For many people, using AI chatbots is incredible at first. It makes them feel productive, confident, maybe even smarter. But later, there’s a hangover. Perhaps there are problems with their memory, or certain skills, like writing or coding, don’t seem to be as sharp as they once were. Maybe they feel like they can’t solve problems or make decisions or remember facts as well as they could before they had the help of AI. 

Susette Brooks, a marketing director living in Philadelphia, said she started using AI tools reluctantly but ultimately relented. She let AI write some of her emails, which lightened her workload, but then the dulling effects sank in. “I felt my writing and thinking decline as it was happening,” said Brooks, who has an MFA in nonfiction writing. “I had a harder time recalling information and synthesizing ideas.”

When you use external tools to reduce the cognitive effort required to do a task, you’re doing something called cognitive offloading. If you’ve ever used a calculator to do a math problem or used a calendar to remember an appointment, you’ve engaged in cognitive offloading. Tools like Claude and ChatGPT can do math problems and remember your appointments, but they can also write your term papers or create your work presentations. This is cognitive offloading at a scale we’ve never seen before.

Cognitive offloading isn’t necessarily bad. It’s actually what makes it possible for humans to be so productive. But as you outsource more and more cognitive tasks, you can start to become forgetful or see certain skills, like writing, start to decline. 

There’s a term for this: de-skilling. This is an old economics term that has emerged as a bit of a buzzword used to describe the perceived downward spiral of competency that’s accompanied the proliferation of AI tools. And it certainly sounds bad, especially if you’re a novice who needs to build skills. De-skilling can affect your critical thinking, your writing abilities, and your creative process. It can also affect your recall, as relying too heavily on AI tools can make it harder to remember things. 

Young people, at least, are worried about the long-term consequences of frictionless thinking. A recent survey by Gallup and researchers from the University of Pennsylvania found that 68 percent of Gen Z adults in the United States are concerned that offloading too many cognitive tasks is robbing them of important skill-building. About the same percentage of those surveyed worry that AI discourages them from critical thinking and social learning. Some 37 percent of US adults under 30 say that AI will have a negative effect on them personally, according to a Pew Research Center study published in June. And yet, more than half of Gen Z Americans use AI on a weekly basis. 

The paradox of AI is that, even if we feel like using these tools is bad for us, saving time and avoiding the friction of thinking is too tempting. We’re hardwired to seek out the path of least resistance, according to Daniel Willingham, a psychology professor at the University of Virginia, because cognitive activity is so taxing, and may or may not get you to the right solution. Memory, on the other hand, is efficient and effective — you know that something worked in the past, and it will work again.

“Our mind is really set up to save you from having to think,” Willingham told me. “Thinking is what you do when you’re in trouble.”

The good news is that experts say it’s possible to use AI in a way that helps you save time and protects your cognitive abilities instead of diminishing them. Here’s their advice.

It’s not your imagination — too much AI use can erode your skills over time

Derek Salyers, a content creator in Ohio, started using AI to get more done, faster. But over time, two things happened. First, the work got worse. “A lot of what I was putting out became AI slop, for lack of a better term,” Salyers told me. And then, his brain got worse, too. 

“When you get used to the AI making the decision, you stop pausing to actually think about things,” Salyers said. “And if you were never really present with it, you don’t remember it later. I wasn’t forgetting things because my memory got worse; I was forgetting because I was never really thinking in the first place.”

This effect is showing up in classrooms, too. One study of nearly 1,000 high school students found that those using ChatGPT scored 48 percent higher on a math test than their peers who didn’t have access to the AI tool. But when they were tested again without the chatbot, their scores were 17 percent lower than the students in the control group who had never had ChatGPT access. Similarly, researchers at the University of California Irvine looked at longitudinal data from online tests starting in 2015, and found that students spent less time and performed better on the text-based questions after the introduction of ChatGPT. (ChatGPT is very good at helping with text-based questions.) But when those students were later given offline tests, without the ability to use AI help, they performed worse. 

All of these students, it appears, were offloading the cognitive work to AI, which provided short-term gains. But in the long term, their thinking skills suffered.

Your basic cognitive abilities, like your working memory and selective attention, are quite resilient.

Evan Risko is a psychology professor at the University of Waterloo in Canada who co-authored the foundational paper on cognitive offloading a decade ago. He recently told me there’s not a lot of research into what’s going on in our brains when we’re cognitive offloading, but scientists are gaining a pretty clear picture of the pros and cons of doing it. The advantages vary depending on the task, but in general, cognitive offloading allows us to extend our imperfect memory systems, which you’ve probably done if you’ve ever set a reminder for yourself. The downside, Risko said, comes in offloading mental processes that are important. “Then we risk compromising our cognitive performance,” he said.

Your basic cognitive abilities, like your working memory and selective attention, are quite resilient. But as Risko and his colleagues explained in a paper this year — bluntly titled “Is AI making us stupid?” — other skills, like doing arithmetic and flying planes, are learned behaviors. You first have to acquire them and then, in order to retain them, you have to practice. AI use can compromise both the acquisition and retention of these skills — and people might not even realize this is happening to them, because AI makes them believe they’re more capable than they really are.

“People may have difficulty realizing that their skills are decaying or that they are failing to learn when using AI tools because the output and their performance with AI is at a high level,” said Brooke Macnamara, a psychology professor at Purdue University who co-authored the “Is AI making us stupid?” paper. “They may not realize that if the AI tool were unavailable how low their independent performance might be.”

Be intentional about the tasks you use AI for

The most important step to preserving your cognitive performance is to ask yourself if you should be using AI for a given task at all.

“Just because AI is a tool that’s available to us and it can accomplish a lot of tasks for us, it doesn’t mean that we should always use it,” Anjali Singh, a human-AI interaction researcher at the University of Texas at Austin, told me. Writing, for example, is something that a lot of people are now using AI for. But offloading that work means that you lose out on the independent thinking and reasoning that goes into expressing your thoughts. You also miss the chance to improve your writing skills if you don’t actually write. 

“We keep outsourcing these kinds of skills to AI over time and do not engage in those activities ourselves, then the de-skilling occurs,” Singh told me. “And that is I think probably one of the main reasons people could be feeling that they’re getting dumber as they’re using AI over time.”

“We are not getting these moments to reflect.”

Anjali Singh, Univeristy of Texas

It might seem counterintuitive, but it’s actually best to use AI for things you’re already pretty good at, the tasks you’re fully capable of performing yourself. A recent working paper by MIT economist David Autor and his colleagues (note: Several of them work for Google, who funded the study) describes how giving AI tools to 133 patent lawyers and then taking away those tools led to different outcomes, depending on the lawyers’ level of experience. All lawyers saw performance gains while using the AI tools, but those gains disappeared for the younger lawyers when the tools went away. Experienced lawyers, however, performed better afterward than their counterparts who never had access to AI tools. 

A similar effect showed up in a recent experiment by Middlebury College researchers. In the first session, more than 200 undergraduates learned about an unfamiliar topic and then wrote an analytical essay, some with the help of an off-the-shelf AI tool. They performed a similar test a week later, except this time none of the students had access to AI. The students who had AI access improved across the board, but what’s telling is that there appeared to be two types of AI users: augmentation users, who used AI to improve their work, and automation users, who just had AI do the work for them. The augmentation group performed better than everyone.

“Using AI to deepen or develop one’s own thinking on or understanding of a topic, rather than letting AI do all of the thinking, seems like the best way to use these tools,” Lauren Richmond, a cognitive science professor at Stony Brook University in New York, told me.

Tell your chatbot to treat you like a student

If you, like me, have ever fallen down a rabbit hole while trying to understand the geopolitical nuances that led to the outbreak of World War I and ended up staring blankly at a mountain of text feeling more confused than when you started, you know that using AI to learn doesn’t always go as planned. You may have also had the experience of writing prompts or asking questions and then receiving a long, overly detailed response. That can initially seem satisfying, but it’s often too much text to digest at once, so maybe you ask another question — and get back another wall of text. 

Older ways of accessing information, like reading books or even using Google to do research, happened more slowly, and that gave us time to process the information, Singh from UT Austin said. But that’s gone now. “We are not getting these moments to reflect,” she said.

If you find yourself drowning in content, that’s also a sign that you’re probably not expert enough in the material, or you’re not being intentional enough about your approach. 

It starts in the settings. Here, you should explain that you’re trying to build skills, not offload them, and instruct the AI to challenge you and engage with you. If you’re using ChatGPT, you can plug in custom instructions by going into the personalization tools. Claude has similar options called Instructions for Claude. 

If you’re explicitly trying to learn something new, you might also try some of the tools these companies have designed for this. OpenAI has study mode in ChatGPT. Anthropic offers Claude for Education. Google has Gemini for Students. Instead of simply providing answers, these tools act more like tutors, by asking questions, working through problems, and encouraging you to come up with solutions on your own.

Slow down and embrace friction

Something that’s both tempting and dangerous about AI is how fast it can do work. Vibe coding an app can take minutes, rather than days of manual coding. That’s very appealing if you have too much on your plate and want to get through it all quickly.

“The workload was so heavy and crazy, you have no time to think,” Joei Chen, a former brand director at a tech company, told me. “So you just throw stuff into AI and say, ‘What do you think?’”

At the same time, creating more code does not necessarily lead to more finished software, according to a recent Wharton School study. That increased productivity also doesn’t necessarily lead to happier workers. And the faster you move, the more critical thinking you’re going to offload. “Your boss asks you, ‘What does Claude think of this?’” Chen said, so AI “inadvertently becomes the final boss.”

Slowing down and forcing yourself to do more critical thinking is an easy way to hold onto some agency — not to mention some brain power. One easy way to do this is to make your interactions with AI more collaborative than transactional. For example, if you are going to use AI to help you write something, ask for five options of a draft instead of one, and then read each of them yourself and decide which is the best.

“Ask for feedback, hints, examples, explanations, advice, practice questions.”

Evan Risko, University of Waterloo

“Just the simple act of comparing things stimulates a great deal of the critical thinking processes that we kind of care about,” said Advait Sarkar, an AI researcher at the University of Cambridge, “and has beneficial effects for things like developing your judgment, your own awareness of what you don’t already know, and stimulating your recall.”

The word that came up again and again as I talked to experts about how to use AI without getting dumber was metacognition, or thinking about thinking. A lot of AI users let metacognition take a back seat to whatever content is flowing freely from a chatbot. And it can happen fast. 

While letting AI do all of the thinking for you is tempting, Matt Beane, an associate professor at the University of California Santa Barbara and author of The Skill Code: How to Save Human Ability in an Age of Intelligent Machines, told me that approaching AI this way “is your worst enemy.” To counteract this, you have to introduce more friction.

“You must be very aggressive about how you experiment with it,” Beane said. Risko, the cognitive offloading expert, echoed this advice. “Ask for feedback, hints, examples, explanations, advice, practice questions,” he said.

The best test for judging whether you’re offloading too much thinking to AI and the technology is chipping away at your skillset: Stop using AI and use your brain, and see what happens. You don’t have to stop forever, but you should, for example, spend a day writing emails without AI’s help to see if you’re as fluent as you used to be. Or revert to using Google for research and confirm that you can still find facts without a chatbot finding them for you. Build an app with your own code and see if it flows naturally. 

You might be troubled to find that AI made you worse at something. But you’re not actually dumber than you were before, and you can rebuild your lost skills the old-fashioned way: read, write, do arithmetic. If something requires thinking, go ahead and think.

There’s a lot to be anxious about as AI agents and bots get more integrated into every aspect of our lives. Meta, which recently agreed to pay over $17 billion to settle a lawsuit related to harming kids, now wants you to hand over all your online accounts to an inexplicably cute “agent” named Muse that might give a stranger your home address. OpenAI just introduced little blobs called Dots that can supposedly automate routine tasks, like planning dinner and ordering it from your favorite neighborhood spot. AI companies don’t just want you to talk to their chatbots; they want their agents to be an indispensable part of your daily routine.

As a parent, however, I think that perhaps the worst thing AI could do is be my kid’s friend. 

AI companions have been around longer than ChatGPT, and they’re growing in popularity with young users. More than half of teens have interacted with AI companions at least a few times a month, and one in three decided to talk about a serious issue with AI companions instead of real people, according to a Common Sense Media survey conducted last year. In certain groups and situations, a chatbot could offer some benefit — a lifeline for, say, LGBTQ youth who don’t have any in-person support networks, one study found. But even so, there are important caveats and risks.

Meanwhile, other experts are telling parents never to let their kids access AI companions, warning them that these chatbots have a history of offering dangerous advice and engaging in sexualized conversations. Sixteen-year-old Adam Raine died by suicide last April after developing a relationship and discussing his plans with ChatGPT.

If you have kids, these are horrifying stories to hear. It’s reasonable to wonder how widespread the issues are, and who they are affecting most. As of right now, the majority of younger kids aren’t using AI for companionship (phew!). But for those who are, where do the issues arise? And how do they go from using ChatGPT for help with their homework to opening up to it about their problems to preferring it to their human friends? 

Some answers are starting to emerge from research. 

For even young adolescents, there’s a direct link between AI companion use and mental health issues, according to a new study by researchers at the University of North Carolina at Chapel Hill. Their paper, which is still under review, is the first longitudinal study in the US that has looked at the bidirectional association between AI companionship in adolescents and mental health issues, according to one of the researchers. It charted AI use among 2,300 middle schoolers and found that about one in five used AI for emotional companionship. Those who used AI more reported higher levels of loneliness.

“It’s not just that the lonely kids are using AI, and they’re otherwise unharmed,” said Anne Maheux, an assistant professor of psychology and neuroscience at UNC Chapel Hill and the lead author on the study. “It is that using AI comes first, and middle school students are increasing their sense of loneliness following the use of AI.”

