Digital Minimalism Quotes

Digital Minimalism A philosophy of technology use in which you focus your online time on a small number of carefully selected and optimized activities that strongly support things you value, and then happily miss out on everything else.

The tycoons of social media have to stop pretending that they’re friendly nerd gods building a better world and admit they’re just tobacco farmers in T-shirts selling an addictive product to children. Because, let’s face it, checking your “likes” is the new smoking.

Simply put, humans are not wired to be constantly wired.

Digital minimalism definitively does not reject the innovations of the internet age, but instead rejects the way so many people currently engage with these tools.

Solitude Deprivation A state in which you spend close to zero time alone with your own thoughts and free from input from other minds.

The urge to check Twitter or refresh Reddit becomes a nervous twitch that shatters uninterrupted time into shards too small to support the presence necessary for an intentional life.

Where we want to be cautious . . . is when the sound of a voice or a cup of coffee with a friend is replaced with ‘likes’ on a post.

All of humanity’s problems stem from man’s inability to sit quietly in a room alone,” Blaise Pascal famously wrote in the late seventeenth century.

Conversation enriches the understanding, but solitude is the school of genius.

running is cheaper than therapy.

Digital minimalists see new technologies as tools to be used to support things they deeply value—not as sources of value themselves. They don’t accept the idea that offering some small benefit is justification for allowing an attention-gobbling service into their lives, and are instead interested in applying new technology in highly selective and intentional ways that yield big wins. Just as important: they’re comfortable missing out on everything else.

minimalists don’t mind missing out on small things; what worries them much more is diminishing the large things they already know for sure make a good life good.

how tech companies encourage behavioral addiction: intermittent positive reinforcement and the drive for social approval.

Because digital minimalists spend so much less time connected than their peers, it's easy to think of their lifestyle as extreme, but the minimalist would argue that this perception is backward: what's extreme is how much time everyone else spends staring at their screens.

You can’t, in other words, build a billion-dollar empire like Facebook if you’re wasting hours every day using a service like Facebook.

Leisure Lesson #1: Prioritize demanding activity over passive consumption.

Marcus Aurelius asked: “You see how few things you have to do to live a satisfying and reverent life?

Who could justify trading a lifetime of stress and backbreaking labor for better blinds? Is a nicer-looking window treatment really worth so much of your life?

Leave good evidence of yourself. Do good work.

Outsourcing your autonomy to an attention economy conglomerate—as you do when you mindlessly sign up for whatever new hot service emerges from the Silicon Valley venture capitalist class—is the opposite of freedom, and will likely degrade your individuality.

It’s now possible to completely banish solitude from your life. Thoreau and Storr worried about people enjoying less solitude. We must now wonder if people might forget this state of being altogether.

Solitude requires you to move past reacting to information created by other people and focus instead on your own thoughts and experiences—wherever you happen to be.

when you avoid solitude, you miss out on the positive things it brings you: the ability to clarify hard problems, to regulate your emotions, to build moral courage, and to strengthen relationships.

To be clear, conversation-centric communication requires sacrifices. If you adopt this philosophy, you’ll almost certainly reduce the number of people with whom you have an active relationship. Real conversation takes time, and the total number of people for which you can uphold this standard will be significantly less than the total number of people you can follow, retweet, “like,” and occasionally leave a comment for on social media, or ping with the occasional text. Once you no longer count the latter activities as meaningful interaction, your social circle will seem at first to contract.

You cannot expect an app dreamed up in a dorm room, or among the Ping-Pong tables of a Silicon Valley incubator, to successfully replace the types of rich interactions to which we’ve painstakingly adapted over millennia. Our sociality is simply too complex to be outsourced to a social network or reduced to instant messages and emojis.

Face-to-face conversation is the most human--and humanizing--thing we do. Fully present to one another, we learn to listen. It's where we develop the capacity for empathy. It's where we experience the joy of being heard, of being understood.

