Our Changing Brains

In The Shallows, Nicholas Carr calls the Internet “a technology of forgetfulness” and describes how, thanks to the plasticity of our neural pathways, our brains are literally being rewired by digital distraction:
 

The more we use the Web, the more we train our brain to be distracted—to process information very quickly and very efficiently but without sustained attention. That helps explain why many of us find it hard to concentrate even when we’re away from our computers. Our brains become adept at forgetting, inept at remembering.

 
Though we are reading a ton on our devices and screens—we actually read a novel’s worth of words every day—it is not the sort of continuous, sustained, concentrated reading conducive to reflective thinking. Maryanne Wolf argues: “There is neither the time nor the impetus for the nurturing of a quiet eye, much less the memory of its harvests.”
 
Google offers quick answers to any query we might have. But wisdom is not about getting to answers as fast as possible. It’s more often about the journey, the bigger picture, the questions and complications along the way.
 

- Brett McCracken, The Wisdom Pyramid:

Feeding Your Soul in a Post-Truth World, 2021

Involuntary Attention

Commentators who spend a lot of time fretting about the modern-day “crisis of distraction” rarely seem to grasp the full implications of this. For example, you hear it said that attention is a “finite resource,” and finite it certainly is: according to one calculation, by the psychologist Timothy Wilson, we’re capable of consciously attending to about 0.0004 percent of the information bombarding our brains at any given moment.
 
But to describe attention as a “resource” is to subtly misconstrue its centrality in our lives. Most other resources on which we rely as individuals—such as food, money, and electricity—are things that facilitate life, and in some cases it’s possible to live without them, at least for a while. Attention, on the other hand, just is life: your experience of being alive consists of nothing other than the sum of everything to which you pay attention. At the end of your life, looking back, whatever compelled your attention from moment to moment is simply what your life will have been. So when you pay attention to something you don’t especially value, it’s not an exaggeration to say that you’re paying with your life. Seen this way, “distraction” needn’t refer only to momentary lapses in focus, as when you’re distracted from performing your work duties by the ping of an incoming text message, or a compellingly terrible news story. The job itself could be a distraction—that is, an investment of a portion of your attention, and therefore of your life, in something less meaningful than other options that might have been available to you.
 
The proper response to this situation, we’re often told today, is to render ourselves indistractible in the face of interruptions: to learn the secrets of “relentless focus”—usually involving meditation, web-blocking apps, expensive noise-canceling headphones, and more meditation—so as to win the attentional struggle once and for all. But this is a trap. When you aim for this degree of control over your attention, you’re making the mistake of addressing one truth about human limitation—your limited time, and the consequent need to use it well—by denying another truth about human limitation, which is that achieving total sovereignty over your attention is almost certainly impossible. In any case, it would be highly undesirable to be able to do exactly as you wished with your attention. If outside forces couldn’t commandeer at least some of it against your will, you’d be unable to step out of the path of oncoming buses, or hear that your baby was in distress. Nor are the benefits confined to emergencies; the same phenomenon is what allows your attention to be seized by a beautiful sunset, or your eye to be caught by a stranger’s across a room.
 
Neuroscientists call this “bottom-up” or involuntary attention, and we’d struggle to stay alive without it. Yet the capacity to exert some influence over the other part of your attention—the “top-down” or voluntary kind—can make the whole difference between a well-lived life and a hellish one.
 
All of which helps clarify what’s so alarming about the contemporary online “attention economy,” of which we’ve heard so much in recent years: it’s essentially a giant machine for persuading you to make the wrong choices about what to do with your attention, and therefore with your finite life, by getting you to care about things you didn’t want to care about. And you have far too little control over your attention simply to decide, as if by fiat, that you’re not going to succumb to its temptations.
 

