Article
Attention
Comment
Digital
3 min read

When standards fail, what next?

Media’s fragmentation reflects our own shattered attention.

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

Seat on an underground train carraige, a passenger holds and reads a newspaper.
Evening Standard headline 2013.
Derek Key, CC BY-SA 2.0, Wikimedia Commons.

News about newspapers is never good news. So, the not wholly unsurprising announcement that London's daily Evening Standard will only be printed weekly comes with sadness. There are fewer commuters and those who are on the tube or overground are making use of the Wi-Fi. Even the paper's editor, Dylan Jones, recently admitted he never reads a print newspaper. These shifts are hardly breaking news anymore, but they do need us to take out our earphones and pay attention. 

Earlier this year, as if predicting the newspaper’s daily demise, Lord Hague wrote, 'Even a few years ago you would see, on the London Tube, a high proportion of people reading the Evening Standard, cheek by jowl sharing the commentary on the fortunes of the capital. Today, they sit with headphones on in their fragmented worlds.'  

Most of us haven't noticed, because our heads are down staring at our screens, but he's right. Hague argues that we should fight against the plight of local newspapers, but even a recent ‘editorial pivot’ to local London news couldn’t save its daily edition.  It's a newspaper known for pivoting a lot over the decades, but this is a step change. 

Losing the daily printing of a two-century-old institution is more than the end of an era. Even for someone like me who has lived in London recently, the change in our reading habits that Hague describes is one that is unmistakable. I'm sure I will look wistfully at the empty trays of newspapers, without the obstacle of a newspaper in my face as I descend the steps to the tube.

The people are what makes these institutions: whether it’s the bellowing by the tube at rush hour, or those who write the articles. Journalist Tom Leonard's sepia-toned reflection is that the Standard was 'the closest you could get in the real world to a newspaper in a classic Hollywood film, with reporters and photographers actually rushing out together on stories… and editors actually occasionally saying dramatic things like “hold the front page”.’ But we're losing more than nostalgia, and even more than the life-altering job losses. 
 

At the heart of that liberation wasn't agony-aunt good advice, but the heralding of good news for all people. 

We are going through the largest shift in information dissemination since the arrival of the printing press five hundred years ago. They called that the Reformation. What will they call this? The Fragmentation? Or the Liberation? Information is not always illumination, and the new world we are creating is indeed an increasingly fragmented one. There's the threat to democracy, as Hague soberly warns. Never before have we felt the need to hold power to account, yet without the focused resources to do so. 

And it's focus itself we're also losing. My scattered senses fling me to the urgent, rather than the important. They take me to ephemera rather than what really matters. Our attention spans drive us to snippets rather than stories, bitesize over background. It could be argued that rather than the power residing in the newspaper editor, the power is now in the hands of the person holding their phone, but let's not be naive about the quality and the neutrality of what we consume, and the echo chambers we're locking ourselves in. The power of the daily habit of reading what we will and won't agree with is the power of the printed press. Holding the Bible in your hands, in your own language for the first time was challenging, confronting, but also liberating. At the heart of that liberation wasn't agony-aunt good advice, but the heralding of good news for all people. This good news included repairing of the fragments that broke people apart from each other. It became the must-read. 

As we adapt to a new standard in news, perhaps some old news might reveal a new standard. 

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. 

Support Seen & Unseen

Since Spring 2023, our readers have enjoyed over 1,500 articles. All for free. 
This is made possible through the generosity of our amazing community of supporters.

If you enjoy Seen & Unseen, would you consider making a gift towards our work?
 
Do so by joining Behind The Seen. Alongside other benefits, you’ll receive an extra fortnightly email from me sharing my reading and reflections on the ideas that are shaping our times.

Graham Tomlin
Editor-in-Chief