It’s easy to be seduced by the small amounts of profit offered by the latest app or service, but then forget its cost in terms of the most important resource we possess: the minutes of our life.

three crucial benefits provided by solitude: “new ideas; an understanding of the self; and closeness to others.

This strategy is classic digital minimalism. By removing your ability to access social media at any moment, you reduce its ability to become a crutch deployed to distract you from bigger voids in your life. At the same time, you’re not necessarily abandoning these services. By allowing yourself access (albeit less convenient) through a web browser, you preserve your ability to use specific features that you identify as important to your life—but on your own terms.

The sugar high of convenience is fleeting and the sting of missing out dulls rapidly, but the meaningful glow that comes from taking charge of what claims your time and attention is something that persists.

The more time you spend “connecting” on these services, the more isolated you’re likely to become.

we need solitude to thrive as human beings, and in recent years, without even realizing it, we’ve been systematically reducing this crucial ingredient from our lives. Simply put, humans are not wired to be constantly wired.

He asks us to treat the minutes of our life as a concrete and valuable substance—arguably the most valuable substance we possess—and to always reckon with how much of this life we trade for the various activities we allow to claim our time.

When an entire cohort unintentionally eliminated time alone with their thoughts from their lives, their mental health suffered dramatically. On reflection, this makes sense. These teenagers have lost the ability to process and make sense of their emotions, or to reflect on who they are and what really matters, or to build strong relationships, or even to just allow their brains time to power down their critical social circuits, which are not meant to be used constantly, and to redirect that energy to other important cognitive housekeeping tasks. We shouldn’t be surprised that these absences lead to malfunctions.

The premise of this chapter is that by cultivating a high-quality leisure life first, it will become easier to minimize low-quality digital diversions later.

We didn’t sign up for the digital lives we now lead. They were instead, to a large extent, crafted in boardrooms to serve the interests of a select group of technology investors.

To succeed with digital minimalism, you have to confront this rebalancing between conversation & connection in a way that makes sense to you.

Being less available over text, in other words, has a way of paradoxically strengthening your relationship even while making you (slightly) less available to those you care about. This point is crucial because many people fear that their relationships will suffer if they downgrade this form of lightweight connection. I want to reassure you that it will instead strengthen the relationships you care most about. You can be the one person in their life who actually talks to them on a regular basis, forming a deeper, more nuanced relationship than any number of exclamation points and bitmapped emojis can provide.

Thoreau demonstrated similar concern, famously writing in Walden that “we are in great haste to construct a magnetic telegraph from Maine to Texas; but Maine and Texas, it may be, have nothing important to communicate.

The thought process that went into building these applications, Facebook being the first of them, . . . was all about: “How do we consume as much of your time and conscious attention as possible?” And that means that we need to sort of give you a little dopamine hit every once in a while, because someone liked or commented on a photo or a post or whatever.

Leisure Lesson #3: Seek activities that require real-world,

Our sociality is simply too complex to be outsourced to a social network or reduced to instant messages and emojis.

In an open marketplace for attention, darker emotions attract more eyeballs than positive and constructive thoughts.

To reestablish control, we need to move beyond tweaks and instead rebuild our relationship with technology from scratch, using our deeply held values as a foundation.

For many people, their compulsive phone use papers over a void created by a lack of a well-developed leisure life. Reducing the easy distraction without also filling the void can make life unpleasantly stale.

If you’re wearing headphones, or monitoring a text message chain, or, God forbid, narrating the stroll on Instagram—you’re not really walking, and therefore you’re not going to experience this practice’s greatest benefits

What's making us uncomfortable...is this feeling of losing control - a feeling that instantiates itself in a dozen different ways each day, such as when we tune out with our phone during our child's bath time, or lose our ability to enjoy a nice moment without a frantic urge to document it for a virtual audience.

Our sociality is simply far too complex to be outsourced to a social network or reduced to instant messages & emojis. Any digital minimalist must confront this reality & manage his or her relationship with these tools accordingly. [...] The key is the intention behind what you decide, not necessarily its details.

