I’m back. In fact, I’ve been back for more than a week now. I’ve been back from several days spent in western North Carolina. It’s beautiful country out there, and, where I was staying, it was beautiful country without cell phone signal or Internet connection. It was a week-long digital sabbath, or, if you prefer, a week-long digital detox. It was a good week. I didn’t find myself. I didn’t discover the meaning of life. I had no epiphanies, and I didn’t necessarily feel more connected to nature. But it was a good week.

I know that reflection pieces on technology sabbaths, digital detoxes, unplugging, and disconnecting are a dime a dozen. Slightly less common are pieces critical of the disconnectionists, as Nathan Jurgenson has called them, but these aren’t hard to come by either. Others, like Evgeny Morozov, have contributed more nuanced evaluations. Not only has the topic been widely covered, if you’re reading this blog I’d guess that you’re likely to be more or less sympathetic to these practices, even if you harbor some reservations about how they are sometimes presented and implemented. All of that to say, I’ve hesitated to add yet another piece on the experience of disconnection, especially since I’d be (mostly) preaching to the choir. But … I’m going to try your patience and offer just a few thoughts for your consideration.

First, I think the week worked well because its purpose wasn’t to disconnect from the Internet or digital devices; being disconnected was simply a consequence of where I happened to be. I suspect that when one explicitly sets out to disconnect, the psychology of the experience works against you. You’re disconnecting in order to be disconnected because you assume or hope it will yield some beneficial consequences. The potential problem with this scenario is that “being connected” is still framing, and to some degree defining, your experience. When you’re disconnected, you’re likely to be thinking about your experience in terms of not being connected. Call it the disconnection paradox.

This might mean, for example, that you’re overly aware of what you’re missing out on, thus distracted from what you hoped to achieve by disconnecting. It might also lead to framing your experience negatively in terms of what you didn’t do–which isn’t ultimately very helpful–rather than positively in terms of what you accomplished. In the worst cases, it might also lead to little more than self-congratulatory or self-loathing status updates.

In my recent case, I didn’t set out to be disconnected. In fact, I was rather disappointed that I’d be unable to continue writing about some of the themes I’d been recently addressing. So while I was carrying on with my disconnected week, I didn’t think at all about being connected or disconnected; it was simply a matter of fact. And, upon reflection, I think this worked in my favor.

This observation does raise a practical problem, however. How can one disconnect, if so desired, while avoiding the disconnection paradox? Two things come to mind. As Morozov pointed out in his piece on the practice of disconnection, there’s little point in disconnecting if it amounts to coming up for breath before plunging back into the digital flood. Ultimately, then, the idea is to so order our digital practices that enforced periods of disconnection are unnecessary.

But what if, for whatever reason, this is not a realistic goal? At this point we run up against the limits of individual actions and need to think about how to effect structural and institutional changes. Alongside those longterm projects, I’d suggest that making the practice of disconnection regular and habitual will eventually overcome the disconnection paradox.

Second consideration, obvious though it may be: it matters what you do with the time that you gain. For my part, I was more physically active than I would be during the course of an ordinary week, much more so. I walked, often; I swam; and I did a good bit of paddling too. Not all of this activity was pleasurable as it transpired. Some of it was exhausting. I was often tired and sore. But I welcomed all of it because it relieved the accumulated stress and tension that I tend to carry around on my back, shoulders, neck, and jaw, much of it a product of sitting in front of a computer or with a book for extended periods of time. It was a good week because at the end of it, my body felt as good as it had in a long time, even if it was a bit battered and ragged.

The feeling reminded me of what the Patrick Leigh Fermor wrote about his stay in a monastery early in the late 1950s, a kind of modernity detox. Initially, he was agitated, then he was overwhelmed for a few days by the desire to sleep. Finally, he emerged “full of energy and limpid freshness.” Here is how he described the experience in A Time to Keep Silence:

“The explanation is simple enough: the desire for talk, movements and nervous expression that I had transported from Paris found, in this silent place, no response or foil, evoked no single echo; after miserably gesticulating for a while in a vacuum, it languished and finally died for lack of any stimulus or nourishment. Then the tremendous accumulation of tiredness, which must be the common property of all our contemporaries, broke loose and swamped everything. No demands, once I had emerged from that flood of sleep, were made upon my nervous energy: there were no automatic drains, such as conversation at meals, small talk, catching trains, or the hundred anxious trivialities that poison everyday life. Even the major causes of guilt and anxiety had slid away into some distant limbo and not only failed to emerge in the small hours as tormentors but appeared to have lost their dragonish validity.”

