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Lyn Lesch

November 30, 2021

Guilt and its origins, in fact its very nature, can be incredibly hard to define. Is it healthy to feel bad about what you or someone else you’re aware of has done? Does it help you to more clearly perceive your own acts or the acts of others and how you might change them? Where does guilt come from and where does it eventually lead? These are just some of the questions which tend to shadow this most illusive, some would even say non-productive of our emotions. And when you throw guilt, be it conscious or unconscious, into the mix of nuanced dynamics regarding race in our society, things can easily become extraordinary difficult.

Of course there is white guilt, one of the most maddening feelings related to race with which most white people must come to grips. Unconscious bias is more easy to comprehend because it can be easily defined even if it is often invisible. Institutional racism is all around us. If one happens to live in the city of Chicago, all one has to do is take a drive through the city, starting at the Gold Coast or Lincoln Park on the north side of town and then move half an hour later into the neighborhood of West Englewood on the south side in order to view the actual parameters of institutional racism. And of course overt racism is obvious and apparent to anyone who cares to really look.

But white guilt is different, perhaps because it both accuses and justifies at one and the same time. It becomes obviously self-accusatory when as a white person in American society, one looks at the obvious advantages one has had in life and then juxtaposes them against the disadvantages many people of color must endure while making their way through the same world; and if one is honest with oneself, one is able to feel the striking unfairness of it. At the same time, white guilt can legitimately lead toward people being involved in certain actions which they might take, such as the recent marches and demonstrations in which many young white people participated this past summer in support of Black Lives Matter following the killing of George Floyd.

However, the question that these two distinct consequences of white guilt might provoke is simply one of asking what their actual relationship is to one another. To put a finer point on the question, does the self-accusatory nature inherent in white guilt lead only toward intelligent reactions to it by white people, or is there some deeper, more implicit reality to be considered here? That is, in acting solely out of their guilt concerning racial matters, are a number of white people recognizing only their own whiteness in relation to Blacks in a manner similar to the white people with whom the great twentieth century African-American writer Ralph Ellison dealt in his iconic novel Invisible Man?

Of course, the larger question which all of this begs is simply what is a healthy, true reality of encounter between Whites and Blacks in our society, one that is shorn of any neurotic thought and behavior that might be the product of white guilt? Recently, some black leaders have taken opposition to the idea that our country might one day become a colorblind society, fearful that Blacks may lose a measure of their racial identity in the process. So given this fear, how might self-aware whites meet these same black leaders halfway in putting forth the idea that colorblind doesn’t necessarily mean not acknowledging racial differences. Rather, it means seeing the other person as a true equal.

With this in mind, one has to wonder if white guilt and the actions which result from it aren’t at times counterproductive relative to healthy relations between Blacks and Whites in our society. For in some measure feeling guilty for what has happened to someone else often has the taint of superiority attached to it, one in which the sympathy which one feels for other people who have been treated unfairly often comes from a position of advantage in relation to them. Yet as one begins to shed those guilty feelings, then it seems possible to view that other person not as a victim, but simply as an equal inhabiting a different world; albeit at times a more difficult one.

Lyn Lesch’s latest book Toward a Holistic Intelligence: Life on the Other Side of the Digital Barrier is being published this December by Rowman & Littlefield.

The Difference Between Thought and Intelligence

Lyn Lesch

November 23, 2021

There is a revealing scene in Jane Campion’s mesmerizing movie Bright Star, which concerns the evolution of the intense love affair between the poet John Keats and his next-door neighbor the seamstress Fannie Brawne in early 19th century England. During one of their lessons together in which Keats is teaching Brawne about the essence of poetry, he tells her that a poem needs to be understood through the senses. Using the example of someone diving into a lake, he reminds her that the point of diving into the lake is to be in the lake; to luxuriate in the sensation of water, not to work the lake out with one’s thoughts.

David Bohm, the renowned twentieth century physicist who contributed greatly to our understanding of quantum theory, particularly how subatomic particles existing at a distance from each other may be entangled, and who was also a close associate of Albert Einstein, wrote in his book Wholeness and the Implicate Order of how our experience of the world can become fragmented and unreal when it is based on our mistaking the content of our thoughts for our experience of the world as it is.

One of the things which Bohm was addressing was how words and thoughts by themselves can prevent us from perceiving our world more clearly because the word is never the thing itself, and because our system of thought and language has inherent limitations which can prevent us from not only discovering what is real, but likewise from perceiving the details and dynamics of our world within a more expansive context.

