in a location that isn't actually where we live full time. Just snapping a photo and putting it on social media isn't the same as taking it slow, collecting your thoughts and sharing and documenting experiences.

It seems perverse that we can be more social than anyone would have thought possible when we are at our most anti-social, locked away from the world and silently staring at a computer screen, but that, as psychologists will tell you is the way we operate. When we are at the maximum of our disconnect we also are ready to connect and feel the need for interaction.

Most of the messaging and chatting I did was in search of answers to questions I had about how to build my own computer, and the responses I received were so considered and thorough, so generous and kind, they’d be unthinkable today. My panicked query about why a certain chipset for which I’d saved up my allowance didn’t seem to be compatible with the motherboard I’d already gotten for Christmas would elicit a two-thousand-word explanation and note of advice from a professional tenured computer scientist on the other side of the country. Not cribbed from any manual, this response was composed expressly for me, to troubleshoot my problems step-by-step until I’d solved them. I was twelve years old, and my correspondent was an adult stranger far away, yet he treated me like an equal because I’d shown respect for the technology. I attribute this civility, so far removed from our current social-media sniping, to the high bar for entry at the time. After all, the only people on these boards were the people who could be there—who wanted to be there badly enough—who had the proficiency and passion, because the Internet of the 1990s wasn’t just one click away. It took significant effort just to log on.

In certain young people today…I notice what I find increasingly troubling: a cold-blooded grasping, a hunger to take and take and take, but never give; a massive sense of entitlement; an inability to show gratitude; an ease with dishonesty and pretension and selfishness that is couched in the language of self-care; an expectation always to be helped and rewarded no matter whether deserving or not; language that is slick and sleek but with little emotional intelligence; an astonishing level of self-absorption; an unrealistic expectation of puritanism from others; an over-inflated sense of ability, or of talent where there is any at all; an inability to apologize, truly and fully, without justifications; a passionate performance of virtue that is well mexecuted in the public space of Twitter but not in the intimate space of friendship. I find it obscene. People who ask you to ‘educate’ yourself while not having actually read any books themselves, while not being able to intelligently defend their own ideological positions, because by ‘educate,’ they actually mean ‘parrot what I say, flatten all nuance, wish away complexity.’ People who wield the words ‘violence’ and ‘weaponize’ like tarnished pitchforks. People who depend on obfuscation, who have no compassion for anybody genuinely curious or confused. Ask them a question and you are told that the answer is to repeat a mantra. Ask again for clarity and be accused of violence. And so we have a generation of young people on social media so terrified of having the wrong opinions that they have robbed themselves of the opportunity to think and to learn and to grow.

Trump often seems like a one-man set of Aesop-like fables—with easy-to-decipher morals like “those who lie down with dogs will get up with fleas” or “when someone tells you who he is, believe him”—but because he is president of the United States, his actions do not simply end in a tagline moral; rather, they ripple outward like a toxic tsunami, creating havoc in the lives of millions. Once he has left office, the damage he has done to American institutions and the country’s foreign policy will take years to repair. And to the degree that his election was a reflection of larger dynamics in society—from the growing partisanship in politics, to the profusion of fake stories on social media, to our isolation in filter bubbles—his departure from the scene will not restore truth to health and well-being, at least not right away.

Another student taught me a word I’d never heard before: “slacktivism.” Slacktivists promote causes on social media to show their followers that they are caring, empathetic people—but they rarely follow through with real action. It’s easy to put up a message to highlight a cause, but how many of us are taking time away from sports and studying to do something that makes a difference? one student asked me rhetorically.

Many people in the West have a poor understanding of the concept of free speech. Whenever I mute or block someone on social media, a cacophony of fools will accuse me of being a free speech hypocrite for “silencing their voice.” They do not understand that I have the right to walk away from their online taunts, insults, and idiocy. To do so is not “restricting” their speech but expressing my right to avoid listening to them.

Maybe you can imagine this in your own life. We no longer look at the sun but at our phones to see what kind of time has passed. We don't look out of our cells but at our cell, flipping to a social media stream and scrolling through what our friends are doing. While we scroll, we develop a resentment that our lives are less fun and fulfilling than the lives of our friends. The here and now, the people who are around and present, pale in front of the manicured and curated versions of another person's life. We begin to wonder, like Evagrius, if we have lost the love of our friends, and we begin to believe that there is "none to comfort" us. So we fill our evenings with overeating, because it feels comforting, or binge-watching our favorite show, because we are so tired that we just need to "relax." We split our attention between the screen of the television and the screen of our phones. Indeed, one of the most effective ways to avoid the gnawing questions of meaning is by staying busy enough to avoid them. A constant flow of information and distraction turns the mind and the heart away from the abyss of asking why. Why do we worry about tomorrow? Why do we toil and reap? What is the treasure of great price that all our lives are working toward? When we do pause between activities, we try to fill the void. We forget that we are more than our work or the things that we produce. Our busyness represents a profound loss of freedom, and one that occurs through a gradual winnowing away of what it means to be human. We replace that it means to be a person with a shallowness of activity

The responsibility/fault fallacy allows people to pass off the responsibility for solving their problems to others. This ability to alleviate responsibility through blame gives people a temporary high and a feeling of moral righteousness. Unfortunately, one side effect of the Internet and social media is that it’s become easier than ever to push responsibility—for even the tiniest of infractions—onto some other group or person. In fact, this kind of public blame/shame game has become popular; in certain crowds it’s even seen as “cool.” The public sharing of “injustices” garners far more attention and emotional outpouring than most other events on social media, rewarding people who are able to perpetually feel victimized with ever-growing amounts of attention and sympathy. “Victimhood chic” is in style on both the right and the left today, among both the rich and the poor. In fact, this may be the first time in human history that every single demographic group has felt unfairly victimized simultaneously. And they’re all riding the highs of the moral indignation that comes along with it. Right now, anyone who is offended about anything—whether it’s the fact that a book about racism was assigned in a university class, or that Christmas trees were banned at the local mall, or the fact that taxes were raised half a percent on investment funds—feels as though they’re being oppressed in some way and therefore deserve to be outraged and to have a certain amount of attention. The current media environment both encourages and perpetuates these reactions because, after all, it’s good for business. The writer and media commentator Ryan Holiday refers to this as “outrage porn”: rather than report on real stories and real issues, the media find it much easier (and more profitable) to find something mildly offensive, broadcast it to a wide audience, generate outrage, and then broadcast that outrage back across the population in a way that outrages yet another part of the population. This triggers a kind of echo of bullshit pinging back and forth between two imaginary sides, meanwhile distracting everyone from real societal problems. It’s no wonder we’re more politically polarized than ever before. The biggest problem with victimhood chic is that it sucks attention away from actual victims. It’s like the boy who cried wolf. The more people there are who proclaim themselves victims over tiny infractions, the harder it becomes to see who the real victims actually are. People get addicted to feeling offended all the time because it gives them a high; being self-righteous and morally superior feels good. As political cartoonist Tim Kreider put it in a New York Times op-ed: “Outrage is like a lot of other things that feel good but over time devour us from the inside out. And it’s even more insidious than most vices because we don’t even consciously acknowledge that it’s a pleasure.” But

More recently, Dallas Willard put it this way: Desire is infinite partly because we were made by God, made for God, made to need God, and made to run on God. We can be satisfied only by the one who is infinite, eternal, and able to supply all our needs; we are only at home in God. When we fall away from God, the desire for the infinite remains, but it is displaced upon things that will certainly lead to destruction.5 Ultimately, nothing in this life, apart from God, can satisfy our desires. Tragically, we continue to chase after our desires ad infinitum. The result? A chronic state of restlessness or, worse, angst, anger, anxiety, disillusionment, depression—all of which lead to a life of hurry, a life of busyness, overload, shopping, materialism, careerism, a life of more…which in turn makes us even more restless. And the cycle spirals out of control. To make a bad problem worse, this is exacerbated by our cultural moment of digital marketing from a society built around the twin gods of accumulation and accomplishment. Advertising is literally an attempt to monetize our restlessness. They say we see upward of four thousand ads a day, all designed to stoke the fire of desire in our bellies. Buy this. Do this. Eat this. Drink this. Have this. Watch this. Be this. In his book on the Sabbath, Wayne Muller opined, “It is as if we have inadvertently stumbled into some horrific wonderland.”6 Social media takes this problem to a whole new level as we live under the barrage of images—not just from marketing departments but from the rich and famous as well as our friends and family, all of whom curate the best moments of their lives. This ends up unintentionally playing to a core sin of the human condition that goes all the way back to the garden—envy. The greed for another person’s life and the loss of gratitude, joy, and contentment in our own.

