Review
Books
Comment
Digital
Re-enchanting
9 min read

Re-enchanting the anxious generation

The future doesn’t have to be horrible.

Krish is a social entrepreneur partnering across civil society, faith communities, government and philanthropy. He founded The Sanctuary Foundation.

Two teenager lean against a rail, arms crossed, and laugh together.
LaShawn Dobbs on Unsplash.

I meet many anxious people as I wait for meetings in the Palace Westminster, but one in particular stands out. As I was queueing to get through security, a breathless American man rushed over asking if he was in the right place to meet the Minister of State for Universities. Once I had reassured him that he was, and he had caught his breath, I asked him where he was from and what he did for a job. He told me he was a social psychologist from New York. 

Funnily enough, the night before, I had been reading a book by a social psychologist from New York. I asked the man if he had come across the author, Jonathan Haidt. He replied with a smile: “I am Jonathan Haidt.” 

I chuckle when I remember that chance encounter, especially considering the title of his latest book – The Anxious Generation. The book tackles a much more serious topic than queueing nerves. It claims to show, in the words of the subtitle: “How the Great Rewiring of Childhood is Causing an Epidemic of Mental Illness”.  

The Anxious Generation is a tightly argued plea to parents and educators for a radical change in the way that young people are allowed to engage with digital technology in general and social media in particular.  

It follows the line of thought he began in his book The Coddling of the American Mind which argued that ‘helicopter parenting’ has led to such a fragility in young adults that universities are no longer places of open and free dialogue, but somewhere young people feel the need to be protected from ideas they disagree with. That problem was what Haidt was preparing to discuss with the Minister when we met outside Parliament.

“Embracing all this is a desire to maintain and hand on to our children an earth that offers genuine possibilities of flourishing.” 

Mary Grey

The Anxious Generation makes a compelling case for the way we are failing a generation of children. It likens the social media world to another planet that we are all happily sending our children off to without first learning about or checking any of the risks linked with the potentially toxic environment. It concludes that as much as we are overprotecting our children in the physical world, we are under-protecting them in the digital world, thereby complicit in the resulting tidal wave of mental health disorders.   

Haidt writes:  

“Are screen-based experiences less valuable than real-life flesh-and-blood experiences? When we’re talking about children whose brains evolved to expect certain kinds of experiences at certain ages, yes. A resounding yes.” 

Haidt argues that what children need is less screen time and more unsupervised play. Some might call this the re-enchantment of childhood– a rediscovery of wonder, and simple emotional connections with freedom, food, imagination, curiosity, those around them and the great outdoors. Perhaps there is healthy therapy to be found in this re-enchantment through the sharing of art, poetry, and fantasy. Maybe a rediscovery of faith and hope can help to bring healing.  

Mary Grey, Emeritus Professor of Theology at the University of Wales in Lampeter, describes re-enchantment like this: 

“The market’s language of desire must be replaced by reflecting what we really long for, like satisfying relationships and intimacy, meaningful communities where our values are shared, with working conditions that do not create an unbearable level of stress, enough income to cover basic and leisure needs, and planning for the future. Embracing all this is a desire to maintain and hand on to our children an earth that offers genuine possibilities of flourishing. … This is not an invitation to exchange reality for Magic Kingdoms, but to become embodied kinships of women, men, children and earth creatures in a re-imagined and transformed world of sustainable earth communities of healing and hope.” 

The re-enchantment of childhood is an attractive theory. I often find myself comparing my children’s childhood with that of my own. I’m sure I played more in the garden than they do, climbed more trees, cycled more round the block, round the town, and later round the county in my spare time. I remember as a teenager getting on a bus to travel from Brighton to Durham without either parents or phones. Around the same time, I travelled to Tbilisi, Georgia with just a backpack, a map, a couple of friends and quite a lot of self-confidence. I wish that my children could experience some of the pleasures that come with fixing a bike or looking up at the stars or browsing the library to find answers, instead of just googling.  