“[T]he tremendous accumulation of tiredness, which must be the common property of all our contemporaries”–indeed, and to that we might add the tremendous accumulation of stress and anxiety. The Internet, always-on connectivity, and digital devices have not of themselves caused the tiredness, stress, and anxiety, but they haven’t helped either. In certain cases they’ve aggravated the problem. And, I’d suggest, they have done so regardless of what, specifically, we have been doing. Rather the aggravation is in part a function of how our bodies engage with these tools. Whether we spend a day in front of a computer perusing cat videos, playing Minecraft, writing a research paper, or preparing financial reports makes little difference to our bodies. It is in each case a sedentary day, and these are, as we all know, less than ideal for our bodies. And, because so much of our well-being depends on our bodies, the consequences extend to the whole of our being.

I know countless critics since the dawn of industrial society have lamented the loss of regular physical activity, particularly activity that unfolded in “nature.” Long before the Internet, such complaints were raised about the factory and the cubicle. It is also true that many of these calls for robust physical activity have been laden with misguided assumptions about the nature of masculinity and worse. But none of this changes the stubborn, intractable fact that we are embodied creatures and the concrete physicality of our nature is subject to certain limits and thrives under certain conditions and not others.

One further point about my experience: some of it was moderately risky. Not extreme sports-risky or risky bordering on foolish, you understand. More like “watch where you step there might be a rattle snake” risky (I avoided one by two feet or so) or “take care not to slip off the narrow trail, that’s a 300 foot drop” risky (I took no such falls, happily). I’m not sure what I can claim for all of this, but I would be tempted to make a Merleau-Ponty-esque argument about the sort of engagement with our surroundings that navigating risk requires of us. I’d modestly suggest, on a strictly anecdotal basis, that there is something mentally and physically salubrious about safely navigating the experience of risk. While we’re at, it plug-in the “troubles” (read, sometimes risky, often demanding activities) that philosopher Albert Borgmann encourages us to accept in principle.

Of course, it must immediately be added that this is a first-world-problem par excellence. Around the globe there are people who have no choice but to constantly navigate all sorts of risks to their well-being, and not of the moderate variety either. It must then seem perverse to suggest that some of us might need to occasionally elect to encounter risk, but only carefully so. Indeed, but such might nonetheless be the case. Certainly, it is also true that all of us are at risk everyday when walking a city street, or driving a car, or flying in a plane, and so on. My only rejoinder is again to lean on my experience and suggest that the sort of physical activity I engaged in had the unexpected effect of calling on and honing aspects of my body and mind that are not ordinarily called into service by my typical day-to-day experience, and this was a good thing. The accustomed risks we thoughtlessly take, crossing a street say, precisely because they are a routinized part of our experience do not call forth the same mental and bodily resources.

A final thought. Advocating disconnection sometimes raises the charges of elitism–Sherry Turkle strolling down Cape Cod beaches and what not. I more or less get where this is coming from, I think. Disconnection is often construed as a luxury experience. Who gets to placidly stroll the beaches of Cape Cod anyway? And, indeed, it is an unfortunate feature of modernity’s unfolding that what we eliminate from our lives, often to make room for one technology or another, we then end up compensating for with another technology because we suddenly realized that what we eliminated might have been useful and health-giving.

It was Neil Postman, I believe, who observed that having eliminated walking by the adoption of the automobile and the design of our public spaces, we then invented a machine on which we could simulate walking in order to maintain a minimal level of fitness. Postman’s chief focus, if I remember the passage correctly, was to point out the prima facie absurdity of the case, but I would add an economic consideration: in this pattern of technological displacement and replacement, the replacement is always a commodity. No one previously paid to walk, but the treadmill and the gym membership are bought and sold. So it is now with disconnection, it is often packaged as a commodified experience that must be bought, and the costs of disconnection (monetary and otherwise) are for some too hight to bear. This is unfortunate if not simply tragic.