For many people, their compulsive phone use papers over a void created by a lack of a well-developed leisure life.

Examples similar to those given above are voluminous and point to a clear conclusion: regular doses of solitude, mixed in with our default mode of sociality, are necessary to flourish as a human being. It’s more urgent now than ever that we recognize this fact, because, as I’ll argue next, for the first time in human history solitude is starting to fade away altogether.

solitude is about what’s happening in your brain, not the environment around you. Accordingly, they define it to be a subjective state in which your mind is free from input from other minds.

This magician’s trick of shifting the units of measure from money to time is the core novelty of what the philosopher Frédéric Gros calls Thoreau’s “new economics,” a theory that builds on the following axiom, which Thoreau establishes early in Walden: “The cost of a thing is the amount of what I will call life which is required to be exchanged for it, immediately or in the long run.

Assume, for example, that your Twitter habit effectively consumes ten hours per week. Thoreau would note that this cost is almost certainly way too high for the limited benefits it returns. If you value new connections and exposure to interesting ideas, he might argue, why not adopt a habit of attending an interesting talk or event every month, and forcing yourself to chat with at least three people while there? This would produce similar types of value but consume only a few hours of your life per month, leaving you with an extra thirty-seven hours to dedicate to other meaningful pursuits.

As Virginia Woolf argues in her 1929 feminist manifesto, A Room of One’s Own, this imbalance should not come as a surprise. Woolf would agree that solitude is a prerequisite for original and creative thought, but she would then add that women had been systematically denied both the literal and figurative room of their own in which to cultivate this state. To Woolf, in other words, solitude is not a pleasant diversion, but instead a form of liberation from the cognitive oppression that results in its absence.

In his book Digital Minimalism, Cal Newport outlines a philosophy for using technology as much as we need but not as much as we want. Digital minimalism isn’t about giving up your smartphone or deleting Facebook. It’s about focusing and optimizing your online time to serve you best.

The Minimalist Technology Screen To allow an optional technology back into your life at the end of the digital declutter, it must: Serve something you deeply value (offering some benefit is not enough). Be the best way to use technology to serve this value (if it’s not, replace it with something better). Have a role in your life that is constrained with a standard operating procedure that specifies when and how you use it.

We require a philosophy that puts our aspirations and values once again in charge of our daily experience, all the while dethroning primal whims and the business models of Silicon Valley from their current dominance of this role; a philosophy that accepts new technologies, but not if the price is the dehumanization Andrew Sullivan warned us about; a philosophy that prioritizes long-term meaning over short-term satisfaction.

By working backward from their deep values to their technology choices, digital minimalists transform these innovations from a source of distraction into tools to support a life well lived. By doing so, they break the spell that has made so many people feel like they’re losing control to their screens.

We eagerly signed up for what Silicon Valley was selling, but soon realized that in doing so we were accidently degrading our humanity.

#2: Use skills to produce valuable things in the physical world.

the cumulative cost of the noncrucial things we clutter our lives with can far outweigh the small benefits each individual piece of clutter promises.

What we know at this point,” Shakya told NPR, “is that we have evidence that replacing your real-world relationships with social media use is detrimental to your well-being.

Leisure Lesson #3: Seek activities that require real-world, structured social interactions.

give your brain the regular doses of quiet it requires to support a monumental life.

Every appealing headline clicked or intriguing link tabbed is another metaphorical pull of the slot machine handle.

You’re instead waging a David and Goliath battle against institutions that are both impossibly rich and intent on using this wealth to stop you from winning.

Philip Morris just wanted your lungs,” Maher concludes. “The App Store wants your soul.

For many, the core question of “is this the best way to use technology to support this value?” leads them to carefully optimize services that most people fiddle with mindlessly.

Compulsive use, in this context, is not the result of a character flaw, but instead the realization of a massively profitable business

Is Silicon Valley programming apps or are they programming people?” Cooper asks. “They are programming people,

I get an extra 20 IQ points from being in that office,

for the first time in human history solitude is starting to fade away altogether.

there’s nothing wrong with connectivity, but if you don’t balance it with regular doses of solitude, its benefits will diminish.

