'Alone Together' is the third volume in a trilogy produced over three decades by Sherry Turkle, a psychoanalyst based at MIT, the preceding volumes being 'The Second Self' (1984) and 'Life on the Screen' (1995). I read each one soon after publication and found them engrossing, thought-provoking and well-illustrated with illuminating case-studies and insightful observations. The current volume is in two parts: the first develops themes from 'The Second Self' (here related to `sociable robots'), the second from 'Life on the Screen' (which focused on the construction of identities online). Because of the limitations of space, my comments here focus on Part Two. Whereas the earlier volumes were relatively upbeat about the implications of new technologies, the tone of the current volume feels markedly more jaundiced, alerting us to some potential social costs of `social media'.
Provocatively, the main refrain is that in an online culture we are always connected (Turkle says `tethered'), but are rarely (meaningfully) connecting. Although (somewhat ironically) one may hear the same sentiment in a current commercial for a well-known matchmaking website, Turkle's nuanced stance `is not romantically nostalgic, not Luddite in the least'; indeed, she remains `cautiously optimistic'. This is a seriously reflective work well-informed by extensive ethnographic studies. The focus on authenticity and intimacy recalls the concerns voiced by Socrates in Plato's 'Phaedrus' about an earlier technological development--publishing one's ideas in written form--in particular the fear that communication at a distance would undermine genuine (face-to-face) human discourse. This has been a recurrent anxiety throughout the history of communication technologies. As the title suggests, this book reveals and explores unresolved tensions and contradictions in our attitudes and behaviour in relation to the latest manifestations of these technologies.
Distance communication in all of its forms (print media, broadcasting, telecommunications, online) tends to facilitate what the sociologists call `weak (or loose) ties'. One sociological argument is that society at large depends on the maintenance of loose ties between distant acquaintances and those we know only indirectly, functioning as a sort of social glue, in addition to the strong ties and commitments that bind us rather more closely to our `immediate' family and `close' friends. As a psychoanalyst, however, the author argues that the personal cost may be that we are coming to rely too much on online communication with relative strangers at the expense of intimacy with, and commitment to the people we know from face-to-face interaction. For instance, her earlier enthusiasm for online worlds as `identity workshops' is tempered by a concern that the mediation of a screen encourages more premeditated behaviour, which has in turn led many teenagers to prefer texting to speaking on the phone because speech `reveals too much'.
Ethnographic approaches are particularly useful in highlighting illuminating instances that may raise broader issues. Although such studies do not enable global generalizations, they can help to frame hypotheses for further research and reflection. This is indeed a book to be read and re-read. Sherry Turkle's timely critique reminds me of Marshall McLuhan's caveat that `we are all robots when uncritically involved with our technologies.' The always accessible style of her writing encourages engagement rather than closure, so that anyone who has paused to reflect on the implications of Facebook for friendship or of mobile phones for solitude is likely to find themselves entering into an imaginary debate with the author, countering the Platonic anxiety that reading is antisocial, and thus reminding us that whatever the apparent affordances of a particular technology, maintaining a well-informed critical perspective can reduce our vulnerabilities.
