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Of course, whether it is using VR for the treatment of vertigo and PTSD, or drawing our attention to unconscious biases like racism, it is possible that VR does have the ability to change our perception of the world around us, that the knowledge we gain from this technology can be transformative. But Plato’s Cave presupposes that those freeing the prisoner from their chains to reveal the true nature of “reality” are altruistic in their intent—that the world being shown the freed prisoners is indeed the truth. It is an allegory that does not allow for the world as it is today, or the pervasive desire to escape it. The continued commercial failure of VR may represent an unconscious resistance to jettisoning our connection to the real. Maybe we are waiting for that blockbuster game to drive mass-market appeal. Perhaps the technology simply is not good enough yet to simulate a truly authentic—and profitable—experience. In this sense we are trapped. We crave authenticity of experience but, despite the efforts of philosophers, authors and auteurs, our imaginations appear limited to what we can individually consume and identify with. While capitalism lumbers on, we cannot see anything but the shadows on the wall.

The human/drawing interaction trope that Zuckerberg is rebranding as Facebook’s own innovation even predates animated cartoons. One type of scrapbook, the paper dollhouse, played with the appeal of mixing real-life and an invented world. It was most popular from 1875-1920, and over forty years its form remained consistent: A dollhouse unfolded theatrically to create illusions of progress and depth.

Winsor McCay’s Gertie the Dinosaur is generally considered the first animated cartoon ever, and it made use of the same trope of mixing reality and man-made art when it premiered all the way back in 1914. McCay was a cartoonist famous for the Freudian, surrealist comic Little Nemo in Slumberland, which was published in weekly instalments in the New York Herald and New York American—though its material is more frequently compared to Bosch than to Garfield. McCay, already two hits deep into his career in the first decade of the twentieth century, purportedly decided to animate a comic strip in 1909 on a dare from friends griping about his daunting productivity. Following a brief stint with an animated Nemo, McCay developed Gertie the Dinosaur, an amiable brontosaurus with a stoner grin, and took her on a vaudeville roadshow across America.

LAST MONTH Facebook premiered its vision for the future at its development conference, F8. The camera-app technology Mark Zuckerberg calls augmented reality (or AR) borrows heavily from the social network Snapchat, which enables users to layer animated digital content onto photos on the fly. On stage, Zuckerberg promoted this collaging as social media’s first steps toward modish virtual screen manipulations. “This will allow us to create all kinds of things that were only available in the digital world,” Zuckerberg bubbled effusively. “We’re going to interact with them and explore them together.” Taken in, USA Today repeated this claim to innovation, elaborating on the digital mogul’s Jules Verne-like promise: “We will wander not one, but two worlds—the physical and the digital,” For my part, I was particularly delighted by Facebook’s proposal to animate bowls of cereal with marauding cartoon sharks, savoring, perhaps, the insouciant violence I associate with childhood adventure.

What Lanier doesn’t say here – though he is well aware of the issue from his work on social media – is that the way content production is funded will impact how VR is used.In social media, the loudest voices get promoted through the algorithms (and get the views). We’ve been fortunate in the early stages of VR that the medium has been in the hands of artists who care deeply about humanity. They’ve been self-funded, backed by grants from film festivals and other organizations, and relied on a lot of goodwill.That’s not a sustainable environment for creating immersive content. VR content is not going to be free but outside of specific professional areas (e.g., medical education) and corporate use (eg., Wal-Mart’s training program) we don’t have a working business model. Resolving this issue is not just a business question – it’s a content question. It will directly shape the types of virtual environments and experiences we’ll have in the future.Lanier makes the point in another interview on UnDark,Let’s suppose that after Gutenberg, there was this movement to say all books must be free. Nobody can charge for a book. But it’s okay for books to have advertisements. What we would have ended up with is advertisers determining what books there were.

Social VR arrives in the market at a time when broadband and mobile devices have totally remade our model of media consumption. Where it was once appointment-based, in which families and friends would regularly meet in person whenever their favorite TV show was on, we largely use DVRs and streaming services to time shift. Where content consumption was once built around passive, location-dependent contexts — think movie theaters, living room televisions — we now place-shift, carrying our content wherever our smartphones and tablets can accompany us. As this change took root, social media took the place of TV viewing parties. Instead of taking the time to watch our favorite show together with friends, we now share our viewing experience on Twitter, Facebook, and Snapchat. Combine these two trends — slow growth of VR, plus time/place-shifting of content consumption — and you can see that social VR as it is typically conceived confronts a near-insurmountable adoption hurdle. Facebook and other VR developers are asking consumers to invest a fair amount of money and quite a lot of time on a platform most of their friends still don’t use (since most of them don’t even own a virtual reality device) which also runs counter to every content consumption convenience they’ve enjoyed for the last 7-10 years.