Yet, at the same time, if my children were making their way to Durham or Tbilisi today, I would certainly make sure they had plenty of charge on their phone and all the necessary mobile data roaming rights, and I would probably WhatsApp them regularly until they arrived safely at their destination.  

Haidt presents a perfect story, one that explains all the evidence. He doesn’t mention anything that might challenge it, or anything that the doesn’t quite fit.

Haidt’s book touches a nerve. Not just because of my own contradictory feelings as a parent, but because of the shocking statistics that reflect the wider state of our nation’s children. With waiting lists for Child and Adolescent Mental Health Services at a record high, a 47 per cent increase in young people being treated for eating disorders compared to pre-pandemic, and an enormous leap in prevalence of probable mental disorder from one in nine children (in England aged 8-25 years old in 2017) to one in five (similar cohort in 2023), the mental health of the next generation is rightly highly concerning.   

The blame has been levelled in many different directions: COVID lockdowns, school league tables, excessive homework, helicopter parenting, screen time, and general disenchantment in society at large.  Some even say the increase is directly related to the increase in public discussion and awareness about mental health disorders.  

For Haidt it is social media that is public mental health enemy number one. However, he does admit he is not a specialist in children’s mental health, child psychology or clinical psychology. This has led to some criticism about his conclusions. Professor Candice L. Odgers, the Associate Dean for research into psychological science and informatics at the University of California challenges head on the central argument of Haidt’s book. She claims:  

“...the book’s repeated suggestion that digital technologies are rewiring our children’s brains and causing an epidemic of mental illness is not supported by science. Worse, the bold proposal that social media is to blame might distract us from effectively responding to the real causes of the current mental health crisis in young people.” 

Similarly Henna Cundill, a researcher with the centre for autism and theology at the University of Aberdeen, wrote last week in an article for Seen and Unseen:  

“From a scientific perspective, the argument is a barrage of statistics, arranged to the tune of ‘correlation equals causation’. “ 

Cundill and Professor Odgers are right to be sceptical. Sometimes we let our commitment to a story shape the way that we read the evidence. If there’s one thing I remember from A- level statistics it is that causation and correlation should not be confused. In his bid to add urgency and cogency to his argument, Haidt presents a perfect story, one that explains all the evidence. He doesn’t mention anything that might challenge it, or anything that the doesn’t quite fit. It is not a scientific treatise - which is both the book’s strength and its weakness.  

Nevertheless, many of the recommendations Haidt suggests are wise and helpful. Even Professor Odgers, to some extent, agrees.  

“Many of Haidt’s solutions for parents, adolescents, educators and big technology firms are reasonable, including stricter content-moderation policies and requiring companies to take user age into account when designing platforms and algorithms. Others, such as age-based restrictions and bans on mobile devices, are unlikely to be effective in practice — or worse, could backfire given what we know about adolescent behaviour.” 

Therein lies the issue. Because of the lack of evidence for the causes, all we are left with – even from the experts – is what may or may not be likely to be effective in practice.   

I wonder if this paucity of robust scientific evidence stems from the fact that the issues facing the next generation are even more complex than we could ever imagine. 

The truth is that hype, hysteria and horror are more likely to gain traction than humdrum and happy medium. 

Every generation is different from the last. My own youth in the UK in the late 1980s when I became part of the video games and micro-computers subculture was just as much a mystery to my parents and teachers.  My generation’s problems were blamed on everything from the microwave to Mrs Thatcher to the milk that we drank following the disaster at Chernobyl.  

It seems to me too simplistic to demonise the technology. It’s an easy sell, after all. In fact, whenever there is a major technical shift, horror stories are created by those who believe the dangers outweigh the benefits. Mary Shelley’s Frankenstein seems to be a reaction to the industrial revolution. The nuclear threat led to movies about Godzilla and 60-foot-tall Amazonian women. The advent of the internet brought us the Terminator films.   