- Oliver Burkeman, Four Thousand Weeks: Time Management for Mortals, 2021

The Folly of Distractibility

In Proverbs, the opposite of wisdom is often personified in a character known as “the forbidden woman.” A woman of “smooth words” (Prov. 2:16–17) whose lips “drip honey” (5:3), she is “loud,” “seductive,” and “sits at the door of her house,” “calling to those who pass by” (9:13–15). A. W. Tozer describes her as “moral folly personified” who “works by the power of suggestion.” 

In today’s world, we see the “forbidden woman” at work through “watch this next!” algorithms that lure us into constant distraction by putting “suggestions” into our minds. Here’s Tozer:
 

Many are brainwashed from nine o’clock in the morning or earlier until the last eyelid flutters shut at night because of the power of suggestion. These people are uncommitted. They go through life uncommitted, not sure in which direction they are going.

The antidote to dangerous distractibility is purpose, focus, and intention. Proverbs 4:25 says, “Let your eyes look directly forward, and your gaze be straight before you.” This is wisdom in contrast to the unwise woman of folly, who “does not ponder the path of life; her ways wander, and she does not know it” (Prov. 5:6).
 
When you go online, ask yourself what you are going online to do. Is there a specific goal? When you open YouTube, is it to watch a specific thing? When you reach for your phone as you wait in line or walk from one place to another, is it for a purpose or just out of habit? When we aren’t going somewhere, we’ll go anywhere—and the “anywheres” of the Internet are rarely good for us. 

- Brett McCracken, The Wisdom Pyramid: 

Feeding Your Soul in a Post-Truth World, 2021

An Unwise Age

Our world has more and more information, but less and less wisdom. More data; less clarity. More stimulation; less synthesis. More distraction; less stillness. More pontificating; less pondering. More opinion; less research. More speaking; less listening. More to look at; less to see. More amusements; less joy. There is more, but we are less. And we all feel it.
 
Our eyes are strained, brains overstimulated, and souls weary. We’re living in an epistemological crisis. It’s hard to know if anything can be reliably known. We are resigned to a new normal where the choice seems to be: trust everything or trust nothing. Or maybe the choice is: trust nothing or trust only in yourself—a seemingly logical strategy, but one that sadly only inflames our epistemological sickness.
 
Generation Z, or iGen as psychologist Jean Twenge has dubbed them, are living their lives through phones. And they are not happier. With lives characterized by ever-present screen time, texting, and social media, iGen has subsequently been defined by rising rates of depression, loneliness, anxiety, sleeplessness, and suicidal ideation.
 

- Brett McCracken, The Wisdom Pyramid: 

Feeding Your Soul in a Post-Truth World, 2021

The Devil Delights

It’s easy to imagine the devil delighting in all this: angry tribalism, addictive triviality, amusing ourselves to death. As humans become more stressed, numbed, disoriented, distracted, and paralyzed by the impenetrable glut of information, chaos reigns. As chaos reigns, sin thrives.

It’s interesting that the fall of man in Genesis 3 came about because of temptations of knowledge: fruit from the tree of the knowledge of good and evil. In our age too, the lure of infinite, godlike knowledge wreaks havoc. I sometimes ponder that the logo on my iPhone—a device that approximates godlike knowledge if ever there was one—is an apple with a bite mark. A nod to Eve’s original sin? An ode to humanity’s insatiable hunger for infinite knowledge? Perhaps. But just as for Adam and Eve in Eden, so it is for us: the desire to know everything only leads to grief.
 
Good reporting takes time. Sources must be verified. The fuller picture of out-of-context quotes, images, and videos must be sought. But the “fortune favors the fast” nature of journalism today often skips these essential steps. Further, we consumers are often eager to share things on the spot. Our quick-draw posture on social media is often “post first, think later” (if we think at all). This is disastrous—not only because it makes us easy to manipulate, but also because it erodes our credibility and can do great harm to others.
 