I recently spoke to Maheux about her research and the role of technology in young people’s lives. We discussed how much parents and teachers know about what is going on, what kids get out of human relationships that AI can’t provide, and whether she’d let a child under her care use an AI chatbot. While she said there is a lot to be scared of right now, there is some evidence that, when designed with the intention of promoting child learning and development and under the supervision of a caring adult, AI can offer some benefits, and, ultimately, she’s optimistic that we can design a better future for kids. 

The conversation below has been lightly edited for length and clarity.

How do so many kids end up with an AI companion? Do kids start using AI for homework help and end up in an emotional relationship with the technology? 

At a high level, AI companions — in our darkest vision of what that might look like — would be a kid calling an AI chatbot their best friend. That phenomenon is still quite rare. There are certainly plenty of kids who are experiencing that, but it’s not to say that it’s all kids or even most kids. I think that’s good news. 

But it’s also true that the line between opening up AI to ask a question about your homework and a full-blown AI companionship relationship involves a lot of gray areas. There’s evidence, mostly preliminary and anecdotal evidence, to suggest that very few people open up to AI with the primary initial goal of developing an intimate friendship or relationship. 

Most people open it out of a curiosity, sense of novelty, or seeking an answer to a question that’s very pragmatic. Then that can potentially evolve into something more akin to seeking personal advice or help making a decision or help making sense of one’s recent experiences with other humans. And that can potentially evolve to something that’s a bit more emotional.

What did your latest study on adolescents, AI companions, and mental health reveal?

Some kids seek out AI for certain purposes in different ways than other kids. For some kids, AI companionship is particularly attractive, especially the kids who maybe don’t have close friends or social networks in their offline life and who are already lonely. 

It’s a chicken-and-egg problem. Is it that these kids are seeking out AI companions or is it that having an AI companion is exacerbating those potential vulnerabilities or exacerbating risk for mental health problems? What we found is that interacting with an AI companion in a way that’s akin to emotional intimacy among middle school students is longitudinally associated with increases over time in loneliness. So the kids who are seeking out these companions, who are presumably already lonely, are also experiencing an increase in loneliness over time. 

There is this potential directionality question that we’re starting to answer here: It’s not just that the lonely kids are using AI, and they’re otherwise unharmed. It is that using AI comes first, and middle school students are increasing their sense of loneliness following the use of AI. In other words, middle school students using AI for emotional intimacy and companionship developed greater loneliness over time.

Do you have a sense of how often these kids are using the chatbots? 

In our sample — so again, these are US middle school kids — about 15 to 20 percent say that they’re using it at least a few times a week for any purpose. We don’t have specific rates of use for companionship because the questions that we asked were just not framed in a frequency measure, but more in how emotionally intimate they felt with the chatbot.

What else could have been causing that loneliness?

There are almost definitely many causes, and I think that our data suggests that AI companionship may be one cause. It certainly isn’t definitive. Obviously, I have to say that. I’m a scientist and trying to be hesitant about these things, but the reality is that whether or not AI use causes loneliness in this particular case, there are definitely other things that are also causing loneliness. 

That could be a myriad of things about the kid, maybe they have a lot of social anxiety, maybe they struggle with social skills, maybe the kid has had struggles in their family life and doesn’t have a strong sense of connection and belonging at home. It could be structural things. The kid just doesn’t have enough access to appropriate resources. So certainly there’s other things that are at play here, and typically technology use is one of many factors that can influence a kid’s mental health. 

And how much do you think that parents and teachers know about what’s going on, and how well-equipped do you think they are to intervene or to just be more involved in how these kids are using this technology? 

It’s a very slippery technology. The way kids are using it has changed rapidly in just the last year or two years. I would expect that parents, teachers, people who care about kids are probably struggling with the rapidity of change. But it’s also true that all the things that we have known for a long time about supporting kids and helping them thrive, those things are still true and they’ll be true with whatever technology comes after AI that kids are exploring. 

Those things include being curious, asking kids questions about their lived experiences online and offline, having conversations with kids so that they can understand the implications of different technology use. They can understand how, for example, AI is embedded within a broader system of social and political and economic factors, including the fact that many companies are trying to exploit kids’ attention in order to make money, which many kids are quite interested to hear about. 

Supporting kids also means providing a warm and supportive space for them to learn, to make mistakes, to be kids in the offline world, to have the frictionful, challenging, awkward conversations and first dates and all of the things that parents are sometimes trying to protect kids from by providing a safe container for them to explore those things. All of that can also provide avenues for kids to learn what they need to learn and develop — all the resources for a long life of thriving, even in the context of AI or other new technologies. 

What do kids learn from having these kinds of conversations with other humans that they can’t get from AI? 

Kids need to engage with other people, period. That’s true for all of us. We’re an incredibly social species. Simply being around other people and talking to strangers, let alone having strong social bonds, is really good for us. And all those things are uniquely important during adolescence, when kids have this neurobiological sensitivity to social information and reward. That’s when kids learn how to engage in conversation, they learn how to maintain eye contact, how to read body language, how to read emotions and perceive the world from the lens of someone else, to take their perspective. That’s not to mention other things, like being a member of one’s culture, what is valued, and what is expected. All of that is learned in the context of other human social relationships or relationships with broader social groups that a kid might be a member of. 

AI obviously can’t and never will be able to offer some of those things. It can’t actually experience empathy or care. It can’t engage in a true mutual human relationship. It may be able to simulate some of those things, and there’s some evidence that it can serve as a source of social practice. It can help kids work through the potential for difficult conversations and then serve as a bridge to engaging with other people. But there are aspects of AI that just simply can never replace the core sacred aspects of humans. 

Can you be more specific? What is it about human relationships that can’t AI simulate?

The way that AI systems are currently designed, which is not an inherent feature, but is a design choice, is to be sycophantic, highly agreeable, anthropomorphized, and all of those things can lead to kids developing expectations or understandings of interactive relationships that are actually fundamentally at odds with a normal human relationship. Some of the most consistent things that I’ve seen in the educated hypotheses on this topic and also in the emerging empirical research is that people need the friction that comes with human relationships. 

Human relationships are just hard and messy, and they’re also really beautiful. They’re what make so much of human life valuable and worth living. And with AI that’s always agreeable, that’s always available, that has no needs of its own, that can’t care or be cared for, it just doesn’t serve the same context to help kids learn things like conflict resolution or negotiation, being pro-social or caring for someone else who has needs. So many of those aspects that can feel uncomfortable in the moment, dealing with another person or a person who’s not responding right away, those things are actually important in the building blocks of developing the skills and capacities to be a functioning and thriving person in the social adult world. 

This is a problem with AI in general, isn’t it? It makes things effortless, but if you choose this path of least resistance, you’ll avoid the friction that causes you to learn and develop and build skills you need to exist in the world. 

Absolutely. And I think that all these things are connected too. AI offers this effortless, frictionless solution to our day-to-day problems, whether they’re social problems, whether they’re problems doing our homework, and those immediate solutions feel really good in the moment, so they’re quite tempting to keep coming back to. But there’s this real possibility that in the long term, that erodes our capacity for not only social relationships or cognitive skills, but just a general ability to withstand the momentary day-to-day distress of being a person living a normal life. And so I think every domain of human psychology comes together at that point, whether it’s social, emotional, mental health, or cognitive. 

Do you think that there are interventions that legislators could make or even that tech companies could make that would improve outcomes for kids, maybe make them a little less lonely? 

There are a million specific design changes that I would recommend. I think at a very minimum, AI systems can afford a pretty phenomenal amount of access to information, but there’s been no benefits that I’ve seen of them acting as friends. Kids need other human friends, full stop. Designing systems that are intended to exploit kids’ vulnerability or sensitivity to human social information and relationships, I think, is bad for kids. 

At the federal level, it seems that regulation is not coming, but at the state level, there have been many state regulations intended to protect kids, intended to create safer systems, to put in guardrails, to modulate different aspects of the models, the design, the user interface. These things could potentially make a real difference, I think.

What do you recommend parents do with regard to AI and their kids? Should they let them use chatbots? 

In short, no. But I am not a parent, and it’s much easier to dole out advice than it is to enact it. Parenting decisions about technology are not one-size-fits-all. Kids, parents, family dynamics, technology, and the context in which it is used differ, and in so many cases are personal choices (parents must weigh various potential opportunities and risks). Decades of research indicate what conditions a child needs to thrive. Extremely minimal research addresses the effects of AI on youth, and what we have so far suggests that the risks outweigh the benefits. 

I would not give a child under my care AI chatbots of any kind to use without me or another trusted adult present. I would talk to them openly about AI and its risks and benefits, but to me AI, like all technology, should be a tool used to promote human thriving, and when the evidence is unclear or suggestive of harms, I think it’s best not to experiment on kids. Currently, the off-the-shelf AI chatbots most kids are using appears more likely to undermine well-being for vulnerable users, especially children. 

Well, as a father of two daughters, I’m definitely terrified of what’s to come in the next few years. 

There’s a lot to be scared of, but there’s a lot to be hopeful of too. I think that everyone wants kids to thrive. Some of us are under different incentives, and some of those incentives might be perverse. But most of us are working really hard to design a better world for kids. 

In 1995, gender studies researcher Judy Chu found herself chauffeuring around her 13-year-old brother and his friend. The boys’ curiosity got the better of them, and they asked what she was learning: adolescent girls’ development, she told them. 

One of the boys looked at her and said, “‘You should study boys. You can start with me,’” Chu recalled. So she did. That fall, she spoke to 13-year-old boys from home for her clinical interviewing class.

In the years since, Chu has researched boys between the ages 12 and 18 — their wishes, their desires, what they wanted from their friendships and romantic relationships — and discovered some felt largely unknown. There was a gap between what the world expected of them — the stoic, strong, independent stereotypes that have persisted for centuries — and how they saw themselves, but had internalized so many messages for so long that they felt like they had no choice but to accept this version of masculinity. Chu theorized that these beliefs must have taken root during their childhood, and she later published a book on the subject.

When toddlers enter school, she discovered, they begin learning the rules of boyhood. “Regardless of what their parents had encouraged or enabled at home, they were learning that at school, if you wanted to be seen as and treated as one of the boys and you wanted to be with the boys, you wanted to play with the boys, be friends with the boys, there were rules you had to follow,” Chu said. “It was kind of like a microcosm of our society, which is if you want people to see you as and treat you as a quote unquote real boy or real man, you need to prove yourself.”

Since Chu’s work on the subject, American culture has changed to address gender inequities — the ones that negatively affect girls. As a part of this movement, girls were empowered to be more autonomous and pursue careers and financial independence to build a life beyond marriage and childrearing. (Though it should be said, women still trail men in earnings, outpace them in household responsibilities, and have higher rates of anxiety, depression, and PTSD.) 

But boys are still stuck in place. 

Across the country, lawmakers have promoted policies and legislation aimed at helping men reach their potential. In California, Gov. Gavin Newsom signed a 2025 executive order outlining education, career, and mental health initiatives targeting men. Maryland Gov. Wes Moore created the state’s Young Men and Boys Initiative, focusing on men’s health, employment, and community connections. But these programs are reactive, attempting to disrupt decades of socialization. At the same time, the rise of the manosphere and misogynist online spaces and increasingly right-leaning voting trends among men signal a cohort of young men at a turning point.

Recent studies have found that boys are less likely to graduate high school on time compared to girls — that gap is even bigger for Black and Hispanic boys — and fewer young men obtain bachelor’s degrees compared to their female peers. And as fewer men graduate from college, fewer participate in the labor force, too. The suicide rate among men is nearly four times higher than that of women. While men and women report similar rates of loneliness and number of friends, men are less likely to turn to their social networks for support. Out of the over 750,000 jobs created since Donald Trump took office in 2025, men have gained none of them. 

So what will it take to help men get unstuck? If we are truly committed to ending the male loneliness crisis, to tackling suicide and gun violence — society has the power to change things for the next generation, experts said. Rather than aiming to reach men after the constraining masculine worldviews have already taken root, we can prevent them from warping boys’ sense of self in the first place: To help men, we must change how boys are raised. 

Reject the myth of the “real boy” 

In 2023, psychologist Michael Reichert conducted a nationally representative survey of more than 2,000 American men, asking them questions about their lives, relationships, internet habits, and sources of social support. One finding was particularly staggering: two-thirds of young men between the ages of 18 and 23 felt like no one really knew them well. (In a follow-up report two years later, in which women were also surveyed, equal percentages of men and women — about 50 percent — said they were not truly known.)

The conclusion Reichert came to, he told Vox, was “boyhood is failing at the most important task.” American society is producing young adults who feel like they’re on their own, “a tragic outcome of a boyhood that’s not preparing our males for a resilient life in a world where things are harder, more complicated,” said Reichert, the executive director of the Center for the Study of Boys’ and Girls’ Lives at the University of Pennsylvania.

Because the idea of what a man looks like and how a man behaves is so ingrained, boys are taught to conform from an early age, experts said. From their earliest years, as evidenced in Chu’s work, boys are taught to adhere to stereotypical gender norms reinforced through comments like “boys don’t cry,” “toughen up,” and “don’t be a girl.” 

“It starts with mothers having a fear of turning their son into a mama’s boy, so they push them away at young ages — 3 and 4 years old. Go play with your dad, go play with your older male siblings,” Joseph Derrick Nelson, an associate professor in the department of educational studies at Swarthmore College, told Vox. Fathers, for their part, tend to emphasize self-defense, goal pursuit, and overcoming adversity with their sons, Reichert said. Black boys in particular are perceived as older and less innocent than their white counterparts, only pushing them further toward rigid gender roles, Nelson said. If they don’t conform, they may be teased by other boys.