Bohm likewise addresses in his book the essential difference between intelligence and thought; referring to thought as a product of all of our conditioned responses of memory, while intelligence is an act of perception, rather than a process of thought, in which in a flash of understanding somebody is able to immediately perceive the actual irrelevance of their whole way of thinking about a certain problem, and instead apprehend it directly through a fundamentally different approach in which all of the different elements of the problem fit into a new order and a new structure.

If one is in fact in agreement with Bohm on this issue, then a logical first step in integrating emotion and sensorial reactions into a larger intelligence, one born of direct insight and creative absorption, would be to explore the limitations of thought. Otherwise, it would seem, the thinking mind might continue to be a barrier necessarily controlling and eventually limiting the sort of immediate perception of our world to which Bohm refers.

In likewise addressing the dynamic of immediate perception, one born of direct insight, the famous twentieth century philosopher and thinker J. Krishnamurti contrasted knowledge with intelligence; the former being something that is generated only through the assimilation of facts and information, while the latter is a process in which one is capable of seeing the essence of something in a flash exactly because they are free from the energy draining activities of thought.

Yet how could we possibly perceive and then understand the limitations of our thinking mind if our actual stream of thought is being continually fragmented and interrupted by the essential nature of the Internet, one which as we jump around on it from one site to another, is increasingly making it extremely difficult, if not impossible, to follow our thoughts to a point of completion?

My latest book Toward a Holistic Intelligence: Life on the Other Side of the Digital Barrier is being published in December, 2021 by Rowman & Littlefield.

The Death of Irony in the Digital Age

Lyn Lesch

November 15, 2021

It was in 1964 that Susan Sontag wrote her notorious essay Notes on Camp, something which along with her provocative piece Against Interpretation rocketed her into the center of American culture in a manner which effectively fused the worlds of high-brow literary culture with the sparks of streetwise ethos which at the time had begun to smolder in Andy Warhol’s legendary Silver Factory.

The description of camp provided by Sontag in Notes on Camp was essentially a list of the elements of a culture in reaction to typical bourgeois society, something to which Sontag herself was in rebellion at the time. Only the descriptions provided were deeply ironical in the sense that they were to be taken as satirical representations of various elements of American society rather than as things in and of themselves.

Camp was a means of embracing certain things while at the same time keeping a comfortably ironic distance from them. For instance, so-called bad movies, such as Schoedsack’s King Kong, which the world of high culture viewed as being insignificant due to their lack of serious qualities, could now be seen not only as being enjoyable, but also having merit precisely because they were seen by most practitioners of high culture as being bad. In other words, what mattered was the irony of looking at something not only in terms of how good or how important it was, but in juxtaposition to a world that practitioners of camp sensibility saw as being overly serious.

Because there were unseen quotation marks around most aspects of camp culture, those which took the place of more serious literal discussions, camp irony soon became a powerful new form of intelligent communication among its practitioners. And because that type of intelligent humor is always an inside joke, understood only by those who get it, it soon came to exemplify for those who were in on the joke a higher form of intelligence.

Of course, this is also very much the function of irony in terms of intelligent communication with others; that the joke alluded to is always an inside one. That is, it is a means of putting others on who aren’t in on it. In so doing, pointing out how one’s position on certain ideas or issues is inherently understood by those who are in on the joke as being superior to other positions.

It is likewise a form of intelligence that is communicated primarily verbally through inflections in one’s voice, speech patterns that are tongue in cheek, or through such dynamics as the twinkle in one’s eye; which means that irony is never a means of communication that can be understood literally. Rather, like camp, it needs to be experienced in a manner that is both offhanded and offbeat; an indirect form of communication in which the way in which the message is delivered becomes just as important as the message itself; meant only for those who are aware enough to understand it.

When the knight in Monty Python and the Holy Grail who has had both his arms sliced off announces that “It’s only a flesh wound,” the aware viewer immediately understands that what he is doing is casting an ironical eye toward all those battle or crime movies where the violence is both very real and very literal. That is, the filmmaker is putting on all those who favor violent movies with an indirect comment about them without ever alluding to them directly.

If irony is something that needs to be experienced primarily physically through voice inflections or facial mannerisms, the question then becomes one of asking what effect our current digital age, where people are communicating with each other primarily by typing words out of necessity into a keyboard or keypad, has had on ironical expression. Obviously, when communication is that which removes physical expression from the equation, it becomes much more difficult to express oneself ironically.