- Brett McCracken, The Wisdom Pyramid:

Feeding Your Soul in a Post-Truth World, 2021

A Healthier Information Dietary

The world needs wisdom desperately, truth that is unshakable and foundations that are solid. Only Christianity provides this sort of wisdom, and it’s exactly the medicine our ailing culture needs. In order to bring the light of Christian wisdom to the darkness of our unwise age, however, Christians must recover habits of wisdom in their own lives. We need a diet built around knowledge intake that actually cultivates wisdom. We need for our mental and spiritual health what the Food Pyramid was for our physical health: guidance for what to eat and what not to eat and in what proportions, so we can become more healthy and strong.
 
From cradle to grave, we are formed by others. Contrary to what a “look within” world would suggest, the world outside our heads defines our existence in ways we are foolish to ignore. Rather than seeing this as oppressive, or simply pretending (foolishly) this isn’t the case, we should accept this situation as a gift: truth comes, in large part, from outside ourselves. We can choose the sources of where we look for truth. We can choose how we synthesize truth and apply it as wisdom in everyday circumstances. But we don’t get to choose whether or not something is true. We don’t invent truth. We don’t determine it. We search it out and accept it with gratitude, even when it’s at odds with our feelings or preferences.
 
One of the most valuable areas of biblical wisdom we need for our day is the taming of the tongue. Before we sound off online, we should remember proverbs like:

“Whoever guards his mouth preserves his life; he who opens wide his lips comes to ruin” (Prov. 13:3).

“Whoever is slow to anger has great understanding, but he who has a hasty temper exalts folly” (Prov. 14:29).

“Whoever keeps his mouth and his tongue keeps himself out of trouble” (Prov. 21:23).

 
Or there is James 1:19—a verse that, if heeded, would prevent all manner of grief in today’s world (but would also probably put social media out of business): “Let every person be quick to hear, slow to speak, slow to anger.” The problem, of course, is that today’s media economy is fueled by “quick to speak” rants, mobs, and pile-ons that create traffic spikes and trending topics. To resist this temptation is one of the most challenging yet subversive things a wisdom-seeking Christian can do.
 

- Brett McCracken, The Wisdom Pyramid:

Feeding Your Soul in a Post-Truth World, 2021

Sickness of Information Gluttony

Today’s frenetic information landscape is making our brains busier than ever: the information triage that our over-burdened brains must constantly perform naturally drains huge amounts of energy. Constant multitasking also drains energy… notes neuroscientist Daniel Levitin, overstimulates and stresses our brains:
 

Asking the brain to shift attention from one activity to another causes the prefrontal cortex and striatum to burn up oxygenated glucose, the same fuel they need to stay on task. And the kind of rapid, continual shifting we do with multitasking causes the brain to burn through fuel so quickly that we feel exhausted and disoriented after even a short time. We’ve literally depleted the nutrients in our brain. This leads to compromises in both cognitive and physical performance. Among other things, repeated task switching leads to anxiety, which raises levels of the stress hormone cortisol in the brain, which in turn can lead to aggressive and impulsive behaviour.

 In addition to causing cognitive dizziness, this indistinguishable array of information erodes our ability to distinguish between the trivial and the truly important. Over time we come to value information more for its spectacle—infotainment—than for the complex realities it signifies. Our news feeds are the amusement parks, penny arcades, and vaudeville stages of the digital era.
 
Ironically, as much as the information age (and its “global village”) promises to broaden our horizons and create healthy, integrated, well-informed global citizens, in reality it has had the opposite effect. The hyper-connection and over-awareness of a space-conquered world renders us fragmented and disconnected from place—the local contexts where we can know and be known and effect change to the greatest degree.
 
After the telegraph, Postman argues, “Everything became everyone’s business. For the first time, we were sent information which answered no question we had asked, and which, in any case, did not permit the right to reply.” Social media, of course, gives us permission to “reply”—but to what end? We may have a sense that our participation is meaningful action, that it is doing something, but more often than not we are only adding to the noise, getting needlessly angry, and contributing more irrelevant information to our already overloaded, exhausted brains.
 
