Review
Books
Culture
Friendship
6 min read

Why do we ignore the power of friendship

Elizabeth Day’s Friendaholic: Confessions of a Friendship Addict.

Belle is the staff writer at Seen & Unseen and co-host of its Re-enchanting podcast.

A large group of friends sit at a crowded table and share a meal together.
Photo by Priscilla Du Preez on Unsplash.

Elizabeth Day is a journalist, a novelist, a podcast host, a broadcaster, and a friendaholic. This isn’t a term that she uses lightly, she’s not merely delighting in some quaint wordplay here. Rather, Elizabeth has identified within herself a chronic compulsion, a psychological need, a habitual seeking out, and an emotional reliance on friendship (or, at least, what she perceived friendship to be – more on that later…) 

Therefore, when she labels herself a friendship addict, she does so with every ounce of seriousness. She also describes the symptoms of her addiction with impressive levels of introspection.  

‘I would get a buzz from a moment of exchange; a hit of pure friendship adrenaline. In that moment, I would feel worthwhile and liked and accepted. I wanted more of it. Then I needed more of it. Then it became something that I relied on for my own self-worth. I must be OK, the reasoning went, I’ve got so many friends.’  

These intimate confessions lead Elizabeth to begin the epilogue of her book with a familiar, albeit reconfigured, turn of phrase: ‘My name is Elizabeth Day’ she writes, ‘and I’m a recovering friendaholic.’  

The quality of our social life, whether it be too large or too small, has a significant impact on our mental, emotional and physical health. 

Elizabeth pre-empts any criticism of what could be perceived as a ‘woe-is-me’ memoir by meeting those who may be reaching for their ‘metaphorical tiny violins’ head on. This book unashamedly takes the impact of friendship, or a lack thereof, very seriously. And so should we. Afterall, social injuries are proven to be very real and loneliness a serious determinant of health. On the opposite end of the same scale, ‘social burnouts’, which often lead to social anxiety, are becoming an epidemic, while an increasing number of mental health issues are being accredited to the profound impact of ‘toxic’ friendships. In short, it is becoming common knowledge among researchers that the quality of our social life, whether it be too large or too small, has a significant impact on our mental, emotional and physical health.  

And yet, despite this - we have barely any language with which to adequately address or inspect the topic of a ‘social life’. It seems that generation after generation, we have failed to take the art of friendship seriously. 

‘Friendship is unnecessary, like philosophy, like art.... It has no survival value.’ 

C.S. Lewis

Considering the psychology, this seems non-sensical. Why would this be?  

It could be a symptom of individualism; the emphasis that our Western society places on individual success, personal goal setting and the virtue of independence. Maybe it has more to do with our inclination toward all things productive, and, to (partly) quote C.S Lewis, ‘friendship is unnecessary, like philosophy, like art.... It has no survival value’. The other explanation could be our pre-occupation with romantic relationships, and the habit we have of idolising them over and above all other social attachments. In her book, Notes on Love, Lauren Windle powerfully reflects on this, she writes  

‘maybe it’s time to stop looking for a partner who is also my ‘best friend’ and start appreciating my best friends. Maybe it’s time to stop feeling bereft of true love and realise that I already experience it. Every day.’   

Whatever the reason(s) may be, we have neglected to take seriously the science of the social life, and the results of such an oversight are encapsulated in Elizabeth Day’s self-diagnosed ‘friendship addiction’, and the book that has documented it.

Elizabeth places her personal life on the altar in this book, she sacrifices the privacy of her emotional life. 

Elizabeth talks us through her most formative of friendships - the long-standing and the fleeting, the nourishing and the draining, the durable and the fragile – this book is an ode to them all. She introduces us to her ghosts of friendship past and present (although, once they read of their appearance in this strikingly honest book, I do worry that a couple of her friends may slip from the latter into the former category), and does so in a way that makes you, as the reader, instinctively close the book for a moment and indulge the continual urge to reflect on the mosaic of people who have entered and exited your own life.  

Elizabeth places her personal life on the altar in this book, she sacrifices the privacy of her emotional life for the purpose of speaking with powerful candour. She tells the intimate stories of how her addiction came to be, and how she has sought to feed her need for a thriving social life at her own expense. Elizabeth has offered herself up as a case-study of what inevitably happens when we don’t have the tools, the maps, or even the language with which to engage with the subject of friendship. As it turns out, friendship – the real kind – was not what she was addicted to, nor was it what she was accumulating. Rather, it was approval. It was the self-worth that she drew from the affirmation of others. If we, as a society, ensured that we were more socially-literate, perhaps Elizabeth could have identified the difference much sooner. Perhaps we all could.    