Communication is not just about words. It’s about body language, tone of voice, facial expressions, even pheromones, all of which can’t be conveyed through social media. Emoticons are very weak substitutes.” And when nonverbal cues are stripped away, it can limit the potential for understanding, arguably the foundation of empathy. When researchers at the University of Michigan reviewed data from seventy-two studies conducted between 1979 and 2009, all focused on monitoring levels of empathy among American college students, they found that students today were scoring about 40 percent lower than their earlier counterparts.

The theory of the long tail as popularized by Chris Anderson in his book of the same name is that our culture and economy are increasingly shifting away from a focus on a relatively small number of major hits (mainstream products and markets) at the head of the demand curve and toward a huge number of niches in the tail. As the costs of production and distribution fall, especially online, there is now less need to lump products and consumers into one-size-fits-all containers. In an era without the constraints of physical shelf space and other bottlenecks of distribution, narrowly targeted goods and services can be as economically attractive as mainstream fare. 5

A big part of personal growth is defining how your zone of comfort looks and finding ways to break free from it. That usually happens by trying new stuff, doing things you’re afraid of and challenging yourself by consciously putting yourself in new (possibly uncomfortable) situations. But with a phone in your hand, your comfort zone also becomes mobile and it’s just a locked screen away. The only way out is to ditch your phone for certain times of the day, to limit social media usage, build new habits, or completely unplug for some time to breathe freely and live life. There are more symptoms of social media networking obsession that you might have noticed or experienced yourself.

One of the photos Yaken posted on social media after he made it to Syria showed a bucket filled with severed heads, hashtagged “#headmeat.”36 Irrespective of whether his adventure to the land of the caliphate was spiritually fulfilling, the imagery it produced was a kind of pornography. And like all pornography, it aroused strong reactions, ranging from titillation to revulsion, and sometimes both at once. These reactions share an intellectually disarming effect. As in the case of porn, they resist detached analysis. The scholar of religion Jonathan Z. Smith noted a similar tendency in the failure to understand the mass suicide at Jonestown in 1978. The problem, he said, was an unwillingness to undertake the difficult task of “looking, rather than staring or looking away.”37

I noticed that before patients even reached the door at the end of the session, they’d grab their phones and start scrolling through their messages. Wouldn’t their time have been better spent allowing themselves just one more minute to reflect on what we had just talked about or to mentally reset and transition back to the world outside? The second people felt alone, I noticed, usually in the space between things — leaving a therapy session, at a red light, standing in a checkout line, riding the elevator — they picked up devices and ran away from that feeling. In a state of perpetual distraction, they seemed to be losing the ability to be with others and losing their ability to be with themselves. The therapy room seemed to be one of the only places left where two people sit in a room together for an uninterrupted 50 minutes

Fuckboys (and Fuckboy Prospects), read this closely: When a woman breaks up with you (usually because she is fed up with your shit) it’s never easy. I understand your ego is bruised, you can’t imagine another dude doing things you used to do with/to her and that shit will eat you up! I understand. That doesn’t mean you should disrespect her – or kill her goddamit! That doesn’t mean you should post revenge porn pictures and videos of her to your 5000 online friends. It does not justify you calling her a hoe to ease your lil battered ego. Doing any of those makes you a certified upper echelon fuckboy bro. Walk away – just go on airplane mode, remove yourself from the situation and allow yourself to heal. If you are one of those social-media love butterflies who advertises every moment with your boo, then log out of all your profiles and go into cocoon mode.

Kids are spending so much time communicating through technology, they're not developing basic communication skills that humans have used since forever,' says psychologist Jim Taylor, author of Raising Generation Tech: Preparing Your Children for a Media-Fueled World. "Communication is not just about words. It's about body language, tone of voice, facial expressions, even pheremones, all of which can't be conveyed through social media. Emoticons are very weak substitutes." And when nonverbal cues are stripped away, it can limit the potential for understanding, arguably the foundation of empathy. When researchers at the University of Michigan reviewed data from seventy-two studies conducted between 1979 and 2009, all focused on monitoring levels of empathy among American college students, they found that students today were scoring about 40 percent lower than their earlier counterparts.

the phones we have, and the programs that run on them, were deliberately designed by the smartest people in the world to maximally grab and maximally hold our attention. [Tristan Harris] wants us to understand that this design is not inevitable. ...Humans could have made a different choice then, and they can make a different choice now. You could have all this technology, Tristan told me, but not design it to be maximally distracting. In fact, you could design it with the opposite goal: to maximally respect people's need for sustained attention, and to interrupt them as little as possible. You could design the technology not so that it pulls people away from their deeper and more meaningful goals, but so that it helps them achieve them. ...You could keep your phone on your laptop, and you could keep your social-media accounts - and have much better attention, if they were designed around a different set of incentives.

As with previous “drug crises,” the opioid problem is not really about opioids. It’s mainly about cultural, social, and environmental factors such as racism, draconian drug laws, and diverting attention away from the real causes of crime and suffering. As you’ll discover throughout this book, there’s nothing terribly unique about the pharmacology of opioids that makes these drugs particularly dangerous or addictive. People have safely consumed them for centuries. And, trust me, people will continue to do so, long after the media’s faddish focus has faded, because these chemicals work. Fatal overdose is a real risk, but the odds of this occurring have been overstated. It is certainly possible to die after taking too much of a single opioid drug, but such deaths account for only about a quarter of the thousands of opioid-related deaths. Contaminated opioid drugs and opioids combined with another downer (e.g., alcohol or a nerve-pain medication) cause many of these deaths.

Yet, we are not Skinner's rats. Even Skinner's rats were not Skinner's rats: the patterns of addictive behavior displayed by rats in the Skinner Box were only displayed by rats in isolation, outside of their normal sociable habitat. For human beings, addictions have subjective meanings, as does depression. Marcus Gilroy-Ware's study of social media suggests that what we encounter in our feeds is hedonic stimulation, various moods and sources of arousal- from outrage porn to food porn to porn- which enable us to manage our emotions. In addition that, however, it's also true that we can become attached to the miseries of online life, a state of perpetual outrage and antagonism. There is a sense in which our online avatar resembles a 'virtual tooth' in the sense described by the German surrealist artist Hans Bellmer. In the grip of a toothache, a common reflex is to make a fist so tight that the fingernails bite into the skin. This 'confuses' and 'bisects' the pain by creating a 'virtual center of excitation,' a virtual tooth that seems to draw blood and nervous energy away from the real center of pain. If we are in pain, this suggests, self-harming can be a way of displacing it so that it appears lessened- event though the pain hasn't really been reduced, and we still have a toothache. So if we get hooked on a machine that purports to tell us, among other things, how other people see us- or a version of ourselves, a delegated online image- that suggests something has already gone wrong in our relationships with others. The global rise in depression- currently the world's most widespread illness, having risen some 18 per cent since 2005- is worsened for many people by the social industry. There is a particularly strong correlation between depression and the use of Instagram among young people. But social industry platforms didn't invent depression; they exploited it. And to loosen their grip, one would have to explore what has gone wrong elsewhere.

A large brand will typically spend between 10 and 20 percent of their media buy on creative,” DeJulio explains. “So if they have a $500 million media budget, there’s somewhere between $50 to $100 million going toward creating content. For that money they’ll get seven to ten pieces of content, but not right away. If you’re going to spend $1 million on one piece of content, it’s going to take a long time—six months, nine months, a year—to fully develop. With this budget and timeline, brands have no margin to take chances creatively.” By contrast, the Tongal process: If a brand wants to crowdsource a commercial, the first step is to put up a purse—anywhere from $50,000 to $200,000. Then, Tongal breaks the project into three phases: ideation, production, and distribution, allowing creatives with different specialties (writing, directing, animating, acting, social media promotion, and so on) to focus on what they do best. In the first competition—the ideation phase—a client creates a brief describing its objective. Tongal members read the brief and submit their best ideas in 500 characters (about three tweets). Customers then pick a small number of ideas they like and pay a small portion of the purse to these winners. Next up is production, where directors select one of the winning concepts and submit their take. Another round of winners are selected and these folks are given the time and money to crank out their vision. But this phase is not just limited to these few winning directors. Tongal also allows anyone to submit a wild card video. Finally, sponsors select their favorite video (or videos), the winning directors get paid, and the winning videos get released to the world. Compared to the seven to ten pieces of content the traditional process produces, Tongal competitions generate an average of 422 concepts in the idea phase, followed by an average of 20 to 100 finished video pieces in the video production phase. That is a huge return for the invested dollars and time.

