The tribal community lived in the totality of circular time; the farmers of God's universe understood before and after; workers of the clockwork universe lived by the tick; and we creatures of the digital era must relate to the pulse.
Interpretation
This quote contrasts different perceptions of time across communities and eras, highlighting our relationship with time in the digital age.
Douglas Rushkoff's quote reflects on how various communities perceive and relate to time. It suggests that while tribal communities lived in a cyclical understanding of time, and farmers acknowledged natural rhythms, modern individuals in the digital age must navigate a more fragmented perception, dictated by technology. This commentary invites reflection on how our time management and experiences are influenced by the technological constructs of our environment.
In practice
This quote can be used in a discussion about how technology changes our daily lives and its impact on our perception of time.
Like most early enthusiasts, I always thought the way the Internet encouraged multitasking made users less vulnerable to manipulation, while simultaneously exploiting even more of our brain's capacity than before. Apparently not.
The faux now of Twitter updates and things pinging at you - all the pulses from digitality that we try to keep up with because we sense that there's something going on that we need to tap into - are artifacts, or symptoms of living in this atemporal reality. And it's not any worse than living in the 'time is money' reality that we're leaving.
Treating an age group as a demographic requires coming up with something that's common to every single one of them. Right?... So it's reductionist in that it reduces an entire segment of civilization down to one person with one habit.
Brains are tricky and adaptable organs. For all the 'neuroplasticity' allowing our brains to reconfigure themselves to the biases of our computers, we are just as neuroplastic in our ability to eventually recover and adapt.
As popular culture becomes more presentist, we move away from entertainment as the vicarious experience of a narrative - as watching someone else's story - and much more toward enacting one's own story. Moving away from myths and toward fantasy role-playing games, away from movies and toward videogames.
The first step toward maintaining autonomy in any programmed environment is to be aware that there's programming going on. It's as simple as understanding the commercials are there to help sell things. And that TV shows are there to sell commercials, and so on.
A comfortable, convenient life is not a real life - the more comfortable, the less alive. The most comfortable life is in the grave.
Lord, catch me off guard today. Surprise me with some moment of beauty or pain so that at least for the moment, I may be startled into seeing that you are here in all your splendor, always and everywhere, barely hidden, beneath, beyond, within this life I breathe.
Ownership is not limited to material things. It can also apply to points of view. Once we take ownership of an idea - whether it’s about politics or sports - what do we do? We love it perhaps more than we should. We prize it more than it is worth. And most frequently, we have trouble letting go of it because we can’t stand the idea of its loss. What are we left with then? An ideology - rigid and unyielding.
I've never allowed my political life, or my life as a basketball player, to define the totality of my humanity or my personality.
The assumption is that life doesn't need to be navigated with lessons. You can just do it intuitively. After all, you only need to achieve autonomy from your parents, find a moderately satisfying job, form a relationship, perhaps raise some children, watch the onset of mortality in your parents' generation and eventually in your own, until one day a fatal illness starts gnawing at your innards and you calmly go to the grave, shut the coffin and are done with the self-evident business of life.
How do we navigate and process painful biases and conflicting emotions and press on to be sacrificial and suffer in the struggle? And what do we do with images and depictions that, known or unknown to those perpetuating them, may contribute to the impediment of human progress?
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