At the time, though, I felt distant from Zuckerberg and all the kids at Harvard. I still feel distant from them now, ever more so, as I increasingly opt out (by choice, by default) of the things they have embraced. We have different ideas about things. Specifically we have different ideas about what a person is, or should be. I often worry that my idea of personhood is nostalgic, irrational, inaccurate. Perhaps Generation Facebook have built their virtual mansions in good faith, in order to house the People 2.0 they genuinely are, and if I feel uncomfortable within them it is because I am stuck at Person 1.0. Then again, the more time I spend with the tail end of Generation Facebook (in the shape of my students) the more convinced I become that some of the software currently shaping their generation is unworthy of them. They are more interesting than it is. They deserve better.
In The Social Network Generation Facebook gets a movie almost worthy of them, and this fact, being so unexpected, makes the film feel more delightful than it probably, objectively, is. From the opening scene it’s clear that this is a movie about 2.0 people made by 1.0 people (Aaron Sorkin and David Fincher, forty-nine and forty-eight respectively). It’s a talkie, for goodness’ sake, with as many words per minute as His Girl Friday. A boy, Mark, and his girl, Erica, sit at a little table in a Harvard bar, zinging each other, in that relentless Sorkin style made famous by The West Wing (though at no point does either party say, “Walk with me”—for this we should be grateful).
But something is not right with this young man: his eye contact is patchy; he doesn’t seem to understand common turns of phrase or ambiguities of language; he is literal to the point of offense, pedantic to the point of aggression. (“Final clubs,” says Mark, correcting Erica, as they discuss those exclusive Harvard entities, “Not Finals clubs.”) He doesn’t understand what’s happening as she tries to break up with him. (“Wait, wait, this is real?”) Nor does he understand why. He doesn’t get that what he may consider a statement of fact might yet have, for this other person, some personal, painful import:
Erica: I have to go study.
Mark: You don’t have to study.
Erica: How do you know I don’t have to study?!
Mark: Because you go to BU!
Simply put, he is a computer nerd, a social “autistic”: a type as recognizable to Fincher’s audience as the cynical newshound was to Howard Hawks’s. To create this Zuckerberg, Sorkin barely need brush his pen against the page. We came to the cinema expecting to meet this guy and it’s a pleasure to watch Sorkin color in what we had already confidently sketched in our minds. For sometimes the culture surmises an individual personality, collectively. Or thinks it does. Don’t we all know why nerds do what they do? To get money, which leads to popularity, which leads to girls. Sorkin, confident of his foundation myth, spins an exhilarating tale of double rejection—spurned by Erica and the Porcellian, the Finaliest of the Final Clubs, Zuckerberg begins his spite-fueled rise to the top. Cue a lot of betrayal. A lot of scenes of lawyers’ offices and miserable, character-damning depositions. (“Your best friend is suing you!”) Sorkin has swapped the military types of A Few Good Men for a different kind of all-male community in a different uniform: GAP hoodies, North Face sweats.
At my screening, blocks from NYU, the audience thrilled with intimate identification. But if the hipsters and nerds are hoping for Fincher’s usual pyrotechnics they will be disappointed: in a lawyer’s office there’s not a lot for Fincher to do. He has to content himself with excellent and rapid cutting between Harvard and the later court cases, and after that, the discreet pleasures of another, less remarked upon Fincher skill: great casting. It’ll be a long time before a cinema geek comes along to push Jesse Eisenberg, the actor who plays Zuckerberg, off the top of our nerd typologies. The passive-aggressive, flat-line voice. The shifty boredom when anyone, other than himself, is speaking. The barely suppressed smirk. Eisenberg even chooses the correct nerd walk: not the sideways corridor shuffle (the Don’t Hit Me!), but the puffed-chest vertical march (the I’m not 5’8,” I’m 5’9”!). With rucksack, naturally. An extended four-minute shot has him doing exactly this all the way through the Harvard campus, before he lands finally where he belongs, the only place he’s truly comfortable, in front of his laptop, with his blog:
Erica Albright’s a bitch. You think that’s because her family changed their name from Albrecht or do you think it’s because all BU girls are bitches?