One prime example of how entirely literal expression has out of necessity replaced ironical humor and intelligence is the current Internet acronym LOL, which as everyone knows stands for laughing out loud; an abbreviated reference which makes it veritably impossible to wink indirectly and ironically at one thing while actually referring to another simply because it is out of necessity so inherently literal.

Of course, the next obvious question to be considered, it would seem, is that of asking what effect this incapacity to express oneself ironically when confined to the parameters of a keyboard has had on our social and personal communication with each other? And furthermore, is irony itself a necessary ingredient for intelligent conversation within wider societal parameters? That is, what might be missing when we are deprived of it in significant ways?

Naturally, the iPhone, personal computer, and the Internet are here to stay as our primary means of communicating with one another. Yet perhaps, just as the world of camp humor played an important part in the evolution of an underground culture that significantly threatened overly serious, high-brow culture in 1960s America, something similar might be made to occur in our current digital age which often seems to be devoid of the beauty and meaning of ironical humor and intelligence.

Lyn Lesch’s new book Toward a Holistic Intelligence: Life on the Other Side of the Digital Barrier is being published by Rowman & Littlefield in December, 2021.

One Possible Unimagined Genesis of Coronavirus

Lyn Lesch

April 29, 2020

James Baldwin wrote in his brilliant long essay concerning racial disharmony in America The Fire Next Time of how if relatively conscious whites and relatively conscious blacks insist on creating the right sort in consciousness of others, and do not falter in their duty, the racial nightmare in our country might be abated. In other words, if people of both races would attempt to meet each other halfway in understanding the personal dynamics and history which has led to so much hatred and animosity, things might be genuinely changed. If not, as he put it in reference to a certain prophecy in the Bible which was sung by a slave, “God gave Noah the rainbow sign, No more water, the fire next time!”

It seems now possible that we may be somehow dealing with “the coronavirus next time,” not as merely a result of racial disharmony, but in terms of something even much bigger. That is, the endless conflict, fragmentation, division, and recrimination which has been part of the social/political discourse both in our own country and also around the world for some time now. For it seems entirely possible that the close-minded, exclusionary hatred that has been part of so many people’s psyches may have somehow led to this worldwide plague that we are now all enduring; particularly if one believes that the inner state of one’s being can easily affect his/her physical health.

When I was twenty-nine years old, I was stricken with what amounted to a case of rheumatic fever, and I was of course very sick. I can remember that as I lay there moaning and groaning, I was also reading the poignant bestseller I Never Promised You a Rose Garden, written by Joanne Greenberg, about Deborah, a sixteen year old girl suffering from schizophrenia who was being treated by a caring, thoughtful therapist. In one short section of the book Deborah experiences a vision in which she is able to see a lump of coal being squeezed into a diamond, with an otherworldly voice telling her, “Deborah, this will be you.”

After going through the sort of difficult years in my twenties that a lot of people go through, I was able to identify with this sentiment; imagining my difficulties would result in me becoming a clearer, sharper person. Only there was a certain fallacy in my logic, which was believing that my difficulties were not of my own making, and were happening to me in part as a result of the actions of others. Of course the simple truth was that all of these difficulties, as the difficulties of all our lives are, were entirely the result of my own actions, and there was nobody else to blame for them except me.

And such is true of all of us, especially in terms of this particular moment in time, when it is easy to believe that the coronavirus is a plague that has beset us from some external source, rather than as something that might in fact be the result of our own making. Anybody who is familiar with either metaphysical speculation or physical heath related to the mind/body/spirit connection knows how closely connected that inner state of one’s being is to their physical health. And so it almost certainly is with the relationship between social thought and action on a mass scale and the physical well-being of peoples or countries at large. A crippled inner being often leads inevitably to certain physical maladies.

One thing the coronavirus has done is to help a number of us realize just how closely connected we all are. So even as the virus ends, perhaps that same sentiment can be carried over by many of us, and also by a media in this country who is often responsible for the conflict, division, and recrimination that now goes on all around us, to the point where people actually begin to listen to each other regardless of preconceived ideologies and beliefs. James Baldwin was right. If we all don’t start making more of an effort to get along with each other, it will almost certainly be another version of the fire next time.

Our Potentially Disembodied World

Lyn Lesch

April 9, 2020

Now that so many of us are staying at home in the midst of the coronavirus, the nature of personal contact has been changed dramatically, at least temporarily. Not only are people no longer shaking hands with each other, and keeping their six foot distance from them, but likewise something else is taking place which over time might become much more insidious. This is how people, in lieu of the sort of physical connection with others which is no longer available to them are instead communicating virtually with others on sites like Skype or Zoom.