I believe that social media, and the internet as a whole, have negatively impacted our ability to both think long-term and to focus deeply on the task in front of us. It is no surprise, therefore, that Apple CEO, Steve Jobs, prohibited his children from using phones or tablets—even though his business was to sell millions of them to his customers! The billionaire investor and former senior executive at Facebook, Chamath Palihapitiya, argues that we must rewire our brain to focus on the long term, which starts by removing social media apps from our phones. In his words, such apps, “wire your brain for super-fast feedback.” By receiving constant feedback, whether through likes, comments, or immediate replies to our messages, we condition ourselves to expect fast results with everything we do. And this feeling is certainly reinforced through ads for schemes to help us “get rich quick”, and through cognitive biases (i.e., we only hear about the richest and most successful YouTubers, not about the ones who fail). As we demand more and more stimulation, our focus is increasingly geared toward the short term and our vision of reality becomes distorted. This leads us to adopt inaccurate mental models such as: Success should come quickly and easily, or I don’t need to work hard to lose weight or make money. Ultimately, this erroneous concept distorts our vision of reality and our perception of time. We can feel jealous of people who seem to have achieved overnight success. We can even resent popular YouTubers. Even worse, we feel inadequate. It can lead us to think we are just not good enough, smart enough, or disciplined enough. Therefore, we feel the need to compensate by hustling harder. We have to hurry before we miss the opportunity. We have to find the secret that will help us become successful. And, in this frenetic race, we forget one of the most important values of all: patience. No, watching motivational videos all day long won’t help you reach your goals. But, performing daily consistent actions, sustained over a long period of time will. Staying calm and focusing on the one task in front of you every day will. The point is, to achieve long-term goals in your personal or professional life, you must regain control of your attention and rewire your brain to focus on the long term. To do so, you should start by staying away from highly stimulating activities.

We have traded our intimacy for social media, our romantic bonds for dating matches on apps, our societal truth for the propaganda of corporate interests, our spiritual questioning for dogmatism, our intellectual curiosity for standardized tests and grading, our inner voices for the opinions of celebrities and hustler gurus and politicians, our mindfulness for algorithmic distractions and outrage, our inborn need to belong to communities for ideological bubbles, our trust in scientific evidence for the attractive lies of false leaders, our solitude for public exhibitionism. We have ignored the hunter-gatherer wisdom of our past, obedient now to the myth of progress. But we must remember who we are and where we came from. We are animals born into mystery, looking up at the stars. Uncertain in ourselves, not knowing where we are heading. We exist with the same bodies, the same brains, as Homo sapiens from thousands of years past, roaming on the plains, hunting in forests and by the sea, foraging together in small bands. Except now, our technology is exponentially increasing at a scale that we cannot predict. We are overwhelmed with information; lost in a matrix that we do not understand. Our civilizational “progress” is built on the bones of the indigenous and the poor and the powerless. Our “progress” comes at the expense of our land, and oceans, and air. We are reaching beyond what we can globally sustain. Former empires have perished from their unrestrained greed for more resources. They were limited in past ages by geography and capacity, collapsing in regions, and not over the entire planet. What will be the cost of our progress? We have grown arrogant in our comfort, hardened away from our compassion, believing that our reality is the only reality. Yet even at our most uncertain, there are still those saints who are unknown and nameless, who help even when they do not need to help. They often are not rich, don’t have their profiles written up in magazines, and will never win any prestigious awards. They may have shared their last bit of food while already surviving on so little. They may have cherished the disheartened, shown warmth to the neglected, tended to the diseased and dying, spoken kindly to the hopeless. They do not tremble in silence while the wheels of prejudice crush over their land. Withering what was once fertile into pale death and smoke. They tend to what they love, to what they serve. They help, even when they could fall back into ignorance, even when they could prosper through easy greed, even when they could compromise their values, conforming into groupthink for the illusion of security. They help.

Somehow, I get seated halfway down the table from her. I am trapped next to this young techno-optimist guy. He explains that current technology will no longer seem strange when the generation who didn’t grow up with it finally ages out of the conversation. Dies, I think he means. His point is that eventually all those who are unnerved by what is falling away will be gone, and after that, there won’t be any more talk of what has been lost, only of what has been gained. But wait, that sounds bad to me. Doesn’t that mean if we end up somewhere we don’t want to be, we can’t retrace our steps? He ignores this, blurs right past me to list all the ways he and his kind have changed the world and will change the world. He tells me that smart houses are coming, that soon everything in our lives will be hooked up to the internet of things, blah, blah, blah, and we will be connected through social media to every other person in the world. He asks me what my favored platforms are. I explain that I don’t use any of them because they make me feel too squirrley. Or not exactly squirrley, more like a rat who can’t stop pushing a lever. Pellet of affection! Pellet of rage! Please, please, my pretty! He looks at me and I can see him calculating all the large and small ways I am trying to prevent the future. “Well, good luck with that, I guess,“ he says.

STEP 4: BEWARE OF LIMINAL MOMENTS Liminal moments are transitions from one thing to another throughout our days. Have you ever picked up your phone while waiting for a traffic light to change, then found yourself still looking at your phone while driving? Or opened a tab in your web browser, got annoyed by how long it’s taking to load, and opened up another page while you waited? Or looked at a social media app while walking from one meeting to the next, only to keep scrolling when you got back to your desk? There’s nothing wrong with any of these actions per se. Rather, what’s dangerous is that by doing them “for just a second,” we’re likely to do things we later regret, like getting off track for half an hour or getting into a car accident. A technique I’ve found particularly helpful for dealing with this distraction trap is the “ten-minute rule.” If I find myself wanting to check my phone as a pacification device when I can’t think of anything better to do, I tell myself it’s fine to give in, but not right now. I have to wait just ten minutes. This technique is effective at helping me deal with all sorts of potential distractions, like googling something rather than writing, eating something unhealthy when I’m bored, or watching another episode on Netflix when I’m “too tired to go to bed.” This rule allows time to do what some behavioral psychologists call “surfing the urge.” When an urge takes hold, noticing the sensations and riding them like a wave—neither pushing them away nor acting on them—helps us cope until the feelings subside.

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We live in a time I did not think I would see in my lifetime, a time when freedom—and in particular freedom of expression, without which the world of books could not exist—is everywhere under attack from reactionary, authoritarian, populist, demagogic, narcissistic, careless voices; when places of education and libraries are subject to hostility and censorship; and when extremist religion and bigoted ideologies have begun to intrude in areas of life in which they do not belong. And there are also progressive voices being raised in favor of a new kind of bien-pensant censorship, one which appears virtuous, and which many people have begun to see as a virtue. So freedom is under pressure from the left as well as the right, the young as well as the old. This is something new, and made more complicated by our new tool of communication, the Internet, on which well-designed pages of malevolent lies sit side by side with the truth, and it is difficult for many people to tell which is which; and our social media, where the idea of freedom is every day abused to permit, very often, a kind of online mob rule, which the billionaire owners of these platforms seem increasingly willing to encourage—and to profit by. What do we do about free speech when it is so widely abused? We should still do, with renewed vigor, what we have always needed to do: to answer bad speech with better speech, to counter false narratives with better narratives, to answer hate with love, and to believe that the truth can still succeed even in an age of lies. We must defend it fiercely and define it as broadly as possible, so, yes, we should of course defend speech that offends us; otherwise we are not defending free expression at all. Let a thousand and one voices speak in a thousand and one different ways. To quote Cavafy, “the barbarians are coming today,” and what I do know is that the answer to philistinism is art, the answer to barbarianism is civilization, and in any war it may be that artists of all sorts—filmmakers, actors, singers, and, yes, those who practice the ancient art of the book—can still, together, turn the barbarians away from the gates.

