Utopia Is Creepy. An alternative history. A bill of indictment. A compendium. Coming this summer from W. W. Norton & Company.
I apologize for that headline, but you can only be so delicate in discussing a rectal thermometer with a Bluetooth transmitter. Along with a speedy network connection, the Vicks SmartTemp Wireless Thermometer comes with a smartphone app that allows you to track your or your child’s body-temperature stream, share the data with Apple Health and other commercial services, and upload the readings to the cloud for safekeeping and corporate scanning. I sense the device has a rich symbolic meaning, but I find that I’d prefer not to know what it is.
And, in my defense, let the record show that I resisted the temptation to make a joke about backdoors.
“A smartphone can get you a ride but a car can’t get you a date,” blogged venture capitalist Fred Wilson, revealing a remarkable ignorance of the entire modern history of youth culture. “The smartphone wins.”
Wilson’s words were inspired by a November 2013 interview with another prominent VC, Marc Andreessen. America’s love affair with the automobile is over, Andreessen declared. As evidence he pointed to a putative sea change in young people’s attitudes toward cars: “Today, ask kids if they’d rather have a smartphone or a car if they had to pick and 100% would say smartphones. Because smartphones represent freedom. There’s a huge social behavior reorientation that’s already happening.” I’ve never found financiers to be reliable guides to what kids are up to, but in this case Andreessen was just recycling a view that has achieved meme status in recent years: Americans are losing their taste for driving, and that trend is particularly pronounced among the young.
At about the same time Andreessen was opining about how young folks love their tech but don’t give a crap about their wheels, MTV was launching an extensive survey of the attitudes of millennials. The network interviewed nearly 4,000 people between 18 and 34. One of the topics discussed was cars and driving. MTV researcher Maureen Healy detailed the findings in a January 2015 event, as Business Insider reported:
[Healy] started the presentation by focusing on the “myths” about millennials and driving and promptly dispelling them. She noted that 80% of millennials get around by car most often and actually cover more ground than baby boomers and Generation Xers, due to millennials’ greater amount of spare time. As for the belief that millennials have little interest in getting a license and prefer other forms of transport, Healy pointed to the restrictive driving laws for people ages 15-21, such as restricted driving hours and the amount of people allowed in the car.
There were also some surprising (for those who thought millennials didn’t like cars) statistics generated in this survey. For instance, 70 percent of millennials enjoyed driving vs. 58 percent of boomers and 66 percent of Generation Xers. The study also found that 76 percent of millennials would rather give up social media for a day rather than their car while 72 percent would give up texting for a week rather than their car for the same period of time.
The study also found that 70 percent of millennials say they “like driving a lot,” 82 percent of millennials “find it exciting to buy or lease a new car,” 75 percent of millennials “feel like they couldn’t live without their current car,” and 85 percent of millennials look forward to one day owning their “dream car.”
The young still love cars, in other words, and that affection shows up clearly in recent sales figures. Americans bought a record number of cars in 2015 — 17.5 million of them, more than in any previous year — and leading the sales surge were young buyers, as the Wall Street Journal reported yesterday in an article titled “Younger Buyers Help Keep U.S. Car Sales Humming”:
Brett Howard walked into Galpin Ford in North Hills, Calif., on Black Friday to buy the first new car of his life. He drove away in a black Mustang coupe, one of the hottest models in U.S. showrooms. … “I love driving,” [27-year-old] Mr. Howard said, noting his peers are the same way. …
Mr. Howard said he isn’t a candidate for ride sharing or shuttling services like Uber Technologies Inc. Buying his first used car at 14 and fixing it up in the two years before he could drive, he feels one of the few places to “release your mind” is behind the wheel. The data suggest a lot of people feel the same way even if escalating student-debt levels and migration to urban city centers are somewhat delaying new-car purchases among people under 40. …
In 2010, as the industry was rebounding from one of the worst years in the postwar era, J.D. Power estimates those born between 1977 and 1994 (the firm considers them Gen Y) made up only 17% of sales, or 1.6 million vehicles. Five years later, that number has grown to 28% of sales, or 3.3 million vehicles. The impact of baby boomers and Gen Xers on industry volume has flat lined or fallen back during that same period.
What does the distant future hold for car ownership and driving? Beats me. But I would be wary of putting a lot of stock in the grand sociological predictions of venture capitalists, no matter how confidently they’re expressed. VCs are as foolish as the rest of us. They love data when it backs up their prejudices and ignore it when it doesn’t. I’d also be wary of confusing temporary behavioral changes tied to the economic cycle with deeper changes in attitudes.
As for Andreessen’s claim that smartphones represent freedom, I would guess the kids are a bit more nuanced in their views.
Image: Dennis Wilson and Chevy, from Two-Lane Blacktop.
In my last post, I reported on a study showing that people massively underestimate how often they use their smartphones. People consult their phones almost three times more frequently than they think they do. Yesterday, Pew came out with the results of a new survey that revealed that more than a fifth of Americans, and more than a third of young Americans, report being online “almost constantly.” Given people’s tendency to underreport gadget use, “almost constantly” means “constantly.”