Of course, there is absolutely nothing wrong with this use of virtual communication when more direct, physical communication is no longer available to us on any type of regular basis. In fact, given the present circumstances which the virus has forced us all to accept, this is in fact a welcome positive development in terms of permitting us to continue the personal communication with others that is so acutely important in the time of a fear-inducing crisis like the present one.

At the same time, however, there is very much a certain unseen danger that might be occurring as we now habitually skype and zoom with each other. This is simply that after the virus has passed by, people will continue out of habit to increasingly communicate with each other virtually rather than when they are in the actual presence of others; this former type of communication being not at all the same as the latter, with some potentially damaging developments occurring.

One of course is that when one communicates with someone who is on the other side of a plastic screen, that communication is disembodied in a way that actual personal communication with someone is not. That is, being in the actual physical presence of someone with whom one is conversing is part of a larger sensorial experience that bring whatever one is discussing with that person into sharper focus, whereas if one is just conversing with someone on skype or zoom, that same fully embodied experience simply doesn’t occur.

There have been recent studies which have demonstrated that when one is holding an actual book in one’s hand, rather than just using an e-reader, one tends to become more physically absorbed in whatever one is reading. And so consequently, one’s comprehension is greater. No doubt, it would seem that the very same dynamic might occur in the case of someone who is encountering another person on skype or zoom rather than in person, only in a much more profound, all-encompassing way.

The difference is that actual physical communication with a person or situation leads toward one experiencing the full spectrum of experience which is provided one when they are completely attentive to their surroundings. While virtual communication significantly limits that spectrum; the difference being much akin to the difference between a walk in the woods on a beautiful Spring day and scrolling through pictures on one’s phone of springtime scenes; the former being more all-encompassing simply because it is more embodied.

So the question obviously becomes one of asking that if people keep skyping and zooming at the rate they are now doing after the virus has finally ended, will this result in a shallower, more disembodied world, one which become the new normal for us on a more permanent basis? Or will people want, more than they want to remain with virtual communication, to be re-united with a physical existence which allows them to sink into the totality of their experiences? We shall see.

Intelligence in the Digital Age

Lyn Lesch

March 10, 2020

Although the issue may be one that is on few people’s radar screens these days amidst the widening web of excitement that the appearance of the latest digital devices are bringing to all of us, and amidst the obvious fact that our world is becoming very much a cyber one, the nature of intelligence itself may be in the process of being adversely affected. That is, the addictive way in which people are now using digital technologies may be affecting their mental capacities and emotive lives in unhealthy ways which lead toward a more limited intelligence.

For example, people’s attention spans, working memories, and capacity for deep reading and thought may be in danger of being significantly imperiled by their obsessive use of smart phones, tablets, and PCs at a level which negatively affects their short and long-term memories, their attention spans, and likewise their ability to think creatively.

In addition, because their natural stream of awareness to which certain psychological flow states are related may be imperiled by the interruption machine that the Internet has become for so many people, their capacity for a deeper examination of their lives and themselves may be affected, as are the quiet spaces inside people necessary for creative insight.

People’s emotive lives may also be in the process of being dulled by their continual acquaintance with sterile images on the plastic screens of their computers, negatively affecting not only their capacity for direct insight into themselves and the circumstances of their lives, but likewise their capacity for such insight into the truths that great art and literature have to offer.

Finally, if people’s working memories and capacity for extended periods of thought are under assault in our current digital age as people increasingly outsource their memories to certain digital devices and websites, they may be losing their once clear access to these dynamics. Consequently, it will become increasingly difficult for them to at least temporarily step outside the structure of thought and memory in order to clearly examine these things.

Presently, there are a number of articles and books written, and even studies being done about how the cyber world and people’s addictive use of digital devices might be negatively affecting their working memories, emotive lives, and ability to think creatively. Yet to date it seems that no one has really taken the next step and examined how people’s use of the Web and digital technologies may likewise be affecting their capacity for a larger intelligence; this intelligence being defined more broadly as a consciousness that while existing on the other side of thought and memory is also going to require a fully intact cognitive and emotive life if it is to be properly explored. So here goes:

Qualities of Intelligence Potentially Compromised by the Digital Age

A fully focused attention
Full access to one’s working memories (both short and long-term)
Capacity for direct insight into situations and people
Ability to think creatively
A vibrant emotive life
Capacity for developing a clear internal picture of one’s world
Capacity for deep thought and reading
Ability to explore the boundaries of though and memory
Capacity for achieving a mental flow state that is creative
Access to truths that great art and literature might represent
Capacity to examine one’s conditioning through self-reflection

Lyn Lesch’s book Intelligence in the Digital Age: How the Search for Something Larger May be Imperiled was recently published by Rowman & Littlefield.

