I have found myself asking this question more recently. I think this is because, if you read as many Substacks as I do, with the recurrent messaging about how much work they put into their writing and could I upgrade to paid to help them justify continuing to do so, or words to that effect, it sometimes seems like I must be doing something wrong if I am not trying to maximise my audience and monetize weknow0.
However I don’t think I am. Because ultimately the reason I write is to try and understand what I think about things. I frequently get to the end of a blog and realise I didn’t think what I thought I thought. I look for evidence to support my gut feeling and, unlike the guy in the betting ad, find my gut is frequently unreliable. I change my mind about things quite often.
And I realise this is a very personal thing so, while it is nice if a few people come on the journey with me, I am really not too worried about the size of the audience, which is generally between 20 and 30 people in any given week. I tend not to get comments on the blog, mostly people just email me. And that only tends to happen when they absolutely loved it (although not always), which, again, is not often.
So, in summary, this blog is a primarily solitary activity expressing opinions not widely shared about oddball subjects to a tiny audience. But it’s mainly for me to think, I think.
So the spam I get looking to offer me SEO management are barking up the wrong tree. To be fair, most of them seem to have clocked this now. So, for instance, most of my spam the other week appeared to be about the bad back I don’t have and cell phone tower lease agreements:

One of the things I have been thinking about this week has been particularly influenced by a lovely collection of essays by Naomi Alderman about what she is calling the Information Crisis. Specifically, the third information crisis humans have had to deal with. The first was the invention of writing, which led to the Axial Age of writers and philosophers from Lao-Tse and Confucius to Buddha, Zoroaster, the prophets of Palestine and the Greek philosophers. The second was the invention of the printing press, which brought the Reformation and the Enlightenment in Europe. These were times of great wonders but also huge destruction.
I have previously written about her novel The Future, and The Power is equally terrific. In one of the essays in don’t burn anyone at the stake today she likens the smartphone to Borges’s short story The Book of Sand – an infinite book where, “however many pages you turn, there are still more between your fingers and the covers”. This of course is the infinite scroll of the smartphone imagined in 1975. He finds it is driving him mad and ends up dumping it somewhere in the Argentine National Library.
Naomi compares the smartphone to a public library.
It solves the Book of Sand problem by introducing a bit of scarcity and lack of immediacy. And it’s not there to make money. It is there as a public service. It will not try to force you to come back again and again or insist that you take out books you didn’t really want or keep track of what you’re reading and sell that information about you to the highest bidder.
She then asks what would need to change on a smartphone to make it like a public library:
- It would have a straightforward off button, rather than the weird combination of button presses which means my wife has to give her android phone to me every time she wants it switched off.
- Its factory settings would have notifications turned off, apart from phone calls and texts.
- Apps would default to show only things you have asked to be shown.
- Infinite scroll could easily be turned off.
- It would have a switch that turned off all the smart stuff you don’t want and just left you with a phone and text device and, say, maps and the thing you are currently using.
- It would be easy to switch your number across to a non-smartphone and back again.
- It wouldn’t be asking you to log your mental health on it.
- It would make it easy to not see content you didn’t want to see.
- “And apps and services would recognize that the information we store on them belongs to us and that we should have the absolute right to move from one service to another extremely easily.”
This last point chimes with Cory Doctorow’s frequent topic of interoperability, set out in most detail in his excellent book The Internet Con, the ability of new technologies to plug into Big Tech’s services, systems and platforms, which Big Tech tends to resist with all of the power at its disposal. He makes a convincing case for how this simple change could reduce the size of Big Tech companies quickly and bring them within the scope of democratic control once more.
The other essays in the collection cover a wide range of topics from “the rise of utter nonsense” to “on forgetting, and the right to forget” and “loneliness”. However overall Naomi is hopeful. She draws on Walter Ong, and in particular his Orality and Literacy: The Technologizing of the Word, in the book, and finishes with a quote from him about writing:
“[Writing] has the power to liberate us more and more from the…bias and confusion it creates”
There are many who fear that we are entering an era of post-literacy however. One of the most entertaining I have read is by Sam Kriss, who starts by talking about the Soviet neuropsychologist Alexander Luria travelling to the foothills of the Alai Mountains between Uzbekistan and Kirghizia in 1931 and the cognitive tests he carried out with the illiterate people living there. These people were not remotely stupid, and made “excellent judgments about facts of direct concern to them” according to Luria, but they lived essentially without abstraction. As Kriss says of literacy:
Meanwhile, even a cursory exposure to writing produces an entirely different kind of thought. It lives in a spooky realm of ideal objects and useless categories, where you can talk confidently about invisible bears and measure distances even when they’re going the wrong way. But what we think of as politics seems to depend on this stuff, and revolutionary politics in particular.
Lenin apparently said that “without literary, there can be no politics. There can only be rumours, gossip, and prejudice.” The Soviet Union set literacy as a high priority therefore, with a highly literate society still today as a result in Russia.
And this is possibly one of the most unsettling possibilities for this third Information Crisis: that it might be a post-literate one. People may not be stupider, but they will interact with information in a different way, as they did after the first two Crises. Sam Kriss concludes in a much less hopeful way than Naomi Alderman:
After writing, we will once again live in a world defined entirely by our direct sensory experience. But now, our direct sensory experience won’t be of the things that physically surround us, but the images streaming through our phones. It’s likely that before very long, absolutely all those images will be generated by AI. In the same way that a Tolstovian peasant has a deep, spiritual knowledge of the land, we will have a deep, spiritual knowledge of Tung Tung Tung Sahur. The politics of the future will be cautious, conservative, pragmatic, and unadventurous, grounded in empirical experience instead of fanatical ideologies. We will no longer try to think outside of the things we can see. It’s just that absolutely nothing we see will be real.
Perhaps in the future all writers will be like me: engaged in a solitary activity expressing opinions not widely shared about oddball subjects to a tiny audience. Trying to think.



































