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The Romantic ideal of solitude developed in part as a reaction to the emergence of the modern city. In modernism, the city is not only more menacing than ever, it has become inescapable, a labyrinth: Eliot's London, Joyce's Dublin. The mob, the human mass, presses in. Hell is other people

authenticity

heroic self-discovery, a voyage through interior realms made vast and terrifying by Nietzschean and Freudian insights

the universal threat of loneliness

But through the 70s and 80s, our isolation grew. Suburbs, sprawling ever farther, became exurbs. Families grew smaller or splintered apart, mothers left the home to work. The electronic hearth became the television in every room. Even in childhood, certainly in adolescence, we were each trapped inside our own cocoon. Soaring crime rates, and even more sharply escalating rates of moral panic, pulled children off the streets. The idea that you could go outside and run around the neighborhood with your friends, once unquestionable, has now become unthinkable. The child who grew up between the world wars as part of an extended family within a tight-knit urban community became the grandparent of a kid who sat alone in front of a big television, in a big house, on a big lot. We were lost in space.

A constant stream of mediated contact, virtual, notional, or simulated, keeps us wired in to the electronic hive — though contact, or at least two-way contact, seems increasingly beside the point.

Visibility secures our self-esteem, becoming a substitute, twice removed, for genuine connection

My students told me they have little time for intimacy. And of course, they have no time at all for solitude

The two emotions, loneliness and boredom, are closely allied. They are also both characteristically modern

Boredom is not a necessary consequence of having nothing to do, it is only the negative experience of that state. Television, by obviating the need to learn how to make use of one's lack of occupation, precludes one from ever discovering how to enjoy it. In fact, it renders that condition fearsome, its prospect intolerable. You are terrified of being bored — so you turn on the television.

consumer society wants to condition us to feel bored, since boredom creates a market for stimulation.

has been said

the Internet is as powerful a machine for the production of loneliness as television is for the manufacture of boredom

Lost, too, is the related propensity for sustained reading

Reading now means skipping and skimming; five minutes on the same Web page is considered an eternity. This is not reading as Marilynne Robinson described it: the encounter with a second self in the silence of mental solitude

there is no mental space that is not social (contemporary social science dovetailing here with postmodern critical theory). One of the most striking things about the way young people relate to one another today is that they no longer seem to believe in the existence of Thoreau's "darkness."

The MySpace page, with its shrieking typography and clamorous imagery, has replaced the journal and the letter as a way of creating and communicating one's sense of self

The suggestion is not only that such communication is to be made to the world at large rather than to oneself or one's intimates, or graphically rather than verbally, or performatively rather than narratively or analytically, but also that it can be made completely

We are not merely social beings. We are each also separate, each solitary, each alone in our own room, each miraculously our unique selves and mysteriously enclosed in that selfhood.

One must protect oneself from the momentum of intellectual and moral consensus — especially, Emerson added, during youth.

Today, of course, universities do everything they can to keep their students from being alone, lest they perpetrate self-destructive acts, and also, perhaps, unfashionable thoughts. But no real excellence, personal or social, artistic, philosophical, scientific or moral, can arise without solitude. "The saint and poet seek privacy," Emerson said, "to ends the most public and universal."

Solitude isn't easy, and isn't for everyone.

But it takes a willingness to be unpopular.

Not for nothing does "gregarious" mean "part of the herd."

They call themselves the Volunteer Coastguard of Somalia - and it's not hard to see why. In a surreal telephone interview, one of the pirate leaders, Sugule Ali, said their motive was "to stop illegal fishing and dumping in our waters... We don't consider ourselves sea bandits. We consider sea bandits [to be] those who illegally fish and dump in our seas and dump waste in our seas and carry weapons in our seas."

During the revolutionary war in America, George Washington and America's founding fathers paid pirates to protect America's territorial waters, because they had no navy or coastguard of their own. Most Americans supported them. Is this so different?

The story of the 2009 war on piracy was best summarised by another pirate, who lived and died in the fourth century BC. He was captured and brought to Alexander the Great, who demanded to know "what he meant by keeping possession of the sea." The pirate smiled, and responded: "What you mean by seizing the whole earth; but because I do it with a petty ship, I am called a robber, while you, who do it with a great fleet, are called emperor." Once again, our great imperial fleets sail in today - but who is the robber?