The Phenomenology of Social Media Facebook, a technological archetype with multiple declensions/design iterations, is the quintessential expression of modern metaphysics as societal structure. Facebook has brought conversation into a desert of insignificance. The philosopher's only solace lies in the fact that what conversation was before the advent of Facebook can offer a view as to what it could be. There is no conversation – only people speaking in a void, seeking attention, drawing attention to each and every aspect of themselves. Intensity and extension of conversation has been overtaken by a near universal and irrepressible urge of the individual, absolutely convinced of his metaphysical and metempirical importance, to put his tiny self at the core of the intellectual universe and not only, and this is important, of HIS intellectual universe. The individual throws himself and his things, through this platform, towards the other in the hope that his possible interlocutor will find interest and that an exchange – a conversation in the traditional sense – will suddenly take place. This speaks volumes about the nature of conception today. We have become cartesians in the purest sense : what we conceive including ourselves has absolute value beyond us. Facebook is a platform that allows the placement of the self and of his things as being absolutely interesting – everything I see as interesting, me included, should arouse intellectually speaking other individuals for the judgment that has me as a logical object predicates, in an absolute manner, my apodictic interesting-ness. But a conversation that starts with I, with myself, is not a conversation - we have allowed ourselves to forget this. It is me throwing myself and my things towards the other individual hoping he will see me as interesting and that his views will gravitate around me and my things. When this happens we use hopelessly stale expressions such as : « we clicked » or :« he has good conversation » when in fact he is only responding to an assault on the senses and the mind. A true conversation is hegelian in the purest sense : I have to lose myself among others and their things, but by losing myself, my ego, I find myself through the other and his things, through his world. A true conversation begins by the anihilation, by the crucifixion of the self. But this is something that we forbid – it is not allowed to happen. We simply cannot let go and in order to once again converse, and not simply throw words in a void, we will have to learn how to let go of the thing we have been taught to put above everything else : our self.