In The Disappearance of Childhood, first published in 1982, Neil Postman writes the following:
Without a clear concept of what it means to be an adult, there can be no clear concept of what it means to be a child. Thus, the idea … that our electric information environment is ‘disappearing’ childhood … can also be expressed by saying that our electric information environment is disappearing adulthood.
How so, you ask?
[A]dulthood is largely a product of the printing press. Almost all of the characteristics we associate with adulthood are those that are (and were) either generated or amplified by the requirements of a fully literate culture: the capacity for self-restraint, a tolerance for delayed gratification, a sophisticated ability to think conceptually and sequentially, a preoccupation with both historical continuity and the future, a high valuation of reason and hierarchical order. As electric media move literacy to the periphery of culture and take its place at the center, different attitudes and character traits come to be valued and a new diminished definition of adulthood begins to emerge.
To be clear, Postman is obviously not talking about the number of years one has been alive. Rather he is talking about a social reality — the idea of adulthood, a particular model of what constitutes adulthood — not a biologically given reality.
Postman chooses to begin elaborating this claim with a discussion of “political consciousness and judgment in a society in which television carries the major burden of communicating political information,” about which he has the following to say:
In the television age, political judgment is transformed from an intellectual assessment of propositions to an intuitive and emotional response to the totality of an image. In the television, people do not so much agree or disagree with politicians as like or dislike them. Television redefines what is meant by ‘sound political judgment’ by making it into an aesthetic rather than a logical matter.
How might we update this discussion of television to account for digital media, especially social media? There’s a hint in the way we refer to the people who engage with each. We tend to talk about television’s audience or its viewers and of social media users. Social media users, in other words, are not merely passive consumers of media. By drawing us in as active participants, social media weaponizes the superficiality engendered by television. We might also say that “sound political judgment” becomes a matter not only of the candidate’s aesthetic but of our own aesthetic as well.
Finally, here’s a passage from Rudolph Arnheim quoted by Postman:
We must not forget in the past the inability to transport immediate experience and to convey it to others made the use of language necessary and thus compelled the human mind to develop concepts. For in order to describe things one must draw the general from the specific; one must select, compare, think. When communication can be achieved by pointing with the finger, however, the mouth grows silent, the writing hand stops, and the mind shrinks.
That’s a strong claim right there at the end. It was made in 1935. Maybe we should hesitate to put the matter quite so starkly. Perhaps we can simply say not that the mind shrinks, but that certain habits of thought atrophy or are left underdeveloped. In any case, I was struck by this paragraph because it seemed a useful way of characterizing online arguments conducted with memes. Replace “pointing a finger” with “posting a meme.” Of course, the point is that calling these arguments is all wrong. Posting a meme to make a point is like shouting QED without ever having presented your proofs. The argument, such as it is, is implicit and it is taken in at a glance, it is grasped intuitively. There’s very little room for persuasion in this sort of exchange.
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