Amazon Fresh, Uber Eats, Grubhub, Doordash, Instacart, self-checkouts and social media. In today’s world, living without an iota of real interaction with anyone else is becoming the norm. With new trends like remote work and ongoing fears about large gatherings still prevalent in many parts of the world, the pandemic has only exacerbated this isolation.

I recently reread Franz Kafka’s The Metamorphosis, and the similarities between Gregor Samsa’s life and modern life are uncanny. After his transformation into an Ungeziefer (monstrous insect), Gregor is confined to his room – his sister brings him food and cleans once a day. He doesn’t talk to anyone in his family. By the end of the novella, we find Gregor lounging in piles of dust and his own filth, as he watches his family from his doorway. His bedroom has become a repository of all sorts of garbage, and his only connection to anyone else is a framed picture of a woman, clipped from a magazine, that he spends his days staring at.

All things considered, is this really so different than what most of us experience today?

We, much like Gregor, disregard the small moments of human connection and kindness that were previously mainstays of daily existence – whether it be chatting with a neighbor, exchanging pleasantries with a cashier, or even thanking a store worker that helped you find what you were looking for. Social media has begun wiping out even the more prominent “social” scene – instead of meeting with a friend in person, or hearing their voice over the phone, you can just text them – in fact, you don’t even have to text them; when you like the photo they just posted, or swipe up on their story, you get an instant connection, don’t you?

Not exactly.

Theproblemrunsevendeeper – Gregor’sunhealthycommitmenttohisworkis,formany of us, like looking into a mirror.As a society more focused than ever on achievement and the “hustle” and “grind” mindsets, we live our lives in a haze of hyper-obsession. The simple joys of leisureandhumanconnectionarebeing neglectedinfavorofpersonalsuccess.

The constant push to acquire more, often at the expense of our well-being (let alone that of others), has come to define our culture and has led to a mass movement away from meaningful interpersonal connections in both leisure and workplace settings.

In reality, it’s the tiny moments of true connection—being drawn into a circle of human kindness and empathy—that truly matter. Empathy is like a muscle, and without use, it deteriorates. As showing empathy becomes less a part of our daily lives, we become less proficient at expressing it.

This decreased empathy leads not only to negative psychological symptoms, but to everything from party polarization to violent crime.

However, the most detrimental thing about this self-contained existence may be that it’s now lauded as beneficial. Massive companies like the aforementioned Amazon tout a new era of efficiency and convenience for their customers. Social media tells us we’re getting more interaction than ever – making more friends, learning more, and producing more.

Still, the fact remains: human beings are essentially social creatures, and without real connection, we wither. Just as Gregor in The Metamorphosis suffered the consequences of first neglecting his “circle of humanity,” and then being cast out by it, so will we suffer if we don’t remedy this isolation and empathy deficit. In the end, this is what Kafka’s Metamorphosis is all about: the importance of social connection for the preservation of our humanity. While we may not suffer Gregor Samsa’s insectile fate, without social connection, we certainly run the risk of becoming a society that is less understanding, sensitive, empathetic, and ultimately less happy.

Facebook was the first big social media site. It’s been followed by Twitter, Instagram, WhatsApp, Snapchat, and so on. There are more than 60 social media platforms today, and all have added different layers and functions to our social media interactions.

Although other platforms have reached hundreds of millions of users, Facebook is the most popular: it is closing in on 2 billion users, as of 2017. In 2012, researchers in Norway published a psychological scale to measure Facebook addiction, and their findings confirm that social networking is a “modern” addiction. Here, I will focus on the case of Facebook and I want to examine the psychological consequences and implications of extensive social media use.

Facebook is the largest online entity with the capacity to have direct access to the most extensive and in-depth information about its members. Imagine a state that has the capacity to know what an ordinary person ate on a certain day; with whom he or she has recently become friends; what his or her likes and dislikes are; and what his or her views are on a wide spectrum of issues. A state with that much knowledge would be terrifying.

With the degree and content of data that Facebook has access to, it is awfully similar to this theoretical authoritarian “state.” Through a systematic analysis of this large amount of data, one could professionally identify a member’s emotional and cognitive world and behavioral patterns, thereby gaining predictive leverage over his future preferences, reactions, and attitudes. All of these could be utilized by companies to access more information on their customers’ needs and desires, which could then translate to better advertisement and innovation. This could also be advantageous for security institutions, as such personal information including networks and relationships at the global level, these institutions believe, could help authorities contain and prevent violent terrorist activities. The implications – and potential implications – of widespread Facebook use on security, commerce, individuality, and privacy, are manifold.

Facebook is profoundly shaping our perception of reality. Since someone’s Facebook profile keeps track of his or her “post” history, it provides others with easy access to a brief “personal history.” Many of us develop first impressions about a person from their Facebook profile.

Human beings generally use cognitive shortcuts to figure out what a person is like; our first impressions are very unlikely to change. If someone has been put into a certain box or coded as having a certain type of personality by others, that rash and incomplete image is difficult to change without strong sensual information to the contrary. Even then, this opposing information may fail to change our mind: our brains tend to categorize such information as an exception, according to therapist Noah Rubenstein. The nature of Facebook use – the fact that people often choose to share what they want their friends to know about them (which happens to be the best parts of their lives) – also contributes to the construction of incomplete and distorted images of other people.