Oh, yeah. We know this guy. Overprogrammed, furious, lonely. Around him Fincher arranges a convincing bunch of 1.0 humans, by turns betrayed and humiliated by him, and as the movie progresses they line up to sue him. If it’s a three-act movie it’s because Zuckerberg screws over more people than a two-act movie can comfortably hold: the Winklevoss twins and Divya Narendra (from whom Zuckerberg allegedly stole the Facebook concept), and then his best friend, Eduardo Saverin (the CFO he edged out of the company), and finally Sean Parker, the boy-king of Napster, the music-sharing program, although he, to be fair, pretty much screws himself. It’s in Eduardo—in the actor Andrew Garfield’s animate, beautiful face—that all these betrayals seem to converge, and become personal, painful. The arbitration scenes—which should be dull, being so terribly static—get their power from the eerie opposition between Eisenberg’s unmoving countenance (his eyebrows hardly ever move; the real Zuckerberg’s eyebrows never move) and Garfield’s imploring disbelief, almost the way Spencer Tracy got all worked up opposite Fredric March’s rigidity in another courtroom epic, Inherit the Wind.
Still, Fincher allows himself one sequence of (literal) showboating. Halfway through the film, he inserts a ravishing but quite unnecessary scene of the pretty Winklevoss twins (for a story of nerds, all the men are surprisingly comely) at the Henley Regatta. These two blond titans row like champs. (One actor, Armie Hammer, has been digitally doubled. I’m so utterly 1.0 that I spent an hour of the movie trying to detect any difference between the twins.) Their arms move suspiciously fast, faster than real human arms, their muscles seem outlined by a fine pen, the water splashes up in individual droplets as if painted by Caravaggio, and the music! Trent Reznor, of Nine Inch Nails, commits exquisite brutality upon Edvard Grieg’s already pretty brutal “In the Hall of the Mountain King.” All synths and white noise. It’s music video stuff—the art form in which my not-quite generation truly excels—and it demonstrates the knack for hyperreality that made Fincher’s Fight Club so compelling while rendering the real world, for so many of his fans, always something of a disappointment. Anyway, the twins lose the regatta, too, by a nose, which allows Fincher to justify the scene by thematic reiteration: sometimes very close is simply not close enough. Or as Mark pleasantly puts it across a conference table: “If you guys were the inventors of Facebook you’d have invented Facebook.”
All that’s left for Zuckerberg is to meet the devil at the crossroads: naturally he’s an Internet music entrepreneur. It’s a Generation Facebook instinct to expect (hope?) that a pop star will fall on his face in the cinema, but Justin Timberlake, as Sean Parker, neatly steps over that expectation: whether or not you think he’s a shmuck, he sure plays a great shmuck. Manicured eyebrows, sweaty forehead, and that coked-up, wafer-thin self-confidence, always threatening to collapse into paranoia. Timberlake shimmies into view in the third act to offer the audience, and Zuckerberg, the very same thing, essentially, that he’s been offering us for the past decade in his videos: a vision of the good life.
This vision is also wafer-thin, and Fincher satirizes it mercilessly. Again, we know its basic outline: a velvet rope, a cocktail waitress who treats you like a king, the best of everything on tap, a special booth of your own, fussy tiny expensive food (“Could you bring out some things? The lacquered pork with that ginger confit? I don’t know, tuna tartare, some lobster claws, the foie gras and the shrimp dumplings, that’ll get us started”), appletinis, a Victoria’s Secret model date, wild house parties, fancy cars, slick suits, cocaine and a “sky’s the li
mit” objective: “A million dollars isn’t cool. You know what’s cool? . . . A billion dollars.” Over cocktails in a glamorous nightclub, Parker dazzles Zuckerberg with tales of the life that awaits him on the other side of a billion. Fincher keeps the thumping Euro house music turned up to exactly the level it would be in real life: the actors have to practically scream to be heard above it. Like many a nerd before him, Zuckerberg is too hyped on the idea that he’s in heaven to notice he’s in hell.
Generation Facebook’s obsession with this type of “celebrity lifestyle” is more than familiar. It’s pitiful, it pains us, and we recognize it. But would Zuckerberg recognize it, the real Zuckerberg? Are these really his motivations, his obsessions? No—and the movie knows it. Several times the script tries to square the real Zuckerberg’s apparent indifference to money with the plot arc of The Social Network—and never quite succeeds. In a scene in which Mark argues with a lawyer, Sorkin attempts a sleight of hand, swapping an interest in money for an interest in power:
Ma’am, I know you’ve done your homework and so you know that money isn’t a big part of my life, but at the moment I could buy Harvard University, take the Phoenix Club and turn it into my ping-pong room.