The truth is that hype, hysteria and horror are more likely to gain traction than humdrum and happy medium. Yet, despite the many and serious problems, the rise of new technologies, even social media, also have much to offer, and they are not going away soon. Instead of demonising new technology as the problem, perhaps we need to find ways to turn it into the solution.  

And perhaps there are glimmers of hope. I like the fact that my children are connected to the wider world, that they know people and languages from more diverse places than I ever did. I like that they know what is going on in the world way before the 9 o’clock news. I like the fact that they are on the cutting edge of advancements I will never experience in my lifetime. I like the fact that they can get their homework checked by AI, that they don’t need to phone me up every time they want to try a new recipe, that we can grumble together about the football match in real time even when we are on different sides of the world. I like that they can browse the Bible or listen to podcasts about history while they are waiting at a bus stop.  I like the fact that they have libraries of books at their fingertips, that they can disappear into fantasy worlds with a swipe and don’t have to spend hours at the job centre when they need to find work. And I love the fact that my children and their friends are rediscovering board games, crochet, embroidery and hiking and taking them to a whole new level because they are learning these crafts from experts around the world.  

I sincerely appreciate that Jonathan Haidt cares about the real and desperate problem of youth mental health. His book adds weight to the pleas of those of us advocating for urgent investment into this area. It reminds us of the world beyond the digital borders and it gives us hope that the re-enchantment of childhood is not impossible.  

However, the solution to these complex issues cannot be found in nostalgia alone. We cannot turn back the clock, nor should we want to. The past had problems of its own.  

I would love someone to write a book that looks forward, that equips young people to live in the worlds of today and tomorrow. If, by some strange coincidence, Jonathan Haidt is reading this article and is in the process of writing that book, I do hope I will bump into him again to thank him.  

Article
AI
Culture
Digital
Education
6 min read

Could thinking and feeling become futile pastimes in the future?

AI, and more, is eroding our agency, we need to act now

Jamie is Vicar of St Michael's Chester Square, London.

A seated teenager stretches back bored, a phone is on the table in front of them
Nick Jones/Midjourney.ai.

Jane Austen is an author universally acknowledged. So much so that she was acknowledged on the £10 note in 2017. The quote the note bore is not the immortal opening sentence from Pride & Prejudice, but something less obvious:  

'I declare after all there is no enjoyment like reading.' 

So concise, so inspiring. However, the quote belongs to her character Caroline Bingley. She isn't reading for pleasure, she's just trying to impress the dashing Mr Darcy. Jane Austen, well before 2017, has always been on the money. Her parable of disparity shows that despite the odds, Lizzie Bennett has agency as she comes face-to-face with Darcy to thrash out their differences. 

Such human agency is now being lost in many ways, as the art of empathy, reality itself, and even thinking are under attack. 

 Firstly, there's what Simon Burton-Jones startlingly outlined Seen & Unseen recently. Our empathy for our fellow creatures, which is taking a nosedive, has a direct correlation to our lack of seeing each other face-to-face.  

Secondly, he noted that reality, or reality as we've known it up until now, might only be really experienced by the wealthy. The fullness of life that is available to each of us is diluted and diminished because we don't suck the marrow out of life, we simply observe it from afar through digital lenses. 

The next, equally startling way agency is being lost is detailed in Mary Harrington's guest essay in the New York Times about how 'thinking is becoming a luxury good'. Only the Caroline Bingleys, and not the Bennetts of today would be reading and expanding their minds for pleasure: 

'In a culture saturated with more accessible and engrossing forms of entertainment, long-form literacy may soon become the domain of elite subcultures… as new generations reach adulthood having never lived in a world without smartphones, we can expect the culture to stratify ever more starkly.'

In other words, there's an ever-widening gap. As our digital and real worlds blend, we need to narrow the gap not just between women and men of different classes, but also where our agency truly resides: our appreciation for our own thinking and feeling. 

