With the dissolution of the old forms of power has come a new heteronomy: that of the screen. The individual is in stasis, caught between the old forms of control and the new, but unable to imagine a better, liberated future. What is responsible for this interregnum? The answer lies in analyzing these new forms of control, their effects on the subject, and the material, historical processes behind them. This paper looks specifically at social media and how it has come to limit autonomy and commodify human experience and personhood. Drawing from Theodor Adorno’s Theory of Pseudo Culture, it seeks to describe the ways in which social media both erodes and administers subjectivity. Culture, now subject to the economic imperatives of capitalism, no longer contributes to the development of individuality. By referencing Karl Marx’s Capital and C. Wright Mill’s “The Competitive Personality”, this paper describes how social media expands commercial imperatives outside of the bounds of the workplace and into everyday life. The paper concludes by drawing on Herbert Marcuse’s One Dimensional Man in order to describe how social media neutralizes oppositional sentiments. Even the seemingly spontaneous expressions of dissent found on social media become a conservative force, stymieing real world organization through the repressive desublimation of revolt. In addition to understanding the dominating effects of the screen, this paper seeks to map the contours of neoliberal subjectivity.

Social media is a tool widely used by many organizations for purposes of spreading ideas, influencing users politically, and promoting products for purchase. Among the ideas spread on social media is religious belief, a task undertaken by religious officials and members alike, in both widespread and personal communication. The Church of Jesus Christ of Latter-Day Saints has promoted its religion online for years through official webpages and the testimonies of members, but now seeks to spread knowledge of its beliefs and increase membership by involving its full-time missionaries on Facebook and Instagram. The initiative to add online-proselytizing to a missionary’s list of duties began in 2020 at the onset of the COVID-19 pandemic and has been through multiple changes to arrive at the present function of social media in full-time missionary work. Despite these positive changes, missionaries still feel that they lack the necessary knowledge and skills to conduct productive conversations online that lead to opportunities to share their message. Two separate missions are analyzed through Bolman & Deal’s Four Frames to gain a complete perspective of missionary work through social media and how it can be improved. By implementing visual symbols that relate to the importance of social media missionary work and increasing the social media training that missionaries receive, they would feel better prepared to host conversations on online platforms and share their messages. Additionally, by updating the leadership position associated with social media in a mission, more missionaries would ultimately gain expertise in this skill and better fulfill their purpose as missionaries.

As projections of climate change effects in the media persist, current research suggests that threatening climate change content circulating social media and knowledge of threats to the Earth system and human health may lead to the development of eco-anxiety. If social media exposure to climate change content influences eco-anxiety, there is a need for psychological interventions to help manage climate change-related negative affect. A systematic review was conducted 1) to investigate the relationship between the use of social media and eco-anxiety in young adults and 2) to explore methodological factors involved in eco-anxiety research, including measurements and potential moderating factors. The review included seventeen articles that studied the measurements of eco-anxiety, the relationship between social media and eco-anxiety, or negative affect related to climate change and potentially moderating risk factors. A thematic analysis of the included articles yielded four central themes: (1) The Operationalization of Eco-anxiety, (2) Climate Change Perceptions and their Effects on Impairments, (3) The Relationship between Social Media Usage and Eco-anxiety, and (4) Potential Factors Influencing Climate Change Perceptions. The results suggest that eco-anxiety is real and common, especially amongst young people, and that it may be reliably measured using the Climate Change Anxiety Scale. Due to the limited and heterogeneous literature on the problem, no definitive conclusions can be drawn about how potential factors influence eco-anxiety. Future research should further explore the relationship between social media and eco-anxiety. In addition, the problem of eco-anxiety should be studied in underrepresented, vulnerable populations at higher risk for weather-related events.