Media seeks sovereignty over all experience, and its goal would seem to be in reach. “Ever in flux and process, reality cannot be approached directly,” wrote Siegfried Giedion in his 1948 masterpiece Mechanization Takes Command. “Reality is too vast, and direct means fail. Suitable tools are needed, as in the raising of an obelisk. In technics, as in science and art, we must create the tools with which to dominate reality.” An easier option is to use the tools others create for us.
The fact can no longer be avoided: You are your phone. The pattern of smartphone use is the pattern of the self. This is who you are:
The Wall Street Journal reports today that Silicon Valley lending startups are looking to base personal loan decisions on analyses of data from individuals’ phones. The apps running on a person’s device, entrepreneurs have found, “generate huge amounts of data — texts, emails, GPS coordinates, social-media posts, retail receipts, and so on — indicating thousands of subtle patterns of behavior that correlate with repayment or default.” How you use your phone reveals more than you think:
Even obscure variables such as how frequently a user recharges the phone’s battery, how many incoming text messages they receive, how many miles they travel in a given day or how they enter contacts into their phone — the decision to add last name correlates with creditworthiness — can bear on a decision to extend credit.
Meanwhile, the New York Times today reports on a new study published in Science that reveals how a person’s economic status can be determined through a fairly simple analysis of phone use. The researchers, working in Africa, collected details “about when calls were made and received and the length of the calls” as well as “when text messages were sent, and which cellphone towers the texts and calls were routed through.” They analyzed this metadata to “build an algorithm that predicts how wealthy or impoverished a given cellphone user is. Using the same model, the researchers were able to answer even more specific questions, like whether a household had electricity.”
I am not a number, you declare. I am more than a credit score. You may well be. But the tell-tale phone reveals more than one’s financial standing and trustworthiness. The tell-tale phone reveals all. Take a look at that chart again:
It shows the pattern of one person’s smartphone use over a two-week period, beginning late on a Friday afternoon. Each vertical line represents a single use of the phone, the width of the line showing how long the use extended. The chart comes from a new study on phone use, published in PLOS ONE. Four UK researchers installed a usage-tracking app on the smartphones of twenty-three students and staff members at the University of Lincoln, and then examined the data after two weeks. They discovered that “a simple measure — recording when the phone is in use — can provide a vast array of information about an individual’s daily routine.” Data on phone use, to take a simple example, provides “a non-invasive indication of sleep length.” All but one of the test subjects used their phones as an alarm clock on weekdays, and all of them without exception reported that the last thing they do before going to sleep is to check their phone. Gaps in use during the day are also good indicators of naps.
The test subjects used their phones more than five hours a day, on average. Much of that usage went on unconsciously, the researchers found. When the subjects were asked to estimate how often they checked their phone during a day, the average answer was 37 times. The tracking data revealed, however, that the subjects actually used their phones 85 times a day on average, more than twice as often as they thought. “For exploring checking behaviours,” the researchers report, “estimated number of uses show little reliability for measuring actual uses.” We see here how deeply entwined the phone has become with the self — a seamless extension of body, mind, and personality. It is so much a part of us that we are no more conscious of the device moment-to-moment than we are of, say, our hands.
If the mere tracking of phone use reveals how we spend our days, our diurnal routines, imagine what would be revealed by a deeper analysis, one that examined the apps we use, the people we connect with, the things we look at and listen to, what we say and what we write and what we like, where we go, what we search for, the photos we take. It’s all there, public self and private self. There’s no shame in admitting the fact: You are your phone.
Jenny Hendrix has a finely measured review of Sven Birkerts’s new book, Changing the Subject: Art and Attention in the Digital Age, in Boston Review. Toward the end, before calling for a new poetry, she writes:
The activity conducted in both church and marketplace is a kind of search, which is of course central to what this technology is for: not just Google, but GPS, dating apps, Netflix, Facebook, Amazon—all guide us toward what they think we want. The shift from cathedral to bazaar represents a shift from search as contemplation to search as a way for capitalism to extract value, exploiting information as an energy company might an oil well. … Birkerts’s response is to opt out to the extent that he can. But we might also confront these challenges by encouraging a change in the terms of the search. As I see it, the task of a new Transcendentalism would be less to actively oppose digital technology or save us from it than to, as Rilke put it, “change it into ourselves,” bringing to it the same kind of transformative, sustained attention that the Transcendentalists brought to the natural world.
“Why should we not also enjoy an original relation to the universe?” Emerson wondered in his introduction to the essay “Nature.” “Why should not we have a poetry and philosophy of insight and not of tradition?” One might put the same question to the connected world of today. Most of us will have to use these tools, like it or not; why let someone else decide our relation to them? Transcendentalism was as much about resisting imposed structures of control and interpretation as it was about resisting a mechanized world. Perhaps the role of art now, the way it can best fill the spiritual voids left by our immersion in the digital, is to create for us an “original relation” to it.
The problem with tradition, as Emerson saw it, is that it too easily turns into a vintage clothing shop. We go in and pick up cheap readymades for our minds to wear. (“Why should we … put the living generation into masquerade out of [the past’s] faded wardrobe?”) The problem with escaping tradition is that it can leave us unmoored in the present, our course determined by the whims of the current. You tear down the cathedral only to find that the bazaar is a narrower prison. Before we can establish an original relation to digital technology, it strikes me, we’re going to have to reacquaint ourselves with the past that the technology has been designed to hide.