Did you know that the very first assembly of photographs in sequential order to create a motion picture was a two-second clip of a Black man on a horse? Yes, it was. Yes, it was. Look it up.

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Lion King (1994) Lion King (2019) Cats (2019)

Kimba the White Lion (1965), The Lion King (1994), The Lion King (2019), Cats (2019):

Shakespeare (1564), Kimba the White Lion (1965), The Lion King (1994), The Lion King (2019), Cats (2019):

The kids can’t read. I don’t mean that they’re incapable of sounding out letters and forming them into words, although an increasing proportion of them can’t do that either. In the US, literacy peaked around 2014 and has been sliding since. 40% of fourth-graders have ‘below basic’ reading abilities, which means they struggle to extract any meaning from a written text; the number of illiterate students has been rising every year since 2014. But even when students can perform the mechanics of reading, it no longer seems to make their minds start working in textlike ways. It’s an entirely different set of technologies producing their mental processes, and when they come to the written word they come to it from the outside.

This is not just happening to the impoverished or the disenfranchised; professors at elite universities increasingly report that their students are no longer capable of reading an entire novel, or even a thirty-page extract; some of them have difficulty making it through a single sentence. Instead of reading and understanding anything, they’re willing to pay $300,000 for the privilege of dumping an entire text into ChatGPT and submitting its response as an essay.

Probably the most alarming index of this was a study in which a group of English majors at two well-regarded public universities in Kansas were asked to read the first seven paragraphs of Bleak House by Charles Dickens, and explain after every sentence what they thought was happening. Only 5% of the students could produce a ‘detailed, literal understanding’ of the text. The rest were either patching together vague impressions from a bunch of half-understood phrases, or could not comprehend anything at all.

One particular stumbling block was the novel’s third sentence, which describes London in December: ‘As much mud in the streets, as if the waters had but newly retired from the face of the earth, and it would not be wonderful to meet a Megalosaurus, forty feet long or so, waddling like an elephantine lizard up Holborn Hill.’ The students found this figurative language impossible; they could only read the sentence with the assumption that Dickens was describing the presence of an actual prehistoric reptile in Victorian London. One respondent glossed it like this: ‘It’s probably some kind of an animal or something or another. So, yup, I think we’ve encountered some kind of an animal these characters have met in the street.’ The study assessed this person as a ‘competent’ rather than a ‘problematic’ reader, because they’d at least managed to form an idea of what the text meant, even if it was wrong.

Bleak House is not an elitist text; not so long ago, it was mass entertainment. When Dickens visited America in 1867, over 100,000 people paid to see him speak. Delighted crowds mobbed him in the streets. Today, a person studying English literature at degree level responds to his work in essentially the same way as an illiterate Uzbek peasant in the 1930s, incapable of thinking outside of immediate sensory reality.

The situation is not likely to get better. Every advance in communications technology creates a new generation of people progressively more divorced from the abstractions of writing. In the late twentieth century, television was bad enough to inspire jeremiads like Neil Postman’s Entertaining Ourselves to Death. Now, it seems almost benign; our supposed cultural elites keep congratulating themselves on their ability to watch an entire episode of a prestige drama without distractedly poking at their phones, as if Mad Men were a kind of penitential mental gruel. I’m old enough to remember the first time I ever went online, and a lot of my contemporaries seem to have the same story. They loved to read as children, but mysteriously lost interest in books around the time that permanent broadband connections started appearing in every home.

Today’s undergraduates, meanwhile, were born around the same time as the iPhone was released, were about twelve years old for the beginning of the pandemic, and fifteen for the launch of ChatGPT. They can’t parse complex sentences, but at least they can identify words. What about the cohort who don’t have a gaping hole in their education at twelve, but at six? What happens when the babies currently being raised by AI-powered dolls grow up? When it’s their turn to govern the world?

This is not a world we’re prepared for. All democratic politics assume a literate population; people who are willing to think in abstract terms about the kind of world they want to live in. Without that, democracy becomes a kind of tribal headcount, or a struggle for state resources between competing patronage networks. This is what lies behind a lot of the growing liberal panic over the decline of literacy. For a growing chorus of people who write in the Atlantic, we’re recoiling into pre-Enlightenment conditions of absolute domination. A population that can no longer think for itself will end up voluntarily ceding power to strongmen or demagogues. The end of literacy is the end of public reason. A post-literate world will be unreasonable, irrational, full of anger and madness, and people eating each other in the streets.

(Meanwhile, a lot of Silicon Valley ideologues agree, they just think this is a good thing. In their future, the vast majority of people will be wireheads, hooked up to an AI-powered pleasure machine that will keep them in a state of permanent hedonic bliss. At which point democracy becomes impossible, the masses are evicted from history, and a natural elite emerges to rule the world. The reactionary ideologues assume that they’ll be part of that literate elite, and not plugged in to the infinite porn machine. Given how many of their leading lights have already developed AI psychosis, I wouldn’t be so sure.)

I don’t think these people are wrong to fear an undemocratic post-literate future. You can already see it taking shape, and it isn’t pleasant. For a while, in an earlier phase of social media, it looked like everyone would be getting their worldview from frantic contextualized six-second soundbites. What’s actually happened is much worse. The most influential political figures among young people are now streamers: people like Nick Fuentes or Hasan Piker, who talk extemporaneously about politics into a webcam, sometimes for sixteen hours a day. It doesn’t matter if you notionally agree with one of these people; if you’re accustomed to written language, everything they say will sound aggressively stupid.

