In his 2017 book In the Swarm: Digital Prospects, Byung-Chul Han examines the challenges of working in a global economy. Concerned about employee burnout, Han writes,
Even though we are now free from the machines that enslaved and exploited people during the industrial age, digital apparatuses are installing new constraints, new slavery. Because of their mobility, they make possible exploitation that proves even more efficient by transforming every space into a workplace—and all time into working hours. The freedom of movement is switching over into a fatal compulsion to work everywhere. (34)
According to Han, “a fatal compulsion to work everywhere” leaves employees stressed out and sleep-deprived. During the industrial age, workers suffered untold hardships, Han says, but at least they could clock out and leave the factory behind for the night. Today, turned into mini international business machines, many workers drag the factory home with them on phones, tablets and laptops.
The amount of information—be it personal, social or work-related—stored on our “digital apparatuses,” as Han calls them, boggles the mind. Jean Baudrillard called people’s compulsion to collect and catalogue every last piece of data “obscene.”
With a flair for the dramatic, Baudrillard writes in his 1987 book The Ecstasy of Communication that “today there is a pornography of information and communication, a pornography of circuits and networks, of functions and objects in their legibility, availability, regulation, forced signification, capacity to perform, connection, polyvalence, their free expression” (26-27).
Today every event, every interaction, every idea, every word must mean something unequivocally. Earth and all its satellites must speak. We can’t go off the grid of “forced signification.” No one has the right to remain silent. We must answer every email and text, share our thoughts on social media, express ourselves on blogs. Non-tweeters risk ex-communication.
Seventy-five years before the release of the first iPhone, Romanian philosopher E. M. Cioran just wanted to be left alone. Writing was anti-social media for Cioran, who proclaims in his 1934 book On the Heights of Despair in full pessimist mode:
As far as I am concerned, I resign from humanity. I no longer want to be, nor can still be, a man. What should I do? Work for a social and political system, make a girl miserable? Hunt for weaknesses in philosophical systems, fight for moral and aesthetic ideals? It’s all too little. I renounce my humanity even though I may find myself alone. But am I not already alone in this world from which I no longer expect anything? (43-44)
I admire Cioran’s defiant spirit, but short of committing suicide, no one can resign from humanity. We can quit a corporate job, but we can’t quit seeking the company of others.
There has to be a middle ground between being hyper-connected—to our families, colleagues, (Facebook) friends, Instagram followers—and being totally isolated, as Cioran might have envisioned it. Anyone who finds this middle ground might, with the right connections, sell millions of self-help books and never need a “real job” again.