Yawancin abubuwan da kafofin watsa labarai ke fitarwa a yau ana ƙayyade su ne bisa abin da zai fi jan hankalin mutane su cinye. Masu samar da abun ciki suna tantance abin da mutane suka fi iya kallo ko saurara, sannan su ƙirƙiri abun cikinsu bisa haka. Wannan juyar da ilimi, fasaha, da kirkira ne, shi ya sa ake kiransa "content" ba "magana," "rubutu," "tattaunawa," "kyawun fasaha," "bayyana fasaha," da sauransu ba. Maimakon a jagorance shi da neman gaskiya, kyau, da ma'ana, abun ciki a zahiri ba komai ba ne illa neman kuɗi mara ma'ana. Masana falsafa na Yamma, kamar masu akidar Marx, sun riga sun lura da yadda ake mayar da fasaha kasuwanci a farkon karni na ashirin, amma ko su ba su iya tunanin zurfin da kafofin watsa labarai na yau suka nutse ba. Abin da ya fi haɗari game da abun ciki na yau shi ne yadda yake bayyana kansa a matsayin mai zurfi, mai ma'ana, mai jan zuciya da ji. Amma gaskiyar ita ce, yawancin wannan abun an tsara shi da dabara domin ya tayar da waɗannan motsin rai a cikin mai kallo ta hanyar wucin gadi, saboda wannan martani yana da alaƙa da ƙarin cinyewa, ƙarin kuɗi, ƙarin riba. Inji mara rai, mara ruhi, wanda ya nannaɗe kansa da suturar soyayya, gaskiya, har ma da adalci. Wannan, tabbas, munafunci ne. Kuma haɗarin da ke tattare da mu da muke rayuwa cikin ɗabi'ar munafunci shi ne cewa za mu iya karɓar irin wannan salon a cikin bayyana ra'ayinmu ba tare da sani ba, muna ba da fifiko ga kamanni a kan abu, muna nufin tada martani maimakon neman haqq, muna neman yardar halitta maimakon yardar Mahalicci. Zukatanmu za su taurare yayin da muke saba da abubuwan karya maimakon Gaskiyar da take, muna birgima a cikin duniya ta karya, cike da ma'ana ta bogi.

Most media content is determined on the basis of what will have the highest consumption. Content producers determine what people are most likely to consume and then generate their content on that basis. This is an inversion of knowledge, art, and creativity, which is why it’s called “content” and not “speech,” “writing,” “discourse,” “aesthetics,” “artistic expression,” and so on. Rather than be driven by a pursuit for truth, beauty, and meaning, content is literally nothing but the hollow pursuit of the dollar. Western philosophers (e.g., Marxists) noted this commodification of the arts earlier in the 20th century, but even they could not imagine the depths to which present media have sunk. What is so subversive about media content today is that it often presents itself as profound, as meaningful, as sentimental, and heart-felt. The reality, though, is that much of that content is carefully engineered to artificially induce those emotions in the consumer because that reaction correlates with more consumption, more money, more profit. A cold, soulless machine that wraps itself in a chemise of love, truth, even justice. This, of course, is hypocrisy. And the danger for us living in an ethos of hypocrisy is that we will unknowingly take on that modality in our own expression, prioritizing form over substance, aiming to elicit a response instead of aiming for haqq, pursuing approval from creation instead of the Creator, our hearts, in turn, hardening as we become accustomed to the fake stuff instead of Reality, wallowing in an ersatz dunya of pseudo-significance.