Social acceleration

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1. nihzmFeb 2024
   Right now, One hundred years of solitude by Gabriel García. I have been taking a break from scifi and nonfiction to enjoy some classics. The latest book I've read just before this one were

   1. The Dictator's Handbook by Bruce Bueno de Mesquita and Alastair Smith. They present a compelling argument for their framework to understand political structure and action based on the size of the coalition. The book is actually a condensed, much more readable version of the academic research of both authors. It was both a depressing and exhilarating read (as implied by the title, the whole book has a very sarcastic tone). It was also very interesting many of their arguments also apply in corporate environments just as they do in "normal politics"; the corporate power structure is not that far removed from the royal palaces of the kingdom or more generally from a dictatorship. Recommended read.

   2. Social Acceleration by Hartmut Rosa. This one was a though read, but absolutely illuminating. It presents an extremely clear analytic analysis on why we increasingly feel like like "we don't have enough time".

   It starts by arguing how the preception of time in the preindustrial age was slower than the industrialized one (in short, mostly because in the preindustrialized society major sociotechnological change took longer than thee generations to occurr, making your life look not that different than from those of your parents and grandparents), and then it discusses the age of industrialization (standardization of national time, introduction of schedules for factory working hours) which by necessity introduced "temporal structures" to coordinate these new massive social structures. Also, the rate of technological progress became such that your life was no longer like your parents and grandparent's one, i.e. there were major inter-generational sociotechnological changes; Further, compounded on top of that was the secularization of western society and the romantic belief that enjoying more wordly experiences (as opposed to the afterlife) implied living a fuller or "more complete" life, introducing the need to experience more and faster to the masses (cf. mass tourism etc.).

   Finally it reaches the (post)modern age where the author argues that the introduction of instant worldwide communication (& internet) began eroding the temporal structure of the 20th century since they are no longer needed, as the technology now allows for (nearly) instantaneous coordination (eg. home working, international firms, etc). Moreover, technological progress is also accelerated as the internet allows for faster global exchange of ideas between more people.

   However, even though we are freed from the "temporal structures" of the 20th century we are not going back to the preindustrial slower perception of time. On the contrary, because we still have these structures and can now bring about major changes even faster there is intra-generational sociotechnological change, i.e. society can change by a lot more than before within your own lifetime. So even though we have supposedly "more time" thanks to the efficiency introduced by technological advancements, we actually end up feeling like we have less because of how fast change occurrs. And this is does not refer only to greater social change, but also to the life of the individual that is increasingly filled with last minute rescheduling and planning changes that reach them outside of working hours.

   Parallel to all of this, the internet also allows to experience more, faster than any other technology before. This latches on the romatic idea of the previous century and naturally leads to the current "attention span crisis" induced by the exploitation of this myth by tech companies. All of this, of course, is not good for your psyche as people need to have some constants in their lives, and the author concludes with a warning on the effects of indefinitely sustained social acceleration.

   So that was the gist of it, more or less. The book has a lot more (eg. connections to the capitalist economic model, the problem(s) all of this causes to the construction your own identity) but as I said it is rather though to read because of its academic style of writing. Not recommended unless you're motivated, but I wanted to share the author's ideas, since reading this book really helped me to find more time in my life by seeing _why_ I felt like I had none.

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2. hectorlorenzoSep 2019
   This is a great read, but I'm slightly uncomfortable with the thought of technological progress as a deterministic process and of ourselves as mere victims of it. I think (and I'm not alone in this, Judy Wajcman and other people doing social studies of technology have written extensively around the subject) that social norms and habits can shape technological development as much as it shapes them, so maybe that's a starting point?

   I recommend reading "Social Acceleration: Ethical and Political Consequences of a Desynchronized High-Speed Society" as a starting point, and possibly then "Pressed for Time" by Judy Wajcman.

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3. taotunerJul 2026
   The Hidden Cost of Frictionless Technology Taotuner — 2026

   I recently asked an AI assistant for restaurant recommendations. It listed five places, complete with ratings, distance, and popular dishes. I picked one, went, had a fine meal. Later, when a friend asked what I'd eaten, I couldn't remember the name of the restaurant.

   The experience wasn't bad. It was frictionless. And it left almost no trace.

   We've built tools that eliminate the gap between want and satisfaction, question and answer, curiosity and resolution. We call it seamlessness. We've assumed it's progress. But the gap wasn't inefficiency — it was where memory, judgment, and understanding used to form.

   What if removing it is making us less capable?

   The Pattern This isn't just about restaurant recommendations. The same dynamic shows up across AI, therapy, cities, and education.

   Take AI assistants. The industry evaluates them on speed, accuracy, and satisfaction. Those metrics capture whether the tool works. They don't capture what the tool does to the person using it.

   When an AI answers before you finish your question, it saves time. It also interrupts the process of figuring out what you actually wanted to ask. When it completes your sentence, it's efficient. It also prevents you from discovering what you were trying to say.