As well as telling her own stories, Elizabeth weaves together insights from psychology, philosophy, history, and the experiences of others in differing contexts. This ensures that as many people as possible are able to find themselves in the pages of this book. And, as a result, I found Friendaholic to be the book that I didn’t know I had been missing.  

It’s funny. It’s emotive. It’s generous. It’s honest. And it’s refreshingly serious about friendship. I recommend it heartily.  

 

Nobody is totally immune to cultural individualism, the idol of productivity, nor the heroizing of romantic love. 

There’s just one thing that felt missing, one insight that I instinctively began to fill any gaps with. I found myself willing Elizabeth to take a biblical route (totally unfairly, I should add, as she doesn’t identify as a Christian, nor does she claim this to be a book of any religious inclination).  

I wanted her to explore the Bible, because in it, she would find an abundance of evidence for almost every point she felt compelled to make. Friendship soaks the pages of the Christian Bible.  

Friendaholic quotes Jesus in its very first chapter, making reference to his declaration that ‘greater love has no one than this, that someone lay his life down for his friends’, but then never picks this astonishing claim, nor the history-altering man that it came from, up again (once again- this is no criticism, if it were, it would be a mightily unfair one). The platonic love that Elizabeth takes so seriously, and that our culture doesn’t take nearly seriously enough, is claimed to be the ‘greater’ love by Jesus, who subsequently kick-started a movement which was defined by this kind of love. Friendship was weaved into the earliest expressions of what we now call Christianity/the church. Jesus’ words were, and still are, lived out with astonishing impact.   

This is not to say that Christians always perceive or do friendship perfectly. On the contrary, nobody is totally immune to cultural individualism, the idol of productivity, nor the heroizing of romantic love. Indeed, the afore mentioned quote by Lauren Windle has been taken from a book where she tells the story of ‘being single in a marriage obsessed church’.  

It’s for this reason that I so enjoyed Elizabeth’s offering. Friendaholic felt like a literary dusting brush, brushing aside generations worth of dirt from a long-neglected jewel; the jewel being real, true, and deep friendship. The kind of friendship that is as integral to our health as food and shelter, the kind that was included in the original blueprint for human flourishing, the kind that is both dramatically underrated, and yet greater than all other human loves.  

You can take it from an ancient book, or Elizabeth Day’s brand new one – as it turns out, they will tell you the exact same thing.  

Article
Culture
Digital
Film & TV
Work
7 min read

What my film about the prodigal son really means

Our relentless focus on productivity devalues the things that make us human

Emily is designer and animator at the Theos think tank.

An animated man runs through a jungle.
In Sync with the Sun.
Theos.

Watch now

In his 2021 book 4,000 weeks: Time Management for Mortals, Oliver Burkeman observes that an obsession with productivity doesn’t give us more control over our lives, ‘instead, life accelerates, and everyone grows more impatient. It’s somehow vastly more aggravating to wait two minutes for the microwave than two hours for the oven - or ten seconds for a slow-loading web page versus three days to receive the same information by post.’ 

With technologies like artificial intelligence rapidly accelerating our lives, this constant demand to squeeze more into our time is not only limited to the mundane tasks that we have to do and wish we didn’t. It seeps into what we want to do and indeed must do in order to flourish: creating art, spending time in community, and caring for others. The problem is that these things cannot be measured in productivity metrics because they inherently do not function in that way. How do you measure how ‘productive’ a conversation is? Or a work of art? Artists such as Vincent Van Gogh or Emily Dickinson didn’t see their influence in their own lifetime. 

The more we measure our lives in productivity metrics, the more we devalue the things that make us human, ultimately making our lives and the world around us increasingly artificial. This is the basis of my recent film, In Sync with the Sun, which is a short animation about the rhythms of activity and rest that are written into our world, and what happens when an obsession with productivity takes over.  

I wrote the initial script for the film after a period of burnout. I was fully in the “make the most of every second” mindset, which left me feeling exhausted and confused about where my value resides. In response, I began researching the sleep-cycles of various animals and I was liberated by surprising details such as the fact that lions, which we see as mighty and majestic animals, sleep for around 21 hours a day. Even creatures like jellyfish, which don’t even have brains as far as we know, still have cycles of rest. Every living thing thrives in these rhythms of activity and rest, even down to plants and minuscule organisms. Our whole world is built on this pattern, in sync with the sun. Yet for us humans, our rhythms have been broken by technology, leaving us confused about our limitations and what we should do with our short lives.  

