The Anxious Generation

By Jonathan Haidt

Review Written by C. A. Gerber

Are we living on Mars without even knowing it? Yes, we are, according to psychologist Jonathan Haidt. In his most recent book, The Anxious Generation, Haidt argues that problems within schools and teenage circles—the rise of depression and mental illness as a concern on which the U.S. government is spending millions, and for which hundreds of teens and young adults over the past decade have checked themselves into hospitals, undergone serious mental challenges, or even committed acts of self-harm or suicide—can all be traced back to a single event: the Great Rewiring. This was brought about by two foundational developments, according to Haidt: first, the overprotection of children in the physical world, and second, the underprotection of children in the digital world.

Haidt masterfully articulates how this modern phenomenon can be traced back to the crucial years between 2010 and 2015, when social media emerged not only as a possibility for teenagers but as a socially constructed necessity. While avoiding a critique of technology in general—such as long-distance communication, increased access to knowledge, and the ability to perform everyday tasks more efficiently—Haidt makes a critical and often overlooked distinction between social media platforms, such as TikTok, Instagram, and Facebook, and apps designed for one-on-one communication, such as WhatsApp and Messenger. He also stops short of calling for a reduction in social media use among older, more mature adults, recognizing that some benefits are possible. Instead, with a balanced thesis, Haidt argues not that we should avoid trying to go to Mars, but that we should avoid sending our children there first. Crucially, he contends that the shift away from real-world interactions—once governed by higher barriers to entry and exit—has given way to a fluid, unstable community in which people can enter and leave groups or spaces with little thought to lasting consequences.

As a psychologist, Haidt is well equipped to analyze and explain the more damaging effects that social media has on the teenage brain. This is one of his shining strengths: through well-documented examples, he shows that the weaknesses of social media—its addictive design, its ability to generate cravings for attention and acceptance, and its tendency to encourage individuals to mold themselves according to prevailing online images—are not accidental but intentional. The concept of dopamine regulation is also critical to understanding why our world has become so captivated by this environment.

The more we get, the more we want; the more we withdraw, the more we crave; the more we crave, the more we consume, and so on.

Not only does Haidt explain what is happening, but he also avoids a common criticism by addressing differences in how these effects manifest. Rather than ignoring or downplaying them, he embraces them as evidence supporting his central argument. One key position he takes is explaining why modern culture affects boys and girls differently. He draws on psychological concepts of agentic versus communal orientations. Girls, he argues, tend to be more communal, meaning they are oriented toward fitting in rather than standing out; relationships are central, which helps explain why a social media culture—where rejection is frequent—has increasingly driven many girls to distress. Boys, on the other hand, are more agentic, tending to differentiate themselves, strive for achievement, and prove their worth by standing out. Social media functions as a hyper-communal space, characterized by constant visibility, comparison, and competition for attention. While both are affected, Haidt argues that girls face the more immediate risk.

The second problem Haidt identifies is overprotection in the physical world. In previous generations, children and teenagers were allowed to roam freely within reasonable limits; the concern was less that something bad might happen than that nothing good would happen. Today’s risk-averse culture has reversed this priority. Children are no longer given the same opportunities for independence. By limiting experiences that foster growth into maturity, many parents inadvertently hinder their children’s development. Instead of sending them to the store, parents may give them the latest iPhone, believing it to be safer. Here, Haidt introduces another psychological concept: humans are antifragile, meaning they grow stronger through challenge and adversity rather than protection from it.

It is worth noting that Haidt’s theory has gained significant mainstream acceptance. Anyone who examines the evidence closely can see its strength: he presents extensive data not only from the United States but also from countries such as the UK, Canada, Australia, and across Europe, Latin America, and even parts of Africa. Through both eliminating alternative explanations and offering a well-reasoned defense of his own, Haidt argues that the Great Rewiring is not just an explanation of the current cultural crisis but the most compelling one available. Yet this leaves a deeper, more foundational—and more difficult—philosophical question unanswered, one that Haidt largely avoids: why did this shift happen in the first place? While he clearly identifies when the change occurred, he does not fully address its underlying cause.

The book is rich in cultural diagnosis but weaker in tracing the philosophical roots of these modern problems. Until we understand the root, addressing the symptoms alone may prove insufficient.

In the final section—arguably his weakest, though still thought-provoking—Haidt, an atheist, argues for renewed engagement with local communities and even certain spiritual practices that have historically contributed to social stability. However, a tension emerges: while he advocates for greater childhood independence, he simultaneously supports stronger communal norms and regulations, which may constrain that very independence. This reflects a broader tension often found in postliberal critiques, even though Haidt himself is not strictly postliberal. 

By encouraging stronger communities to protect children, he risks limiting individuals’ ability to make independent moral choices.

Another intriguing aspect is Haidt’s acknowledgment that humans are, by nature, religious. Echoing “cultural Christians” like Richard Dawkins and Douglas Murray—both self-described atheists—he suggests that societies benefit from shared moral frameworks, common practices, and even rituals, regardless of belief. This aligns with what Carl Trueman has described as “the cult without the creed.” However, Haidt grounds his anthropology in a Darwinian evolutionary framework. His defense of antifragility, for instance, rests on the idea that ancestral humans evolved through exposure to challenge. While internally consistent, this position sits somewhat uneasily alongside his recognition of the social benefits of religious structures.

Haidt diagnoses the symptoms with remarkable precision. If we follow the evidence further, however, it suggests a deeper illness: an overemphasis on radical individualism, where the focus is on satisfying the inner self and remaining true to a constructed identity, rather than orienting oneself toward a higher moral order that provides meaning and purpose. Haidt brings readers close to this conclusion, even if he does not fully articulate it. This book is not a complete diagnosis of our cultural condition, but it is a strong and valuable starting point. The symptoms are clear; uncovering the root cause requires further reflection.

U ltimately, the problem lies not only in the symptoms or even their immediate causes, but in a misunderstanding of human nature itself. Without a clear and truthful account of what it means to be human—including our limitations—it becomes difficult to propose meaningful solutions. The issue is not only that we have sent our children to Mars, but that we have forgotten why Earth was worth staying on in the first place. Haidt seems aware of this tension, and despite some areas for further development, he has produced a work that will likely remain an important part of the cultural conversation for years to come.