Silicon Valley, not content with external devices, has pivoted to the self as its next great frontier. And in order for its vision of your body to take hold, it needs you to speak its language. Dieting is no longer a necessary problem of vanity, as it has been historically termed, but a problem of knowledge and efficiency—a rhetorical shift with broad implications for how people think of themselves. Where bodies might have previously been idealized as personal temples, they’re now just another device to be managed, and one whose use people are expected to master. We’re optimizing our performances instead of watching our figure, biohacking our personal ecosystem instead of eating salads.“The Harder, Better, Faster, Stronger Language of Dieting”
When I think of Kierkegaard’s distinction between objectivity and subjectivity, I’m most often thinking of knowledge, and how we, as individuals treat those objects of knowledge with which we interact. I wonder, though, if the objective/subjective divide can be applied elsewhere — not only internally, but externally.
Here would be a prime example: the body. The ever-growing tech industry demands that our very selves be quantified, measured in bits, and analyzed for optimization. This was and is true for Facebook, the ad industry, Amazon, and so on; now it seems to be true for how we think of our very bodies. The human person, body and mind, is simply a complex set of algorithms — code that can be re-written with the right amount of objective understanding.
Maybe Kierkegaard’s objective/subjective distinction can be appropriated here, in defense against the quantification (and thus, the objectification) of our own bodies. [An aside: we often speak of objectification and bodies as if the only way to objectify bodies is “sexually.” Although I am not denying this is a reality, it seems as if the current health trends in tech show that we are moving towards the objectification of our own bodies.] We are not computers. We are not programs. We are whole human beings, with wills and hearts and minds and bodies, more than the sum of our parts. Therefore, instead, maybe we need a subjectification of the body: a being-in and enjoying-of the body.