The Paradox of Control
Metadata
Highlights
- “It’s convenience, and the way convenience is currently created by tech companies and accepted by most of us,” Horgan argued, “that is key to why we’ve ended up living in a world we all chose, but that nobody seems to want.”
- Being able to access the internet on a transatlantic flight, a key element of the routine, hardly amounts to a just society conducive to human flourishing. And, naturally, many among us might feel as if they are always spinning their wheels and getting nowhere because existing social structures are stacked against them, often deliberately so.
- “The driving cultural force of that form of life we call ‘modern,’” Rosa writes, “is the idea, the hope and the desire, that we can make the modern world controllable.” “Yet,” he quickly adds, “it is only in encountering the uncontrollable that we really experience the world. Only then do we feel touched, moved, alive. A world that is fully known, in which everything has been planned and mastered, would be a dead world.”
- better.” A bit further on, Rosa adds, “More and more, for the average late modern subject of the ‘developed’ western world, everyday life revolves around and amounts to nothing more than tackling an ever-growing to-do list. The entries on this list constitute the points of aggression that we encounter as the world … all matters to be settled, attended to, mastered, completed, resolved, gotten out of the way.”
- “this escalatory perspective has gradually turned from a promise into a threat.” “What generates this will to escalation,” he explains, “is not the promise of improvement in our quality of life, but the unbridled threat that we will lose what we have already attained.” “The game of escalation,” Rosa argues, “is perpetuated not by a lust for more, but by the fear of having less and less. Whenever and wherever we stop to take a break, we lose ground against a highly dynamic environment, with which we are always in competition.”
- From here, Rosa lays out what he identifies as the four dimensions of controllability:
- making the world visible, knowable, expanding our knowledge of it
- making the world physically reachable or accessible
- making the world manageable
- making the world useful
The Paradox of Control
Metadata
Highlights
- “It’s convenience, and the way convenience is currently created by tech companies and accepted by most of us,” Horgan argued, “that is key to why we’ve ended up living in a world we all chose, but that nobody seems to want.”
- Being able to access the internet on a transatlantic flight, a key element of the routine, hardly amounts to a just society conducive to human flourishing. And, naturally, many among us might feel as if they are always spinning their wheels and getting nowhere because existing social structures are stacked against them, often deliberately so.
- “The driving cultural force of that form of life we call ‘modern,’” Rosa writes, “is the idea, the hope and the desire, that we can make the modern world controllable.” “Yet,” he quickly adds, “it is only in encountering the uncontrollable that we really experience the world. Only then do we feel touched, moved, alive. A world that is fully known, in which everything has been planned and mastered, would be a dead world.”
- better.” A bit further on, Rosa adds, “More and more, for the average late modern subject of the ‘developed’ western world, everyday life revolves around and amounts to nothing more than tackling an ever-growing to-do list. The entries on this list constitute the points of aggression that we encounter as the world … all matters to be settled, attended to, mastered, completed, resolved, gotten out of the way.”
- “this escalatory perspective has gradually turned from a promise into a threat.” “What generates this will to escalation,” he explains, “is not the promise of improvement in our quality of life, but the unbridled threat that we will lose what we have already attained.” “The game of escalation,” Rosa argues, “is perpetuated not by a lust for more, but by the fear of having less and less. Whenever and wherever we stop to take a break, we lose ground against a highly dynamic environment, with which we are always in competition.”
- This structural imperative is coupled with the cultural assumption that “our life will be better if we manage to bring more world within our reach: this is the mantra of modern life, unspoken but relentlessly reiterated and reified in our actions and behavior.”
- From here, Rosa lays out what he identifies as the four dimensions of controllability: making the world visible, knowable, expanding our knowledge of itmaking the world physically reachable or accessiblemaking the world manageablemaking the world useful
- Perhaps the most valuable part of the book, in my view, commences at this point in the argument when Rosa describes the alternative of relating to the world as a point of aggression to be mastered, managed, and controlled. This alternative mode of relation Rosa calls resonance.
- What Rosa calls resonance is a way of relating to the world such that we are open to being affected by it, can respond to its “call,” and then both transform and be transformed by it—adaptive transformation as opposed to mere appropriation. “The basic mode of vibrant human existence,” Rosa explains, “consists not in exerting control over things but in resonating with them, making them respond to us—thus experiencing self-efficacy—and responding to them in turn.”
- As Illich might say, it is a willingness to be surprised by the encounter and to receive ourselves back as a gift of the other. Indeed, Rosa even draws our attention, as Illich does so often, to the gaze. “Our eyes,” Rosa writes, “are windows of resonance. To look into someone’s eyes and to feel them looking back is to resonate with them.”
- Similarly, if an object or a person were altogether subject to our control or manipulation, the experience of resonance would also fail to materialize. They would not call to us or be able to creatively respond to us. Indeed, Rosa argues, as we’ve seen, that whatever is wholly within our control we experience as inert and mute. As a result, the farther we extend the imperative to control the world, the more the world will fail to resonate, the more it falls silent, leaving us alienated from it, and to the degree that we come to know ourselves through our relation to a responsive other, then also from ourselves.
- suggest that accommodation cannot be earned, demanded, or compelled, but rather is rooted in an attitude of approachability to which the subject-as-recipient can contribute insofar as he or she must be receptive to God’s gift or grace.” “In sociological terms,” he adds, “this means that resonance always has the character of a gift.”
- “An attitude aimed at taking hold of a segment of the world, mastering it, and making it controllable is incompatible with an orientation toward resonance. Such an attitude destroys any experience of resonance by paralyzing its intrinsic dynamism.”
- igital technology has especially abetted the parameterization of human experience with every new sensor and data-gathering device, rendering ever more aspects of our own experience as points of aggression.
- It’s worth noting, I think, that Rosa’s examples tend to focus on how you and I might deploy digital technologies to bring more of the world ostensibly under our control. What he might also have explored at greater depth is the degree to which we are not the master’s of these systems of control, indeed, that very often they open up pathways for others to control us. I don’t mean this in some weird conspiratorial sort of way. I mean simply that the same technologies we deploy to parameterize our experience can be used to finely calibrate the worker at the workplace as if she were just another part of the machinery or, alternatively, to exclude someone from health insurance coverage based on the their health parameters.
- In one of his Sabbath poems, Wendell Berry reminded us that “we live the given life, not the planned.” I can’t think of a more pithy way of putting the matter. By the “given life,” of course, Berry does not mean what is implied by the phrase “that’s a given,” something, that is, which is taken for granted. Rather, Berry means the gifted life, the life that is given to us. We are presented with a choice, then: we can receive the world as a gift, which does not preclude our acting upon it and creatively transforming it, or we can think of it merely as raw material subject to our managing, planning, predicting, and controlling.
- If we no longer saw the world as a point of aggression, but as a point of resonance that we approach, not with an aim of appropriating, dominating, and controlling it but with an attitude of listening and responding, an attitude oriented toward self-efficacious adaptive transformation, toward mutually responsive reachability, modernity’s escalatory game would become meaningless and, more importantly, would be deprived of the psychological energy that drives it. A different world would become possible.”