   Researchers at Harvard and MIT found something unsettling: when radiologists used AI assistants, their diagnostic accuracy improved. But when the AI wasn't available, their unaided performance had declined. They had become dependent — faster with the tool, worse without it.

   Studies on AI coding assistants show the same pattern. Developers complete tasks faster. But they also write more buggy code than those who did the same tasks unaided — and struggle to fix bugs without the AI. They've outsourced the reasoning, not just the typing.

   Therapy offers a counterexample. A good therapist doesn't rush to make you feel better. They sustain the conditions under which you can do the work — and that requires a specific kind of silence. The pause where something might form.

   Collapse that silence with reassurance or advice, and you interrupt the process. The distress might drop. But the integration doesn't happen.

   Now consider what happens when AI enters that space. A person in distress at 2am opens a chatbot. The distress decreases. But the question that was forming — the real material for the next session — was answered before it crystallized. The tension that, held until morning, might have produced insight: resolved, and gone.

   Not all relief is therapeutic. Most platforms aren't designed to know this.

   Cities show the same pattern. When planners over-optimize — separating uses, eliminating ambiguity, programming every space — the city becomes efficient and sterile. It stops generating the unplanned encounters where culture and solidarity form.

   Jane Jacobs described this decades ago. She argued that cities are "problems in organized complexity" — they deal with many interrelated factors that form an organic whole. The order of a well-adapted city emerges from human action, not human design. Mixed uses, short blocks, aged buildings, density — these create the conditions for unplanned encounters.

   The modernist housing project Pruitt-Igoe was designed with efficiency in mind: clean lines, separated functions, clear circulation. Within two decades, it was demolished. The design eliminated the productive tension — the messy mix of uses, the unexpected intersections — that makes a city livable.

   There's a deeper layer here. Yuk Hui argues that technology is never neutral. Every city embodies a cosmology — a way of understanding the world and how we should inhabit it. Modern urbanism embodies a cosmology of control: every use anticipated, every space programmed. It treats the city as a machine to be optimized.

   Other cosmologies are possible. The traditional Chinese garden embodies a different logic: not control, but relation. It invites participation rather than prescribing use. The alternative to the machine-city isn't chaos. It's what some call intentional incompleteness: spaces that invite appropriation rather than prescribing it. A plaza where people rearrange furniture. A street that leaves room for negotiation between pedestrians and cars. A library with unprogrammed zones. Not a fixed design. A field.

   Education is where this hurts most. EdTech companies know that difficulty is not an obstacle to learning — it's the mechanism.

   The "generation effect": information is better remembered when you generate it yourself. "Desirable difficulty": learning improves with effort. Robert Bjork distinguishes performance from learning. Performance is now. Learning is later. Manipulations that speed up apparent acquisition can fail to sustain long-term retention. Difficulty, on the other hand, improves it.

   Now look at EdTech. Instant feedback, no uncertainty, no struggle. Students score better on immediate tests. But they retain less, transfer less, struggle more with novel problems. They have the answer. They don't have the capacity.

   The Question Across these domains — AI, therapy, cities, education — the same pattern repeats. Removing friction makes things faster. It also weakens the capacities it touches.

   Critical theorists have described this: Byung-Chul Han speaks of a "burnout society" where excessive positivity eliminates resistance and produces exhaustion. Hartmut Rosa describes "social acceleration" — if you don't speed up, you fall behind — and the result is alienation.

   What I'm offering is not a new critique. It's a way of seeing the same pattern across domains — and naming what's being lost: the interval. The gap. The friction that wasn't inefficiency, but the condition for integration, understanding, and growth.

   What We Can Do The tools we build shape us. And the shape we're choosing — seamless, frictionless, instant — may be making us faster at consuming and slower at thinking, feeling, and becoming.

   We can design differently:

   AI that occasionally asks "What do you mean by that?" instead of answering.

   Therapeutic tools that preserve silence instead of filling it.

   Cities that keep their edges rough, their uses mixed, their future open.

   Education that defends the struggle instead of removing it.

   The question is not whether we can build this way. It's whether we should.

   And if we're honest — if we've felt the exhaustion of being constantly predicted, preemptively satisfied, algorithmically managed — we already know the answer.

   Technical documentation: Zenodo (Taotuner, 2026). Open to falsification.

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4. clydethefrogFeb 2025
   Good list, especially the last one.

   See also social acceleration [1], from German sociologist and political scientist Hartmut Rosa. Rosa argues that this current culture leads to a crisis in democratic self-determination, as the current quick demands of modern society often conflict with the slower, more reflective processes that democracy requires. The pressure to respond quickly can make democratic governance appear dysfunctional, as governments find it increasingly difficult to react to the complex issues of today within tight time constraints.

   [1] https://en.wikipedia.org/wiki/Social_acceleration

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