← Return to search results
Back to Prindle Institute

Digital Degrees and Depersonalization

photograph of college student stressing over books and laptop

In an article titled “A ‘Stunning’ Level of Student Disconnection,” Beth McMurtie of the Chronicle of Higher Education analyzes the current state of student disengagement in higher education. The article solicits the personal experiences and observations of college and university faculty, as well as student-facing administrative officers and guidance counselors. Faculty members cite myriad causes of the general malaise they see among the students in their classes: classes switching back and forth between virtual and remote settings; global unrest and existential anxiety, stemming from COVID-19 and the recent war between Ukraine and Russia; interrupted high school years that leave young adults unprepared for the specific challenges and demands of college life; the social isolation of quarantines and lockdowns that filled nearly two years of their lives. Some of these circumstances are unavoidable (e.g., global unrest), while others seem to be improving (classroom uncertainty, lockdowns, and mask mandates). Still, student performance and mental health continues to suffer as badly as it did two years ago, and college enrollment is nearly as low as it was at the start of the pandemic.

McMurtie also takes the time to interview some college students on their experience. The students point to a common element that draws together all the previously-mentioned variables suspected of causing student disengagement: prolonged, almost unceasing, engagement with technology. One college junior quoted in the article describes her sophomore year as a blur, remembering only snippets of early morning Zoom classes, half-slept-through, with camera off, before falling back asleep. Each day seemed to consist in a flow between moments of sleep, internet browsing, and virtual classes. When COVID-19 restrictions subsided and classrooms returned to more of a traditional format, the excessive use of technology that had been mandatory for the past two years left an indelible psychological mark.

As she returned to the classroom, Lyman found that many professors had come to rely more heavily on technology, such as asking everyone to get online to do an activity. Nor do many of her courses have group activities or discussions, which has the effect of making them still seem virtual. ‘I want so badly to be active in my classroom, but everything just still feels, like, fake almost.’

Numerous scientific studies offer empirical support for the observation that more frequent virtual immersion is positively correlated with higher levels of depersonalization — a psychological condition characterized by the persistent or repeated feeling that “you’re observing yourself from outside your body or you have a sense that things around you aren’t real, or both.” In an article published last month in Scientific Studies, researchers reported the following:

We found that increased use of digital media-based activities and online social e-meetings correlated with higher feelings of depersonalisation. We also found that the participants reporting higher experiences of depersonalisation, also reported enhanced vividness of negative emotions (as opposed to positive emotions).

They further remarked that the study “points to potential risks related to overly sedentary, and hyper-digitalized lifestyle habits that may induce feelings of living in one’s ‘head’ (mind), disconnected from one’s body, self and the world.” In short, spending more time online entails spending more time in one’s “head,” making a greater percentage of their life purely cerebral rather than physical. This can lead to a feeling of disconnect between the mind and the body, making all of one’s experiences feel exactly as the undergraduate student described her life during and after the pandemic: unreal.

If the increase and extreme utilization of technology in higher education is even partly to blame for the current student psychological disconnect, instructors and university administrators face a difficult dilemma: should we reduce the use of technology in classes, or not? The answer may at first appear to be an obvious “no”; after all, if such constant virtual existence is taking a psychological toll on college students, then it seems the right move would be to reduce the amount of online presence required to participate in the coursework. But the problem is complicated by the fact that depersonalization makes interacting with humans in the “real world” extremely psychologically taxing — far more taxing than interacting with others, or completing coursework, online. This fact illuminates the exponentially increasing demand over the past two years for online degrees and online course offerings, the decrease in class attendance for in-person classes, and the rising rates of anxiety and depression among young college students on campus. After being forced into a nearly continuous online existence (the average time spent on social media alone — not counting virtual classes — for young people in the United States is 9 hours per day) we feel wrenched out of the physical world, making reentering the world all the more exhausting. We prefer digital existence because the depersonalization has rendered us unable to process anything else.

Some philosophers, like Martha Nussbaum, refer to these kinds of preferences as “adaptive preferences” — things we begin to prefer as a way of adapting to some non-ideal circumstances. One of Nussbaum’s cases focuses on impoverished women in India who were routinely physically abused by their husbands, but preferred to stay married. Some of the women acknowledge that the abuse was “painful and bad, but, still, a part of women’s lot in life, just something women have to put up with as part of being a woman dependent on men.” Another philosopher, Jon Elster, calls these kinds of desires “sour grapes,” because a fox that originally desires grapes may convince himself the grapes he previously wanted were sour (and therefore not to be desired) if he finds himself unable to access them.