In the end, he settled on posting one picture every week of whatever personal art project he happens to be working on. “It’s a great way for me to have a visual archive of my projects,” he explained. He also follows only a small number of accounts, all of which belong to artists whose work inspires him—making the experience of checking his feed both fast and meaningful.

Part of what makes this philosophy so effective is that the very act of being selective about your tools will bring you satisfaction, typically much more than what is lost from the tools you decide to avoid.

Jim Clark was interviewed at an event held at Stanford University. At some point in the interview, the topic turned to social media. Clark’s reaction was unexpected given his high-tech background: “I just don’t appreciate social networking.” As he then clarifies, this distaste is captured by a particular experience he had sitting on a panel with a social media executive: [The executive was] just raving about these people spending twelve hours a day on Facebook . . . so I asked a question to the guy who was raving: “The guy who’s spending twelve hours a day on Facebook, do you think he’ll be able to do what you’ve done?

this irresistible attraction to screens is leading people to feel as though they’re ceding more and more of their autonomy when it comes to deciding how they direct their attention. No one, of course, signed up for this loss of control. They downloaded the apps and set up accounts for good reasons, only to discover, with grim irony, that these services were beginning to undermine the very values that made them appealing in the first place:

now checks AllSides.com once a day—a news site that covers the top stories, but for each story it neutrally links to three articles: one from a source associated with the political left, one from the right, and one from the

The idea that it’s valuable to maintain vast numbers of weak-tie social connections is largely an invention of the past decade or so—the detritus of overexuberant network scientists spilling inappropriately into the social sphere.

As Kethledge and Erwin explain, however, solitude is about what’s happening in your brain, not the environment around you. Accordingly, they define it to be a subjective state in which your mind is free from input from other minds.

Breaking news, for example, is almost always much lower quality than the reporting that’s possible once an event has occurred and journalists have had time to process it. A well-known journalist recently told me that following a breaking story on Twitter gives him the sense that he’s receiving lots of information, but that in his experience, waiting until the next morning to read the article about the story in the Washington Post almost always leaves him more informed. Unless you’re a breaking news reporter, it’s usually counterproductive to expose yourself to the fire hose of incomplete, redundant, and often contradictory information that spews through the internet in response to noteworthy events.

Face-to-face conversation is the most human—and humanizing—thing we do.24 Fully present to one another, we learn to listen. It’s where we develop the capacity for empathy. It’s where we experience the joy of being heard, of being understood.

Humans are naturally biased toward activities that require less energy in the short term, even if it’s more harmful in the long term—so we end up texting our sibling instead of calling them on the phone, or liking a picture of a friend’s new baby instead of stopping by to visit.

Finally, it's worth noting that refusing to use social media icons & comments to interact means that some people will inevitably fall out of your social orbit - in particular, those whose relationship with you exists only over social media. Here's my tough love reassurance: let them go.

Serve something you deeply value (offering some benefit is not enough). Be the best way to use technology to serve this value (if it’s not, replace it with something better). Have a role in your life that is constrained with a standard operating procedure that specifies when and how you use it.

The thought process that went into building these applications, Facebook being the first of them, . . . was all about: “How do we consume as much of your time and conscious attention as possible?” And that means that we need to sort of give you a little dopamine hit every once in a while, because someone liked or commented on a photo or a post or whatever.

the second force that encourages behavioral addiction: the drive for social approval. As Adam Alter writes: “We’re social beings who can’t ever completely ignore what other people think of us.”18 This behavior, of course, is adaptive. In Paleolithic times, it was important that you carefully managed your social standing with other members of your tribe because your survival depended on it.

The day the declutter was over, I raced back to Facebook, to my old blogs, to Discord, gleeful and ready to dive back in—and then, after about thirty minutes of aimless browsing, I kind of looked up and thought … why am I doing this? This is … boring? This isn’t bringing me any kind of happiness. It took a declutter for me to notice that these technologies aren’t actually adding anything to my life.