But that doesn’t explain why the teenage Zuckerberg gave away his free app for an MP3 player (similar to the very popular Pandora, as it recognized your taste in music), rather than selling it to Microsoft. What power was he hoping to accrue to himself in high school, at seventeen? Girls, was it? Except the girl motivation is patently phoney—with a brief interruption Zuckerberg has been dating the same Chinese-American, now a medical student, since 2003, a fact the movie omits entirely. At the end of the film, when all the suing has come to an end (“Pay them. In the scheme of things it’s a parking ticket”), we’re offered a Zuckerberg slumped before his laptop, still obsessed with the long-lost Erica, sending a “Friend request” to her on Facebook, and then refreshing the page, over and over, in expectation of her reply . . . Fincher’s contemporary window-dressing is so convincing that it wasn’t until this very last scene that I realized the obvious progenitor of this wildly enjoyable, wildly inaccurate biopic. Hollywood still believes that behind every mogul there’s an idée fixe: Rosebud—meet Erica.
If it’s not for money and it’s not for girls—what is it for? With Zuckerberg we have a real American mystery. Maybe it’s not mysterious and he’s just playing the long game, holding out: not a billion dollars but 100 billion dollars. Or is it possible he just loves programming? No doubt the filmmakers considered this option, but you can see their dilemma: how to convey the pleasure of programming—if such a pleasure exists—in a way that is both cinematic and comprehensible? Movies are notoriously bad at showing the pleasures and rigors of art-making, even when the medium is familiar.
Programming is a whole new kind of problem. Fincher makes a brave stab at showing the intensity of programming in action (“He’s wired in,” people say to other people to stop them disturbing a third person who sits before a laptop wearing noise-reducing earphones) and there’s a “vodka-shots-and-programming” party in Zuckerberg’s dorm room that gives us some clue of the pleasures. But even if we spent half the film looking at those busy screens (and we do get glimpses), most of us would be none the wiser. Watching this movie, even though you know Sorkin wants your disapproval, you can’t help feel a little swell of pride in this 2.0 generation. They’ve spent a decade being berated for not making the right sorts of paintings or novels or music or politics. Turns out the brightest 2.0 kids have been doing something else extraordinary. They’ve been making a world.
World-makers, social network-makers, ask one question first: How can I do it? Zuckerberg solved that one in about three weeks. The other question, the ethical question, he came to later: Why? Why Facebook? Why this format? Why do it like that? Why not do it another way? The striking thing about the real Zuckerberg, in video and in print, is the relative banality of his ideas concerning the “Why?” of Facebook. He uses the word “connect” as believers use the word “Jesus,” as if it were sacred in and of itself: “So the idea is really that, um, the site helps everyone connect with people and share information with the people they want to stay connected with . . .” Connection is the goal. The quality of that connection, the quality of the information that passes through it, the quality of the relationship that connection permits—none of this is important. That a lot of social networking software explicitly encourages people to make weak, superficial connections with each other (as Malcolm Gladwell has recently argued)* and that this might not be an entirely positive thing, seems never to have occurred to him.
He is, to say the least, dispassionate about the philosophical questions concerning privacy—and sociality itself—raised by his ingenious program. Watching him interviewed I found myself waiting for the verbal wit, the controlled and articulate sarcasm of that famous Zuckerberg kid—then remembered that was only Sorkin. The real Zuckerberg is much more like his Web site, on each page of which, once upon a time (2004), he emblazoned the legend: A Mark Zuckerberg Production. Controlled but dull, bright and clean but uniformly plain, non-ideological, affectless.
In Zuckerberg’s New Yorker profile it is revealed that his own Facebook page lists, among his interests, minimalism, revolutions, and “eliminating desire.”* We also learn of his affection for the culture and writings of ancient Greece. Perhaps this is the disjunct between real Zuckerberg and fake Zuckerberg: the movie places him in the Roman world of betrayal and excess, but the real Zuckerberg may belong in the Greek, perhaps with the Stoics (“eliminating desire”?). There’s a clue in the two Zuckerbergs’ relative physiognomies: real Zuckerberg (especially in profile) is Greek sculpture, noble, featureless, a little like the Doryphoros (only facially, mind—his torso is definitely not seven times his head). Fake Mark looks Roman, with all the precise facial detail filled in. Zuckerberg, with his steady relationship and his rented house and his refusal to get angry on television even when people are being very rude to him (he sweats instead), has something of the teenage Stoic about him. And of course if you’ve eliminated desire you’ve got nothing to hide, right?