A large part of proving yourself as a “real boy” means rejecting anything deemed feminine, including emotional vulnerability and relationships. As babies and young children, boys and girls are equally emotionally expressive, but by the time they start school, boys show fewer emotions and use less emotional language. When boys are taught that showing their feelings or forging deep friendships is girly, they stop prioritizing those relationships. That shift happens during the teen years, when boys go from reporting having best friends with whom they can share their deepest secrets, to feeling like they’ve drifted apart from these very connections by the end of high school. And it’s not for lack of desire, Chu said, or some inherent biological difference: Boys have simply learned not to show their need for affection, to hide their sadness, to not be tender. 

A new paradigm for raising boys, experts said, begins with how masculinity is first presented at home and in school. 

To encourage boys to be better in touch with their emotions means adults should not pit masculinity against femininity, Christopher Reigeluth, an associate professor at Oregon Health and Science University, told Vox. This goes beyond simply telling boys not to conceal their feelings, but making clear that confiding these feelings in a friend and fostering platonic connections isn’t girly: it’s a universal human need. 

In schools, specialized emotional education in curricula can help boys express their emotions and embrace vulnerability. 

Simply talk to them 

One of the easiest ways to do this is to allow and encourage boys to engage in an activity traditionally seen as more feminine: talking.

Reichert, the psychologist, has led an emotional literacy program in a boys’ school for over 30 years. In that time, he’s seen the sentiment among students shift from skepticism to genuine interest. “It has become, by 2026, the most popular program in the school,” Reichert said, due to an increased cultural awareness of emotional health. In the group, students discuss their daily stressors and hardships, and they learn that letting their peers see them for who they are — connecting with them — benefits their well-being. 

Before joining Reichert’s peer counseling group, high school senior Chris Burnetta expressed his emotions on the field. “You’re almost allowed to be emotional when you’re playing sports, and you’re not allowed to be emotional when you’re not,” Burnetta, 18, told Vox. In middle school, he attended a co-ed school and found himself performing aspects of masculinity to impress his female classmates. But once he met older classmates who he respected and wanted to emulate, he discovered many of them attended the counseling group and encouraged him to go, too. “I don’t want to speak for everyone, but I think for guys in general, looking up at people above you gives you a big impression and a big influence on how you want to live your life and what you want to be like,” he said. 

Seeing his peers so enthusiastically discuss their struggles and triumphs helps foster maturity and gives him permission to show his emotions, Burnetta said, an outlet he never had before.

Adolescence, a time when many behavioral health patterns are forged or discarded, is the time to engrain healthy social habits in boys — and for parents to be explicit, Matt Englar-Carlson, a professor of counseling and the director of the Center for Boys and Men at California State University Fullerton, told Vox. Now is the time to have dedicated phone-free time as a family, to give them opportunities to share how they’re feeling without fixing their problems, to listen to them even when they’re frustrating you. When his own son was younger, Englar-Carlson thought he knew all the tricks: showing empathy, trying to help. “Me doing that with him actually was making him feel worse, I think,” he said. Instead, Englar-Carlson took a lighter touch. He would acknowledge when his son was upset, but wouldn’t press a conversation. Whenever his son was ready to talk, he was available.

One easy way to do this? Talk to them when you’re driving. As my colleague Rachel Miller previously reported, not having to make direct eye contact can make it a little easier for kids to be vulnerable. 

And if you’re a man, make sure you’re leading by example: Be willing to share your own moments of embarrassment, disappointment, and sadness, so they know it’s okay for them to do the same.  

Help them foster non-romantic intimacy 

While in school, boys have ample avenues for connection through classes and sports, even if they aren’t interacting with others on a deeper level. It’s when they lose access to these organized outlets for socialization in adulthood that they slide into isolation or start looking to their romantic partners to fulfill all of their social needs. 

The idea that emotional intimacy is reserved for your significant other is how society gets to a point where 15 percent of men say they don’t have any close friends. Those without a partner are even more adrift: Men are less satisfied being single than their female counterparts. “We teach boys to not ask for help…figure it out on their own,” Nelson said. “I don’t know why we’re surprised when they become adult men and struggle with building relationships and close and connected communities, because all they’ve been taught, even since they were young children, was about figuring it out on their own and denying emotions, suppressing emotions, that then leaves you not in relationship and quite lonely.”

In the absence of in-person friendships, digital spaces provide an attractive alternative. While not altogether negative, some online forums — interactive video games, sports gambling, the manosphere — enable young men to further retreat from society. While pursuing community, boys may find their way to adult-centric spaces, which can be rife with misogynistic and patriarchal messages, feeding the belief that the only way to advance is through hyperconsumption, materialism, looksmaxxing, and dominating women, Nelson said. “They’re quarantining themselves to their rooms and their tech devices and these online communities where they play video games, they gamble on sports, and they have conversations with other boys and young men online about somehow feeling disadvantaged as men in our society,” he said.

Burnetta, the high school senior, said he and many of his classmates’ feeds are populated with “super masculine” content that sometimes pokes fun at men who open up about their feelings, which can further add to the stereotype that men should not be emotional. 

Even if boys don’t necessarily agree with these sentiments, they often don’t have other alternatives online. “I don’t think a lot of boys go on to YouTube…and say, ‘I really want to find the most misogynistic content I can find. That’s what I’m looking for,’” said Englar-Carlson, the director of the Center for Boys and Men. They may have simply wanted to watch a video about sports but were fed an ad for betting and then fell down the rabbit hole. Because traditional masculinity content is often fed to boys via their social media feeds, a brief introduction to these themes only leads to more. 

By young adulthood, they will have a fairly concrete idea of what’s expected of them as a man. In a 2017 study, young men largely agreed that the cornerstones of masculinity are self-sufficiency, toughness, physical attractiveness, being a financial provider, heterosexuality, hypersexuality, aggression, and control. Notably, they said they feel external pressure from family, friends, and society to meet these ideals.

If adults start with the understanding that boys are emotional and they have the same social needs as girls, they can encourage them to make friends before they learn otherwise. 

Teachers can recognize the signs of loneliness in young boys (resisting authority, talking back, and challenging boundaries) and use it as an opportunity to connect with their students instead of reprimanding them — because when they feel heard, their behavior softens. “What are these behaviors communicating to me from this boy about a met or unmet need, and how can I be responsive to it in my classroom? How can I help them facilitate close and connected friendships with not only their peers, but also with me as their teacher, like a primary adult in their lives?” Nelson said. When young boys simply get kicked out of class, they might fall behind and internalize a “bad boy” persona, he said, a cycle that enforces stereotypes and comes at the cost of their education. 

The story of masculinity online and from political leaders is that men must be protectors, high earners, and muscular and strong, and when boys fail to meet that standard (which they inevitably do because they are children), they are made to feel inadequate. “They’re struggling in school, they’re having a difficult time finding work, but everything about what they’re learning about to live in America is about the dream, the aspirations, acquiring, hitting these life milestones,” Nelson said.

Demonstrate an alternative masculinity

But for some young men, the most impactful interventions take place while they’re young. Growing up, Michael Dean looked to his father and his friends’ fathers for how to be a man. These men often spoke of the importance of providing for a family, being decisive, and being a stable force. Dean thought everyone was raised with these values and had similar upbringings until he reached high school and joined Reichert’s peer counseling program.

His junior year, one of Dean’s teammates on the football team suggested that some of the young men check out the group to discuss any problems at school, issues with parents, friends, or partners. Dean was frustrated with his performance on the field and decided to attend. Hearing from his classmates — their grief, their struggles — helped give him perspective. He also learned how to be an emotional outlet for the people he loves, including his younger brother. 

“I never felt that I had to be some kind of way or be some kind of man based on traditional values of being that strong, tough guy and to keep persevering through. I could definitely see that through my dad, and I did have that belief for a little while as I was in middle school and in the beginning of high school,” Dean, now 21, told Vox. “I learned that that’s not necessarily what it means to be a man, and I can make my own judgment through my own experiences and listening to other people to help me figure out what it means in my own belief to be a man.”

For Dean, learning how to be a man began when he was a child, but his path to adulthood was punctuated by formative adults — his mother, Reichert, and yes, even his dad — who fostered a safe environment to be vulnerable and emotional. Now, when he’s lonely, he knows he can call his family, friends, or his girlfriend for support. These are the outlets experts hope men feel empowered to call upon.

“If we’re really going to make a bigger difference with having healthier men who have connected friendships, who are emotionally expressive and connected in their friendships,” Reigeluth said, “it’s got to start with boys.”

Sifting through my pile, I feel the crisp edges of the glossy, technicolor marker that was previously nestled in the dirt of a bonnie green bell sweet pepper plant I bought from the farmers market this summer. I feel a pristine black-and-white receipt for one order of steamed dumplings and one dumpling soup; a thick bundle of political mailers; a Hadestown program that is gently shriveled from the torrential downpour on the night I saw it; a cellophane mailing envelope with Japanese postage. It’s garbage; it’s art supplies; it’s memories; and it’s all mine for the taking for use in my junk journal. 

A junk journal is a collaged scrapbook that you fill with literal scraps, the ephemera of your everyday life: business cards, ticket stubs, fliers, price tags, labels, product packaging, mail, printed photos (you remember those, right?), stickers…anything, really. The basic idea is that these items can be rescued from the garbage or recycling bin and turned into a physical, visual record of a given moment in time. That it’s made from trash is key; the abundant, inexpensive materials mean that junk journaling has a really low barrier to entry, which reduces the pressure and ultimately infuses it with a fun, feral energy that is perfect for 2026.   

So many slow-moving existential threats have accelerated and consolidated this year: climate change, inflation, war, surveillance, the erosion of free speech, oligarchs operating with impunity, the institutional collapse of both the humanities and science. At the same time, we live in an increasingly remote, digitized world, where we constantly have to question our reality thanks to AI, and where most everyone feels like their brain is a little broken. There are a lot of possible solutions to these interconnected crises, but experts agree that most involve being in the physical world. And your little pile of stuff is undeniably concrete. 

Girija Kaimal, a professor and the chair of the Creative Arts Therapies Department at Drexel University, said that junk journaling can help us feel hopeful — which is important when you’re mired in digital malaise and existential dread. “Everything is getting more expensive or more difficult, or AI is going to take away all your jobs, and oh, these are all the diseases coming at you. It can really give you a sense of helplessness,” Kaimal told me. But generative acts, where you make something out of nothing, can help you push through that despair and remind you of your own agency. 

“Even the smallest act of creating is sending a signal to your brain: Hey, I got this…” she said.

“I can bring a little beauty and meaning into this world,” Kaimal said. “I’m not this helpless pawn being tossed around by powerful forces. I mean, in a way I am, but I have something to give to this world.” 

As a longtime diarist, former scrapbooker, and big fan of this new iteration of it, I’m all in favor — and the experts I spoke to all agree that it’s a hobby that is really well suited to this particular moment. So if you need a creative outlet or just want something to do with your hands that’s not scrolling through AI slop, here’s why you should give junk journaling a try. 

The barrier to entry is incredibly low (and incredibly cheap)

Every form of entertainment, novelty, and inspiration right now is so, so expensive: concerts, live theater, movies, sports, travel, dinners out…the list goes on and on. Hobbies have gotten pricey too. Joann’s went under at the same time that tariffs started driving up the cost of yarn, art supplies, and so many other consumer goods. This is a real problem when it comes to both creative stimulation and human connection; a 2025 survey of 688 young people in Scotland found that cost was a significant barrier to engaging with a hobby for nearly half of respondents. That’s not good! 

But even folks who can afford to spend $300 on a beginner ceramics class might still prefer to have the option to do something creatively stimulating for free. That’s why a hobby that anyone can cobble together from the garbage pile is so thrilling. (And many of us are already hanging onto the basic materials for sentimental reasons, hoping to do…something…meaningful with it all…someday. Instead of letting it collect dust in a drawer for years, you can give it a more permanent home!) You don’t even need to buy a journal to get started; you can use whatever notebook you have lying around (including your current daily planner!), or tear half the pages out of an old book (to create more room for everything you’re going to put in it) and use that as your base. 

While some people’s junk journals include supplies they purchased specifically for it (i.e., the $30 “junk journaling kits” that craft retailers have started pushing), I strongly encourage you to resist the urge to shop, as I think this hobby works best when it’s done using stuff you already have or naturally acquire in your everyday life. Buying a bunch of preselected supplies adds pressure — because once you’ve invested money in something, there’s a desire to not just do it, but to do it right. It also turns the junk journal from a creation that’s really authentic and personal, akin to a diary, to something more curated and outward-facing; when you start with materials designed (often with faux-nostalgia undertones!) by someone else, you remove a fundamental bit of yourself from the process. It shifts from being personal, messy, and maybe even a little ugly, a place where you can make “mistakes” and change your mind, and becomes more about having a coherent aesthetic. That’s something to be very wary of in a moment in which every experience feels like fodder for social media. When you have an audience in mind, the blank page starts to feel like a subpoena instead of an invitation, leading to a paralysis that makes it harder to get started and more difficult to enjoy the process. 

So not only is junk journaling a hobby that can be affordable, I’d argue it’s one that should be. The less cash you spend on supplies and the more you rely on a pile of detritus, the better off you’ll be. Speaking of which… 

Junk journaling is a beautiful invitation to turn trash into art 

Back in July, the air in New York City was thick with haze due to wildfires in Canada; it was dangerous to be outside, but I didn’t really want to go out anyway, thanks to the concurrent heat emergency we were dealing with. Meanwhile, more than 2.3 million acres across the state of Oregon burned between mid-July and mid-August, which also happened to be the hottest month ever recorded in the United States. At the same time, Europe was boiling. Nearly 3,000 people died in England’s heat waves in May and June. 