What exogenous causes are shifting the allocation of moral intuitions away from community, authority, and purity and toward fairness, autonomy, and rationality? One obvious force is geographic and social mobility. People are no longer confined to the small worlds of family, village, and tribe, in which conformity and solidarity are essential to daily life, and ostracism and exile are a form of social death. They can seek their fortunes in other circles, which expose them to alternative worldviews and lead them into a more ecumenical morality, which gravitates to the rights of individuals rather than chauvinistic veneration of the group. By the same token, open societies, where talent, ambition, or luck can dislodge people from the station in which they were born, are less likely to see an Authority Ranking as an inviolable law of nature, and more likely to see it as a historical artifact or a legacy of injustice. When diverse individuals mingle, engage in commerce, and find themselves on professional or social teams that cooperate to attain a superordinate goal, their intuitions of purity can be diluted. One example, mentioned in chapter 7, is the greater tolerance of homosexuality among people who personally know homosexuals. Haidt observes that when one zooms in on an electoral map of the United States, from the coarse division into red and blue states to a finer-grained division into red and blue counties, one finds that the blue counties, representing the regions that voted for the more liberal presidential candidate, cluster along the coasts and major waterways. Before the advent of jet airplanes and interstate highways, these were the places where people and their ideas most easily mixed. That early advantage installed them as hubs of transportation, commerce, media, research, and education, and they continue to be pluralistic—and liberal—zones today. Though American political liberalism is by no means the same as classical liberalism, the two overlap in their weighting of the moral spheres. The micro-geography of liberalism suggests that the moral trend away from community, authority, and purity is indeed an effect of mobility and cosmopolitanism.202

[Aza Raskin] designed something that distinctly changed how the web works. It's called 'infinite scroll.' Older readers will remember that it used to be that the internet was divided into pages, and when you got to the bottom of one page, you had to decide to click a button to get to the next page. It was an active choice. It gave you a moment to pause and ask: Do I want to carry on looking at this? Aza designed the code that means you don't have to ask that question any more. ...It downloads a chunk of status updates for your to read through ...when you get to the bottom, it will automatically load another chunk for your to flick through. ...'At the outset, it looks like a really good invention,' he told me. He believed he was making life easier for everyone. He had been taught that increased speed and efficiency of access were always advances. his invention quickly spread all over the internet ...But then Aza watched as the people around him changed. They seemed to be unable to pull themselves away from their devices, flicking through and through and through, thanks in part to the code he had designed. He found himself infinitely scrolling through what he often realised afterwards was crap, and he wondered if he was making good use of his life. ...Aza sat down and did a calculation. At a conservative estimate, infinite scroll makes you spend 50 percent more of your time on sites like Twitter. (For many people, Aza believes, it's vastly more.) Sticking with this low-ball percentage, Aza wanted to know what it meant, in practice, if billions of people were spending 50 percent more time on a string of social media sites. When he was done, he stared at the sums. Every day, as a direct result of his invention, the combined total of 200,000 more total human lifetimes - every moment from birth to death - is now spent scrolling through a screen. These hours would otherwise have been spent on some other activity. When he described this to me, he sounded a little stunned. That time is 'just completely gone. It's like their entire life - poof. That time, which could have been used for solving climate change, for spending time with their family, for strengthening social bonds. For whatever is it that makes their life well-lived. It's just...' He trailed off.

The soil, where family seeds are laid in this city, is rotten. Boys and men still believe in the illusion that their crowning achievements are sleeping with as many women as they can. The more women, the more they are revered as a man. They are left in the dark, completely oblivious to the truth that a part of them is given away or dies with every meaningless sexual exploit. The ignorant remain content until one day, and that day may come when they are on their deathbed, where the veil is removed and the harsh reality slaps them with a sobering truth. And that truth, wrapped with regret, sucks the nectar out of all the names, the faces, the bodies, the women who they thought they conquered. They are left free-falling in a never-ending pit. It could be in a flash, and time and space no longer hold ground. That split second will feel like their entire lifetime. That never-ending pit is their hell. As for the girls and women, they too are lost souls. They dive into a virtual world of selfies, likes, hearts and fire emojis. They get chased by men, their sense of self-worth builds to a crescendo, filling them with a sense of desire. A sense of being wanted. The dopamine, the deceitful dopamine, gives them a false sense of value. They lose sight of the difficult “real world” questions: What am I worth? What is my purpose? What are my principles? They lose themselves in pixels and scrolls. It starts with a selfie and pouchy lips. Then a collarbone. Then the breasts. Then the ass. This never-ending loop of reward tricks them into baring themselves naked, physically and emotionally, for men behind a screen to admire. They buy into the idea that every man desires them. They entertain them. And they do. Only for a brief period of time. Then time starts plotting. They get old. The same breasts that got likes and drooling emoji faces from men start to sag. Her ass no longer the peach standard emoji. Her womb, no longer able to bear children. She is left empty. Hollow. All of those likes, comments and meaningless nights with men who do not even remember her name leave her shattered. They gave in their youth for cheap thrills unaware that Father Time comes after every living soul. They then too plunge into that never-ending pit with the men they lived a lie in. That also becomes their hell.

If one looks at modern society, it is obvious that in order to live, the great majority of people are forced to sell their labour power. All the physical and intellectual capacities existing in human beings, in their personalities, which must be set in motion to produce useful things, can only be used if they are sold in exchange for wages. Labour power is usually perceived as a commodity bought and sold nearly like all others. The existence of exchange and wage-labour seems normal, inevitable. Yet the introduction of wage-labour involved conflict, resistance, and bloodshed. The separation of the worker from the means of production, now an accepted fact of life, took a long time and was accomplished by force. In England, in the Netherlands, in France, from the sixteenth century on, economic and political violence expropriated craftsmen and peasants, repressed indigence and vagrancy, imposed wage-labour on the poor. Between 1930 and 1950, Russia decreed a labour code which included capital punishment in order to organise the transition of millions of peasants to industrial wage-labour in less than a few decades. Seemingly normal facts: that an individual has nothing but his labour power, that he must sell it to a business unit to be able to live, that everything is a commodity, that social relations revolve around market exchange… such facts now taken for granted result from a long, brutal process. By means of its school system and its ideological and political life, contemporary society hides the past and present violence on which this situation rests. It conceals both its origin and the mechanism which enables it to function. Everything appears as a free contract in which the individual, as a seller of labour power, encounters the factory, the shop or the office. The existence of the commodity seems to be an obvious and natural phenomenon, and the periodic major and minor disasters it causes are often regarded as quasi-natural calamities. Goods are destroyed to maintain their prices, existing capacities are left to rot, while elementary needs remain unfulfilled. Yet the main thing that the system hides is not the existence of exploitation or class (that is not too hard to see), nor its horrors (modern society is quite good at turning them into media show). It is not even that the wage labour/capital relationship causes unrest and rebellion (that also is fairly plain to see). The main thing it conceals is that insubordination and revolt could be large and deep enough to do away with this relationship and make another world possible.

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But won’t political involvement distract us from the main task of preaching the Gospel? At this point someone may object that while political involvement may have some benefits and may do some good, it can so easily distract us, turn unbelievers away from the church, and cause us to neglect the main task of pointing people toward personal trust in Christ. John MacArthur writes, “When the church takes a stance that emphasizes political activism and social moralizing, it always diverts energy and resources away from evangelization.”83 Yet the proper question is not, “Does political influence take resources away from evangelism?” but, “Is political influence something God has called us to do?” If God has called some of us to some political influence, then those resources would not be blessed if we diverted them to evangelism—or to the choir, or to teaching Sunday School to children, or to any other use. In this matter, as in everything else the church does, it would be healthy for Christians to realize that God may call individual Christians to different emphases in their lives. This is because God has placed in the church “varieties of gifts” (1 Cor. 12:4) and the church is an entity that has “many members” but is still “one body” (v. 12). Therefore God might call someone to devote almost all of his or her time to the choir, someone else to youth work, someone else to evangelism, someone else to preparing refreshments to welcome visitors, and someone else to work with lighting and sound systems. “But if Jim places all his attention on the sound system, won’t that distract the church from the main task of preaching the Gospel?” No, not at all. That is not what God has called Jim to emphasize (though he will certainly share the Gospel with others as he has opportunity). Jim’s exclusive focus on the church’s sound system means he is just being a faithful steward in the responsibility God has given him. In the same way, I think it is entirely possible that God called Billy Graham to emphasize evangelism and say nothing about politics and also called James Dobson to emphasize a radio ministry to families and to influencing the political world for good. Aren’t there enough Christians in the world for us to focus on more than one task? And does God not call us to thousands of different emphases, all in obedience to him? But the whole ministry of the church will include both emphases. And the teaching ministry from the pulpit should do nothing less than proclaim “the whole counsel of God” (Acts 20:27). It should teach, over the course of time, on all areas of life and all areas of Bible knowledge. That certainly must include, to some extent, what the Bible says about the purposes of civil government and how that teaching should apply to our situations today. This means that in a healthy church we will find that some people emphasize influencing the government and politics, others emphasize influencing the business world, others emphasize influencing the educational system, others entertainment and the media, others marriage and the family, and so forth. When that happens, it seems to me that we should encourage, not discourage, one another. We should adopt the attitude toward each other that Paul encouraged in the church at Rome: Why do you pass judgment on your brother? Or you, why do you despise your brother? For we will all stand before the judgment seat of God…. So then each of us will give an account of himself to God. Therefore let us not pass judgment on one another any longer, but rather decide never to put a stumbling block or hindrance in the way of a brother (Rom. 14:10–13). For several different reasons, then, I think the view that says the church should just “do evangelism, not politics” is incorrect.