Indeed, the stress of having to actively sift through viewing options tends to make us more passive, with little capacity for what Tony Reinke calls “spectacle resistance”: “Our lazy eyes and incurious gaze are happily fed by the spectacle makers. We no longer seek out new spectacles; new spectacles seek us out.”

- Brett McCracken, The Wisdom Pyramid: 

Feeding Your Soul in a Post-Truth World, 2021

Three Habits Making Us Sick

We must examine our daily diet of knowledge intake. It can be nutritious, making us wise and shrewd, more able to ward off intellectual infections and spiritual afflictions. But it can also be toxic, making us unwise and more susceptible to the lies and snares of our age.
 
1. Eating Too Much
In the competitive landscape of the digital age, the “food” of information is not getting more nutritious; it’s veering in the direction of junk food. Doritos and Skittles will always get more clicks than spinach. And so we walk down the buffet line of social media snacks and online junk food, daily gorging ourselves to the point of gluttony. Unsurprisingly, it is making us sick.
 
The “limitless space” nature of online media has also created a situation where “news” channels must find content to fill 24 hours a day, seven days a week, resulting in a diminishment of what qualifies as “newsworthy” (e.g., filling an hour with live car chases). On the Web, not only is there the expectation of daily, fresh, “breaking news” content, but there is fierce competition for clicks. Desperate to stand out, websites are motivated to use incendiary headlines and other tricks to collect coveted clicks by any means necessary. The result is content that is often rushed (a hot take on yesterday’s controversy), random, reckless, or even distorted to spark short-term controversy rather than long-term wisdom.
 
2. Eating Too Fast
The Internet is a medium of now. Its memory is short; its shape ever changing. To navigate life online is to always be playing catch up: reading the article everyone is sharing on Facebook, following someone’s Instagram story before it disappears.
 
Scholars have found that the “junk food” nature of information intake online is rewiring our brains, such that our cognitive abilities to think carefully and critically are being eroded. “In a culture that rewards immediacy, ease, and efficiency,” writes literacy advocate Maryanne Wolf, “the demanding time and effort involved in developing all the aspects of critical thought make it an increasingly embattled entity.”
Over time our skepticism about all sources leads us to turn inward, trusting only in ourselves—which brings us to our third major bad dietary habit.
 
3. Eating Only What Tastes Good to Me
We might be tempted to consume only material we like and have a taste for, but that will leave us sickly. Sadly, this is exactly what many of us do in today’s hyper-individualistic, choose-your-own-adventure world.
 
First, when everything revolves around you and your tastes, it’s only going to be awesome if you know exactly what’s good for you. And we usually don’t… The second problem is that when every individual is living a totally unique, customized, perfectly curated “i” life, it is harder to find commonality with others. We start losing the ability to be empathetic, unable to connect with people because their experience of the world—the news they consume, their social media feeds, and so on—is different from ours in ways we can’t even know. We are all living in our own self-made media bubbles, and no two are the same. Part of the reason society is increasingly divisive is that we can’t have productive conversations when everyone comes to it with their own set of “facts,” “experts,” and background biases, having been shaped by an information diet completely different from anyone else’s. And when we can’t relate to others, we retreat further into our individualistic, self-referential bubbles, which is not an environment where wisdom can grow.
 

- Brett McCracken, The Wisdom Pyramid: 

Feeding Your Soul in a Post-Truth World, 2021

Blindness That Kills

It is December 29, 1972, and Eastern Air Lines Flight 401 has just taken off from the bitter cold of New York City and is heading out to Miami. One hundred and sixty-three passengers are on board, most of them hoping to enjoy a New Year’s vacation in the sun.
 
The flight is smooth and without incident as, a little before midnight, the plane makes its final approach into Miami International Airport. The wheels are lowered in preparation for landing, the captain informs the guests of the local temperature, and the passengers fasten their seat belts.