While we need major systemic change to stop the progress of climate change, it’s hard to read all of this news and not feel a moral obligation to do something, or at least not directly contribute to the problem. Knowing that penguins are dying certainly makes me want to reduce my own consumption — and that includes trying to curb the amount of new hobby supplies I’m buying. Junk journaling dovetails perfectly with this. 

And just on a creative level, there’s real value in the whole “turning trash into treasure” thing. Having limited resources is a really helpful starting point for imaginative thinking. Looking at a pile of garbage and being able to see art (or even just something lightly coherent) is really energizing and exciting, especially when you’ve been feeling bored and a little stuck. I’ve found that looking for items for my junk journal has helped me notice color, shape, texture, and artistry more in my everyday life, which ultimately makes me feel more connected and creative. 

The trash element of junk journaling meets the demands of our current moment: “There’s a huge shift, and I kind of love it, towards being sustainable,” Kaimal said. “Everybody is talking about AI, this, that, but the new generation is really thinking about the environmental cost.” 

My friend Ryan Swedenborg recently got her MFA in Studio Art from Maine College of Art & Design, where she focused on sculpture. She wrote her thesis on assemblage (kind of a 3-D version of a junk journal), arguing that it’s not just an art form, but that it’s a way of navigating complex systems — “just trying to stay alive while living with others,” as she put it. She said that instead of trying to master something, assemblage is an iterative way of working with what is already around you — “I mean, that’s how you stay alive,” she said. 

Creative practices like assemblage and collage tend to flourish in times of instability, Ryan said; the irreverent and absurdist Dada movement was a direct response to World War I, machine culture, and mass media. The neo-Dada movement immediately followed World War II, and, like the earlier version, heavily featured collage. After 9/11, assemblage surged again, often as a direct response to the attacks. “I feel like, especially in New York…people [were] just literally taking these objects that live within the streets and building something new,” Ryan said. 

Consciously or not, people want to feel a sense of control when it feels like the world is falling apart, and junk journaling is a very literal way of picking up the pieces. 

Junk journaling is something creative to do with your hands

If you want to be on your phone less (and who among us doesn’t want that?), it’s important to find something else to fill your time. And a low-stakes project that’s both creative and tactile is a great alternative. (It’s also something that a lot of people are gathering to do together in person — Google your city plus “junk journaling events” to see what’s going on near you — which is a really fun bonus if you’re looking to get out and meet people.)

First, creativity is really, really good for your physical and mental health. According to a review of various scholarly studies of the topic published in the Journal of Creativity in 2024, art and other creative acts help with emotional regulation, reduce stress, and build self-esteem; they can also help you build community and cope with grief, chronic illness, pain, and loneliness. Journaling, too, is great for your mental health; a 2022 meta-analysis showed it helps with anxiety and PTSD, and another study found it “reduces intrusive and avoidant thoughts about negative events and improves working memory.”

The way you use your fingers to sort through, arrange, cut, layer, and paste the materials can also serve as a balm for your weary brain, said Mark Paterson, a sociologist at the University of Pittsburgh who studies touch (and all five senses) in history and philosophy, as well as material culture and consumption. “We are manipulating machines. That is what we do. Everything from picking fruit, grabbing a branch of a tree and swinging in our early history, and so on. But also the feel of a typewriter, the tactile feel of a typewriter — all these things were part of the absolute background buzz of everyday life,” Paterson told me. “And it’s so strange in such a short time that it’s just become absent really, really quickly. And so things like scrapbooks, notebooks, that type of thing, are bringing us back to something which is a little bit more considered.” 

Since talking to Paterson — and after reading my colleague Sara Herschander’s deep dive on how humans are losing our sense of touch — I’ve been focused on finding ways to consciously engage with my sense of touch every single day. And in combining this with other creative acts, I’ve found a really satisfying alternative to scrolling that I genuinely look forward to every day. 

Kaimal, the creative arts therapies professor, said that having these tactile, creative experiences is good for our brains and our sense of self. “To me, doing things with your hands, using your hand-eye coordination, the sensory aspects…the choices you are making, all those reinforce a sense of confidence and a sense of valuing yourself like, ‘Hey, my vision really matters. I have something to say and do in this world that nobody else is saying or doing.’ And to me, having that space is a big part of creating a sort of mental respite.”

A junk journal is proof of something real

I’ve always been drawn to keeping diaries and scrapbooks, for reasons I can’t fully articulate. 

But this deep, often-inexplicable desire isn’t unique; it spans cultures and millennia. “I think there’s a very human, timeless urge to just be like, ‘I was here.’ You think of archeologists digging up graffiti in Pompeii or other locations around the world where someone just wants to say, ‘I am a person, I existed, I am in this context, and I’m going to anchor myself to the physical,’” Mallory Furnier, a special collections and archives librarian at California State University Northridge, told me. “I think there’s a need to feel remembered.” 

In more recent history, this desire took the form of things like commonplace books, yearbooks, and slam books. But in the past decade, we’ve taken this urge to social media, which feels the same, but just isn’t; Furnier said posting online is often more about status, about performance — I went to this event, I hung out with these friends. We all kind of agree that the things we see on social media aren’t real.

A junk journal, on the other hand, offers you literal, tangible proof that your experiences were real, along with an authenticity you simply don’t get when you’re posting for an audience. Technically, you could still lie or obfuscate reality in your junk journal, as 58-year-old Jane Hemmer did in The Onion’s “Local Woman’s Life Looks Bearable In Scrapbook,” but you probably won’t! So collecting and arranging your ephemera in this way serves as a nice antidote to the cozenage of both Instagram and AI slop, and the way that we now all have to constantly question our very reality. 

Paterson, the sociologist, told me that humans have long seen a connection between our sense of touch and the idea of deeper truth and understanding; he pointed to noli me tangere, which comes from a scene in the New Testament in which Christ’s followers reach out to try and touch his wounds following his resurrection to confirm that he’s real. Shuffling through your pile of ephemera isn’t quite the same as rooting around in your buddy’s stitches, but it’s an instinctive, almost unconscious way that we validate what’s true nonetheless. 

A junk journal is a way to make meaning out of your life, whether you use it to record things that are positive, negative, or neutral. “To track your life every day and to document it is to be more intentional about your personal narrative,” Furnier said. “Otherwise, you’re just going through life as a robot and not really making sense and making meaning and celebrating your little wins every day, processing what didn’t go well.” Furnier added that collaging takes this to an even deeper level because you’re deciding what to keep and how to position it. She told me that when scrapbooks are too old and fragile to handle, archivists sometimes have to disassemble them to preserve the individual elements, but they always take photos and scans before they do to keep a record of the original arrangement: “There is this meaning-making of juxtaposing different objects from different places together. There’s an authorship and a reimagining of these disparate, seemingly unconnected items that happen in a scrapbook when they’re brought together like that.”

My friend Ryan said that the ability to create a document that feels somewhat permanent in a moment of upheaval is a big part of what makes this such an appealing medium. “It is like an archival process,” she said. “You are putting a time and a place when you’re making these pieces, because you’re using objects that exist today. So it’s putting a timestamp on it. … Things that are seen as mundane in the moment really get to become part of the record. And I think that’s really exciting, especially as we look back at the lineage of assemblage and we can see how that played out.” 

While you might get into junk journaling with future history in mind, you could also come at it from the opposite perspective, and try it precisely because things feel so unstable. “Today, with so much uncertainty in the world, I’m not sure that people — young people especially — imagine a scenario in which their story and their labor survives intact, unsullied for generations,” Danille Christensen, a professor at Virginia Tech who studies scrapbooks, folklore, and material culture, told me in an email. “Maybe an ethic of noticing and reusing or incorporating small incidents and things — ‘making beauty from ashes’ (to modify a phrase from Isaiah) — is the kind of hope that people can muster right now.” 

A junk journal is a way of creating something that is yours and yours alone

Americans are awash in mass-produced crap: Influencers are constantly peddling fast fashion; gadgets and products we don’t need and that are destined to end up in landfills; furniture and other home decor that is both cheaply made and weirdly expensive. While pushing back on this can be hard, my junk journal has served as a really nice reminder that it’s possible to resist the commodification of everything and just make whatever we want, using whatever we have, simply because it feels good. In that sense, it can be another version of craftivism, which has been popular for generations and is currently having a renaissance.

Paterson drew a connection between junk journaling and bricolage, a French term that generally is used to mean “DIY project,” but has come to be associated with mixed media and using whatever materials you have on hand. “It’s this idea of an everyday art, of making do, of coping. So it’s not simply about the arts, but it’s actually about coping with everyday life and so on…” he said. “Maybe commenting on mass consumption and trying to do something about that.” He said that remixing widely available items, turning them into something new and personally meaningful isn’t a trend; in fact, it’s something that tends to cycle in and out of the culture as people discover it — and perhaps remember their need for it — anew. You see this in things like ripped jeans, punk, or, more recently, appliquéd or embroidered Trader Joe’s bags (another current project of mine). “Consumption is not just passive, but it can be a very creative act,” he said. The junk journal, then, is “an artistic statement. It’s very much ours. And maybe it means nothing to anybody else. Maybe it actually just looks just like a little junk, clearly. But of course it’s deeply meaningful for the person who puts it together.” 

Furnier, the archivist, pointed out that as our lives have become more digital, they’ve also been commodified and sold back to us — you post a picture from the theater and then start getting Broadway-related ads. A nice memory that’s related to your identity and your relationships has been turned into a marketing opportunity. “It’s almost like we’re reclaiming our data by making it physical,” Furnier said. “And there’s something that feels almost radical and liberating with the idea that you can create something and you can share it in person or you can keep it for yourself, and you’re not going to get a targeted ad.” 

When ownership writ large feels very out of reach and every moment in our lives is a new opportunity for both consumption and for performance, you can still have agency in this very small way. The fact that it doesn’t require you to enrich a billionaire in the process makes it even more appealing. “It’s no great mystery in many ways, especially with the acceleration and the frictionlessness of everyday life and the goal-orientedness…we need these speed bumps, these forms of friction to slow us down,” Paterson said. “And so I can see junk journaling as one of the most accessible ways of slowing the world down and making it slightly more one’s own.” 

Hi readers! Shayla Love here, science journalist and longtime fan of Your Mileage May Vary. I’m honored to be subbing for Sigal Samuel while she’s out on parental leave. I’m diving into your questions as a way to help understand human nature and our choices through multiple lenses: philosophical, psychological, and beyond. Please send in any emotional, body/brain, sociological, perceptual, or other kind of life quandaries you might have.

My best friend confessed his love for me one year ago and I rejected him because I was unhappily in love with another man, and I was never really physically attracted to my best friend. He was devastated. I am happy our friendship survived.

Over a year later, I find myself thinking about how it would be like to be in a relationship with my best friend. He is the only man who ever showed me genuine love and support, and I wonder what if I try…maybe I will fall in love with him. However, I am concerned about hurting his feelings again. Is it selfish of me wanting to try this love out because it promises security and appreciation?

Dear Fanning the Flame,

I can’t blame you for being curious about the common “friends to lovers” storyline. It’s often portrayed as the best kind of pairing: Two people have the foundation of their friendship plus a newfound love; the romantic relationship is like a soaring addition to an existing sturdy house. 

But real life is not always like the movies, and it sounds to me like you haven’t actually had an awakening of desire for your friend. In fact, it’s the opposite: He once expressed feelings for you, and you confronted a lack of physical attraction for this person. Now you’re wondering if it would be possible for you to fall in love if you tried. I think you’d agree that your timing is suspect. After a breakup, it’s common and understandable to seek out comfort and intimacy. Still, I detect a philosophical streak in your question beyond the issue of whether or not this would simply be a rebound. 

If your friend has always appreciated you, made you feel safe, and loves you — could that be a form of love that’s better than what you had in your last relationship? Maybe that is what love is.

Is it? Over a long night of drinking some 2,400 years ago, one group of thinkers allegedly debated the true nature of love, as Greek philosopher Plato describes in The Symposium. 

Aristophanes, a playwright, tells a story that most closely aligns with the love we see in the rom-coms of today. He said that humans used to be larger creatures with four arms and four legs. After annoying the gods, Zeus cuts all the humans in half, creating the two-limbed bodies we have today. The result is that people wander the world looking for the one person who used to literally complete them. If you followed Aristophanes’s fable, you shouldn’t try to be with your friend unless you felt that deep longing that one has when meeting their other half. 

The rest of the dinner party companions have more circumspect ideas. Phaedrus, a Greek aristocrat, thought that true love inspired people to become the best possible version of themselves. Pausanias, a military man, thought that love driven only by attraction to someone’s body was “vulgar love”, and that “noble love” was the love of someone’s values. Eryximachus, a doctor, asserts that love is also about moderation, and it needs order, much in the way the natural world does. Finally, Socrates says that even if you start out with physical infatuation, you can eventually transcend that and end up loving wisdom itself, the highest form of love. As I read it, the men are grappling with how to make love make sense, while acknowledging that it can make us lustful and impulsive. Shouldn’t its best manifestations instead be practical and virtuous?   

You could easily justify trying to date your friend with these theories that try to wrangle and tame love. For example, if your friend inspires you to be the best version of yourself, you could decide that’s enough to go for it. You could also decide that because you admire your friend’s character, and not his body, that’s a noble love, and better than the vulgar love of attraction. 

German philosopher Arthur Schopenhauer wrote in his 19th-century essay “The Metaphysics of Sexual Love” that he distrusted the feeling of being desperately in love. He considered romantic love to be a biological drive disguised as a real emotion — one whose goal is to trick us into procreating. You could even see your lack of attraction as an indication that you’re able to act more rationally, and not be deceived by that cunning trickster, passion. 

I know you’ve recently gone through a breakup, but I hope you can feel how bleak these views can become: to see love only as the window dressing for the propagation of a species, or as just a bridge to the love of wisdom. 