John Piper wrote, “True freedom from the bondage of technology comes not mainly from throwing away the smartphone, but from filling the void with the glories of Jesus that you are trying to fill with the pleasures of the device.”2

Because, as a friend once said to me, social media is a kind of fun-house mirror of society, in that it warps some things and reveals others, which makes it confusing to navigate but also fertile ground for for the work of trying to better understand ourselves and the world around us. Because we are trying to do something new--because, in our digital search for meaning and realness, we are all amateurs--we have the opportunity to see things in a new way. So even though I sometimes feel tempted to look away from social media, I can't shake that feeling that jumping ship is not the best way to answer the questions I've been wrestling with for almost my entire life.

Truth is, we all project a false front to the world, peppering our social media pages with witty words and silly emoticons. Life narrowed down to 140 characters, staged selfies, and tirades over opinion posts. Life lived for the approval of the masses, all while tearing strangers down for the slightest misstep. And when you turn away from that electric glow, when you no longer see those silent, pixelated opinions, who are you, really? Who do you see in the mirror? When did the regard of those unknown masses become your existence? Those who will never be there for you except to judge.

You don’t have to master every new tool right away, but an understanding of what it does, who it’s for, and how it works goes a long way in helping you understand how it might fit alongside what is already working for you. Going all-in on the latest social media platform won’t be a wise use of time, effort or money for the majority of charities.

I was not perpetually sad – that’s not what depression is. More than ever before, I was tired all the time. I had lost interest in most activities. I was eating whatever, whenever, drinking more and more. I was easily irritated. Despite wanting to do not much more than sleep, I couldn’t sleep. I had developed chronic back pain that even an MRI could not diagnose. These were the individual signs and symptoms of depression I had battled for decades, and now I was experiencing them all at the same time and they were not going away. I was no longer able to hide what I was dealing with from my family and those closest to me. More than anyone, my wife knew that, if she couldn’t find me in my home office, my work for the day was done and I was in our room binge-watching something on the television, anything to get away from the noise of life. On stage, in court, in public and on social media, I remained in character: high energy and high efficiency, just another terrific day. Backstage, away from where you could see me, where only my family and closest friends could see, nothing: an empty shell. That’s no way to exist and it certainly is not living.

In this sense, grocery is a story still being written. In the beginning, there was nature, powerful and cruel—that original destroyer of worlds—drought and predation, wind and disease. And so we built tools to subdue her: from jamming sticks into anthills to charting out agronomist tables and plows. And we built these tools so well and for so long that now nature, real nature, is mostly a dream, an uneasy longing, repressed and turned kindly by submission, the way terrible fathers crumble into grandfathers. Then somewhere, after centuries, we woke to the fact that our tools had become too powerful—our monocultures, pesticides, and mine scalings—the tools just as fearsome as the nature they set out to rein in, and we found ourselves cowering once again. This is the typical end point, with our Frankensteins and atomic Godzillas. A daily alienation updated almost as a background app into our iPhone addictions and queasy feelings about social media we just can’t quit. But what we’ve begun to see, what I certainly learned writing this book, is that we’ve undertaken a new project. We decided that, caught between two awesome external forces—nature everlasting, and these new tools of our own creation—the one piece in the whole operation that was most malleable was us. Our selves. That we would happily trade away aspects of our lives—be it community or duty or eccentricity or care—for an ability to survive between them.

The war for ideas has real consequences. Hitler argued for eugenics and a cleansing of the gene pool. He shut down the intellectual class who might challenge him, took guns away from the people so they could not resist him, set up a police state with sophisticated surveillance, then murdered more than six million Jews in concentration camps. Today, our Big Tech oligarchy censors pro-life social media accounts to give free rein to abortion advocates. The media and universities work hard to present a one-sided argument to the world. The game is rigged and the results are tragic.

2. Social media takes control away from you and gives it to your peers.

For me it's hard to know where to begin some days. I become overwhelmed by the sheer quantity of needs that flood my inbox and mailbox, my texts and social media feeds. In search of how to find a way forward, I once stumbled on wisdom tucked into some ancient Jewish writings known as the Talmud. There it says that if someone is suffering and in need, and you can take away 1/60 of their pain, then that is goodness, and the call to help is from God. This is a powerful expression of our being the salt - the preservers, the flavorers, the fertilizers - of the earth.

The billions of texts, tweets, photos, videos, and other postings tsunami-ing in all directions in response to the general panic featured some helpful information, the way in negotiating a nearly impenetrable rain forest you might every so often come across an edible piece of fruit. The good news was that the internet democratized and facilitated the sharing of information, and that was the bad news, as well....On the one hand, useful information might have been pouring in from everywhere; on the other, you had to stir through the stew of journalism and entertainment and horseshit and noise to find it. And anything was probably more comforting than the official story, which seemed perpetually to be 'We're working on it,' and with so many more appealing options out there reality was being abandoned the way you might walk away from farmland that had lost its water source.

Personally, I suck at efficiency (doing things quickly). To compensate and cope, here’s my 8-step process for maximizing efficacy (doing the right things): Wake up at least 1 hour before you have to be at a computer screen. Email is the mind-killer. Make a cup of tea (I like pu-erh) and sit down with a pen/pencil and paper. Write down the 3 to 5 things—and no more—that are making you the most anxious or uncomfortable. They’re often things that have been punted from one day’s to-do list to the next, to the next, to the next, and so on. Most important usually equals most uncomfortable, with some chance of rejection or conflict. For each item, ask yourself: “If this were the only thing I accomplished today, would I be satisfied with my day?” “Will moving this forward make all the other to-dos unimportant or easier to knock off later?” Put another way: “What, if done, will make all of the rest easier or irrelevant?” Look only at the items you’ve answered “yes” to for at least one of these questions. Block out at 2 to 3 hours to focus on ONE of them for today. Let the rest of the urgent but less important stuff slide. It will still be there tomorrow. TO BE CLEAR: Block out at 2 to 3 HOURS to focus on ONE of them for today. This is ONE BLOCK OF TIME. Cobbling together 10 minutes here and there to add up to 120 minutes does not work. No phone calls or social media allowed. If you get distracted or start procrastinating, don’t freak out and downward-spiral; just gently come back to your ONE to-do. Congratulations! That’s it. This is the only way I can create big outcomes despite my never-ending impulse to procrastinate, nap, and otherwise fritter away days with bullshit. If I have 10 important things to do in a day, it’s 100% certain nothing important will get done that day. On the other hand, I can usually handle one must-do item and block out my lesser behaviors for 2 to 3 hours a day. It doesn’t take much to seem superhuman and appear “successful” to nearly everyone around you. In fact, you just need one rule: What you do is more important than how you do everything else, and doing something well does not make it important. If you consistently feel the counterproductive need for volume and doing lots of stuff, put these on a Post-it note: Being busy is a form of laziness—lazy thinking and indiscriminate action. Being busy is most often used as a guise for avoiding the few critically important but uncomfortable actions.

if you’re going to use social media, stay far away from the mobile versions of these services, as these pose a significantly bigger risk to your time and attention.

The problem with instant relief Low mood gives us the urge to do things that can make our mood even worse. When we feel discomfort and the threat of low mood, we want to get back to feeling lighter. Our brain already knows from experience what tends to help the quickest. So we feel urges to do whatever will make it all go away as soon as possible. We numb or distract ourselves, and push the feelings away. For some that is via alcohol, drugs or food. For others it is watching hours of TV or scrolling through social media. Each of those things are so inviting because they work – in the short term. They give us that instant distraction and numbing that we crave. That is, until we switch off the TV, close down the app, or sober up, and then the feelings come back. Each time we go round that cycle the feelings come back even more intense.