But then the captain notices that something is wrong. On most aircraft, there are three sets of wheels: one set beneath each of the two wings, and another just below the nose. When the wheels are lowered into place and lock into position for landing, indicators in the cockpit light up. But the green light linked to the wheels beneath the nose has failed to illuminate.

This could mean one of two things: either the light itself is faulty or the wheels have failed to lock into place. Either way, the captain has no choice but to abort his landing to figure out what has gone wrong. He informs air traffic control at just after half past eleven.
 
What happens next will ultimately cause one of the biggest civil aviation disasters in history. The crew members fixate on the faulty light. They pull it from its fitting, they turn it around in their hands, they blow on it to remove dust, they get it jammed when trying to put it back in its fitting. They devote so much attention to the light, they fail to notice the gorilla in their midst.
 
The gorilla, in this case, is the fact that the autopilot has been inadvertently disengaged, and the airplane is losing altitude. As the crew continue to focus their attention on the light, the plane is now taking the crew and passengers on a downward path toward disaster in the Everglades.
 
As the plane drops through 1,750 feet, an altitude warning alarm rings through the cockpit. The alarm is part of a sophisticated warning system, informing the pilots of their mortal danger. But although the alarm is clearly audible on the black box recording, neither the pilot nor the copilot hears it. Their attention is so wrapped up with the light, they have no spare bandwidth with which to consciously register the noise. They are now less than one hundred seconds from death.
 
Altitude is declining every second. The pilots can’t feel it because their senses are deceived by the plane’s motion. They can’t see it through the windows because it’s a moonless night, and there is no visible horizon. But right in front of the pilot’s noses, the altitude meter is spinning downward. It is within their line of sight. It is possible that both pilot and copilot actually look at the meter and see it moving. But they can’t perceive what it is saying. Why? Because it never hits conscious awareness. 

Only when the plane is seven seconds from impact with the ground does the copilot finally realize that something is seriously wrong. The pilot takes evasive action, pulling hard on the lever, but it’s too late. A moment later the plane crashes, killing 101 people.
 
 
attentional resources vs. insufficient bandwidth 
 
Perhaps the most remarkable thing about Eastern Air Lines Flight 401 is that the plane’s detailed warning systems worked. The altitude meter told the pilots that the plane was descending, and the alarm system provided the same information in acoustic form. But neither made the slightest bit of difference. The pilots had insufficient bandwidth. They were inattentionally blind. For the pilots, focused on the faulty light, it was as if the warnings never happened. They vanished into the realms of the unconscious.
 
Crash investigators would later establish that the nose wheels had, in fact, locked into place: the plane could have landed. The only piece of faulty equipment was the lightbulb in the nose gear assembly fixture, which had burned out. One journalist said, “The crash occurred due to the failure of a $12 piece of kit.” In a way, he was right, but the deeper truth is that a warning system, however sophisticated, is often only as good as the attentional resources at the disposal of the crew.
 
Eastern Air Lines Flight 401 has become a seminal event in aviation safety history, changing the way crashes are investigated and the way pilots are trained. A key innovation in crew training systems is a clear procedure of delegation between the pilot and the copilots in order to free up attentional resources.
 
The problem with the faulty lightbulb was not just that the captain fixated on it, but that the rest of the crew did, too: the pool of attention was exclusively focused on a single problem. Had just one of the crew focused on the light fitting, there would have been plenty of available attention for the others to have picked up on the visual and acoustic cues indicating the plane’s descent. 

- Matthew Syed, Bounce: Mozart, Federer, Picasso, Beckham, and the Science of Success, Chapter 8

Rest Ethic and Noble Leisure

Even if we could work at full capacity, day in and day out, we shouldn’t. A lot of the wonderful parts of the human experience center on rest, reflection, and recovery. Our minds and bodies need a reprieve from the constant pressure and demands on our time and brainpower. If we want to accomplish the big things we’ve set out to do – to create, lead, contribute, and make an impact – we need a rest ethic as strong as our work ethic.
 