This cynicism has other consequences. Wondering if you could redefine love in a relationship with your friend isn’t like a wine-fueled dinner party bouncing around thought experiments. It involves your best friend and his own feelings too, and could risk not only hurting him, but also robbing him of a better romantic partner. 

For Simone de Beauvoir, the 20th-century existential philosopher, the most important aspect of life was freedom: We are technically free to do whatever we want, and it’s the choices we make with that freedom that determine our authenticity, or lack of it. De Beauvoir worried about forms of love that stole freedom from other people. In narcissistic love, she wrote in The Second Sex, a partner doesn’t love the other person, but loves the fact that the other loves them. It’s a relationship built on the self-interest of one of its members. 

I want to gently point out that it sounds like there may be aspects of the narcissistic relationship in your dilemma. While it may be intriguing to consider what it’s like to date a friend, you don’t seem to be as romantically interested so much as you are interested in his interest in and support of you. Actually involving yourself in such a dynamic could take his freedom, as well as your own capacity to learn from your break-up, then find a partner you’re genuinely drawn to for their own merits.  

I’m not saying friendship isn’t an important ingredient in love. Many of the most successful, very long-term partners I know have developed a deep friendship with one another. This friendship helps them stay kind to each other and have fun over many years when work, health, or stress can interrupt more passionate times of connection. But those same couples also had the undeniable spark of attraction at the start of their relationships too. They didn’t have to try. Sometimes they tried not to feel as strongly as they did, and still weren’t able to stop. 

Even in cases when a relationship first launches platonically, if something more is there, the undeniable, reciprocal pull tends to emerge soon thereafter. In H.G. Wells’ 1911 novel, The New Machiavelli, which was largely based on a real-life affair Wells had, he writes about a college graduate called Richard who meets a young woman, Isabel. The two become friends and are entranced with each other’s minds. But they quickly start to notice more between them, despite trying to push such thoughts away.

They fail at this attempt. Richard has a moment of realization, when he turns to look at Isabel’s face one day. “And something — an infinite tenderness, stabbed me,” Wells wrote. “It was a keen physical feeling, like nothing I had ever felt before. …From that time forth I knew I loved Isabel beyond measure.” I think you owe it to yourself, and your friend, to pursue connections that have this quality, especially at the start. 

You should also make room for and appreciate your friendship. If it never becomes romantic, that doesn’t make it a lesser relationship. The couples therapist, Esther Perel, calls friendships their own kind of love story. She once described a simple exercise to help appreciate that bond. Take a few minutes and think about a friend who isn’t a family member or romantic partner. “Recall a time when that friend reflected you back to yourself, created space for joy, or helped you remember who you are,” Perel suggests. Then, send a message to that friend about that moment, and thank them. 

Having a good friend by your side in the aftermath of a breakup is a gift. Work on maintaining and nurturing that friendship, and make sure you spend some time helping him with his life too. Don’t fixate on whether you should attempt to fall in love. The truth is, for better or for worse, if you love him, you won’t have to try.

Bonus: What I’m reading

• I’ve always been interested in the history of love, by which I mean the differences over time in how love has been expressed and discussed. William Reddy, a historian of emotion, has an excellent book called The Making of Romantic Love; you can also check out a syllabus for a class at Duke University he taught on the subject. 
• For a deeper dive (and refresher!) on Plato’s Symposium, I found that there was no better person to turn to than Melvyn Bragg and his guests on the BBC In Our Time episode on the philosophy of love. 
• Arranged marriages are an interesting window into understanding the growth of love. Mansi Choksi’s nonfiction book, The Newlyweds, follows three couples in India who attempt to marry for love; here’s an excerpt that was published in Harper’s Magazine. 

This story was originally published in The Highlight. To get access to member-exclusive stories like this every month, become a Vox Member today.

Lisa Marie Wilson matched with a man on a dating app who claimed to be 5-foot-10 and to live on the beach. Only one of those facts turned out to be true. When she showed up to the date, Wilson observed that she and her date were the same height — and she isn’t 5-foot-10. She wasn’t planning to mention it, but her date did: “He told me I wasn’t really 5-foot-9,” Wilson, a 51-year-old author, told Vox.

Even though he accused her of lying about her height before he even said hello, Wilson told Vox she still gave the man the benefit of the doubt. But as they continued on with their planned walk along the beach, Wilson sensed her date was suspicious of her. “The whole time it was like he was an investigative reporter asking me questions, but kind of like if you were interviewing someone you didn’t like,” she said. 

By the end of the date, Wilson was sure she didn’t want to see this guy again, so she turned down his offer to give her a massage and left. She couldn’t get past his accusatory comment about her height. “I was like, ‘I’m not a liar,’” Wilson said. “But I think he was — because he obviously wasn’t as tall as he was saying he was.” (To add insult to injury, Wilson’s date emailed her the next day breaking things off with her.)

If you’ve been on a date recently, the phrase “love is a battlefield” might seem a fitting descriptor for the sordid state of romantic affairs. 

According to this year’s Kinsey Institute Singles in America Survey, the percentage of singles with a “checklist” of what they’re looking for in a partner rose from 25 percent in 2021 to 34 percent in 2026. Dating has also become even more partisan this year, another survey found: A date’s political affiliation, especially if it conflicts with their own, is a major dealbreaker. This year, traditional gender roles and values have made a return, hardening some people’s idea of what romance looks like — a dynamic where a woman is pursued by a man with an absurdly strong jaw — and warping the expectations that women have of men and vice versa. Daters are also increasingly using AI to chat with matches on apps and bots’ infiltration of dating apps might have you questioning who you’re even chatting with in the first place. 

It stands to reason that we’ve forgotten how to be human — and some of the basic rules of human decency — in our love lives. Relationship experts, historians, and critics agreed: Dating feels different now.

TikTok has only added fuel to the fire. A popular outlet for singles to share their gripes, the platform has given rise to new dating vernacular — rosters, breadcrumbing, goblintimacy. These new dynamics seeped into the dates themselves, with people openly antagonistic and confrontational from the jump. 

Experts say that if your goal is to find love, or even just have a night of fun, assuming the worst of others — as so many seem to do right now — isn’t an effective strategy. “If you’re eternally suspicious, that tends to be a boundary to attraction,” Paul Eastwick, a psychology professor at the University of California Davis and author of Bonded by Evolution: The New Science of Love and Connection, told Vox. 

The consequence of such hostility in dating is less tolerance — for ordinary friction, for learning lessons, for romance itself. So, what’s a single in 2026 to do?

The problem with dating right now

Most of modern dating followed a predictable pattern: Two singles met at church or at school or at work or at a party hosted by a mutual friend or through family. They might continue to see each other in social settings, gradually growing accustomed to one another’s personality, quirks, interests, until one person (usually the man, if they were straight) asked out the other on a date. Because they had mutual friends or coworkers in common, there was someone to vouch for them, to give some context to their life. 

Since the early 2010s, the most popular way to meet a potential romantic partner has been through online dating. App users are exposed to swaths of people they might not have ordinarily met without having to leave the comfort of their homes, meaning they are going on dates with virtual strangers. The sussing-out phase — where your perception of a person grows from simply “hot woman” to “Amy, the funny blonde from my dodgeball team” — has been condensed or eliminated altogether. “It’s not like, I got to know this person naturally,” Eastwick, also the co-host of the podcast Love Factually, said. “When somebody is a stranger, it’s maybe a little easier to come in with whatever negative assumptions you’ve gleaned from these online spaces.”

Life as a whole in the US has become more combative and tense in the past decade, from political polarization to increasingly rude behavior. At work, our labor and time is extracted until we’re laid off; at home, we’re suspicious of our neighbors. And dating is inherently vulnerable, rife with rejection and negative consequences. 

Dating apps have played a huge role in this dramatic shift in tenor. While effective at connecting users with multiple eligible singles, apps don’t encourage slow-burn connections, which is how humans have historically grown attracted to one another. And when a date goes awry, terrible tales can be mined for engagement online, where commenters are quick to validate a unique experience as universal, often reinforcing gendered stereotypes, like “all men are toxic” and “all women are shallow.”  

People have historically commiserated over their romantic lives as a way of bonding: Think of men in bars with their buddies bemoaning the old ball and chain, women lamenting their husbands not shouldering their share of household labor. During the feminist movement of the 1970s, women gathered to validate each other’s experiences and consider political responses to sexist issues, according to Rebecca Davis, a professor of history and women and gender studies at the University of Delaware. Social media now fulfills many of the same functions as these in-person conversations, Davis told Vox; people can take to TikTok or Reddit to share their frustrating or traumatic experiences, and comment sections are populated with others sharing their own similar stories. But unlike in the relatively private spaces of the past, these gripes now spread from individual to individual with little context, follow-up questions, or nuance.

Instead, posts beget more posts. Algorithms reward extreme content and creators may embellish details to encourage engagement. Whether intentionally or not, TikToks about how coffee dates signify low effort and Reddit threads parroting misogynist language perpetuate harmful stereotypes. “People are good at finding a reason to externalize the difficulty of dating,” the writer Asa Seresin told Vox. It’s much easier to assume the people you date are altogether bad than it is to assess your own actions.

In a viral essay published in 2019, Seresin gave the outward disdain with heterosexuality a name: heteropessimism. Since then, dating culture has only gotten more dismal, he said, in large part due to a national regression toward conservative views of gender and sexuality. The overturning of Roe v. Wade, contentious debates over transgender rights, and a generation of young men who believe a woman should obey her husband have become a dark cloud over the world of romance.

Some of these more traditional beliefs have filtered into 33-year-old Brittni Kristine’s dating life. After only a few weeks of dating, a man Kristine had met on an app asked her to be exclusive, but his actions suggested he wasn’t fully invested. Whenever Kristine inquired about their plans for the week, the guy would get irritated. “His defense mechanism was essentially like, ‘Well, I didn’t tell you I wasn’t seeing you next week, so why would you assume?’” Kristine told Vox.

Over the course of the month they dated, Kristine and the man got into multiple arguments of this nature until she’d grown exasperated with his stonewalling. His antagonism, Kristine suspected, stemmed from a puritanical view of sex and romance, where casually dating is seen as a moral failure. “I’ve had so many people tell me, ‘If I go on a first date with you and I find out that you have gone on another date in the past two weeks, basically I would never talk to you again because you’re promiscuous,’” she said.

These off-putting experiences fuel heteropessimism. A key aspect of heteropessimism, the pervasive embarrassment with which some young women express being attracted to men, only adds to a cycle of shame that makes people feel guilty for who they’re attracted to, Davis said. This has led some to internalize the idea that queer relationships are easier or more ideal. “When women talk about division of labor…it makes sense that there’s a longing for a relationship where the gender division of labor isn’t at play,” Seresin said. “I actually do think that is one way in which queer relationships are a lot easier, but I wouldn’t say that overall queer relationships are easier.”

Negative stereotypes and preemptive defensiveness plague queer relationships, too, Seresin said. “A lot of gay men also say, ‘I wish I wasn’t into men,’ and will blame a culture of very casual intimacy on being unable to find a boyfriend,” Seresin said. “A lot of lesbians will blame there not being enough queer women out there or enough of their type.”

The result is a population of singles, regardless of who they’re attracted to, walking into dating scenarios with strangers who they might already be suspicious of.  

Dating with walls up

As soon as his date walked through the coffee shop doors recently, Alex Alberti told Vox he sensed an air of negativity. “Literally from the jump, he kind of felt on the defensive and a little bit guarded from just buying coffee,” the 35-year-old education researcher said. Even a change of scenery on their walk around a nearby lake did not help matters. Alberti remembered his date venting about his dating troubles: how shallow and rude and awful the men were. About halfway through the get-together, Alberti decided there would not be another.

It was clear to Alberti that his date was letting past negative experiences color his current one. But instead of protecting him, drawing attention to bad behavior only pushed Alberti away. “I think people believe that if they can just beat the bad thing to the punch by calling it out, they’re going to make themselves safer,” he said. “When someone approaches a first date being highly skeptical and highly guarded and even a little bit combative, they think that it’s going to serve as a helpful filter.”

When you approach other people with distrust and ire instead of openness and curiosity, forging genuine connections turns into a monumental undertaking. People tend to like folks they feel comfortable opening up to, and the gradual revelations and bits of your interior life you show each other are what foster attraction. Fearing someone will weaponize your vulnerability against you turns dating into a surface-level endeavor at best, or, at worst, a contentious battle no one can possibly win.

The walls people put up are meant to be protective: You can’t hurt me if I never let you in to begin with. And the youngest prospective daters are dating even less in 2026: One recent study found that more than half of single young adults, ages 22 to 35, said past breakups made them more reluctant to pursue new relationships. Those are just the ones who’ve had previous romantic experiences. A Pew Research Center survey found that about a third of singles who have never married have never been in a committed romantic relationship to begin with.

When daters lack experience and are primed to see the worst in each other, the very normal aspects of courtship — negotiating boundaries, establishing trust, navigating conflict — are seen as dealbreakers. “There’s a growing discomfort with the normal friction, that if you say or do the wrong thing, it’s cringe, it’s disqualifiable; there’s no appetite for any kind of misstep,” Daniel Cox, the director of the Survey Center on American Life and author of Generation Uncoupled: America’s New Gender Divide and the Crisis of Human Connection, told Vox.

This is an impossibly high bar to clear and runs contrary to how many relationships form, Eastwick, the psychology professor, said. Most people’s affection for another person grows the more they get to know them. But if you’re meeting a stranger from an app who you assume has nefarious intentions, that first date isn’t likely to turn into a second.

Letting your guard down

Trauma and past negative experiences, both your own and others, can be a helpful teacher, a useful framework for what to avoid, and what lessons could be gleaned from pain. But it can also be distorting, Seresin, the writer, said. One bad relationship or date doesn’t mean all future relationships and dates with a similar type of person will be doomed. “It’s almost like if you’ve had a bad experience and you want to protect yourself, that’s almost morally good,” Seresin said.