I was not born into a world relatively unaffected by technology like you were. Rather, I was thrust into a world that had already succumbed to its disastrous effects! I have heard it said that the Internet was going to make the world a smaller place, and indeed it has. It has reduced the world from seven billion to just one! Just you, hiding behind your screen, interacting with others hiding behind theirs. The days of legitimate human interaction have been forever tainted by social media. The schedules of our workdays have been compressed tighter by the interventions of e-mails and cellphones. Our lives have been faker and faker, busier and busier and we have yet to realize that within, we are broken, weary and

FOCUS is one of the most valuable skills in business, and is becoming increasingly rare. If you can master this skill, you’ll achieve extraordinary results and make more money than most people. In his book, "Deep Work: Rules for Focused Success In a Distracted World", Cal Newport says: “Deep work is the ability to focus without distraction on a cognitively demanding task. It’s a skill that allows you to quickly master complicated information and produce better results in less time. Deep work will make you better at what you do and provide the sense of true fulfillment that comes from craftsmanship. In short, deep work is like a super power in our increasingly competitive twenty-first century economy. And yet, most people have lost the ability to go deep – spending their days instead in a frantic blur of email and social media, not even realizing there’s a better way.” When I started writing a book a month, I have to admit, it was challenging. I quickly realized I had a focus problem. Coincidentally, I attended a book festival and picked up a book by Catherine Price, "How to Break Up With Your Phone", and discovered my life was being sucked away one text message, one social media post, and one email at a time. If I wanted to write a book a month, I needed to get my life and my time back. I read Catherine’s book, and the following especially resonated with me: “Today, just over a decade since smartphones entered our lives, we’re beginning to suspect that their impact on our lives might not be entirely good. We feel busy but ineffective… The same technology that gives us freedom can also act like a leash—and the more tethered we become, the more it raises the question of who’s actually in control.” I had lost control of my time and my ability to focus. It wasn’t an overnight event, it was a slow, insidious change that happened over a long period of time. Below are some other interesting statistics from Price’s book: Americans check their phones 47 times per day.

There’s an expectation that because of this new invention, things will get better, more efficient, safer, richer, faster. Which they do, in some respects. But then things also, invariably, go sideways. At one moment, social media is being hailed as something that will allow ordinary citizens to upend tyranny. And then in the next moment, social media is feared as the platform that will allow citizens to tyrannize one another. The automobile was supposed to bring freedom and mobility, which it did for a while. But then millions of people found themselves living miles from their workplaces, trapped in endless traffic jams on epic commutes. How is it that, sometimes, for any number of unexpected and random reasons, technology slips away from its intended path?

You commit a crime if you support and collaborate with hired members of the criminal intelligence agencies who approach you to eliminate the truth. Sure, you also perpetrate and exploit the rules in an unfair context; indeed, it obtains a desired outcome that victimizes the victim.” “As a human, I love and respect all people; I fight for others’ rights as an advocate of humanity; and I also bring to justice those who commit crimes and misdeeds, regardless of distinctions, even if I face the consequences and victimization. Despite that, I never hesitate to exercise and practice it, feeling and learning that if death is everyone’s fate and destiny, then why not accept it in such a glorious way?” After being victimized by fake accounts of Rumi and the son of a shit, Sa Sha, on social media, I blocked them. However, they cannot escape from the inhuman crimes that they have been committing on social media while living in a civilized society. He, the son of a snake, and she, the shit of a snake, disappeared, working together to victimize me for many years with the consent of criminal intelligence agencies and Qadiyanis, the followers of a fake religion of a fake Jesus. More than a decade ago, their profiles started with fake names; behind that were a top cheater, criminal, inhuman, sadist, pretender, and worse than a beast, with the conspiracy of other criminals. However, I became the victim of those criminals and inhuman nature who succeeded in putting me on the death list. In 2020, the criminal’s chief and his gang from Canada, Germany, the USA, Australia, the Netherlands, Pakistan, India, the Middle East, and around the world, along with other criminals, succeeded in deleting an article on me on Wikipedia and sending abusive, insulting, and discriminating emails to my immediate family. They remained in their criminal ways to defame and damage me, but they significantly failed and faced the penalty for their wrong deeds by God and the law of the world. Despite that, they reached their mental match once to further victimize me; this time, they were directly on my social media, but through their team of evil-minded people to victimize, harass, threaten, and damage my writings, label restrictions, and lock my account every time. Read this underlined link in detail. As a result, I became compulsive enough to deactivate my profile on Twitter to stay away from all such scoundrels. Alas, deactivated Twitter account will automatically become deleted forever after thirty days; consequently, I will lose more than one hundred thousand tweets and my post data because of Elon Musk and his dastard team, who support the political mafia and forced me to remove a screenshot of a Wikipedia article that was illegitimately removed as they harassed me by tagging, restricting, and locking my account and asking my ID card to transfer my privacy to third parties of political criminals and to make my opponents happy. It is a crime to restrict freedom of expression through such tactics under the umbrella of community behaviour.

We are increasingly forgetting about our commonalities. Many people have explored the disintegration of communities that has come with suburbanization and social media-ization, but it’s becoming increasingly stark. The complexity scientist Peter Turchin explored this in his 2013 piece “The Strange Disappearance of Cooperation in America,” and so many parts of it still ring true: “What we have then, is a ‘strange disappearance’ of cooperation at all levels within the American society: from the neighborhood bowling leagues to the national-level economic and political institutes.” We are breaking away from one another. This is not a novel phenomenon—as the piece outlines, the same thing happened in ancient and medieval empires. However, polarization is bad; it leads to less progress and eventual stagnation.

People are getting more and more distant from one another. What with social media and technology. It leads us to feel alienated. It leads us to cut away from one another. It results in more depression—

But as the cyberpunk writer Bruce Sterling points out, connectivity is not necessarily a symbol of affluence and plenty. It is, in a sense, the poor who most prize connectivity. Not in the sense of the old classic stereotype that 'the poor love their cellphones': no powerful group would turn down the opportunities that smartphones and social media offer. The powerful simply engage differently with the machine. But any culture that values connectivity so highly must be as impoverished in its social life as a culture obsessed with happiness is bitterly depressed. What Bruce Alexander calls the state of permanent 'psychosocial dislocation' in late capitalism, with life overrun by the law of markets and competition, is the context for soaring addiction rates. It is as if the addictive relationships stands in for the social relationships that have been upended by the turbulence of capitalism. The nature of this social poverty can be recognized in a situation typical of a social industry addict. We often use our smartphones to take us away from a social situation, without actually leaving that situation. We develop ways of simulating conversational awareness while attending to our phones, a technique known as 'phubbing.' We experience this weirdly detached 'uniform distancelessness,' as Christopher Bollas calls it. We becomes nodes in the network, equivalent to 'smart' devices, mere points for relay for fragments of information; as much extensions of the tablet or smartphone as they are of us. We prefer the machine when human relationships have become disappointing.

As with previous “drug crises,” the opioid problem is not really about opioids. It’s mainly about cultural, social, and environmental factors such as racism, draconian drug laws, and diverting attention away from the real causes of crime and suffering. As you’ll discover throughout this book, there’s nothing terribly unique about the pharmacology of opioids that makes these drugs particularly dangerous or addictive. People have safely consumed them for centuries. And, trust me, people will continue to do so, long after the media’s faddish focus has faded, because these chemicals work. Fatal overdose is a real risk, but the odds of this occurring have been overstated. It is certainly possible to die after taking too much of a single opioid drug, but such deaths account for only about a quarter of the thousands of opioid-related deaths. Contaminated opioid drugs and opioids combined with another downer (e.g., alcohol or a nerve-pain medication) cause many of these deaths.19 People are not dying because of opioids; they are dying because of ignorance.

The final note of the piece seems to hang over the hushed auditorium like a delicate glass orb suspended from a gossamer thread. Then it falls away, shattered by thunderous applause.

Another student taught me a word I’d never heard before: “slacktivism.” Slacktivists promote causes on social media to show their followers that they are caring, empathetic people—but they rarely follow through with real action. It’s easy to put up a message to highlight a cause, but how many of us are taking time away from sports and studying to do something that makes a difference?

ACEs: Adverse Childhood Experiences The human brain is a social organ that is shaped by experience, and that is shaped in order to respond to the experience that you’re having. So particularly earlier in life, if you’re in a constant state of terror; your brain is shaped to be on alert for danger, and to try to make those terrible feelings go away. In a healthy developmental environment, your brain gets to feel a sense of pleasure, engagement, and exploration. Your brain opens up to learn, to see things, to accumulate information, to form friendships. But if … you’re not touched or seen, whole parts of your brain barely develop; and so you become an adult who is out of it, who cannot connect with other people, who cannot feel a sense of self, a sense of pleasure. If you run into nothing but danger and fear, your brain gets stuck on just protecting itself from danger and fear. Dr. Bessel van der Kolk, “Childhood Trauma Leads to Brains Wired for Fear” (interview), Side Effects Public Media

Prestige-based social media platforms have hacked one of the most important learning mechanisms for adolescents, diverting their time, attention, and copying behavior away from a variety of role models with whom they could develop a mentoring relationship that would help them succeed in their real-world communities. Instead, beginning in the early 2010s, millions of Gen Z girls collectively aimed their most powerful learning systems at a small number of young women whose main excellence seems to be amassing followers to influence. At the same time, many Gen Z boys aimed their social learning systems at popular male influencers who offered them visions of masculinity that were also quite extreme and potentially inapplicable to their daily lives.