Why the TV/Internet Comparison Just Doesn’t Work

Lyn Lesch

December 25, 2019

When I’ve found myself lately discussing the potential negative influences of the Internet with people, I often hear others make the case that television has the same adverse effects on us that the World Wide Web tends to perpetuate. That is, others suggest that the Internet is conditioning us in much the same way that television previously did; that is by drawing us hypnotically into a particular reality that keeps us focused on the screen in front of us in a manner that is deeply manipulative in order to sell us certain advertising or shape our opinions concerning various areas of political discourse by attracting our attention in ways that narrow our focus through a certain loss of perspective that is being engendered within us.

Although this is in fact certainly true, what many people don’t realize is that there is a profound bottom-line difference between the way that television has habitually conditioned us in comparison to how the Internet does. This is simply that the Internet is not so much a seduction into a particular reality, like television is, but the reality itself by which we connect ourselves to the world in which we live. That is, the cyber world conditions us to think, act, and even remember along certain digital pathways inside our computers and phones that have become fused with the organic pathways inside our brains – a form of conditioning that is much more insidious than television having the power to program us to accept certain values to which we might become attracted.

Another major difference is that while television has the power to condition us by causing us to traverse certain internal pathways in our brains to which we are being directed, like when we watch our favorite political commentator without standing back to assimilate the full context of what he or she might be telling us, the cyber world, on the other hand, literally causes us to outsource our working memories and internal pathways to large search engines which have the power to control those same organic pathways from outside us. This they do through virtual algorithms, computer coding, and other non-organic entities which have the power to direct and control our own neuronal pathways inside our very organic brains by essentially assimilating them as their own.

So it is the digital pathways inside our computers and phones which control our organic pathways of thought and memory that tend to make any adverse effects of the Internet far more pernicious than the effects of television simply because with the Web our thoughts and memories, rather than simply being influenced and conditioned from entities outside us, like disingenuous advertising or manipulative newscasters, are being controlled from a place within us as those thoughts and memories merge with the virtual pathways of our digital devices. And so it becomes exponentially more difficult to apprehend clearly what is in fact happening to us. That is, unless we take the first step in recognizing that this process is something far deeper and more insidious that how television might have conditioned us in the past.

The Possible Unreality of the Digital World

Lyn Lesch

December 11, 2019

Recently, Taylor Lorenz, internet culture reporter for the New York Times, was interviewed concerning what social media accounts she uses in order to be sure that she is keeping her fingers on the pulse of how young people are using modern technology. Ms. Lorenz responded by saying that she is on Twitter pretty much consistently throughout the day and that she also spends a great deal of time on Instagram and YouTube, watching a lot of YouTuber vlogs. She’s likewise in a lot of Telegram groups and Discord servers for different meme pages and influencers. Likewise, she also spends time in Facebook groups about celebrity news and pop culture, and usually spends an hour or more each day on TikTok.

Of course, it is Ms. Lorenz’s job to keep up on pop culture, and on how young people are using the Internet. Yet at the same time, it probably doesn’t take an extraordinary degree of imagination to conceive of the idea that this sort of blanket use of various Internet technologies is fairly typical of how young people today are using the Web. Otherwise, Ms. Lorenz wouldn’t be involved in all of her digital explorations to the obsessive degree in which she seems to be involved. That is, many of our nation’s youth are spending much of their day on their phones or PCs making sure that they have covered all the digital bases so that serious FOMO doesn’t set in and they risk missing something that they might consider important.

However, it seems imperative that amidst all this continual exploration of the digital world by the young, the question is asked whether or not all this Web-based exploration is the same as an investigation of one’s real world in time and space.That is, is the world inside people’s PCs and phones the same as the world they inhabit when they are offline. Or to stand the question somewhat on its head, is the belief that one is getting in touch just as fully with the real offline world of time and space when one is only online a significant delusion; one that might even lead us all, particularly those of a younger generation, deeper into unreality?

Unfortunately, it appears to be increasingly assumed by many people today that these two worlds – the online world and the real world existing in time and space – are actually one and the same. That is, many people assume that the information we are getting inside a small plastic screen is the same information that we would get as our fully embodied selves making our way through the world, with all its various sensorial experience simultaneously available to us. For instance, the misguided assumption that what we are in touch with while watching a video on YouTube is the same experience we would be having if we were watching the same events live in real time and space. Or that pictorial sites such as data art provide us with information just as completely as if we were learning about it through a lengthy passage of writing.