Instead of focusing on avoiding any bad feelings (an impossible task), singles should question their own assumptions and operate from a place of curiosity. Resist the urge to cast judgment based on what little you know of someone. Even couples who have been married for decades can still discover new things about their partner. “It’s very easy to think, ‘I know exactly how this person thinks. I know what they want. I know how they’re trying to manipulate me,’” Seresin said.

The process of getting to know someone is a risk. All relationships come with potential disappointment; there will always be a person who ghosts or makes a bad joke or minimizes your accomplishments. But it doesn’t mean that person represents all men or all women, that they’re the enemy, that these connections are inherently toxic or not worth pursuing in the first place. 

To find love, we have to turn down the instinct to protect ourselves and open ourselves to the possibility that the person across the table might also be a flawed human who’s been hurt before. And they might want the same thing, too.

Editor’s note, September 20, 8 am ET: We’re bringing you some of our best-loved Your Mileage May Vary columns while Sigal Samuel is on parental leave. The one below was originally published last September.

This unconventional advice column offers you a unique framework for thinking through moral dilemmas. It’s based on value pluralism: the idea that each of us has multiple values that are equally valid but that often conflict with each other. Submit your own question here.

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The Jewish High Holidays are coming up, and that includes Yom Kippur. It’s a holiday that encourages people to reflect on their behavior and make amends. That’s all well and good, but I’m someone who struggles with scrupulosity — constantly worrying about my morality and if I’m doing The Most Possible Good™.

In practice this is far more paralyzing than motivating. Fixating on the ethical implications of all possible decisions makes it harder to take any action, and I’ve lost hours scouring my memories of my past behavior for immorality like a football player watching footage of their games to analyze what they could do differently. Guilt simply isn’t serving me, but I worry that saying to hell with all that means I’ll stop striving to be a better person and become morally complacent.

I’ve observed Yom Kippur for decades, and don’t want to simply avoid the day. But the holiday is a moral scrupulosity trigger. How do you think I should approach this? I want to stop feeling guilty for letting guilt get in my own way.

Dear Scrupulous, 

Have you ever heard the story about what happened when God decided to give the Bible to flesh-and-blood human beings? According to the ancient rabbis, the angels hated the idea. They argued that humans were deeply flawed mortals who didn’t deserve such a holy scripture; only angels could be worthy of it, so it should stay up in heaven. 

It fell to Moses to rebut the angels’ argument. He asked them: What do you angels need the Bible for? The Bible says not to murder, not to commit adultery, not to steal — do you have jealousy or other emotions that could lead you to do those things? The Bible says to honor your father and mother — but you don’t have parents, so how could you ever do that? And the Bible says to sanctify the Sabbath — but you never do any work, so how could you even honor the Sabbath by resting? 

The angels saw that Moses was right. Angels are really great at one thing: being perfect. But perfect creatures are static. They don’t experience painful challenges, they don’t grow, and they don’t make choices that add beauty to the world. We humans do those things. God gives the Bible to humans not to make them into angels — but to make them better at being the unique thing they are: human animals, with feelings, flaws, and all, that can learn to use their capabilities in more beautiful ways.

I think there’s a lot of wisdom in this story. And I want you to notice how far it is from demanding that humans do “The Most Possible Good™.” That language suggests a maximizing ethical theory like utilitarianism, which says that we have to do the action that produces the greatest good for the greatest number. In other words, we have to optimize. 

Moral optimization may be possible for angels, but not for humans. We each hold multiple values, and sometimes those values are in tension with each other, forcing us to strike a balance as best we can. We’re not omniscient beings who can know with certainty how best to strike the balance. 

What’s more, sometimes different kinds of moral good straight-up conflict with each other. Think of a woman who faces a trade-off: She wants to become a nun but also wants to become a mother. She can’t balance between those options — she has to choose. And what’s the better choice? We can’t say because the options are incommensurable. There’s no single yardstick by which to measure them so we can’t compare them to find out which is greater.

Given that this complexity is baked into the human condition, it’s impossible to be a perfect optimizing machine. And the more you try to force yourself to be that, the harder it’ll be for you to actually help others, because you’ll just be so burned out. As you’ve already discovered, the optimizing mindset is exhausting — you end up expending a lot of precious mental resources that you could be spending on something else. It can even lead to paralysis. And a lot of the time, there’s no knowably best decision.

So instead of trying to optimize everything, you can adopt a goal that’s humbler but more realistic: to live in line with your values as best you can. 

I know that can feel scary. Optimizing makes being human feel less risky. It provides a sense of control, and therefore a sense of safety. The unspoken premise is that if you optimize, you’ll never have to ask yourself: How could I screw up that badly? 

But there’s another way to feel safe. It’s about leaning into the fact that we are imperfect and vulnerable creatures and that even when we’re trying our hardest there will be some things that we do not do optimally.

Of course, we should still try to live in line with our values. But in those moments when we fall short, we shouldn’t berate ourselves, thinking, “I sinned!” In Hebrew, the word we typically translate as “to sin” (lachto) actually means “to miss the mark.” It’s the same word we’d use to describe someone with a bow and arrow who’s targeting the bullseye but misses it slightly. This is a useful image, because it reminds us just how normal it is to miss the mark. Just as the archer’s arrow is buffeted around by the wind, we’re buffeted around by all the physical and psychological conditions acting upon us — naturally we won’t always hit the bullseye! And when we do miss the mark, we deserve compassion.

I know what you’re thinking: What if adopting this mindset means you’ll become morally complacent and let yourself off the hook too easily? This is one of the most common objections to practicing self-compassion. But research shows it’s not well-founded. In fact, psychologists have found that more self-compassionate people are better able to acknowledge when they’ve made a mistake. They’re more likely to want to apologize and make amends to others when they mess up. And they try to do better the next time around. Why? Because, to them, mistakes don’t feel so psychologically damning. That allows them to take more — not less — responsibility for their actions.

Yom Kippur can feel terrifying when any mistake you’ve made over the past year seems damning. But according to the ancient rabbis, Yom Kippur is not meant to be a somber day — it’s one of the happiest days of the year! After all, it was on Yom Kippur that Moses descended from Mount Sinai carrying the second set of tablets inscribed with the Ten Commandments, ready to gift them to the people. 

You probably know what happened to the first set of tablets: Moses shattered them after seeing the Israelites engaged in idol worship. What’s less known is that, according to one rabbinic story, God’s response to the shattering of those tablets was to actually congratulate Moses. Why did God think breaking them was the right move? And what was different about the second set? 

While the first tablets had been fashioned by God and God alone, the second tablets were a human-divine collaboration: Moses carved the stone and God inscribed the words. And while the first tablets contained only the words of the Ten Commandments — a black-and-white, rule-based morality — the rabbis tell us that the second tablets contained within them all the stories and interpretations that Jewish sages would later develop.

In other words, God recognized that you can’t just give humans a list of moral rules and call it a day. Maybe that would work for angels, who live in a simplified, disembodied world, but our ethical life is just too messy and multifaceted to be captured by any single set of universally binding moral principles. Yet God chose people over angels anyway, inviting us into the collaboration and embracing our humanness rather than rejecting it.

So, to the rabbis, Yom Kippur was a happy day because they fully expected that God would accept and embrace messy humans. 

Please, don’t try to be more zealous than God.

When you’re taking action, by all means, aim your arrows as true as you can — try to hit the bullseye, the place that captures as much of what you value as possible. But once you’ve released the arrow from your bow, let it be. 

If it turns out that you missed the mark, that you acted suboptimally, I put it to you that that is okay. You are not an angel. You are not a perfect optimizing machine. You do not have access to a magical mathematical formula that can consider countless incommensurable variables and spit out the very best move with certainty. You are human and you do the best you can with what you’ve got. 

The wisdom of these millennia-old stories is that that’s good enough for God. Let it be good enough for you, too. 

Bonus: What I’m reading

• Writing this column reminded me of The Mindful Self-Compassion Workbook, written by the psychologists Kristin Neff and Chris Germer. It really helped me develop a self-compassion practice, which has in turn helped me get a grip on my own scrupulosity. I also strongly recommend the eight-week self-compassion course run out of Neff and Germer’s nonprofit, the Center for Mindful Self-Compassion.

• I’ve always associated the philosopher Thomas Nagel with questions about consciousness, but I recently learned that he’s also super interested in questions about religion. In a great essay called “Secular Philosophy and the Religious Temperament,” Nagel asks: What, if anything, does secular philosophy have to put in the place of religion? More specifically, can it answer the question: What is the underlying nature of the universe, and how can the human individual live in harmony with it? 

• In this Aeon essay, philosopher Elad Uzan argues that AI will not be able to solve ethics for us, despite what some people hope. Drawing on the mathematician Kurt Gödel’s famous incompleteness theorems, Uzan writes, “just as mathematics will always contain truths that lie beyond formal proof, morality will always contain complexities that defy algorithmic resolution.” 

Even before the latest batch of alarming AI news, a lot of Americans were souring on AI. That may be for big, existential reasons — concerns about widening inequality, mass job loss, and the still-unclear environmental impact of data centers — or for very specific, personal, everyday ones, like being forced to use a worse version of Google search. 

None of this is to say that AI cannot be a useful tool for some people some of the time. It’s just that the untested technology was thrust upon millions of people who didn’t necessarily ask for it and really seem to not like it. More than twice as many Americans distrust AI as trust it, and a growing number of people think it will have a negative impact on productivity and economic growth, according to a recent survey by Gallup and the Special Competitive Studies Project. While about half of Americans now report using chatbots, a majority also think that AI will put their personal information at risk and nearly half think it will have a negative impact on society, according to a 2026 Pew study.

“It’s being forced on users, there’s no clear way to turn it off, and it feels like this unwelcome addition to their lives,” Rory Mir of the Electronic Frontier Foundation (EFF), a nonprofit that defends digital privacy and free speech, told me. “It’s this kind of continued pattern of disrespect to users that I think is part of the pushback.”

If you want less AI in your life, opting out is not always easy. But there are things you can do to minimize your exposure. 

There are ways to turn off AI features, although the process can be tedious. There are also steps you can take to prevent your data from being used to train AI models, though it’s difficult to keep all of your online data away from web scrapers. 

I talked to five experts — including a computer scientist and a researcher studying AI resistance — who offered distinctive perspectives on what AI is doing to us, and who shared some simple and concrete steps you can take to push back against AI’s creep into our daily lives.

The AI that’s suddenly everywhere

In the early days, which were just a few years ago, you really had to know what you were doing if you wanted to test out AI. Now, it’s impossible to avoid. 

“More and more AI use is through its integration into digital products like search, email, camera apps, and social media,” Arvind Narayanan, a computer science professor at Princeton University, told me. “It will become increasingly hard to strip these out unless one is willing to forgo digital products altogether.”

What you’re specifically encountering is generative AI, and one of the most common types is a subset called large language models (LLMs), which ingest huge amounts of data and learn statistical patterns to predict and generate text. ChatGPT is powered by an LLM. The AI Overviews that sit on top of your Google search results come from an LLM. The grammar checker in your email app is likely powered by an LLM. Other subsets of generative AI include models that can produce images, video, audio, and software code. 

The data that makes many of these tools work has been scraped from the open web, pirated books, and rare print books that are subsequently being destroyed. Everything from Wikipedia articles to YouTube videos has become training data for LLMs, and in order for the models themselves to get better, AI companies need more fresh data, which is in increasingly short supply. (Disclosure: Vox Media is one of several publishers that have signed partnership agreements with OpenAI. Our reporting remains editorially independent. Future Perfect is also funded in part by the BEMC Foundation, whose major funder was also an early investor in Anthropic; they don’t have any editorial input into our content.)

As a result, some of these companies are venturing into their users’ profiles to find more data. Meta, for example, sparked global outrage in 2024 when it informed some Facebook and Instagram users that it was using their public photos and text to train its AI models. Meta still does this. That your family photos or social media updates are being used to train AI to look and sound more human is, at the very least, very dehumanizing.

Generative AI, of course, is not the only type of AI that’s invisibly moving levers in your digital life. Recommendation algorithms are arguably even more inescapable. They power everything from Amazon to Netflix to Spotify and dictate what we buy, what we watch, and what we listen to. If you have trouble picking out an outfit in the morning, it might be because your brain is used to having algorithms around to help make decisions. This is also dehumanizing. 

All of this — the societal harm, climate impact, the cognitive surrender — should be on your mind as you consider whether it’s worth enlisting these tools to write emails for you or to generate memes, according to Tania Duarte, founder of We and AI, a nonprofit focused on critical AI literacy. 

“People are becoming increasingly aware of not just the impact on themselves but on the impact on the society they want to live in and the future that they want to have,” Duarte told me. “Is it worth all of that?”

How to minimize your AI exposure

If you’re reading this, you’re probably doing so on a smartphone or a computer. So let’s start with the assumption that you’d like to continue using devices like these. 

If you’d like to minimize your exposure to AI, that presents a bit of a paradox. It’s seemingly impossible to use mainstream tech products without engaging with AI. But you can take steps to remove as much of it from your life as possible without going completely off the grid.

“You look for the spaces of agency rather than lamenting the fact that you can’t escape everything,” Dylan Orchard, a researcher at King’s College London who studies everyday resistances to AI, told me. “You can’t expect a perfect escape.”

Let’s start with the easiest options: You don’t have to use ChatGPT or Claude or Copilot. The same goes for Google Gemini and Apple Intelligence. If you’re happy with the way you access information online, save yourself the time. (Note: This will be much harder to do if you’re being required to use these tools at work or at school, so for the sake of this article, we’ll focus on the things you can control.) 