Prestige-based social media platforms have hacked one of the most important learning mechanisms for adolescents, diverting their time, attention, and copying behavior away from a variety of role models with whom they could develop a mentoring relationship that would help them succeed in their real-world communities.

Especially today in the information overload we experience through our phones, it’s easy to come away from our day feeling like it was jam-packed full and that we can never unplug. The reality is that no one does unplug anymore. While we’re all out there hustling to earn money, we’re also gorging our brains on the emptiness of social media, celebrities, and whatever outrage we are personally attuned to. It is costing all of us our lives because we are in a constant state of being plugged in.

They used my name and permit to grow the weed and earn money to repay their debts and compensate their investors. To keep my girlfriend. To take her. I am uncertain if any of them have ever spent a minute in jail for any of these activities. Adam proudly showcases his new motorcycles on Instagram, posing on a hill above Barcelona. He also displays his brand new electric camper van, which they use to travel and transport drugs across Europe and Iberia, as well as his gigantic marijuana cultivation located in Portugal. People like Ruan and Martina admire his public images. I came across a picture of Ruan and Martina together in Berlin, where their mother Fernanda visited them. Martina became member of the Evil Eye Cult, and the custom made mafia group in Spain, which used her as a pawn in their porn and drug-related activities. She now operates as their representative in Berlin. Martina and I have lost the ability to genuinely smile. Her social media posts only show disinterest or a malicious demeanor. ‘A boot stomping on a human face.’ In a picture with her brother and mother, she puts on a forced fake “good vibe” and “happy” smile, revealing her flawless teeth and the subtle lines of aging. With each passing day, she bears a greater resemblance to her rich and so happy mother, the bad person. As far as I know, none of these individuals have faced consequences for their actions, such as having their teeth broken. As I had. Innocently. Taking care of business and their lives. With love. I find this to be incredibly unjust. In the 21st century. In Europe. On planet Earth. By non-EU criminals. “Matando – ganando” – “killing and gaining” like there were no Laws at all. Nowadays, you can observe Sabrina flaunting her fake lips and altered face, just like Martina her enhanced breasts. Guess who was paying for it? It seems that both girls now sustain themselves through their bodies and drug involvement, to this day, influencing criminals to gain friends in harming Tomas and having a lavish lifestyle filled with fun and mischief. Making a living. Enjoying Spain. Enjoying Life. My money. My tears. This is the situation as it stands. I was wondering what Salvador Dali was trying to tell me. I stood in front of the Lincoln portrait for a long time, but I couldn't grasp the point or the moral behind it. I can listen to Abraham Lincoln and ‘trust people. To see. If I can trust them.’ But he ultimately suffered a tragic fate, with his life being taken. (Got his head popped.) I believe there may have also been a female or two involved in that situation, too, possibly leading to his guards being let down. While he was watching: Acting performances, he was facing a: Stage. Theater. It is disheartening, considering he was a good person. Like Jesus, John Lennon and so on. Shows a pattern Machiavelli was talking about. Some individuals are too bright for those in darkness; they feel compelled to suppress those brighter minds simply because they think and act differently. Popping their heads. Reptilian lower brain-based culture, the concept of the Evil Eye, Homo erectus. He couldn't even stand up properly when I was shouting at him, urging him to stand up from the stairs. ‘Homo seditus reptilis.’ But what else was there in the Lincoln image that I didn't see? What was Dali trying to convey or express or tell me? Besides the fact that the woman is in his mind, on his mind, in the image, exactly, his head got popped open. Perhaps because he was focusing on a woman, trusting her for a split second, or turning his head away for a moment.

High Switching Costs Products that require a significant amount of work to migrate away are said to have high switching costs. High switching costs reduce your churn and create a moat that keeps customers from switching to a competitor simply because that competitor is newer, cheaper, or even builds a better product. Most APIs are difficult to leave because to do so requires expensive developer time to integrate with a new product. Companies like Stripe, Twilio, and SendGrid have a pretty hefty switching cost moat. Tools like Slack are difficult to switch from because of the need to obtain buy-in from every manager in an organization. Also, because of the high number of integrations pushing data, Slack requires effort to recreate. Tools with low switching costs are those in which history is mostly irrelevant, and the time it takes to recreate something you’ve built in the tool is low or nonexistent. For example, a social media scheduling tool is easy to switch from because there is no critical history stored or complex workflows that need to be recreated using a new tool. Likewise, one-click SaaS analytics tools that tie into your Stripe account are relatively easy to switch from because they are “one-click easy” to set up.

He’s not a sexy lumberjack making thirst traps for social media. He’s the man holding me hostage, and I need to get the fuck away from him.

Our fascination with the gothic peaks in times of anxiety, panic, and upheaval. The Victorian gothic revival of the 1890s was stoked by scientific, technological, and social change. Industrialization and urbanization sparked feelings of alienation. Darwin's theories of evolution and the changing roles of women fanned racist, misogynistic, homophobic, and colonialist fears of 'primitivism,' moral decay, and sexual depravity. In the nineteenth century, terror-inducing imagery had shifted away from crumbling castles to crime-infested cities, and fear of villains and ghosts was supplanted by a fear of madness and degeneration. In the twentieth century, we celebrated/mourned the death of authorship, of the grand narrative, of the self, 'going-one-better in eschatological eloquence,' as Jacques Derrida put it, 'the end of history...the end of subject, the end of man, the end of the West, the end of Oedipus, the end of the earth, Apocalypse Now.' A few years into the new millennium, we were zombie hordes, stalking social media for brains. The gothic is the fucked-either-way-and-freaking-the-fuck-out school of artistic interpretation, the hysterical framework of doom. And this tension between horror as morality tale and horror as decadent spectacle is, I believe, what fueled the pandemic of tabloid stories about wayward starlets that raged throughout 2006 and 2007. Celebrity train wreck stories begin, conservatively, as cautionary tales. A young woman, unprotected or legally emancipated, has moved alone from the relatively sheltered and secluded condition of parent-managed child stardom (because who, nowadays, is more cut off from the world than a child star?) into a corrupt and dangerous world, where her beauty, fame, youth, fortune, and sexual allure are regarded with a charged, ambivalent awe. She is instantly besieged with dangers, and preyed upon by unscrupulous adults. Until they can be contained again, by marriage or paternal protection, she exists in a constant state of uncertainty and peril. The peril is created, of course, by the 'author' - the media outlets that shape the train wreck's life, again and again, into thrilling, chilling tales of suspense.

There are other media too [the first being newspapers and control of information] whose basic social role is quite different. It’s diversion. There’s the real mass media, the kinds that are aimed at the guys who… Joe six-pack. That kind. The purpose of those media is just to dull people’s brain. This is an over-simplification, but for the 80 per cent or whatever they are, the main thing for them is to divert them. To get them to watch National Football League, and to worry about the… you know… mother with child with six heads, or whatever the thing you pick up on the supermarket stands, and so on. Or, you know, look at astrology, or get involved in fundamentalist stuff, or something. Just get them away you know. Get them away from things that matter. And for that, it’s important to reduce their capacity to think. Sports. That’s another crucial example of the indoctrination system in my view. For one thing, because it offers people something to pay attention to that is of no importance. That keeps them from worrying about things that matter to their lives that they might have some idea about doing something about. And in fact, it’s striking to see the intelligence that’s used by ordinary people in sports. You listen to radio sations where people call in. They have the most exotic information and understanding of all kinds of arcane issues, and the press undoubtedly does a lot with this. I remember in high school I suddenly asked myself at one point: Why do I care if my high school team wins the football game? I mean, I don’t know anybody on the team, you know. […] It doesn’t make any sense. But the point is, it does make sense. It’s a way of building up irrational attitudes of submission to authority. And, you know, group cohesion behind… you know, leadership elements. In fact, it’s training in irrational jingoism. That’s also a feature of competitive sports. I think, if you look closely at those things, typically, they do have functions, and that’s why energy is devoted to supporting them, and creating basis for them, and advertisers are willing to pay for them.

When the brain discourages you with its argument that courage must be justifiable by strength in the arms, it is the heart which reveals on you, that you are engineered to do what was beyond you to do when your existence is made a matter of question. Historically, in the face of brute oppression and snatching away of dignity by tyrants, courage does not completely evaporate from the suffering masses. It acquires a hidden but more potent form, infectious like influenza it can spread to anyone coming into contact with it, but all it needs the one person who sneezes first.

