I’ve written a number of times in this space about the “attention economy” (for example, here, here, and here). When people consume content on a screen, we are in effect selling our attention. Decisions about purchasing many goods and services are shaped by what gets our attention. It may look as if employers are paying workers for their time, but in many jobs, they are paying workers in substantial part for the level of attention they bring to the job.
In reading the philosopher Simone Weil, and her 1951 essay “Reflections on the Right Use of School Studies with a View to the Love of God” (available here and here, for example) I found myself thinking about the nature of “attention.” As the title implies, Weil is focused on how attention in the sense of studying in school can build attention for a deeper form of prayer. My own focus here is on her idea that “attention” can come in different forms. Weil writes about attention and studying in school:
In order really to pay attention, it is necessary to know how to set about it. Most often attention is confused with a kind of muscular effort. If one says to one’s pupils: “Now you must pay attention,” one sees them contracting their brows, holding their breath, stiffening their muscles. If after two minutes they are asked what they have been paying attention to, they cannot reply. They have been concentrating on nothing. They have not been paying attention. They have been contracting their muscles.
We often expend this kind of muscular effort on our studies. As it ends by making us tired, we have the impression that we have been working. That is an illusion. … This kind of muscular effort in work is entirely barren, even if it is made with the best of intentions. Good intentions in such cases are among those that pave the way to hell. Studies conducted in such a way can sometimes succeed academically from the point of view of gaining marks and passing examinations, but that is in spite of the effort and thanks to natural gifts; moreover such studies are never of any use.
Will power, the kind that, if need be, makes us set our teeth and endure suffering, is the principal weapon of the apprentice engaged in manual work. But, contrary to the usual belief,_ it has practically no place in study. The intelligence can only be led by desire. For there to be desire, there must be pleasure and joy in the work. The intelligence only grows and bears fruit in joy. The joy of learning is as indispensable in study as breathing is in running. Where it is lacking there are no real students, but only poor caricatures of apprentices who, at the end of their apprenticeship, will not even have a trade.
Weil emphasizes a certain form of attention, which she describes better than I can.
Twenty minutes of concentrated, untired attention is infinitely better than three hours of the kind of frowning application that leads us to say with a sense of duty done: “I have worked well!” But, in spite of all appearances, it is also far more difficult. Something in our soul has a far more violent repugnance for true attention than the flesh has for bodily fatigue. …
Attention consists of suspending our thought, leaving it detached, empty, and ready to be penetrated by the object; it means holding in our minds, within reach of this thought, but on a lower level and not in contact with it, the diverse knowledge we have acquired which we are forced to make use of. Our thought should be in relation to all particular and already formulated thoughts, as a man on a mountain who, as he looks forward, sees also below him, without actually looking at them, a great many forests and plains. Above all our thought should be empty, waiting, not seeking anything, but ready to receive in its naked truth the object that is to penetrate it. … Although people seem to be unaware of it today, the development of the faculty of attention forms the real object and almost the sole interest of studies. Most school tasks have a certain intrinsic interest as well, but such an interest is secondary. All tasks that really call upon the power of attention are interesting for the same reason and to an almost equal degree.
As I mull this over, it seems potentially useful to identify three forms of attention. (I leave outright inattention for another day.) In one form of attention, you become lost in what you are you are doing. You may be reading or studying or doing a job, or doing something physical like walking in a natural setting on a spring day, but there is a rhythm and a directedness where your attention is deeply engaged. Later, you may say that you “lost track of time” or “the time just flew by.” Entering this form of attention isn’t simple, and for most of us, it isn’t possible to sustain this kind of attention all day–or even for more than a few hours at a time.
A second form of attention, which Weil downplays as “muscular contraction,” seems useful to me as well. Sometimes tasks need to be completed. Sometimes you need to grind from one task to the next. Sometimes you just do the work now, under pressure from an employer or a teacher, and trust that you are building a base of experience and knowledge. At least for me, this “muscular contraction” form of attention can form a base for deeper attention in the future.
But when economists write about the attention economy, it feels to me as if the “attention” they have in mind is not necessarily either of these categories. If I am binge-watching a TV series or an afternoon of football games, while also reading a mystery on my tablet and flicking through some cookbooks to plan the grocery-shopping that needs to happen later, there is a sense in which my “attention” is engaged, but one might also say that my attention is splintered. When I’m being influenced by advertising and product placements, or if I’m surfing a social media website, my “attention” is engaged.
A challenge of the modern world, it seems to me, is that the various forms of attention are all necessary and useful in making one’s way through life–but given that every person on Earth faces the constraint of 24 hours per day of living, the different forms of attention will necessarily tend to crowd each other out. Moreover, the broader and deeper forms of attention may be most important for both personal happiness and long-term career development, but the narrower and shallower forms of attention seem easier to commoditize.








