We discussed “Choosing Rocks” earlier this year, and I wanted to return to Four Thousand Weeks again to discuss distraction and control.
On the true nature of saying “no”:
Elizabeth Gilbert points out, it’s all too easy to assume that this merely entails finding the courage to decline various tedious things you never wanted to do in the first place. In fact, she explains, “it’s much harder than that. You need to learn how to start saying no to things you do want to do, with the recognition that you have only one life.”
This is the principle of the popular “One Thing” argument: with finite time and energy, we are always saying no to things inadvertently by omission. Saying yes to reasonable or even awesome things can be a mistake if it distracts from your true priorities. If you really want to coach your kid’s sports team, even the most engaging opportunities may be a no to your priority as a parent.
French philosopher Henri Bergson tunneled to the heart of Kafka’s problem in his book Time and Free Will. We invariably prefer indecision over-committing ourselves to a single path, Bergson wrote, because “the future, which we dispose of to our liking, appears to us at the same time under a multitude of forms, equally attractive and equally possible.” In other words, it’s easy for me to fantasize about, say, a life spent achieving stellar professional success, while also excelling as a parent and partner, while also dedicating myself to training for marathons or lengthy meditation retreats or volunteering in my community—because so long as I’m only fantasizing, I get to imagine all of them unfolding simultaneously and flawlessly. As soon as I start trying to live any of those lives, though, I’ll be forced to make trade-offs—to put less time than I’d like into one of those domains, so as to make space for another—and to accept that nothing I do will go perfectly anyway, with the result that my actual life will inevitably prove disappointing by comparison with the fantasy. “The idea of the future, pregnant with an infinity of possibilities, is thus more fruitful than the future itself,” Bergson wrote, “and this is why we find more charm in hope than in possession, in dreams than in reality.” Once again, the seemingly dispiriting message here is actually a liberating one. Since every real-world choice about how to live entails the loss of countless alternative ways of living, there’s no reason to procrastinate, or to resist making commitments, in the anxious hope that you might somehow be able to avoid those losses. Loss is a given. That ship has sailed—and what a relief.
The liberation is perhaps a bit more bittersweet than Burkeman suggests, but this is a fantastic paragraph.
Distraction from Without and Within
So it’s not simply that our devices distract us from more important matters. It’s that they change how we’re defining “important matters” in the first place. In the words of the philosopher Harry Frankfurt, they sabotage our capacity to “want what we want to want.”
Frankfurt also wrote the delightfully-titled short book On Bullshit.
In T. S. Eliot’s words, we are “distracted from distraction by distraction.”
It’s not usually that you’re sitting there, concentrating rapturously, when your attention is dragged away against your will. In truth, you’re eager for the slightest excuse to turn away from what you’re doing, in order to escape how disagreeable it feels to be doing it; you slide away to the Twitter pile-on or the celebrity gossip site with a feeling not of reluctance but of relief.
Ugh. How many times have people harped on the advice to change the notification settings on your phone? Yes, of course that helps to an extent. But I am perfectly capable of distracting myself thank you very much.
Mary Oliver calls this inner urge toward distraction “the intimate interrupter”—that “self within the self, that whistles and pounds upon the door panels,” promising an easier life if only you’d redirect your attention away from the meaningful but challenging task at hand, to whatever’s unfolding one browser tab away. “One of the puzzling lessons I have learned,” observes the author Gregg Krech, describing his own experience of the same urge, “is that, more often than not, I do not feel like doing most of the things that need doing. I’m not just speaking about cleaning the toilet bowl or doing my tax returns. I’m referring to those things I genuinely desire to accomplish.”
Burkeman suggests an extension of the timeless classic Pascal quote (from—get this—1654!): ‘All of humanity’s problems stem from man’s inability to sit quietly in a room alone.’
No wonder we seek out distractions online, where it feels as though no limits apply—where you can update yourself instantaneously on events taking place a continent away, present yourself however you like, and keep scrolling forever through infinite newsfeeds, drifting through “a realm in which space doesn’t matter and time spreads out into an endless present,” to quote the critic James Duesterberg. It’s true that killing time on the internet often doesn’t feel especially fun, these days. But it doesn’t need to feel fun. In order to dull the pain of finitude, it just needs to make you feel unconstrained.
The overarching point is that what we think of as “distractions” aren’t the ultimate cause of our being distracted. They’re just the places we go to seek relief from the discomfort of confronting limitation. The reason it’s hard to focus on a conversation with your spouse isn’t that you’re surreptitiously checking your phone beneath the dinner table. On the contrary, “surreptitiously checking your phone beneath the dinner table” is what you do because it’s hard to focus on the conversation.
Satisfaction = reality minus expectation:
The most effective way to sap distraction of its power is just to stop expecting things to be otherwise—to accept that this unpleasantness is simply what it feels like for finite humans to commit ourselves to the kinds of demanding and valuable tasks that force us to confront our limited control over how our lives unfold.
Control Is an Illusion
The cognitive scientist Douglas Hofstadter is famous, among other reasons, for coining “Hofstadter’s law,” which states that any task you’re planning to tackle will always take longer than you expect, “even when you take into account Hofstadter’s Law.”
So a surprisingly effective antidote to anxiety can be to simply realize that this demand for reassurance from the future is one that will definitely never be satisfied—no matter how much you plan or fret, or how much extra time you leave to get to the airport.
I remember struggling to get through Hofstadter’s Pulitzer Prize-winning Gödel, Escher, Bach: An Eternal Golden Braid in high school (my father kept telling me to read it, I wasn’t quite that big of a dork). Some of the references and predictions have aged out, but it’s still something else (really been meaning to re-read it sometime).
What we forget, or can’t bear to confront, is that, in the words of the American meditation teacher Joseph Goldstein, “a plan is just a thought.” We treat our plans as though they are a lasso, thrown from the present around the future, in order to bring it under our command. But all a plan is—all it could ever possibly be—is a present-moment statement of intent. It’s an expression of your current thoughts about how you’d ideally like to deploy your modest influence over the future. The future, of course, is under no obligation to comply.
Yet it turns out to be perilously easy to overinvest in this instrumental relationship to time—to focus exclusively on where you’re headed, at the expense of focusing on where you are—with the result that you find yourself living mentally in the future, locating the “real” value of your life at some time that you haven’t yet reached, and never will.
Always beware the arrival fallacy.
Last year, we also discussed Inescapable Finitude and the Productivity Trap.