Are in-personal classes, social engagement, and physical existence on campus becoming “sour grapes” to us? If we have, to some extent, lost the ability to navigate these spaces with psychological ease, we may convince ourselves that these kinds of interactions are not valuable at all. But as we move further and further from regular (non-virtual) physical interactions with others, the depersonalization continues and deepens. It may be a self-perpetuating problem, with no clear path forward for either students or instructors. Should instructors prioritize meeting students where they are currently and providing virtual education as far as possible? Or should they prioritize moving away from virtual education with hope for long-term benefits? This is a question that higher education will likely continue to grapple with for many years to come.

Can Someone’s Dignity Be Taken Away?

This post originally appeared November 3, 2015

“Dignity” was invoked no fewer than 10 times by the supporters of gay marriage during the proceedings of the landmark Supreme Court decision legalizing gay marriage. Supreme Court Justice Anthony Kennedy used the term 8 times in the majority opinion of the court. He concludes the opinion of the court with these final words: “[The petitioners] ask for equal dignity in the eyes of the law. The Constitution grants them that right.” The take-away message is this: any sort of ban on gay marriage undermines the dignity of those couples and/or of homosexuals in general; anything that undermines dignity is unconstitutional.

Yet, not everyone on the bench agrees that the dignity of homosexuals is in peril with state-based restrictions on marriage. Supreme Court Justice Clarence Thomas argued that dignity is not at issue here:

Slaves did not lose their dignity (any more than they lost their humanity) because the government allowed them to be enslaved. Those held in internment camps did not lose their dignity because the government confined them. And those denied governmental benefits certainly do not lose their dignity because the government denies them those benefits. The government cannot bestow dignity, and it cannot take it away. (Obergefell V Hodges 2015)

This somewhat surprising point was quickly picked up by The Nightly Show host Larry Wilmore. During the June 29th episode immediately following the ruling, he asks, “Do you even know what slavery is? Slavery is the complete stripping of humanity and dignity. That’s the point of slavery. When do you think slaves were whipped? Whenever they tried to dare to show any humanity or dignity.”

Although Thomas and Willmore appear to disagree, it’s hard to say what the disagreement is really about. There is something right about what each of them says. Thomas is right to point out that when we say that someone has human dignity, we mean they have intrinsic value and that they are equal in value to other humans. Government policies, even policies permitting slavery, cannot diminish this human value. The intrinsic value of the slave and the slave owner is equal, even if the government says otherwise.

Wilmore’s take also gets something right. The slave holder or the slave state undermines the slave’s human dignity insofar as it fails to treat the slave with the respect that dignity demands. Moreover the slave owner forces the slave into a life not worthy of dignity. The central question is, how can you rob someone of something that is inalienable? If the answer is, “You can’t!,” as Thomas insists, then what are we to conclude about the role that dignity plays in explaining why slavery and discrimination are morally wrong?

Martha Nussbaum suggests that perspectives like that of Thomas’ are based in the ancient Greek tradition of Stoicism. The Stoics believed that all humans have intrinsic dignity on account of their moral rationality and this dignity is invulnerable to the misfortunes of life. No matter what harm or humiliation befalls you, your dignity remains intact. Nussbaum identifies a serious problem with the Stoics’ view of dignity: it lacks normative relevance or force. It cannot be used to condemn certain practices or even explain why certain actions are immoral. If Thomas is right, then the concept of a ‘human dignity violation’ is meaningless.

Contemporary ethicists including Nussbaum argue that this view should be replaced by one that takes into account the extent to which material conditions do impact someone’s dignity.
Contemporary views of the concept of dignity tend to recognize it as having both descriptive and prescriptive aspects. Dignity describes a particular human property (the property of having intrinsic value) while at the same time providing moral reason to refrain from enslaving, degrading, or otherwise denying a person equal rights. Recognizing dignity as having these dual roles allows us to explain the wrongness of certain moral practices we otherwise couldn’t. For example, slavery is clearly a violation of dignity. Denying someone a set of rights enjoyed by all others simply because of their sexual orientation is also, for many, a dignity violation.

Thomas’ view of human dignity is at best parochial. He appears blind to the vital prescriptive role that the concept of dignity plays in everyday discourse concerning our duties to each other. Appeals to dignity underlie our reasons to treat others with respect and explain our moral outrage when governments fail to recognize these reasons. At worst, Thomas provides fodder for denying certain minorities equal rights. This view should be jettisoned in favor of one that provides explanation for why practices such as slavery or discrimination are morally wrong. Wilmore is right to point out that dignity is of central importance in debates concerning the treatment of minorities, especially the treatment of minorities by their government.