A great rest ethic is not just about working less. It’s about becoming conscious of how you spend your time, recognizing that busyness is often the opposite of productivity, admitting and respecting your need for downtime and detachment, establishing clear boundaries and saying “no” more often, giving your ideas time and space to incubate, evaluating what success means to you, and ultimately finding and unlocking your deepest creative and human potential.
 
As Nassim Taleb noted, “only in recent history has ‘working hard’ signaled pride rather than shame.” With this false pride, our culture has descended into a crisis of mental health issues, burnout, and widespread unhappiness. Even the one thing we so desperately seem to be seeking – productivity – is suffering as a result.
 

Work is a necessity. But leisure was noble.
 
The key distinction Aristotle saw between mere work and noble leisure was essentially the question of why we do it. Work is done for a purpose, a utilitarian goal. Leisure, on the other hand, is done purely for its own sake, in search of meaning rather than purpose.
 
So while today we might think of Aristotle’s pursuits as “work,” to him they were largely leisure. Most of his thoughts were pure contemplation, which he considered as an “activity that is appreciated for its own sake…. Nothing is gained from it except the act of contemplation.” He was “pursuing science in order to know, and not for any utilitarian end.” Something “useless” can be “beyond usefulness” and a true good in itself. Unfortunately, even among the most “pure” knowledge workers today, such as academics, this form of thinking removed from purpose rarely exists anymore. We no longer understand the concept of noble leisure.
 

- John Fitch & Max Frenzel, Time Off: A Practical Guide to Building Your Rest Ethic 

and Finding Success Without the Stress.

Directed, Undirected, and Misdirected

The expression “pay attention” makes sense as we dive deeper into where and how our minds concentrate.

There are different types of attention:

• Our choice to concentrate is directed attention.
• Our intentional move to let our minds wander is undirected attention.
• Our less productive, more troublesome use of the brain is wasted energy, or misdirected attention.

- Joseph McCormack, Noise: Living and Leading When Nobody Can Focus (2020)

Cult of Efficiency

We are members of the cult of efficiency, and we’re killing ourselves with productivity.

What is the cult of efficiency? It’s a group whose members believe fervently in the virtue of constant activity, in finding the most efficient way to accomplish just about anything and everything. They are busy all the time and they take it on faith that all their effort is saving time and making their lives better.
But they’re wrong. The efficiency is an illusion. They believe they’re being efficient when they’re actually wasting time.

hedonic treadmill

We have endured incredible hardship and unspeakable tragedy, but we developed a coping mechanism to prevent us from slipping into despair. It’s called the hedonic treadmill. It’s a tendency in our species to adjust our mood so that no matter what terrible things happen, we quickly return to the same level of happiness we enjoyed before the traumatic event.

There’s a catch, though: It also works in reverse. In other words, if an incredibly happy change occurs in our lives, we don’t move forward as happier people. Instead, the hedonic treadmill brings us right back to the state of mind we were in before the raise in pay, new house, or lost weight. It means that, for many of us, we are never satisfied.

- Celeste Headlee, Do Nothing: How to Break Away from Overworking, Overdoing, and Underliving. 2020.

Overcoming FOMO

Overcoming FOMO (Fear of Missing Out) is a serious challenge that requires some strong virtues:

1. Fortitude. An inner strength and courage to make frequent choices to miss out.
2. Conviction. A commitment to embrace fewer, not more, things.
3. Trust. An instinct that tells you what seems alluring and essential is probably just mindless noise.

In our own circumstances, the habit of turning to noise (e.g. giving into distractions, permitting interruptions, and embracing multitasking) all undermine our ability to focus and train our minds toward craving this impulsiveness, often completely unaware it’s even happening.

- Joseph McCormack, Noise: Living and Leading When Nobody Can Focus (2020)

The Failure of Open Floor Plans

If you’ve ever worked in a building with few to no offices, at first it seems so inviting, creative, and collaborative. Yet, the day-to-day reality is that these environments breed distraction. It’s like they were designed by extroverts to make everyone have to talk and force them to collaborate; yet it ends up being a constant fight to stay focused.