But it seems to me that the answer is not to dismiss the practice of disconnecting as such or efforts to engage more robustly with the wider world. If these practices are, even in small measure, steps toward human flourishing, then our task is to figure out how we can make them as widely available as possible.

Why We Disconnect Matters

A little over two weeks ago, The New Republic ran a piece by Evgeny Morozov titled “The Mindfulness Racket.” Comments that accompanied links to the article on social media suggested that Morozov had torn into the advocates of mindfulness and critics of digital distraction with the sort of eviscerating rhetoric that we’ve come to expect from him. The title reinforced the expectation.

When I finally got around to reading the article, however, I found that this was not exactly the whole story. Morozov does take issue with the “digital detox crowd,” but not because of their desire to disconnect or their uneasiness with the new “attention economy.” Rather, he takes aim at their motives and their strategies. For instance, Morozov points out that many advocates of mindfulness urge us “to unplug—for an hour, a day, a week—so that we can resume our usual activities with even more vigor upon returning to the land of distraction.” Unplugging and the pursuit of mindfulness, if it is only practiced in order to re-immerse oneself in the same regime of distraction and technocratic productivity, if it does nothing to change the conditions that gave rise to the need to disconnect in the first place–such practices simply do not go far enough.

Approached in this way, disconnection functions analogously, although inversely so, to the place of carnival in medieval society. Carnivals playfully overturned the expectations and assumptions ordering society. They inverted political, religious, and social expectations. They were temporary eruptions of disorder that ultimately functioned to preserve the order of society. They did so by operating as safety valves releasing the tensions, frustrations, and desires that were ordinarily repressed by the existing moral order. Extraordinary moments of controlled disorder, in other words, served to preserve the ordinarily existing order. On Morozov’s reading, disconnection as practiced by many of its advocates functions similarly. Disconnection is a moment of order that functions to sustain the ordinarily disordered status quo.

Morozov also alludes to Nathan Jurgenson’s critical essay, “The Disconnectionists,” and Alexis Madrigal’s similarly suspicious piece, “‘Camp Grounded,’ ‘Digital Detox,’ and the Age of Techno-Anxiety.” But Morozov’s brief discussion of these pieces is a hinge in his argument. After citing Jurgenson and Madrigal, both of whom raise important considerations, Morozov adds,

“Note that it’s the act of disconnection—the unplugging—that becomes the target of criticism, as if there are no good reasons to be suspicious of the always-on mode championed by Silicon Valley, what is called ‘real-time.’”

A little further on he warns, “critics like Madrigal risk absolving the very exploitative strategies of Twitter and Facebook.” From there Morozov suggests that the problematic aspects of social media should not be viewed as a natural price to pay for the enjoyment and benefits we derive from it. Rather, he thinks we should scrutinize social media as we would slot machines: “With social media—much like with gambling machines or fast food—our addiction is manufactured, not natural.”

Finally, Morozov is right to stress the fact that “why we disconnect matters.” “We can continue in today’s mode of treating disconnection as a way to recharge and regain productivity,” Morozov suggests, “or we can view it as a way to sabotage the addiction tactics of the acceleration-distraction complex that is Silicon Valley.” Of course, it is the latter option that Morozov urges us to adopt.

I trust that this has been a faithful summary of Morozov’s argument, but I encourage you to read the whole piece. Critics like Jurgenson, whose essay from last year I’ve long meant to write about, and Madrigal raise important concerns, but it has always seemed to me that the net, perhaps unintended, effect of their criticism was to suggest that there is no real problem with the way that our digital lives are ordered. In my view, Jurgenson and Madrigal are most useful when they are pointing out the self-serving and self-righteous tendencies in some of the digital cultures critics. Morozov does the same, but in doing so he does not suggest that the problem itself is illusory. In fact, the most serious failure of the disconnectionists in his view is their failure to fully understand the scope of the problem. Consequently, they have not been serious enough in their efforts to redress it.