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Douglas Rushkoff

Douglas Rushkoff Quotes

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Famous Douglas Rushkoff Quotes

“Our digital devices and the outlooks they inspired allowed us to break free of the often repressive timelines of our storytellers, turning us from creatures led about by future expectations into more fully present-oriented human beings. The actual experience of this now-ness, however, is a bit more distracted, peripheral, even schizophrenic than that of being fully present. For many, the collapse of narrative led initially to a kind of post-traumatic stress disorder—a disillusionment, and the vague unease of having no direction from above, no plan or story. But like a dose of adrenaline or a double shot of espresso, our digital technologies compensate for this goalless drifting with an onslaught of simultaneous demands. We may not know where we're going anymore, but we're going to get there a whole lot faster. Yes, we may be in the midst of some great existential crisis, but we're simply too busy to notice.”

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“Meanwhile, people are busy using fractals to explain any system that has defied other, more reductionist approaches. Since they were successfully applied by IBM's Benoit Mandlebrot to the problem of seemingly random, intermittent interference on the phone lines, fractals have been used to identify underlying patterns in weather systems, computer files, and bacteria cultures. Sometimes fractal enthusiasts go a bit too far, however, using these nonlinear equations to mine for patterns in systems where none exist. Applied to the stock market to consumer behavior, fractals may tell less about those systems than about the people searching for patterns within them. There is a dual nature to fractals: They orient us while at the same time challenging our sense of scale and appropriateness. They offer us access to the underlying patterns of complex systems while at the same time tempting us to look for patterns where none exist. This makes them a terrific icon for the sort of pattern recognition associated with present shock—a syndrome we'll call factalnoia. Like the robots on Mystery Science Theater 3000, we engage by relating one thing to another, even when the relationship is forced or imagined. The tsunami makes sense once it is connected to chemtrails, which make sense when they are connected to HAARP. It's not just conspiracy theorists drawing fractalnoid connections between things. In a world without time, any and all sense making must occur on the fly. Simultaneity often seems like all we have. That's why anyone contending with present shock will have a propensity to make connections between things happening in the same moment—as if there had to be an underlying logic.”

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“...all this abstraction is also potentially distancing. We don't see the labor that went into building our railroads or the civilizations that were wiped out in order to clear the land. We don't see the millennia of dinosaurs or plankton that went into our oil, the Chinese repetitive stress injuries that went into our iPhones, or any of the other time-intensive processes we can spend in an instant today. We tend to see math and science as a steady state of facts rather than as the accumulated knowledge of linear traditions. As Korzybski put it, we see further because we "stand on the shoulders" of the previous generation.”

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“Meanwhile, the extraordinary measures we take to stay abreast of each minuscule change to the data stream end up magnifying the relative importance of these blips to the real scheme of things. Investors trade, politicians respond, and friends judge based on the micromovements of virtual needles. By dividing our attention between our digital extensions, we sacrifice our connection to the truer present in which we are living. The tension between the faux present of digital bombardment and the true now of a coherently living human generated the second kind of present shock, what we're calling digiphrenia—digi for "digital," and phrenia for "disordered condition of mental activity.”

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“What happens when those of us living at the pace of fashion try to insert an awareness of these much larger cycles into our everyday activity? In other words, what's it like to envision the ten-thousand-year impact of tossing that plastic bottle into the trash bin, all in the single second it takes to actually toss it? Or the ten-thousand-year history of the fossil fuel being burned to drive to work or iron a shirt? It may be environmentally progressive, but it's not altogether pleasant. Unless we're living in utter harmony with nature, thinking in ten-thousand-year spans is an invitation to a nightmarish obsession. It's a potentially burdensome, even paralyzing, state of mind. Each present action becomes a black hole of possibilities and unintended consequences. We must walk through life as if we had traveled in to the past, aware that any change we make—even moving an ashtray two inches to the left—could ripple through time and alter the course of history. It's less of a Long Now than a Short Forever. This weight on every action—this highly leveraged sense of the moment—hints at another form of present shock that is operating in more ways and places than we may suspect. We'll call this temporal compression overwinding—the effort to squish really big timescales into much smaller or nonexistent ones. It's the effort to make the "now" responsible for the sorts of effects that actually take real time to occur—just like overwinding a watch in the hope that it will gather up more potential energy and run longer than it can.”

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“A civilization makes progress by leveraging the achievements and observations of past generations. We compress history into words, stories, and symbols that allow living people to learn and benefit from the experiences of the dead. In the space of one childhood, we can learn what it took humanity many centuries to figure out. While animals may have some capacity to instruct their young, humans are unlimited in their capacity to learn from one another. Thanks to stories, books, and our symbol systems, we can learn from people we have never met. We create symbols, or what Korzybski calls abstractions, in order to represent things to one another and our descendants more efficiently. They can be icons, brands, religious symbols, familiar tropes, or anything that compresses information bigger than itself.”

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“So which is more probable: That today's atheist apocalyptans are unique and right? Or that they are like their many predecessors—at the very least, in their motivations? If anything, the vehemence with which the believers in emergent complexity debunk all religion may betray their own creeping awareness of the religious underpinnings and precedents for their declarations. In fact, the concept of Armageddon first emerged in response to the invention of monotheism by the ancient Persian priest Zoroaster, around the tenth or eleventh century BCE. Until that time, the dominant religions maintained a pantheon of gods reigning in a cyclical precession along with the heavens, so there was little need for absolutes. As religions began focusing on a single god, things got a bit trickier. For if there is only one god, and that god has absolute power, then why do bad things happen? Why does evil still exist? If one's god is fighting for control of the universe against the gods of other people, then there's no problem. Just as in polytheism, the great achievements of one god can be undermined by the destructive acts of another. But what if a religion, such as Judaism of the First and Second Temple era, calls for one god and one god alone? How do its priests and followers explain the persistence of evil and suffering? They do it the same way Zoroaster did: by introducing time into the equation. The imperfection of the universe is a product of its incompleteness. There's only one true god, but he's not done yet. In the monotheist version, the precession of the gods was no longer a continuous cycle of seasonal deities or metaphors. It was nor a linear story with a clear endpoint in the victory of the one true and literal god. Once this happens, time can end. Creation is the Alpha, and the Return is the Omega. It's all good. This worked well enough to assuage the anxieties of both the civilization of the calendar and that of the clock. But what about us? Without time, without a future, how to we contend with the lingering imperfections in our reality? As members of a monotheist culture—however reluctant—we can't help but seek to apply its foundational framework to our current dilemma. The less aware we are of this process—or the more we refuse to admit its legacy in our construction of new models—the more vulnerable we become to its excesses. Repression and extremism are two sides of the same coin. In spite of their determination to avoid such constructs, even the most scientifically minded futurists apply the Alpha-Omega framework of messianic time to their upgraded apocalypse narratives. Emergence takes the place of the hand of God, mysteriously transforming a chaotic system into a self-organized one, with coherence and cooperation. Nobody seems able to explain how this actually happens.”

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