Research supports growing complaints from professionals who say that these environments look great on paper but are a painful and unproductive space in which to work. Certainly, you can cram more people into smaller spaces and sell it as a way to foster more collaboration, but does it lead to more interruptions and distractions and to less privacy? In addition, in many of these open environments, there’s practically no place to go for a private call or conversation, not to mention an area to work that’s quieter and conducive to concentration.

In one study of these open environments, there was an ironic, noticeable increase in workers interacting less face-to-face and relying more on technology like e-mail and instant messaging to communicate. More research is showing that the spaces directly impact concentration. In fact, the main sources of workplace dissatisfaction were increased noise and a marked loss of privacy.

- Joseph McCormack, Noise: Living and Leading When Nobody Can Focus (2020)

External Solutions to Internal Problem

For the past five hundred years or so, we’ve searched for external solutions to our internal problem. We have been deluded by the forces of economics and religion to believe that the purpose of life is hard work. So every time we feel empty, dissatisfied, or unfulfilled, we work harder and put in more hours. This trend can be traced to Martin Luther’s Ninety-Five Theses, Christopher Columbus, and the Age of Discovery. With Luther, laziness became a sin, and with Columbus and the Age of Discovery, the developed world’s eyes turned to new and unfamiliar places, to novelty as an end goal.

These obsessions became widespread during the industrial age and they have only strengthened in the more than two centuries since. Our time periods are not named for human development anymore, like the Renaissance and the Enlightenment. We are currently in the jet age, the information age, the nuclear age, and the Digital Revolution. We measure our years in work products, not personal development.

Ultimately, the solution is not digital. It is as analog as the human body. Technology can do many things for us—extend our lives, keep us safe, expand our entertainment options—but it cannot make us happy. The key to well-being is shared humanity, even though we are pushing further and further toward separation.

We don’t seem to trust our human instincts. When we’re faced with a difficult problem, we search for the right tech, the right tool, and the right system that will solve the issue: bulletproof coffee, punishing exercise, paleo diets, goal-tracking journals, productivity apps. We think our carefully designed strategies and gadgets will make us better. My goal is to dispel that illusion and help you to see that we are not better, but in many cases, worse.

- Celeste Headlee, Do Nothing: How to Break Away from Overworking, Overdoing, and Underliving. 2020.

Fight off Non-essentialism

We have all observed the exponential increase in choices over the last decade. Yet even in the midst of it, and perhaps because of it, we have lost sight of the most important ones.

As Peter Drucker said, “In a few hundred years, when the history of our time will be written from a long-term perspective, it is likely that the most important event historians will see is not technology, not the Internet, not e-commerce. It is an unprecedented change in the human condition. For the first time—literally—substantial and rapidly growing numbers of people have choices. For the first time, they will have to manage themselves. And society is totally unprepared for it.”

We are unprepared in part because, for the first time, the preponderance of choice has overwhelmed our ability to manage it. We have lost our ability to filter what is important and what isn’t. Psychologists call this “decision fatigue”: the more choices we are forced to make, the more the quality of our decisions deteriorates.

 Here's how an Essentialist would approach the closet:

1. Explore and Evaluate
2. Eliminate
3. Execute

ESSENCE: WHAT IS THE CORE MIND-SET OF AN ESSENTIALIST?

This part of the book outlines the three realities without which Essentialist thinking would be neither relevant nor possible. One chapter is devoted to each of these in turn.

1. Individual choice: We can choose how to spend our energy and time. Without choice, there is no point in talking about trade-offs.

2. The prevalence of noise: Almost everything is noise, and a very few things are exceptionally valuable. This is the justification for taking time to figure out what is most important. Because some things are so much more important, the effort in finding those things is worth it.