The film begins in nature, deep in the jungle where some leopards are sleeping. But the tranquility is abruptly interrupted by the voice-over declaring, “the war against sleep began when artificial broke into the night.” Brilliant white light breaks up the deep blues and purples on screen, until the screen is filled with blinding white. I wanted it to feel like that moment you peer at your phone in the middle of the night - the pain of your pupils trying to adjust. If you think about it, for 99.9 per cent of human history, our eyes would have never had to do that - until now.  

Artificial light wasn’t powerful enough to change that. Instead, it’s given us an unquenchable guilt about how we use our time. 

With his invention of the light bulb, Thomas Edison was determined to banish the night, and the limitations it enforced on us. Edison was known for being fiercely obsessed with productivity and, as a result, was an anti-sleep warrior who believed,

“There is really no reason why men should go to bed at all.”

As someone living a century on, I find it baffling to imagine that humans should eradicate sleep entirely. Perhaps because just 100 years later we are seeing the results that sleep-loss and over-working can have on our physical health and wellbeing. Maybe we cannot supersede nature after all, since we are an embedded part of it. It seems that “Sabbath" rest is written into our world and into our humanity. Artificial light wasn’t powerful enough to change that. Instead, it’s given us an unquenchable guilt about how we use our time. Now we decide when the day ends, so whoever can rest the least wins. 

The battle is still raging; incandescent bulbs only set aflame that root desire to be increasingly productive. The hamster wheel is spinning uncontrollably, and we must keep up. So, what do we do? The attempt to remove the limitations outside of us has revealed that they are in fact inside of us too. Therefore, the only way to keep up is to remove the human from the hamster wheel altogether. The failure of artificial light leads to the birth of artificial minds.  

 As a creative, this is what frustrates me most about artificial intelligence; that it is mostly being driven by this quest to bring everything under the reign of productivity. It goes without saying that this is greatly needed in some areas of society. Just like artificial light, it can and will do a lot of good in the world. However, when the obsession with productivity is prioritised over human flourishing, that’s when we know there is a big problem with how we view our lives.  

Thinking back to the examples of Van Gogh and Emily Dickinson; what is lost when we don’t allow space for artists, carers, mothers, or any skilled role that requires an element of patience? For me personally, I can’t force creative inspiration, instead it comes at me, often at times when I’m not looking for it. Similarly, sometimes that inspiration leads directly to an instant idea, but most often it’s a vague idea I jot down to which later life experiences and opportunities then build onto, forming it into something bigger and more in-depth. This could be compared to a role or situation that requires relationship building. Sometimes there are moments of instant bonding and “productive” progress in relationships, but it’s often more complex where external experiences or changes, which are outside of our control, may unexpectedly deepen understanding between people after long periods of frustration. 

In my animation, I used the metaphor of a butterfly to illustrate this sentiment. After the character realises he is not made for a life of relentless productivity, he steps out of the black and white skyscraper into the lush wilderness. A butterfly lands on his productivity badge and the voice over says, “You’re not a machine.” I imagine the Creator saying this to the loved creation. Creatures like butterflies seem completely unproductive to our human standards. They take weeks to form in the chrysalis and exist in the world for less time than that. Yet they are a source of wonder and beauty for anyone who has the privilege of seeing one up close. A reminder that nature is not in a rush. Where AI is concerned, however, speed and profit are the focus of desire. But looking at the world around us - that we are a part of - it’s clear that not everything can or should be valued by these limiting metrics alone. 

The overarching narrative of In Sync with the Sun is loosely inspired by the biblical story of the prodigal son. The main character has travelled far away from his home in pursuit of success, and he eventually realises that this master does not love him. At the end he comes home again, finding connection in community and in the good rhythm of productivity and rest that he came from. I wanted the film to address the issues that an unhealthy obsession with productivity can cause, and instead evoke a desire to accept and live more in sync with the boundaries and rhythms that are embedded in the natural world we are a part of.  

The film ends with the line, “The only thing that can stay awake is not awake at all.” In the midst of the changing world of AI, humans might be tempted to measure our productivity levels in comparison to these machines. However, technologies always raise the productivity bar higher and higher, and one day we need to accept that we simply aren’t going to be able to reach it. We don’t sit apart from nature like technology does, so let’s stop resenting that, and instead celebrate it. To quote Oliver Burkeman again,  

“the more you confront the facts of finitude instead - and work with them, rather than against them - the more productive, meaningful and joyful life becomes.” 

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