Korea without smartphones

People are looking at their smartphones everywhere these days. Korea Times file

By Emanuel Pastreich

Imagine Korea without smartphones.

When I make this suggestion, the response I receive from Koreans is one of intense fascination. But the assumption they make is that I am going to describe a futuristic "smart city" in which we no longer will use smart phones because information will be projected on to our eyeglasses, or our retinas, or perhaps relayed directly to our brain via an implanted chip.

But I mean exactly what I say. The unrelenting takeover of our brains and of our society by the smartphone is taking an ominous turn.

Each day I watch almost every person on the subway lost in their smartphones, and increasingly lacking empathy for those around them as a result. They are mesmerized by video games; they flip quickly past photographs of chocolate cakes and cafe lattes, or fashionable dresses and shoes, or watch humorous short videos.

Few are reading careful investigative reporting, let alone books, that address the serious issues of our time. Nor are they debating with each other about how Korea will respond to the crisis of climate change, the risk of a nuclear arms race (or nuclear war) between the United States, Russia and China. Most media reporting is being dumbed down, treated as a form of entertainment, not a duty to inform the public.

Few people are sufficiently focused these days even to comprehend the complex geopolitical issues of the day, let alone the content of the bills pending in the National Assembly.

We are watching a precipitous decline in political awareness and of commitment to common goals in South Korea. And I fear that the smartphone, along with the spread of a social media that encourages impulsive and unfocused responses, is playing a significant role in this tragedy.

What do those smartphones do? We are told that smartphones make our lives more convenient and give us access to infinite amounts of information. IT experts are programming smartphones to be even more responsive to our needs and to offer even more features to make our lives more comfortable.

But Nicholas Carr's book "The Shallows: What the Internet is Doing to our Brains" presents extensive scientific evidence that the internet as a whole, and smartphones in particular, are in fact reprogramming our brains, encouraging the neurons to develop lasting patterns for firing that encourage quick responses but that make contemplation and deep thought difficult.

Over time, we are creating a citizenship through that technology that is incapable of grasping an impending crisis and unable or unwilling to propose and implement solutions.

If smartphones are reprogramming our brains so that we are drawn to immediate gratification, but lose our capacity for deeper contemplation, for achieving an integrated understanding of the complexity of human society, and of nature, what will become of us?

But consumption, not understanding, let alone wisdom, is the name of the game for smartphones.

In the case of the worsening quality of the air in Korea, I observe a disturbing passivity, and also a painful failure of citizens to identity the complex factors involved. Even highly educated people seem not to have thought carefully about the exact factors behind the emissions of fine dust in Korea, and in China, and how that pollution is linked to the deregulation of industry, or to their behavior as consumers.

That is to say those phenomena in society have been broken down into discrete elements, like postings on Facebook, and that no overarching vision of complex trends is ever formed in the mind.

We float from one stimulating story to the next, like a butterfly flitting from one nectar-laden flower to another. We come away from our online readings with a vague sense that something is wrong, but with no deep understanding of what exactly the problem is, how it relates to our actions, and no game plan for how to solve it.

There is a powerful argument to be made that certain technologies that can alter how we perceive the world should be limited in their use if there is reason to believe they affect the core of the democratic process. Democracy is not about voting so much as the ability to understand complex changes in society, in the economy and in politics over time.

Without such an ability to think for ourselves, we will slip into an increasingly nightmare world, although we may never notice what happened.

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