This is a tall order, given our devaluing of thinking. We shortcut our brains with AI and cut short the careers of those who've been taught to compute and analyse. The edifice on which many have constructed their careers is crumbling. So, there's the equal danger that thinking becomes both elitist and also perceived as futile. 

It might not be a silver bullet, but education can still lead the way. Parents can't delegate responsibility to schools and must surely be part of the solution. And neither is confining thinking and feeling to those who appreciate Shakespeare. As veteran educationalist Sir Ken Robinson noted, there is an inherent creativity, not necessarily academic, in children that is often flattened beyond all recognition by the education system itself. Any parent of small children will know, as I do, that there is an intriguing inquisitiveness and playfulness in our early years. As a father, I want that to come alive in my children. 

Education can close the gap between pleasure and thinking. The teachers I remember well took the kindling of dry subjects and ignited them. Philip Womack recently said, in The Spectator, that children's literature is increasingly becoming 'easily translated, and easily disseminated, but will it sing in a child's mind, or set it alight?'. 'With a massive decline in children reading for pleasure, this trend will become worse, as publishers attempt to lure children away from screens with increasingly desperate pandering.'  

So let's remove the competition: we must implement Jonathan Haidt's pleadings around banning smartphones for the young. They steal away resilience. 

The division between head and heart is the sort of false dichotomy that works well on an Instagram reel but fails to account that thinking and feeling are not in opposition.

But in a reactive world, what else can we adopt to ensure each child grows up with agency over their thoughts and feelings? Where might deeper resources come from that we can build upon? The Christian tradition offers us a solid foundation. This might not seem instinctive, as Christians can take a dualistic approach to thinking and feeling. I've often heard talk about 'head knowledge' and 'heart knowledge', among some of the Christians I hear. The former is dry and irrelevant at best, and something more sinister at worst. Blaise Pascal wouldn't have recognised this. Sadly, sometimes the more exuberant expressions of Christianity have championed anti-intellectualism. The division between head and heart is the sort of false dichotomy that works well on an Instagram reel but fails to account that thinking and feeling are not in opposition. Advertisers have long understood this.  

Looking back historically, there was an understanding that one's heart comprised both the emotions and thinking. Tennyson encouraged us to 'keep your head about you', and someone losing their temper might phrase it as 'I'm losing my mind.' If our heads are online, it's not just our heads that are on the line. 

Further back, St Paul writes about the Gentiles' 'futile' thinking. There's that F word again. He writes that: 

'They are darkened in their understanding and separated from the life of God because of the ignorance that is in them due to the hardening of their hearts. Having lost all sensitivity, they have given themselves over to sensuality so as to indulge in every kind of impurity, and they are full of greed.' 

To be desensitised to an incarnate life is to numb our thinking and feeling. And the numbing that Paul writes of here is to be separated from the life of God. Paul wants his fellow believers to have 'the eyes of their hearts' enlightened. And the enlightening here is the revelation of who God is. 

This was the gift of the printing press at the time of the Reformation - that power resides not in the pulpit, but in the people's hands. We are now at danger of delegating our thinking and feeling not to a priest but to AI. The Bible is not a straightforward life manual that will tell you which school to send your children to or which car to buy. You have to think deeply, to connect the dots of the grand narrative, to engage your head and your heart. This takes us not only deeper into ourselves, but out of ourselves to one another. Paul's letter to the Ephesians emphasised the closing of the gap between types of people made possible by the cross. For this same Bible warns against being too wise in our own eyes. Ultimately, God’s thoughts are higher than ours. In him we ultimately find the place to process and develop our thoughts and feelings. 

As we convulse through another great revolution, we need to take courage that we each have agency to feel and think, if only we give them enough airtime in our crammed headspace. It's enough to make us think. And to rethink. But we can fling open the gate to an enchanting and enriching hinterland we can never fully traverse. 

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