3. The reality of trade-offs: We can’t have it all or do it all. If we could, there would be no reason to evaluate or eliminate options. Once we accept the reality of trade-offs we stop asking, “How can I make it all work?” and start asking the more honest question “Which problem do I want to solve?”

- Greg McKeown, Essentialism: The Disciplined Pursuit of Less. 2014.

Tower of Babel

People hear an opposing view, and their response is not to listen but to disagree. It’s as if we live in a Tower of Babel where everyone is speaking a different language and people can’t hear or find common ground.

It all becomes noise.

Morals, views, opinions should be held and strongly defended, of course. Yet the loss of civil discourse is troubling. People tune each other out instantaneously. One word is a trigger to shut someone off.

- Joseph McCormack, Noise: Living and Leading When Nobody Can Focus (2020)

When So Many Words Become Worthless

We hear jargon so frequently we don’t even realize how our brains treat it as static.

Strategically leverage platforms to scale growth. Turnkey solutions to optimize enterprise impact. Initiate cross-selling opportunities to improve share of wallet.

It sure sounds important—but it’s worthless.

Does it help people understand what they need to know? Working with professionals and executives, I see buzzwords pile up all the time. When people use “corporate-speak,” they’re trying to project knowledge and authority. It’s also a kind of shorthand suggesting, “I’m an insider.” They don’t even realize how they’re training others to ignore them.

Yet too often, these words don’t give listeners what they crave: a clear message with real meaning. Instead, they’re dished out like verbal junk food—empty calories with no nutrition.

The Wall Street Journal made light of this when they launched their Business Buzzwords Generator. Basically, the generator randomizes words. It’s scary how much some of these suggested phrases sound like real stuff we hear from people every day:

“We need to vertically taper our optics.”

“We need to strategically empower our wheelhouse.”

“We need to literally silo our value add.”

“We need to horizontally unpack our incubator.”

I dare you to drop one of these in your next meeting. I bet no one would even notice. Maybe that’s part of why we like jargon. Because we can say stuff with relative certainty that no one will take issue. But the real risk is that our audience will just ignore us and move on. We’re training them to tune us out.

What can we do to stop ourselves and others from becoming human generators of “custom-built meaningless business phrases” like that Wall Street Journal randomizer? I recommend two things:

1. Be more aware
2. Keep it simple

- Joseph McCormack, Noise: Living and Leading When Nobody Can Focus (2020)

Why Is It So Exhausting to Listen?

It is hard to stay engaged, especially when we have bad habits and lots of handy excuses:

• My mind is racing all over the place.
• My environment is all wrong.
• Technology is momentarily more interesting.
• People are way too hard to follow.
• I’ve heard all of this before.
• It doesn’t matter, and I really don’t care.
• I’ve got something better to do.
• There’s no end in sight; when is it going to stop?

Active listening means being engaged and involved, asking better, more directed questions. It’s far from passive listening, which is difficult but not that hard. Good listening is a powerful way to lower the noise and heighten focus and concentration on both sides. It jump-starts good conversations.

Listen with purpose, giving the gift of your individual attention and time, to lower the noise around you.

- Joseph McCormack, Noise: Living and Leading When Nobody Can Focus (2020)

Idleness

Idleness in this sense does not mean inactivity, but instead nonproductive activity.

 “Leisureliness,” says Daniel Dustin of the University of Utah, “refers to a pace of life that is not governed by the clock. It tends to run counter to the notions of economic efficiency, economies of scale, mass production, etc. Yet leisureliness to me suggests slowing down and milking life for all it is worth.” That’s the kind of leisure I hope we can all make time for. It’s what humans were meant to enjoy and what we need in order to function at our highest levels.

We can and must stop treating ourselves like machines that can be driven and pumped and amped and hacked. Instead of limiting and constraining our essential natures, we can celebrate our humanness at work and in idleness. We can better understand our own natures and abilities. We can lean in not to our work but to our inherent gifts.

- Celeste Headlee, Do Nothing: How to Break Away from Overworking, Overdoing, and Underliving. 2020.