The take temptation
There is an ongoing series of essays being slowly published in successive issues of The New Atlantis I want to commend to you. They’re by Jon Askonas, a friend who teaches politics at Catholic University of America. The title for the series as a whole is “Reality: A Post-Mortem.” The essays are a bit hard to describe, but they make for essential reading. They are an attempt to diagnose the root causes of, and the essential character of, the new state of unreality we find ourselves inhabiting today. The first, brief essay lays out the vision for the series. The second treats the gamified nature of our common life, in particular its analogues in novels, role-playing games, and alternate reality games (ARGs). The latest essay, which just arrived in my mailbox, is called “How Stewart Made Tucker.” Go read them all! (And subscribe to TNA, naturally. I’ve got an essay in the latest issue too.)
For now, I want to make one observation, drawing on something found in essay #2.
Jon writes (in one of a sequence of interludes that interrupt the main flow of the argument):
Several weeks have gone by since you picked your rabbit hole [that is, a specific topic about which there is much chatter but also much nonsense in public discourse and social media]. You have done the research, found a newsletter dedicated to unraveling the story, subscribed to a terrific outlet or podcast, and have learned to recognize widespread falsehoods on the subject. If your uncle happens to mention the subject next Thanksgiving, there is so much you could tell him that he wasn’t aware of.
You check your feed and see that a prominent influencer has posted something that seems revealingly dishonest about your subject of choice. You have, at the tip of your fingers, the hottest and funniest take you have ever taken.
1. What do you do?
a. Post with such fervor that your followers shower you with shares before calling Internet 911 to report an online murder.
b. Draft your post, decide to “check” the “facts,” realize the controversy is more complex than you thought, and lose track of real work while trying to shoehorn your original take into the realm of objectivity.
c. Private-message your take, without checking its veracity, to close friends for the laughs or catharsis.
d. Consign your glorious take to the post trash can.
2. How many seconds did it take you to decide?
3. In however small a way, did your action nudge the world toward or away from a shared reality?
Let’s call this gamified reinforcement mechanism “the take temptation.” It amounts to the meme-ification of our common life and, therefore, of the common good itself. Jon writes earlier in the essay, redescribing the problem behind the problem:
We hear that online life has fragmented our “information ecosystem,” that this breakup has been accelerated by social division, and vice versa. We hear that alienation drives young men to become radicalized on Gab and 4chan. We hear that people who feel that society has left them behind find consolation in QAnon or in anti-vax Facebook groups. We hear about the alone-togetherness of this all.
What we haven’t figured out how to make sense of yet is the fun that many Americans act like they’re having with the national fracture.
Take a moment to reflect on the feeling you get when you see a headline, factoid, or meme that is so perfect, that so neatly addresses some burning controversy or narrative, that you feel compelled to share it. If it seems too good to be true, maybe you’ll pull up Snopes and check it first. But you probably won’t. And even if you do, how much will it really help? Everyone else will spread it anyway. Whether you retweet it or just email it to a friend, the end effect on your network of like-minded contacts — on who believes what — will be the same.
“Confirmation bias” names the idea that people are more likely to believe things that confirm what they already believe. But it does not explain the emotional relish we feel, the sheer delight when something in line with our deepest feelings about the state of the world, something so perfect, comes before us. Those feelings have a lot in common with how we feel when our sports team scores a point or when a dice roll goes our way in a board game.
It’s the relish of the meme, the fun of the hot take—all while the world burns—that Jon wants us to see so that he, in turn, can explain it. I leave the explanation to him. For my part, I’m going to do a bit of moralizing, aimed at myself first but offered here as a bit of stern encouragement to anyone who’s apt to listen.
The moral is simple: The take temptation is to be resisted at all costs, full stop. The take-industrial complex is not a bit of fun at the expense of others. It’s not a victimless joke. It is nothing less than your or my small but willing participation in unraveling the social fabric. It is the false catharsis that comes from treating the goods in common we hope to share as a game, to be won or lost by cheap jokes and glib asides. Nor does it matter if you reserve the take or meme for like-minded friends. In a sense that’s worse. The tribe is thereby reinforced and the Other thereby rendered further, stranger, more alien than before. You’re still perpetuating the habit to which we’re all addicted and from which we all need deliverance. You’re still feeding the beast. You’re still heeding the sly voice of the tempter, whose every word is a lie.
The only alternative to the take temptation is the absolutely uncool, unrewarding, and unremunerative practice of charity for enemies, generosity of spirit, plainness of prose, and perfect earnestness in argument. The lack of irony is painful, I know; the lack of sarcasm, boring; the lack of grievance, pitiful. So be it. Begin to heal the earth by refusing to litter; don’t wish the world rid of litter while tossing a Coke can out the window.
This means not reveling in the losses of your enemies, which is to say, those friends and neighbors for whom Christ died with whom you disagree. It means not joking about that denomination’s woes. It means not exaggerating or misrepresenting the views of another person, no matter what they believe, no matter their character, no matter who they are. It means not pretending that anyone is beyond the pale. It means not ridiculing anyone, ever, for any reason. It means, practically speaking, not posting a single word to Twitter, Instagram, Facebook, or any other instrument of our digital commons’ escalating fracture. It means practicing what you already know to be true, which is that ninety-nine times out of one hundred, the world doesn’t need to know what you think, when you think it, by online means.
The task feels nigh impossible. But resistance isn’t futile in this case. Every minor success counts. Start today. You won’t be sorry. Nor will the world.