Things get more complicated when you consider how your existing devices or software have recently been AI-ified. If you’re using an iPhone, for instance, you might be aware that the latest operating system comes with an updated version of Apple Intelligence, a layer of AI that does everything from summarize your notifications to power a new Siri. Earlier this year, Google launched its own version of this layer called Google Intelligence, which it says will make Android transition “from an operating system into an intelligence system.” The same push toward cramming AI into every corner is also happening on Windows 11, where Microsoft Copilot promises to be helpful.

If you were happy with your phone or laptop when it was slightly dumber, however, you can turn these features off. You can also opt out of other AI features built into your device’s operating system. Here’s a helpful guide that gets into the weeds of how to do it; it covers Apple Intelligence; Google Gemini, including AI Overviews and AI writing help in Gmail; Microsoft Copilot; Meta AI; and Samsung Galaxy AI. Turning off the AI features on Android devices is more complicated than flipping a single switch, but it can be done.

A lot of your AI exposure will happen in your web browser, though, so you should consider ways to bypass those features or switch browsers. Here’s another helpful guide that explains how to remove AI content from search results as well as AI features built into Chrome and other browsers, along with Microsoft Office. If you want a quick fix, adding “-ai” to a Google search should get rid of AI Overviews and some AI content in the search results, but none of these hacks will guarantee that you avoid AI slop altogether. Using a privacy-focused browser, like DuckDuckGo, might do a better job at it than Google, though.

When it comes to other online activities, like shopping or scrolling on social media, avoiding AI gets even harder. TikTok, Instagram, Facebook, and YouTube lack a master switch that lets you opt out of all the many AI features on offer. Still, you can try to tone down the algorithmic sorting that all the apps use to serve you content by switching to a chronological feed or removing suggested content from your feed. (Try tapping the Instagram logo in the app and then hit “Following” to see just the accounts you follow.)

Unfortunately, once you dig into the various user agreements and privacy policies, you’ll find that it’s very difficult to avoid AI exposure on social media platforms. If you’re posting publicly, you should assume your content is being used to train that company’s AI models. (You can keep some of your data away from Meta’s crawlers by setting your Facebook or Instagram account to private. X also allows you to opt out of having your data used for training its AI.) If you want to turn off video summaries on Instagram Reels, too bad. You can’t. If you want to turn off comment summaries on Facebook, you’ll have to go four menus deep in your settings to find the right switch. The most straightforward way to avoid being used as training data is to stop using these apps entirely. Or at least stop posting your own content, which is easier said than done, but worth considering if you really want to resist the AI takeover.

There’s a programming term that describes the inundation of AI features and slog of opting out: “user-hostile.” It’s a play on the term “user-friendly,” and it describes software that values the company’s priorities over the end users. You may love AI, although that’s doubtful if you’ve read this far. If it drives you crazy, though, you should feel at least a little bit empowered to know that there’s a way to reclaim the experience you had and loved without AI — or to use AI on your own terms. 

“Ultimately, I think the important thing for folks to keep in mind is that AI is just a tool,” said Mir from EFF, “and it makes sense to want control over your own tools, including the option to not use a tool if it’s not right for you.”

It’s frustrating that we have to deal with this at all, if only because most of us did not ask for our cyber existences to be sullied by untested tech. But it’s actually refreshing to consider that, because of a never-ending onslaught of annoying features, AI might actually discourage us from using social media so much.

If anything, the extent to which we feel the need to flee from AI also reflects our craving for something real, that makes us feel more connected and more human. So when AI summaries interrupt your time on Instagram, consider texting your friends a handful of photos from your week or calling them on the phone. If you’ve finally seen one too many AI slop videos on TikTok, put on a classic movie or TV show. 

At the very least, put down your phone and take a walk outside; your attention span will thank you for it. Yes, your individual rejection of AI might be a drop in the bucket for these huge tech companies, but that doesn’t mean it’s not worth doing anyway.

Correction, September 21, 2:10 pm: The way this story originally represented Tania Duarte’s comments has been revised to clarify her concerns with AI.

Why do I cry when I see a donkey? 

It’s completely involuntary. As if my heart’s defenses are swept aside by a giant wave of compassion and I’m left unnerved by the intensity of love that I feel: raw and a little foreign.

I wonder about this because I’m not a big animal guy. There’s no desire in me to own a pet; I’m allergic to cats and I will actively do what I can to avoid meeting your dog. (Sorry! It’s the nonconsensual licking! The crotch jumping! No thank you.) And yet, there I’ll be: leaning over a fence, arm outstretched to let the donkey nuzzle my open hand, feeling a sudden and desperate sadness. 

It’s happened so often that I wonder if these encounters point to something precious. The tears suggest that there’s a mismatch between the way I’ve been taught to understand animals as separate from myself and the connection that actually exists between us. Our paradigm of anthropocentrism distinguishes us from the natural world and puts us on a pedestal of worthiness, forcing us to look at the whole of nature as somehow less real than we are. Each animal and plant, the land and the water, the very air we breathe — all are resources for us to use rather than beings to be in relationship with. 

But the donkeys keep disrupting that notion.

Even if those sad Eeyore-like eyes don’t make you emotional, you have probably experienced some version of it. For many pet owners (and notice how that language of ownership emphasizes the idea of separation!), it may be a creeping uncertainty about the validity of the love that they feel for their pet. You might ask yourself, “Am I crazy to love an animal this much? Is this feeling of mutual friendship and understanding actually real?” 

This week, dear friends of mine had to put down their dog. Like most dog owners, they understood their pup to be a part of their family. And so the intensity of their grief — and the heavy burden of having to decide whether the time had come to say goodbye — opened up not just emotional questions, but spiritual ones, too. Is it wrong to euthanize a family member you love? What happens to a dog when it dies? Does your dog have a soul? 

Your deep connection to your animal companion might also make you question your relationship to and understanding of other animals: How is it that my beloved has a soul, but a pig or a cow or a bird does not? To kill one animal but to love another demands significant mental gymnastics. The modernist, mechanistic view of the world where humans are separate and death is the end doesn’t hold true to my experience. And so perhaps it is wise to look at spiritual traditions that affirm the ways the animate and inanimate are connected.

What religious tradition can teach us about the souls of animals

The idea that animals are not equal to humans is rooted in a dominant refrain in Christian theology — which David Clough, chair in theology and applied sciences at the University of Aberdeen in Scotland, says has done great disservice to animals. Significant church figures like Thomas Aquinas and the philosopher René Descartes have argued that animals don’t have an immortal soul. Other doctrines like predestination (where some people are chosen for salvation and others are damned) have further broken the world into separate spheres. This stratification of significance, where humans sit above everything — from the stones and stars to the pets we share our homes with — has led to a paradigm where we’ve been able to desecrate the natural world and continue to practice cruel factory farming, killing hundreds of millions of animals every day.

But this particular Christian worldview isn’t the only way to think about a spirituality of animals. 

Indeed, says Clough, in the first centuries of Christian life, theologians like Irenaeus and Origen imagined a very different ordering of the world. Rather than envisioning a judgment that separates us, these early thinkers believed God would regather the whole of creation in what Clough calls “a comprehensive redemption.” Here, because God created the world, all of life will one day be regathered together, including the pets we love and the places we live. At the end of time, the thinking went, all of life will be embodied once again, but free from pain and suffering.

Maybe that’s what I long for when I see those donkeys: a union of all living things, free from pain and suffering. 

David Haberman, professor emeritus at Indiana University who studies South Asian religious traditions, tells me that a Hindu worldview sees humans and animals as inherently connected. He points to the concept of Ātman, which dates back thousands of years: “Some translate it as soul, some translate it as self, some translate it as the ultimate essence. I think all those work in various ways, but the notion is that it’s shared amongst all beings,” he says.

This worldview enables us to see “the self present in all beings and all beings in the self. … So whatever happens to a human happens to a dog, whatever happens to a dog happens to a human.” Haberman says that this ontology establishes a “deep connection between all things and a recognition that it’s the same essence.” So, whether canine or human, individual souls are described in the Bhagavad Gita as “eternal, immortal, and ageless. It is not destroyed when the body is destroyed.” 

Other spiritual practitioners are of the same mind. Susan Allen is a medium who specializes in communicating with pets that have died. It wasn’t a career she was planning on, but her intuitive and sensitive nature has meant many grieving dog owners seek her out when their pup passes away. Allen believes animals have a continuation of consciousness that transcends death.

“The body leaves and dies,” she says, “but the soul stays with us.” Allen says she senses messages and emotional states that pets want to share with their former owners — usually feelings of gratitude and love, a message that is especially consoling for those who had to make the decision to end the pet’s life amidst increased suffering. Though there is great sadness when a pet dies, it is, Allen says, “the consequences of living with so much love.”

Maybe that’s what holds me back from welcoming an animal into my home. Sure, there is the hair that gets everywhere and the picking up of poop and the need for walks at all hours of the day — but I suspect there’s a big part of me that recoils from the inevitability of grief that loving an animal so deeply will lead to. I became a vegetarian when I left home and started to cook my own meals and found it difficult to put a knife through the flesh of a chicken or a fish. That decision seemed to open a window into seeing the truth of our interconnectedness. 

Perhaps that’s what so many traditions try to help us realize: that we are part of one another. All living things are inherently bound together. Separation is an illusion that fuels harm. “At its best, a relationship with a companion animal is a sort of anticipation of a sort of redeemed future where humans and other animals will live peaceably together,” Clough says. “A companion animal relationship could be a small anticipation of that sort of restored mutuality of relationship.”

Haberman agrees. “It doesn’t have to stop with dogs,” he says. Though we may start by loving a pet, we must embrace an “ever expanding circle of love.” When we embrace our interconnectedness, we embrace something sacred. The love that exists between a human and their animal can be a bridge to a redemptive love for all living things; for every animal; for the very fullness of life itself.

Hi readers! Shayla Love here, science journalist and longtime fan of Your Mileage May Vary. I’m honored to be subbing for Sigal Samuel while she’s out on parental leave. I’m diving into your questions as a way to help understand human nature and our choices through multiple lenses: philosophical, psychological, and beyond. Please send in any emotional, body/brain, sociological, perceptual, or other kind of life quandaries you might have.

My wife says I’m a people pleaser. I want to turn over a new leaf (maybe to please her?!) so I’m making a resolution to be less of a weathervane and stand up for myself more. But it’s hard — I love to fit in. I’m a joiner and a collaborator. It’s not that I’m passive, it’s more that I find other people’s “ways of being” contagious. Sometimes I catch myself slipping into imitation of the friends or colleagues I’m talking to.

What’s a chameleon to do? Or, more scarily, who am I when I’m alone? How do I find out who I really am?

Dear Identity Crisis,

At first glance, it’s a bit funny to be accused of being a people pleaser as if it’s entirely a bad thing. It sounds like you have others’ interests genuinely in mind, and that seems like a nice way to build connection.

But I find the term people pleaser to also be a sneaky euphemism. Do you want to know how this sort of behavior is often discussed in the psychological literature? In studies, it’s not always called people pleasing; it’s called lying. 

In fact, wanting to please other people is an incredibly prevalent motivation for lying; it’s more common than lying for personal gain or pleasure. When psychologists evaluated the top reasons that people lied in their everyday life, many wanted to seem more agreeable. Their lies support seemingly magnanimous goals, like complimenting a friend or making sure a social interaction went well. But they were lies all the same, defined by the researchers as a “message that one gives to another in which they are deliberately deceiving them.” 

I find this shift in perspective helpful, if a little harsh, if you’re looking to break a people-pleasing habit. It’s one thing to think about yourself as dedicated to keeping other people pleased. But when you consider that actually, all of your interactions are suffused with lies, the approach becomes a bit more unsavory. 

Imagine the situation in reverse: What if you found out that all the time you had spent with a close friend, they were keeping their real thoughts and feelings from you? You might feel differently about the time you’d spent together. I can bet it certainly wouldn’t feel as authentic. 

I used to be a bartender, and I would be nice and mildly obsequious to frequent customers. Several of them I genuinely liked. But I’ll never forget the uncomfortable moments of running into a regular elsewhere — and their figuring out that we weren’t actually friends. There’s a distance between two people when one’s main role is to please the other. You are creating that distance, even if you may not realize it, and not even getting tipped for it. 

So for starters, try trusting that the people around you are able to handle your real thoughts and feelings. But what are your real thoughts or feelings? This points to the bigger conundrum you face: Who is your true self? 

You’re in good company worrying about this. Religious figures, philosophers, and scientists alike have been trying to figure out if there even is a continuous self, and if there is, what is it made up of? 

Scientifically speaking, there’s not a part of your brain that’s “truer” than others, or where the true self resides. But your ideas about your true self matter, according to research by Rebecca Schlegel, a social scientist at Texas A&M University. She has found that people have greater well-being and find their lives to be more meaningful if they think that they’ve made choices that align with who they “really” are. 

When people make a decision that they think aligns with their own true self, it regularly leads to feeling more satisfaction with that decision — more so than choices steered by considering what other people want, by religious belief, or by advice from others. 

Doing this yourself can be remarkably simple. In one experiment, Schlegel asked participants to make an arbitrary decision and told some to “use your true self” to make up their minds, and others to “use rational thinking.” Those who framed their choices as being guided by their true self were much happier with their selection. For you, it could be that just introducing the question — what would my true self do? — can start making your life feel more like it belongs to you. 

If it feels odd to ask your true self what to do, defining your truest self as what’s moral about you isn’t a bad place to start. Researchers have found again and again that when they ask people which of their traits feel the “truest,” it’s usually the parts that are morally good. When I call my mother on her birthday, that’s my true self. When I say something hurtful to my friend, that’s a deviation from my true self, who knows better. I wasn’t myself this morning, I might say as an apology. So you could make a list of your best qualities, like your generosity or your creativity. Then, when you ask what your core self would do, you’ll have even more specific guideposts to follow. 

