When reading The Forces of Destiny by Christopher Bollas I was struck by this description of a schizoid retreat into an internal fantasy world. In essence I take him to be saying that the subject foregoes the reality principle by turning to an internal object world which is cut off from relations with external objects:
As I have suggested, the schizoid path taken by the child who develops a relationship to these ghosts is an act of alterity. The child chooses to live in an alternative purely internal world, rather than to negotiate a settlement with the actual life of the family, peers, and others. I would not suggest that there is a single route to this selection, but I think we can consider at least three fundamentally different but nonetheless related pathways to this schizoid solution.
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Does social media provide a fourth pathway to a (slightly mutated) schizoid solution? This is an extreme version of a more common experience of social media as bolstering what Winnicott talked about as the ‘false self’: a presentation of the self orientated towards the accumulation of positive regard from external others rather than the spontaneous expression of instinctual relating. Social platforms actively incentivise this in a whole range of ways. Indeed we might say that one has to proactively try to avoid this, in one’s own terms, as a default mode of engagement designed into the logic of the platform.
The schizoid solution is something more extreme. It’s the false self in dialogue with other false selves. Spontaneity reduced into the reactive logic on the dreamworld of the platform. An externality which is entirely subsumed into these confines. No thought, no challenge, no movement beyond what is allowed for on the platform. A dreamworld which can consume many hours of each day, interspersing the necessary engagements with the object world with continual interruptive returns. Nothing ever feels too real. Indeed nothing is real relative to the externalised internal world of the platform.
Mark Carrigan 