In the movie The Social Network, Justin Timberlake playing Sean Parker, the founder of Napster who was heavily involved with Mark Zuckerberg in the creation of Facebook, excitedly exclaims, “People used to live on farms. Then they lived in cities. Now we’ll live on the Internet.” Let’s hope for all our sakes that his frightening admonition never comes fully to fruition.

Are We Becoming the New Robots?

Lyn Lesch

December 6, 2019

As we search the Web these days looking for information, often using large search engines such as Google to guide our search, most of us are probably still under the impression that we are still freely in control of where our search is taking us. That is, we believe that we are simply using advanced technology to freely explore different aspects of our world, without being conditioned or controlled by that same technology. Yet at the same time, there are a couple of dynamics that, if we took some time to examine them, might lead us to believe otherwise in apprehending just how deeply our minds and brains are being controlled even as we believe we have absolute freedom in how we are using the Internet to inform us.

One is that as we search for knowledge or information online, we follow digital learning paths that originate entirely outside us, instead of following ones that originate in our own networks of thought and long-term memories. That is, our thinking minds are often being externalized to the point to where our creative thought processes might actually exist outside of them. As a consequence of this, as virtual pathways that exist outside the neuronal pathways in our brains begin to not only significantly control them, but even begin to fuse with them, we may be actually losing the freedom to determine where our own thoughts might take us.

The other potentially dangerous dynamic to which we might be subjecting ourselves is that we are become ever more conditioned by the information on the Web itself even as we are under the assumption that we are freely investigating our world. As a result of this, our own internal space, that which might allow us to keep the world we inhabit at arm’s length so that we might investigate how we are becoming conditioned by it, is in danger of being significantly swallowed by the virtual world that we employ to seek knowledge and information simply because the virtual pathways inside our phones and PCs and our own neuronal pathways are often becoming one and the same.

Furthermore, what tends to be so insidious about this whole process is simply that because our minds and brains are becoming so heavily conditioned by the same technology that we are using to explore ourselves and our world, it becomes extremely difficult for those same minds and brains to actually step outside this same process in order to observe what it is doing to us. In fact, it is very much like Ouroboros, the snake that is eating its own tail. Ultimately, unless increasing numbers of people begin to step outside the process of how the Internet is affecting us at a deeply psychological level, we may in fact increasingly become the new robots who believe we still have free choice even as it is slipping away from us.

YouTube Content May Not Be the Real Issue

Lyn Lesch

December 3, 2019

This past Sunday 60 Minutes reporter Lesley Stahl sat down with Susan Wojcicki, Ceo of YouTube in order to question her about some of the controversial videos that have been allowed on the site as of late. Of particular concern to 60 Minutes was content that users of the site had been able to upload in the past that was either untrue, represented disinformation or conspiracies, or else represented violence-inducing hate speech. Wojcicki’s response was that any videos are allowed that don’t cause harm, but that YouTube doesn’t allow any disinformation related to such things as political issues or health concerns, She also said that they have recently tightened their policy on hate speech.

Of course it is a good thing that YouTube is making an effort to monitor their data, with all the misinformation and hate speech that is now transpiring on the Web. Yet at the same time, there may be something else involving pictorial or video sites like YouTube that might likewise be a dangerous development. That is, if people today are increasingly getting their knowledge and information largely in the visual realm, rather than by sitting and quietly reading long passages, then it seems entirely possible that the quiet spaces in our minds necessary for developing truly accurate analyses of various situations are being continually eroded.

In addition, if people are increasingly simply watching videos online that give them only abbreviated versions of facts in which they are interested, rather than getting their information by attending to an extended piece of writing, then those same quiet space in our minds so necessary for creative thinking may likewise be in danger of significantly disappearing. While at the same time, people’s fluency with written language itself, which is so necessary for not only thinking creatively about various situations, but for also making significant connections within a broad field of knowledge or information may be in danger of being significantly stifled in this new cyber age.

Eventually, we could end up living in a world where many people have become content to simply absorb facts or fragmented bits of information which they have gathered only pictorially or through videos without bothering to think critically or creatively about them simply because they have received that information only in the visual realm. We need to remember that the meaning behind information or knowledge will always be what is most important about them, not necessarily how the knowledge or information is represented. Otherwise, it would seem, we risk living in a much shallower world where we think less deeply about important issues.