As the cliché goes, human psychology is very complicated and every human being is a different world of ideas, feelings, experiences, fears, and hopes. The prevailing practice of getting to know someone through a short visit on his or her Facebook profile results in the consumption of people’s individuality in a way similar to how a commercial good gets consumed. Human beings are not and should not be treated as aggregated pieces of information. It is not healthy nor fair to form ideas and opinions about someone’s personality without observing how that individual’s behaviors and attitudes change under different conditions and with different individuals. As an overarching principle, saying and posting should not be weighted equally with actual doing. One should rather prefer to observe an individual’s behavioral patterns (repetitive actions) before forming any opinions about them. And this can only be achieved with a philosophy that views individuals as aggregates of behaviors rather than as aggregates of pieces of information.

Secondly, intense Facebook use (average time spent on Facebook by a user is 50 minutes a day) might cause one’s impulse to do things to be replaced by the desire to update his or her profile, informing one’s crowd of friends, on Facebook, about what is going on in their life. This deep urge to share the moment indeed harms our ability to live the moment. The logic of sharing on Facebook also fosters a set of standards in regards to potential reactions. For example, if someone’s posts are being liked by 30-40 people on average, this would automatically create a threshold for the acceptable level of appreciation and lead to the feelings of frustration when this level of appreciation is not constantly achieved. This greed for appreciation and affirmation often contributes to the development of a habit of trying to look like the person that our general crowd of friends on Facebook unconsciously and indirectly wants us to become through displaying differing reactions towards our posts on Facebook. By intentionally not being ourselves, or by becoming afraid of appearing as ourselves on Facebook, we are allowing our Facebook identity to be shaped on the basis of the likes and dislikes of an online community and sacrificing our individual differences. This is like being a celebrity and being subjected to the pressure coming from presenting yourself in a way that is acceptable to the larger community. But the difference is that in this situation, the burden of being a celebrity is carried by ordinary people who don’t have access to the economic benefits of celebrity.

Thirdly, Facebook is changing the nature of our fundamental social interactions. For example, celebrating someone’s birthday turns out to be as simple as posting a happy birthday message on that person’s Facebook profile, as opposed to celebrating in a face to face interaction or making a phone call. Sharing someone’s grief is being reduced to adding an “I am really sorry” comment on that person’s Facebook post expressing grief for their loss.

According to Forbes magazine, only 7% of communication is based on the verbal word. That means that over 90% of communication is based on nonverbal cues such as body language, eye contact, and tone of voice.  Social media interactions are not conducive to the exchange of these nonverbal cues that are essential for healthy communication.

Fourthly, active Facebook users occasionally suffer from an informational obesity as they constantly get exposed to unnecessary loads of information about their friends’ private and public lives. From an opposite angle, this leads to a situation where the modern individual who attaches a great level of importance on privacy and autonomy willingly becomes the provider of a great level of visual and verbal information on his or her private life to a mixed audience (people whom he or she just met a minute ago and people who are closest to him or her). This indicates the stark contradiction between the intentions and actions of the modern individual.

Finally, Facebook increases the risk of getting named and shamed in front of an online community if we change or contradict our previous behaviors or beliefs.

Tell us how you survive difficult times. Give us your best advice. Share your greatest life lesson. For details, go to our website: www.fountainmagazine.com/essaycontest.

As a highly competitive and commodified industry, sport is not only a weekend, sit-on-the-couch pastime, but is also a political arena where ideologies fight. The recent “take a knee” protest in the US is not a standalone incident. From the ancient Olympic Games to modern-day World Cups, sports have been a means of national pride, and the athletes are considered heroes. Their lifestyles, opinions, and choices are always newsworthy, even if these choices mainly relate to their home countries thousands of miles away.  

One striking recent case is that of Enes Kanter, NBA’s Turkish star, who is at odds with the current Turkish government. Kanter (25) has been an open critic of the government’s corruption. After the July 2016 coup attempt, he started speaking up even more loudly to protest the government’s persecution of tens of thousands of innocent citizens. Justin Pahl talked with Kanter on his life as a devout Muslim in the NBA and on his struggle as an advocate for the oppressed in his home country.

As a follow-up to the story of Abraham (pbuh) in the previous issue, here comes the story of Joseph (pbuh). Two authors, one Muslim and the other Christian, shares their respective scripture’s narratives about the fantastic life of one of the most well-known figures of human history. Joseph (pbuh) is not only a common name in the Abrahamic traditions; his story is filled with many morals to reflect upon, even if they are not Muslim, Christian, or Jewish.

Air, water, bread, and yes, social media – these are some of life’s essentials. No one seems to be unhappy because they are able to tweet or post on Facebook. But, Sage Chen thinks social media is no different than an authoritarian state. With all the data we freely share on social media, we are allowing the platforms we use to have access to an extraordinary amount of our personal information, much of which we would not normally share with others. Chen discusses the many implications of widespread social media use on security, commerce, and privacy.