Of course, if having a true self still doesn’t feel relatable, you can turn to an approach I’ve found helpful in my own life from Eastern traditions, like Buddhism and Taoism. They endorse the idea that there is no rigid self at all. In Buddhism, this is called anatman, which translates roughly to “no self.” This teaching emerged in response to an earlier Hindu belief: a concept called “atman,” which asserted that all people had an eternal and unchanging core, similar to a soul. Anatman was a rebuttal to that idea.

I’ve found that anatman relieves some of the pressure around all of this. We feel as if there should be an essence to us, some permanent quality that persists over time that you can point to. But anatman reminds us that there’s no aspect of the self that doesn’t change.  

Life is long, and we transform throughout it. As we grow, we learn new physical skills like playing soccer and the piano, and eventually acquire back problems and wrinkles. Our minds evolve too. We read novels, maybe we can do calculus, and we develop political convictions. Hopefully, we gain the skills of being kind and patient. In all of these developments, change is the only constant. This is why the Buddha thought that you couldn’t find the singular, stable self in any of these places — not the mind, the physical form, our habits, or our perceptions. “What is impermanent, subject to change…cannot be taken to be ‘me,’ ‘mine,’ or a ‘self,’” the Buddha taught. 

You asked what you, as a chameleon, should do? You could frame everything you do as being in service to your deeper self. Or you could try halting the search for a strictly defined, enduring version of you, and start making decisions based on who you want that person to become.   

Bonus: What I’m reading

• My book club just read Love, Always, a novel by Ann Beattie, about a group of people who start a magazine in rural Vermont. It’s a summery tale, though somewhat frustrating, about what happens when people don’t change themselves, and only follow their worst instincts. 
• This is a fascinating story of multiple selves in Popular Mechanics by Michael Natale. It documented what happened when seven men confessed to being the culprit of a plane hijacking in 1973 in the Pacific Northwest.
• Over the course of several nights recently, I watched the 1926 silent movie, Faust, directed by F.W. Murnau. It’s a haunting tragedy about the consequences of wanting to hold onto a quality of yourself indefinitely — in this case, staying young forever. I was amazed by the special effects they pulled off for that era! An evergreen reminder that if someone promises you something that’s too good to be true (especially if he looks like the devil), it probably is. 

This story was originally published in The Highlight. To get access to member-exclusive stories like this every month, become a Vox Member today.

Over the years, Julianne Holt-Lunstad has fielded many requests from startups looking for her help. These entrepreneurs came to the Brigham Young University professor with the well-meaning goal of “solving” loneliness; they believed their app or company could help consumers build genuine connections, and wanted Holt-Lunstad’s opinion on this feature or that business tactic. 

Across the pond, University College London professor Noreena Hertz was getting the same calls. They wanted her to join their boards, to advise them, to give their proof of concept a stamp of approval. 

“Of the many startups who’ve approached me, and it’s probably about 50 or 60 in the space,” Hertz told Vox, “there hasn’t been one where I felt convinced by their business model.”

That CEOs and founders were clamoring to pick the brains of these two women is entirely predictable — their work may have been the basis on which these startups were founded. Holt-Lunstad is among the most cited academics who study loneliness and social connection. The commonly repeated stat that loneliness is equivalent to smoking 15 cigarettes a day? That came from her research. She was the lead science editor on the Surgeon General’s 2023 advisory on loneliness and isolation. As for Hertz, in her 2020 book The Lonely Century: How to Restore Human Connection in a World That’s Pulling Apart, she coined the phrase “loneliness economy,” at the time, a fledgling market of niche services, like friends for rent and professional cuddling.

In the years since Hertz gave it a name, the loneliness economy has only ballooned. As public attention to loneliness has mounted — despite the fact that research doesn’t consistently show whether a loneliness epidemic exists in the first place — the market stepped in to offer solutions. No longer are the lonely limited to joining a running club, they can now rent friends and cuddlers. They can hire a coach to help vanquish loneliness and build a community. (One charges $3,000 for a three-month program.) They can attend a $1,000 weekend-long summer camp to make friends (with the option to pay in installments via Klarna). They can buy a $250 pendant that listens to their every word and can communicate back via voice or text. They can join a coworking space meant to quell loneliness with a nearly $300 a month price tag. They can enroll in a bootcamp for how to be less shy, hop in a group travel excursion with other solo venturers, download an app where AI pairs you with other strangers for activities. Loneliness is no longer a societal issue with mental and physical costs and structural solutions but one businesses hope consumers can buy their way out of.

But is it possible to disrupt the slow burn that is making a friend? To outsource the intimacies of friendship to AI? To put a price tag on human connection? 

“I would caution developers to really critically evaluate their business model and the barriers to who they’re actually reaching,” Holt-Lunstad told Vox. “Think about ways that [connection] can occur organically without monetizing it.”

The cottage industry of loneliness services is just another example of capitalism wrapping its tentacles around human desire. But in most cases, the cost of the app, or product, or experience is going to be much higher than the possibility of eliminating loneliness.

One person’s loneliness is another’s business opportunity

Since the early 2000s when Harvard political scientist Robert Putnam warned of the decline of civic and social spaces in his seminal work Bowling Alone, we have witnessed the “privatization of community,” according to Sam Pressler, a fellow at the Harvard Human Flourishing Program who studies community, connection, and class. Gathering spaces shifted away from places of worship and union halls to boutique fitness centers and private, members-only clubs. “There was already this dynamic in place where you could, at a premium level, sell people on community,” Pressler said.

The pandemic pushed the loneliness economy into overdrive. Widespread social isolation enabled researchers to study perceived levels of loneliness during lockdowns. Media coverage of loneliness outlined its harms. Although Vivek Murthy, the US surgeon general during the Obama and Biden administrations, first referred to loneliness as a “health epidemic” in 2017, his 2023 report opened the door for other iterations: the male loneliness epidemic, the Gen Z well-being slump, a worsening midlife crisis. Over the past five years, search interest in the loneliness epidemic grew over 600 percent.

Naturally, the startup world began to see a business opportunity, Pressler said. WeWork founder Adam Neumann launched a new residential real estate company with a goal of “solving loneliness” and $350 million in funding from Andreessen Horowitz. The app 222, which uses AI to pair strangers for group activities based on personality-based questions, raised $10 million in funding. “You then get this anchor within startup land that really has an approach of solve customers’ problems and pain points, in that loneliness is a customer problem or pain point to be solved, through productized market solutions,” Pressler said.

Brian Choi had heard of the male loneliness epidemic, but luckily didn’t feel like he fell into that category. He grew up in the Los Angeles area, where he still lives, and has plenty of friends, but he signed up for 222 several years ago as a way to supplement his social life and meet people who might be interested in activities his existing friends aren’t.

“Dance, for me, means a lot,” the 34-year-old video game character artist, told Vox. “For my best friends, hard to sell them on that. So 222 is a good angle on sharing that experience with other people who are presumably also open to dance.”

But most of the platform’s events, Choi found, were centered around dinner and drinks, which didn’t appeal to him. If there was a meetup with an interactive element, like brunch and a pottery class, he was more likely to engage. But despite attending about a dozen 222 events over the years, Choi hasn’t fostered any serious friendships. “It’s dependent on individuals to be proactive about inviting folks into their lives after the 222 event,” Choi said. “And that can be scary for a lot of people.” 

Once a market emerged for loneliness-adjacent services and products, influencers started promoting them. Over the last few years, the content creator Zaid Khan observed his peers hosting “community” events that seemed well-meaning enough until a few common themes emerged: The events seemed to be furthering the creators’ brands, they often came with a ticket price, and they were attended mostly by young, white people. This widespread commodification of community is what Hertz refers to as “WeWashing” — like greenwashing — because an occasional knitting club with a $50 fee does not a community make. 

Charging any sort of premium for a social event or service runs the risk of exacerbating inequities. According to Holt-Lunstad’s research, people with only a high school education or less or those who made less than $75,000 a year were less socially connected than those with higher education and incomes. People who stand to benefit the most from interventions to build relationships often can’t afford a $200 a month gym, or lack the time to swipe for friends. These spaces can then become, like Khan observed, homogenized by race, class, and ability. “I’m sorry, but young, attractive, white, straight, 20-somethings living in New York will have no issue. … You can walk into any West Village bar and meet those people,” Khan said. “It’s excluding the people who, I think, genuinely could need it.”

“Masking” a symptom

There is a contradiction at the heart of the loneliness economy: the need for human connection in the modern world is difficult to solve, let alone value and commodify. In order to make money, companies either have to charge top dollar for their social club or camp, or, they need their product to be used by as many people as possible, as often as possible, which inherently flies in the face of how relationships are fostered. 

“The ethical problem begins when a company intentionally exploits a consumer’s loneliness, insecure attachment, or fear of missing out to pressure that person into purchasing.”

Cindy Rippé, Terry College of Business at the University of Georgia

Relationships are projects of patience. They unfold after repeated interactions in a physical space, after slow revelations and disclosures and laughs. The loneliness economy isn’t built on unhurried bonding. Instead of consistently showing up to a community event and slowly building connections, some apps are effective at connecting users with strangers for one-time events, but are less focused on encouraging users to exchange numbers and hang out again. “We know from the research that relationships take time to develop, and that there needs to be consistency also over time. When you get to know someone, it takes time,” Holt-Lunstad said. “If you’re only doing it sporadically or once, that’s going to be less likely. If it’s all virtual, that’s going to be less likely.”

Just like hunger and thirst cue you to eat and drink, loneliness is a sign to interact. Swiping for friends may feel productive and occupy time, but without actually hanging out, it may just be a distraction, Holt-Lunstad said. “What I worry is that [apps] may be effective in masking that symptom without actually fulfilling any social needs,” she said. “It would be like no longer feeling thirsty, but we’re not actually drinking any water.”

The loneliness economy also fails to take into account the barriers preventing people from making friends in the first place. In recent surveys, the results of which have not been published, Holt-Lunstad has found both internal and external obstacles to connection, including anxiety, a fear of rejection, physical and mental health limitations, the economic cost of participation, and the time investment required with joining a club. “It might be, that’s a great program, but it’s too far away, or that’s a great program, but it costs too much,” Holt-Lunstad said. “And then, of course, there’s the internal barriers where there’s so much shame and stigma associated with this that many people don’t want to feel like I have to have an app or a program to make friends.”

These potentially lonely consumers may be more vulnerable to companies’ marketing efforts, even though the products are unlikely to solve the underlying issue. According to research, when people feel like they are lacking close, intimate relationships, they are more likely to buy themselves things. “One of the things, for instance, could be spending money to go on group activities rather than individual activities,” Aulona Ulqinaku, an associate professor of marketing at Università Carlo Cattaneo LIUC in Italy, told Vox. People could spend money to join a club you aren’t particularly interested in just to feel a part of something. 

Shopping can also serve as a social experience in itself, Cindy Rippé, a senior lecturer in the Department of Marketing at the Terry College of Business at the University of Georgia, told Vox in an email. Employees and other patrons can become familiar and friendly faces, effectively turning a retail space into a third place. A paid social experience, such as a club, could theoretically achieve the same fulfilling effects as shopping, Rippé said. But spending money isn’t what makes people feel better; it’s repeated social interaction, familiarity, belonging.

Because companies can track your activity online, users who search for local clubs or interact with these groups on social media may be repeatedly served ads for other community-centric businesses and thus spend more money on services that may not be effective.

“I hope that we are looking at a world where marketing can be looked at as an instrument for helping people rather than exploiting people,” Ulqinaku said. “The aim should not be, ‘I make money [off] of you.’ The aim should be, ‘I want to make you feel better. I don’t want to exploit you.’”

Putting a price tag on relationships

The pairing of lonely consumers who might be willing to spend money and businesses that definitely want to make it may be good for the bottom line in the short-term, but perhaps not for social health or for revenue in the long-term. (After all, if these products don’t work, people will stop paying for them, and if they do work as promised, people will also stop paying for them.) Friendship isn’t a product you can advertise or put a dollar amount to, Pressler said, and we shouldn’t apply market solutions to non-market goods.

“You can approach it with a consumptive mindset where it’s like, ‘Well, I just need to consume more relationships, and if I consume more relationships, ergo, I will not be lonely or disconnected,’” he said — but that’s not how real-world interactions work. The power imbalance between the companies earning money and the consumer spending it to fulfill a core human need may veer on exploitative, too, Rippé said: “The ethical problem begins when a company intentionally exploits a consumer’s loneliness, insecure attachment, or fear of missing out to pressure that person into purchasing.”

Which isn’t to say communal gatherings with a price tag are inherently exploitative. Live music and events, like concerts, successfully bring people together for shared experiences, according to Hertz, the professor and author. (Of course, tickets have become so expensive that seeing your favorite act perform is becoming a luxury.) Groups centered around an activity have the potential to connect people, too. But buying your own yarn and needles to bring to a weekly craft night at your local knitting shop is different from paying $50 to join a one-off “knitting club” organized by a VC-backed friendship app.

Because social health touches so many aspects of life — the physical spaces we inhabit, the technology that both facilitates and inhibits socialization, the costs of interacting — the path toward connection is more complex than marketable products or individual purchases. It involves government investment in public spaces and low- or no-cost community events; policies that allow everyone to lead a dignified life, which includes the space for leisure activities; and a societal shift that prioritizes slow, intentional relationship building instead of instant connection. 

“The need is real,” Hertz said. “The purported solutions are many. Some of them I think can be part of the solution. Some of them may well end up making us lonelier as a society.”

This story was originally published in The Highlight. To get access to member-exclusive stories like this every month, become a Vox Member today.