It’s that kind of kid we’re dealing with, the kind who would never screw a groupie in a bar toilet—as happens in the movie—or leave his doctor girlfriend for a Victoria’s Secret model. It’s this type of kid who would think that giving people less privacy was a good idea. What’s striking about Zuckerberg’s vision of an open Internet is the very blandness it requires to function, as Facebook members discovered when the site changed their privacy settings, allowing more things to become more public, with the (unintended?) consequence that your Aunt Dora could suddenly find out you joined the group Queer Nation last Tuesday. Gay kids became un-gay, partiers took down their party photos, political firebrands put out their fires. In real life we can be all these people on our own terms, in our own way, with whom we choose. For a revealing moment Facebook forgot that. Or else got bored of waiting for us to change in the ways it’s betting we will. On the question of privacy, Zuckerberg informed the world: “That social norm is just something that has evolved over time.” On this occasion, the world protested, loudly, and so Facebook has responded with a site revamp that will allow people to divide their friends into “cliques,” some who see more of our profile and some who see less.
How this innovation will work alongside “Facebook Connect” remains to be seen. Facebook Connect is the “next iteration of Facebook Platform,” in which users are “allowed” to “‘connect’ their Facebook identity, friends and privacy to any site.” In this new, open Internet, we will take our real identities with us as we travel through the Internet. This concept seems to have some immediate stoical advantages: no more faceless bile, no more inflammatory trolling: if your name and social network track you around the virtual world beyond Facebook, you’ll have to restrain yourself and so will everyone else. On the other hand, you’ll also take your likes and dislikes with you, y
our tastes, your preferences, all connected to your name, through which people will try to sell you things.
Maybe it will be like an intensified version of the Internet I already live in, where ads for dental services stalk me from pillar to post and I am continually urged to buy my own books. Or maybe the whole Internet will simply become like Facebook: falsely jolly, fake-friendly, self-promoting, slickly disingenuous. For all these reasons I quit Facebook about two months after I’d joined it. As with all seriously addictive things, giving up proved to be immeasurably harder than starting. I kept changing my mind: Facebook remains the greatest distraction from work I’ve ever had, and I loved it for that. I think a lot of people love it for that. Some work-avoidance techniques are onerous in themselves and don’t make time move especially quickly: smoking, eating, calling people up on the phone. With Facebook, hours, afternoons, entire days went by without my noticing.
When I finally decided to put a stop to it, once and for all, I was left with the question bothering everybody: Are you ever truly removed, once and for all? In an interview on the Today Show, Matt Lauer asked Zuckerberg the same question, but because Matt Lauer doesn’t listen to people when they talk, he accepted the following answer and moved on to the next question: “Yeah, so what’ll happen is that none of that information will be shared with anyone going forward.”
You want to be optimistic about your own generation. You want to keep pace with them and not to fear what you don’t understand. To put it another way, if you feel discomfort at the world they’re making, you want to have a good reason for it. Master programmer and virtual-reality pioneer Jaron Lanier (b. 1960) is not of my generation, but he knows and understands us well, and has written a short and frightening book, You Are Not a Gadget, which chimes with my own discomfort, while coming from a position of real knowledge and insight, both practical and philosophical. Lanier is interested in the ways in which people “reduce themselves” in order to make a computer’s description of them appear more accurate. “Information systems,” he writes, “need to have information in order to run, but information underrepresents reality” (my italics). In Lanier’s view, there is no perfect computer analogue for what we call a “person.” In life, we all profess to know this, but when we get online it becomes easy to forget. In Facebook, as it is with other online social networks, life is turned into a database, and this is a degradation, Lanier argues, which is “based on [a] philosophical mistake . . . the belief that computers can presently represent human thought or human relationships. These are things computers cannot currently do.” We know the consequences of this instinctively; we feel them. We know that having two thousand Facebook friends is not what it looks like. We know that we are using the software to behave in a certain, superficial way toward others. We know what we are doing “in” the software. But do we know, are we alert to, what the software is doing to us? Is it possible that what is communicated between people online “eventually becomes their truth?” What Lanier, a software expert, reveals to me, a software idiot, is what must be obvious (to software experts): software is not neutral. Different software embeds different philosophies, and these philosophies, as they become ubiquitous, become invisible.