Streamers repeat themselves. They are incapable of saying anything once; they have to rhythmically fixate over the exact same phrase six or seven times before moving on. As Walter Ong points out in Orality and Literacy, this is normal in illiterate societies. Unlike writing, ‘the oral utterance has vanished as soon as it is uttered. Redundancy, repetition of the just-said, keeps both speaker and hearer on track.’ (It doesn’t seem to matter that on a stream the utterance doesn’t actually vanish; you can go back and hear what was just said again. Clearly, no one does. Without text to structure it, we revert to mindless repetition, which is ‘in a profound sense more natural to thought and speech than is sparse linearity.’) Relatedly, oral discourse tends to be low-resolution. Like epic poets four thousand years ago, streamers rely on formulas. ‘Not the soldier, but the brave soldier; not the princess, but the beautiful princess; not the oak, but the sturdy oak.’ There’s nothing in the world that isn’t already known, that can’t be made instantly legible by assimilating it to some stereotype. Post-literate culture is deeply incurious.

Still, as miserable as this stuff might be, it’s strange that a lot of liberals tend to automatically associate literacy with careful, judicious, reasonable politics, and non-literacy with arbitrariness and unreason. In fact, the written word is a kind of madness. It tears you out of your actual context and deposits you in a world of bodiless abstractions. Lewis Mumford called it the ‘general starvation of the mind,’ in which actual sensuous knowledge of the world is replaced by ‘mere literacy, the ability to read signs.’ In late medieval Europe, the printing press and the beginnings of mass literacy didn’t produce an age of sober reason, but an enormous explosion in all forms of mysticism and esotericism, astrology, divination, witchcraft, Neoplatonist sects and charismatic religious cults, some of them peaceful, some of them murderous. It’s not hard to see why. These doctrines usually centered around the idea that material facts are just an echo of mental processes; they would have made a lot of sense to people who’d just been traumatically ripped out of physical reality by the strange magic of the written word. At the same time, as large numbers of people started to read the Bible for themselves for the first time, there was a wave of mass insurrections. These were revolutionary responses to the deeply unjust feudal and clerical system of the time, but they were also deranged. After radical Anbaptists seized Münster in 1534, they abolished money and socialized all private property. They also gave political power to whoever could most convincingly claim to have received a revelation from God. Eventually one of these was declared king, at which point he started renaming the days of the week and other people’s children, enforcing polygamy on pain of death, and trying to bring about the end of the world.

Even once the initial shock of expanded literacy faded, it could still produce bizarre and destructive ideologies. Modern nationalism would have been impossible without the dislocation of the written word. Your community is no longer made up of the people who actually surround you; it’s an entirely virtual construct, consisting of people you’ve never met in your life, but whose spoken language has been similarly homogenized by the mass-production of printed texts.

When Alexander Luria traveled to Uzbekistan, something terrible was happening just over the border in the Kazakh Autonomous Soviet Socialist Republic. The Soviet authorities had decided to liberate the Kazakh people from feudalism by confiscating their cattle, and forcing herders to join new collective farms in lands entirely unsuitable for agriculture. As a result, in the three years from 1930 to 1933, maybe more than a third of the Kazakh population died. Some died of starvation, some died trying to flee across the desert, some were shot by border guards or the police. It was a disaster, but a disaster that could never have been produced by the backward peasants and herders Luria interviewed in the Alai Mountains. They didn’t have the necessary abstractions; they were too blinded by how things actually are. It could only have been the highly advanced and literate people who had sent him there.

One result of the Soviet Union’s mass literacy campaign is that today, Russians are essentially the only truly literate people left. The vast majority of Russians read regularly, more than anywhere else in the world. The rate is lower among young people, but not by much. Essentially everyone in the country is intimately familiar with the great works of Russian and world literature; they can all talk for hours, with sensitivity and insight, about the genius of Pushkin and Chekhov. But somehow, political culture in Russia is not saner or more democratic than in the mentally enfeebled West. If anything, the opposite. It’s possible that the great works of literature don’t actually do anything politically at all. They don’t make us better people or freer citizens. Their value exists in an entirely different world.

Post-literacy won’t replace reason with madness, but it might give us madness of a new and different type. Marshall McLuhan imagined a peaceable ‘global village,’ in which electronic technology gently snuffs out all the constant ideological warfare of the Gutenberg age, and integrates the entire world under ‘the spell and incantation of the tribe and the family.’ It hasn’t quite worked out like that. He thought electronic media would be primarily tactile, which is understandable; he was writing in an age when a computer was made of punch-cards and magnetic tape. He couldn’t have known how aggressively audiovisual computers would end up being.

Our illiterate future is unlikely to be peaceful. But political and ideological conflict is already waning, being replaced with something much more intimate. In every developed country, the last few decades have seen a massive political polarization among gender lines. Young women are swinging hard to the left; young men are swinging even harder to the right. A lot of people still seem to think that this is because we disagree more about politics than ever before, but actually it’s the opposite. Politics is losing its content; being on the left has come to mean being a girl, and being on the right is just another way of saying being a boy. Teenage boys watch esoteric Nazi edits for the same reason they used to pull girls’ hair; as a way of working through the ambivalence of the heterosexual relation. Right-wing economic policy is now framed as a way of punishing women, reducing their social status until they’re willing to turn back the clock on liberation. In some parts of the left, anything can be justified as long as it seems to reduce the power of men. When we can no longer conceive of a political whole, this is what will be left: all struggles will be powered by outright sexual sadism.