Which seems safe enough, because psychologists have long estimated that it takes us humans at least a quarter of a second to do much of anything. William James, wondering more than a century ago what is “the minimum amount of duration which we can distinctly feel,” had it pegged around 50 milliseconds. James cited the seminal work of Austrian physiologist Sigmund Exner, who observed that people shown sets of flashing sparks stopped being able to recognize them as distinct entities around 0.044 seconds. This “now” time increases as you go up the ladder of complexity.
To do more than barely register an image as a stimulus, to actually see something for what it is, the neuroscientist Christof Koch notes in The Quest for Consciousness, requires an average of a quarter of a second (when we are told what to look for, recognition drops to 150 milliseconds). Google’s target response time is just on Koch’s cusp of perceivable consciousness. From there, went the implication of Google’s report, lay a sloping temporal despond: More slow, less happy.
A quarter of a second, then, is a biological bright line limiting the speed at which we can experience life. And the life that we are creating for ourselves, with the help of technology, is rushing towards that line. The German sociologist Hartmut Rosa catalogues the increases in speed in his recent book, Social Acceleration: A New Theory of Modernity. In absolute terms, the speed of human movement from the pre-modern period to now has increased by a factor of 100. The speed of communications (a revolution, Rosa points out, that came on the heels of transport) rose by a factor of 10 million in the 20th century. Data transmission has soared by a factor of around 10 billion.
As life has sped up, we humans have not, at least in our core functioning: Your reaction to stimuli is no faster than your great-grandfather’s. What is changing is the amount of things the world can bring to us, in our perpetual now. But is our ever-quickening life an uncontrolled juggernaut, driven by a self-reinforcing cycle of commerce and innovation, and forcing us to cope with a new social and psychological condition? Or is it, instead, a reflection of our intrinsic desire for speed, a transformation of the external world into the rapid-fire stream of events that is closest to the way our consciousness perceives reality to begin with? (...)
Referring to the theorist Walter Benjamin, Rosa argues that the greater the number of “lived events per unit of time,” the less likely it is these are to transform into “experiences.” Benjamin argued that we tried to capture these moments with physical souvenirs, including photographs, which could later be accessed in an attempt to reinvoke memories. Of course, this process has accelerated, and the physical souvenir is now as quaint as the physical photograph. In Instagram, we have even developed a kind of souvenir of the present: An endless photography of moments suggests that we do not trust that they will actually become moments, as if we were photographing not to know that the event happened, but that it is happening.
by Tom Vanderbilt, Nautilus | Read more:
Image: Chad Hagen