The BDS on campus operation is organized by, among others, a group in Chicago, Illinois, called American Muslims for Palestine, or AMP. For years, AMP, through its sponsorship of Students for Justice in Palestine (SJP), has been sending strategists, digital and communications experts, graphic designers, video editors, and legal advisors to colleges all over America and running flashy events in expensive hotels for the purpose of delegitimizing Israel, minimizing pro-Israel voices on campus, and harassing Jewish and pro-Israel students in order to deter them from supporting Israel. The embodiment of Cancel Culture. Managing such a sophisticated network of political operatives, extensive marketing, and (pre-COVID) ritzy gatherings at nice hotels is extremely expensive.11 So where is the money coming from? I

In the early days of adopting a conversation-centric mindset, you might miss the security blanket of what Stephen Colbert astutely labeled "little sips of online connection," & the sudden loss of weak ties to the fringes of your social network might induce moments of loneliness. But as you trade more of this time for conversation, the richness of these analog interactions will far outweigh what you're leaving behind.

After embracing minimalism, Dave reduced his persistent social media use down to only a single service, Instagram, which he felt offered significant benefits to his deep interest in art. In true minimalist fashion, however, Dave didn't settle for simply deciding to "use" Instagram; he instead thought hard about how best to integrate this tool into his life. [...] making the experience of checking his feed both fast & meaningful.

In the middle of a busy workday, or after a particularly trying morning of childcare, it’s tempting to crave the release of having nothing to do—whole blocks of time with no schedule, no expectations, and no activity beyond whatever seems to catch your attention in the moment. These decompression sessions have their place, but their rewards are muted, as they tend to devolve toward low-quality activities like mindless phone swiping and half-hearted binge-watching.

suggests that you transform the way you think about the different flavors of one-click approval indicators that populate the social media universe. Instead of seeing these easy clicks as a fun way to nudge a friend, start treating them as poison to your attempts to cultivate a meaningful social life. Put simply, you should stop using them. Don’t click “Like.” Ever. And while you’re at it, stop leaving comments on social media posts as well. No “so cute!” or “so cool!” Remain silent.

The poet and essayist May Sarton explored the strangeness of this point in a 1972 diary entry, writing: I am here alone for the first time in weeks, to take up my “real” life again at last. That is what is strange—that friends, even passionate love, are not my real life unless there is time alone in which to explore and to discover what is happening or has happened. Without the interruptions, nourishing and maddening, this life would become arid. Yet I taste it fully only when I am alone

Fortunately, there’s a simple practice that can help you sidestep these inconveniences and make it much easier to regularly enjoy rich phone conversations. I learned it from a technology executive in Silicon Valley who innovated a novel strategy for supporting high-quality interaction with friends and family: he tells them that he’s always available to talk on the phone at 5:30 p.m. on weekdays. There’s no need to schedule a conversation or let him know when you plan to call—just dial him up.

The Digital Declutter Process Put aside a thirty-day period during which you will take a break from optional technologies in your life. During this thirty-day break, explore and rediscover activities and behaviors that you find satisfying and meaningful. At the end of the break, reintroduce optional technologies into your life, starting from a blank slate. For each technology you reintroduce, determine what value it serves in your life and how specifically you will use it so as to maximize this value. Much

Perhaps the most exasperating cliche is about children being forced to memorize, not think. But memorization is not an abomination in itself, though the mnemic pressure on our species has dropped. Memorization is, de facto, exercise for the mind. Neuroscience shows an active hippocampus stimulates cerebral activity. We have often observed how the most profound and creative pupils are those who know the most things, though their usefulness is not always apparent. No question is more insinuating stupid than 'What good will it do to me?' In certain teaching contexts, it is not wrong to ask pupils to memorize. While it is not the only goal the idea that memorizing is useless since information is available online is also wrong and falsely self-obvious. It denotes a misunderstanding of how our mind works. Our brains are not computers, our memory can't be replaced by external HDDs. Each piece of info we memorize is integrated, albeit minimally, as living memory is active, while digital memory is passive. Strange as some may find it, memorizing can stimulate thinking as few other things can. What impairs thinking is the lack of the habit to reflect, the custom of stopping our mind's flow to go back to what we've learned.

