The Burnout Society

Three things happened over Easter weekend. First, my sambo remarked offhandedly that PewdiePie has started making YouTube videos about philosophy. Then I tried to start reading Cat Rambo’s You Sexy Thing, but after about ten pages was ready to throw the book across the room in revulsion. Finally, a friend of mine was in town over the weekend and wanted to meet for dinner in the opposite end of Stockholm.

These disparate events led to me picking up the slim but impactful Tröthetssamhället: I had a sudden craving for scholarly rigorous philosophy and meaty content, and the small book fit neatly in my purse.

Cover of the Swedish translation of The Burnout Society
Image courtesy Ersatz

The Burnout Society (German original: Müdigkeitsgesellschaft) had probably been on my TBR for a year and a half by the time I saw it on the shelves at Söderbokhandeln in February. Han outlines his points in clear, direct language so it goes down smooth.

There’s not a whole lot in this essay that’s particularly revolutionary for anyone who’s familiar with Arendt, Foucault or Handke. Han’s comparisons and criticisms are certainly interesting, but not mind-blowing. For the layperson, The Burnout Society serves as an excellent introduction to a strain of academic philosophy that’s immediately relevant to their lives and concerns.

I have only one minor criticism. Han suffers from a problem specific to philosophers—attributing existential and abstract causes to phenomena that could easily have material origins and subsequently eschewing any reference to scientific research. There are two instances of this in The Burnout Society. One is only incidental to his claim, but the other is more closely tied with one of his central premises.

Right at the start, Han describes ADHD, depression, and borderline personality disorder as results of an excess of “positivity” in today’s society, as if there’s no underlying brain with its attendant neurological wiring and chemical (im)balances that come into play. However, he doesn’t claim that the prevalence of these conditions somehow irrefutably proves his point. Rather, Han seems to take them merely as examples of the problems he is discussing.

On the other hand, Han seems to build a rather large part of his argument on ideas about the differences between human and animal cognition (focus versus multi-tasking) that lack any reference to contemporary studies or research. It’s a metaphorical leap that I can accept because I’m sympathetic to Han’s ultimate thesis, but as a premise it requires more scientific backing.

At the end of the day, I’d love for Han to replace our current crowd of useless “public intellectuals” but life isn’t fair, is it?