At a time when we are spending the majority of our time glued to smartphones and laptops, having a poetry hub to engage with online provides literary relief from endless cat memes and disaster stories. The internet has dissolved the barriers of publishing and the difficulties of having your voice heard, allowing literature to be born straight away on social media. Poems are liked and shared thousands of times on Facebook, showing how poetry continues to resonate and be engaged with even in the digital age.

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The Bible is revolutionary, life-changing, extraordinary, eye opening, jaw-dropping, and downright amazing. It is filled with romance, tragedy, heroes, good and evil. There is suspense, drama, wisdom, and comfort. As you read, you will weep and you will jump for joy. Yet we women are too often drawn away by novels, self-help books, cookbooks, magazines, and social media. These are a poor substitute for the Bible and a relationship with God. There is no other place in this world where we can get a direct message from God, so why do we neglect reading Scripture? Don’t we want to hear God’s voice? The Word of God is full of living water. We need to drink deeply from this living well so we can be women living well.

Lois Lerner and the tea social gathering scandal In September 2013, following 4 months of public scrutiny, Lois Lerner resigned from her place within the IRS. Lerner had been placed on paid depart in Could the identical 12 months and was subject to a review board which seemed set to fireside her, the choice to resign was successfully forced upon her. While in the Internal Income Service, Lerner had been head of the exempt organizations division, which processed claims from groups making use Billie Lerner New York of for exemption from paying tax. This put her in command of over 900 IRS workers with a budget of practically $100 million. No matter happened to the times the place public officers had been on the level of wetting their pants after they had been caught even stepping on fly. Accountability has been thrown out of the window and this may be evidenced by the truth that in the last few years, not accountability review committee has really held anyone accountable for any improper doing and all they do is find scapegoats. As many would ask how much longer this might go on, Ms. Lerner may as nicely be given a star for her impeccable service to her nation. It is simply a looking out for our personal scenario. As anticipated, this has precipitated outrage among the lots. Before her retirement, Ms. Lerner was on a paid go away as investigations had been on going. After completion of investigations by the committee that was tasked with the responsibility it was really useful that Ms. Lerner be ousted for her participation within the scandal however within the common government model of irony, Ms. Lerner can be allowed to retire with full benefits. Investigations began quickly after and in 2013 the Treasury Inspector General for Tax Administration J. Russell George revealed that certainly the IRS personnel had used inappropriate standards for subjecting organizations to further scrutiny when making use of for tax exempt standing, particularly organizations using the word “Tea Get together.” The admission prompted an uproar of speculation and anger by Republicans, and shortly sufficient Director of the IRS Exempt Organizations division Lois Lerner was targeted as accountable for the scandal. Investigations and hearings followed cumulating in Lerner’s retirement in September 23, 2013.

Everyone always wonders when the end really is. How do we know when the right time is to say goodbye, the right time to walk away, the right time to let it all go. I don’t know if there really is a definition of ‘end’ when it comes to emotion. Is the end when the communication stops, or is it when you remove the photographs from the frames? Maybe the end is when you delete the person that you once stalked on a daily basis from every opportune social media site? Or maybe the end is when you’re more in love with the memories than you are with the person themselves.

The residents blamed the "Gahmen", naturally. Since the explosion of social media, those "Gahmen" guys have been blamed for everything from HDB flat prices to the price of oil, climate change, the shortage of Hello Kitty dolls and kids not clearing their trays away at hawker centres.

I’m going to find out who Amber is. We’ve got to get to her before he does.” My head swirled with maybes. Maybe Tony would lose his nerve. Maybe he’d drag his heels just a little longer. Maybe he’d show his hand too soon, and Amber would fight him off or get away from him in time. There was still a chance. I love social media and the people who are careless with it. Tony had an open Facebook profile. I rummaged through his pictures and posts, looking for a clue. Then I found one, and wished I hadn’t. “Bentley.” “Did you find her?” he asked, peering over his bifocals. “Amber’s his daughter, Bentley. She’s eight years old.

CHOOSING CONTENTMENT All that we have comes from God: our spouses, children, families, friends and jobs. That includes our houses, property, furnishings, cars, clothes, family heirlooms and all other personal belongings. God gives us these good gifts for our use and enjoyment. There is nothing wrong with these things, but sometimes our attitudes toward our things can cause problems for us. Throughout history, people have had the desire to get more stuff. But in our culture today, the media shows us how much we don’t have. Because we are exposed to people in different social standings, we can compare what we have to what others have. In previous generations, people compared what they had with their family or neighbors (who probably had similar things); today we have TV shows that portray the lives and belongings of the megarich. When we begin to focus on what others have, we become obsessed with material things. We are tempted to live beyond our means. We become stressed as we work harder and longer in order to buy more stuff. It is easy to wonder why others have more than we do, especially if we’re struggling to keep up with payments on our house, cars and loans. We say, “Other people are just like us, but they have so much more than we do. It’s not fair! Why doesn’t God bless us like he does them? Why should we always have money problems?” Maybe we become upset with our spouse and insist that we should do better than we are doing, or that our children should have the same opportunities that other children have. Jealousy, anger and ambition can eat away at a marriage when we think we should have more than we do. But the stuff we want may not be what God has allotted to us. He has promised that he will provide all that we need but not necessarily all that we want. So one tough spiritual lesson we need to learn as married couples is to shape our wants to match God’s allotment, not the other way around, and to choose, like Paul, to be content whatever our circumstances (see Philippians 4:11). Finding contentment with God’s allotment to us helps ease the stress of getting and spending. It lightens the load of acquiring more and more. And it may help us to grow together as a couple as we learn to enjoy each other’s company without the pressure of reaching for bigger and better toys, vacations, houses or recreational vehicles. When we begin to treasure each other, our hearts will be there also.

... so, for those keeping score at home, he wants a guerrilla war where Americans shoot and hang other Americans. It will be very easy to tell who they need to kill because they will be the ones telling you to wear a medical mask and get a vaccine. Even after I gave him the first food he had eaten in two days, he still was not willing to listen to me for just a few seconds and explain that “socialism” actually means using taxes to pay for hospital visits, instead of running up huge medical debts. Rather than letting me talk, he threatened to hang me, all while still eating my food. On most days, I might dismiss a conversation like this as nothing but the rantings of a homeless guy whose mind has been pushed too far. But today he’s just come from the Sea of People who stormed the Capitol and forced Congress to flee for their lives. On a day like today, I think this interview merits more consideration, especially when so many others I interviewed concurred with parts of what he said. I believe men like him represent a much larger segment of the population than those mesmerized by The Media want to accept. Based on the miles I’ve driven and the conversations I’ve had while Chasing History, I’d say men (and women!) like him are a large minority of the population and they ain’t going away. And unless some modern-day messiah manages to re-open political dialogue in this country, I see more trouble in the years ahead.

I’m sick of waking up every day with that boredom gnawing away at my soul. I’m sick of being unable to reciprocate the things people say they feel for me — all I can do is mirror and mimic them. I’m sick of knowing I should be angry or sad about my past, but being unable to feel those things even when I try my hardest. It’s like I’ve been banished from my own body, and no fucking key is going to let me back in.

From: REFLECTIONS - "I think people have come to rely on social media as a means of avoiding real contact with one another. They stay indoors, don't pick up the phone, put off opportunities to gather together. Rather, they depend upon the cocoon of the internet — the comment or the like; They make themselves believe that this form of contact is adequate to exist. Social media reduces life to an abstraction — one that can be employed as a tool to advance an idea, or a weapon to repudiate another. Social media has a dehumanising effect. It chips away at empathy, rendering us indifferent to the potential for harm and the suffering that is inflicted. The arena becomes a battleground, a cage, an abattoir where psychological war can be waged and metaphysical murder committed with impunity

This compulsive seeking infects many in the Western world. Some run from one destination to another, some chase romantic partners, others are compulsive seekers of money, prestige, fame, or recognition on social media. But whatever the outward form it takes, the underlying motivation is the same – the seeker is trying to run away from the banality of their existence. They are seeking to fill the void of emptiness that comes from living a meaningless life. But as Jung explains this void cannot be filled with things, or even experiences, what fills this void is knowing that we are living in a way that makes a difference.

That’s because, time and again, we find ourselves back in the trenches. All too easily we forget that the other guy, a hundred yards away, is just like us. Time and again, we fire at one another from a distance–through social media or online forums, from the safety of wherever we’re holed up. We let fear, ignorance, suspicion and stereotypes be our guides, making generalisations about people we’ve never met.