Like several other parents who participated in my experiment, Tarald invested his newfound time and attention in his family. He was unhappy with how distracted he was when spending time with his sons. He told me about how, on the playground, when they would come seeking recognition for something they figured out and were proud of, he wouldn’t notice, as his attention was on his phone. “I started thinking about how many of these small victories I miss out on because I feel this ridiculous need to check the news for the umpteenth time,” he told me. During his declutter he rediscovered the satisfaction of spending real time with his boys instead of just spending time near them with his eyes on the screen. He noted how surreal it can feel to be the only parent at the playground who is not looking down.

Through the fall, the president’s anger seemed difficult to contain. He threatened North Korea with “fire and fury,” then followed up with a threat to “totally destroy” the country. When neo-Nazis and white supremacists held a rally in Charlottesville, Virginia, and one of them killed a protester and injured a score of others, he made a brutally offensive statement condemning violence “on many sides … on many sides”—as if there was moral equivalence between those who were fomenting racial hatred and violence and those who were opposing it. He retweeted anti-Muslim propaganda that had been posted by a convicted criminal leader of a British far-right organization. Then as now, the president’s heedless bullying and intolerance of variance—intolerance of any perception not his own—has been nurturing a strain of insanity in public dialogue that has been long in development, a pathology that became only more virulent when it migrated to the internet. A person such as the president can on impulse and with minimal effort inject any sort of falsehood into public conversation through digital media and call his own lie a correction of “fake news.” There are so many news outlets now, and the competition for clicks is so intense, that any sufficiently outrageous statement made online by anyone with even the faintest patina of authority, and sometimes even without it, will be talked about, shared, and reported on, regardless of whether it has a basis in fact. How do you progress as a culture if you set out to destroy any common agreement as to what constitutes a fact? You can’t have conversations. You can’t have debates. You can’t come to conclusions. At the same time, calling out the transgressor has a way of giving more oxygen to the lie. Now it’s a news story, and the lie is being mentioned not just in some website that publishes unattributable gossip but in every reputable newspaper in the country. I have not been looking to start a personal fight with the president. When somebody insults your wife, your instinctive reaction is to want to lash out in response. When you are the acting director, or deputy director, of the FBI, and the person doing the insulting is the chief executive of the United States, your options have guardrails. I read the president’s tweets, but I had an organization to run. A country to help protect. I had to remain independent, neutral, professional, positive, on target. I had to compartmentalize my emotions. Crises taught me how to compartmentalize. Example: the Boston Marathon bombing—watching the video evidence, reviewing videos again and again of people dying, people being mutilated and maimed. I had the primal human response that anyone would have. But I know how to build walls around that response and had to build them then in order to stay focused on finding the bombers. Compared to experiences like that one, getting tweeted about by Donald Trump does not count as a crisis. I do not even know how to think about the fact that the person with time on his hands to tweet about me and my wife is the president of the United States.

What is most dystopian about all of the digital houses designed for customized consumption is the implication that the entire landscape could be covered with new houses lacking any social or economic neighborhood context. Designers minimize the need for family or neighborhood interaction if they plan for digital surveillance as a route to ordering mass-produced commodities as well as handling work and civic life. If many external activities, such as paid work, exercise, shopping, seeking entertainment, and voting, are able to be done in-house through the various electronic communications systems, reasons for going outside decrease. The residents become isolated, although the house continues to function as a container for mass-produced goods and electronic media. In a landscape bristling with tens of thousands of digital houses and cell towers, where the ground is laced with hundreds of thousands of miles of fiber-optic cable, neighborhoods may not exist. Car journeys involving traffic problems may disappear, although the roads will be clogged with delivery vans.