The Addiction Economy

In contemporary societies, individuals and society are increasingly trapped in a cycle of consumption that mirrors the patterns of addiction. The neoliberal economy, with its relentless pursuit of growth and profit, shapes not only economic policies but also invades the psyche, conditioning individuals to consume beyond need and crave beyond satisfaction.

Consumption has become a ritual, an existential requirement, and a fabricated necessity underpinning modern identity. In this context, addiction is not an anomaly – it is the defining logic of our time. This prevalent system, which prioritises profit over people, has transformed consumption into a compulsive behaviour deeply embedded in the fabric of everyday life. Whilst admitting that this analogy might sound powerful, it is important to acknowledge that addiction also has biological and psychological dimensions, involving complex neurological mechanisms of reward, dependency, and compulsion. These factors play a crucial role in shaping individual susceptibility to consumption-driven behaviours and reinforce the broader systemic forces at play. However, economic compulsion, though functionally similar to addiction in its repetitive and self-perpetuating nature, is not reducible to it. Unlike neurological addiction, which directly alters brain chemistry through dopamine-driven reinforcement, economic compulsion operates through systemic incentives, structural dependencies, and the deliberate engineering of markets to sustain continuous participation. The two are interwoven yet distinct: while personal addiction may intensify an individual’s engagement with consumption, economic structures themselves create an environment where dependency is not a disorder but a designed inevitability. Recognising this distinction strengthens the argument, demonstrating that breaking free from the consumption trap is not solely a matter of individual willpower but necessitates systemic change.

From a Marxist perspective, the addiction economy can be understood as a function of capitalism’s inherent contradictions. Marx posited that capitalism necessitates constant expansion to sustain itself, leading to the commodification of every aspect of life. The transformation of human desires into market-driven dependencies reflects what is referred to as false consciousness, wherein individuals internalise the needs of capital as their own. Under neoliberalism, the individual is positioned as a rational consumer, but this autonomy is an illusion; economic structures dictate the conditions of participation, compelling individuals to work and spend in ways that serve capitalist interests. Drawing from Durkheimian sociology, compulsive consumption can be linked to anomie, a state of normlessness where traditional social bonds erode due to rapid economic change. As Durkheim argued, when social cohesion weakens, individuals experience alienation, often leading to compulsive behaviours as coping mechanisms. The addiction economy thrives in precisely such an environment, where market imperatives replace communal solidarity, and consumption becomes the primary means of seeking identity and belonging.

Adorno and Horkheimer highlight how mass culture reinforces capitalist ideologies by fostering passive consumption. Social media, digital entertainment, and e-commerce platforms function as modern instruments of Althusser’s ‘ideological state apparatuses’, shaping desires and behaviours through algorithmic manipulation. The infinite scrolling mechanisms of platforms like TikTok and Instagram, the predictive algorithms of Facebook, and the gamification of consumer engagement all exemplify how technology engineers dependency, mirroring the reinforcement cycles seen in substance addiction. Furthermore, symbolic interactionism provides insight into how consumer identity is constructed and maintained through social interaction. Goffman’s concept of impression management explains how individuals curate their consumer choices to signal social status, belonging, or distinction. This social performance is exacerbated by targeted advertising and algorithmic reinforcement, which construct an environment where self-worth is equated with market participation. As Bourdieu illustrates, cultural capital is now deeply tied to consumption patterns, making escape from the cycle of addiction nearly impossible without a fundamental reordering of social values.

Sirgy’s triadic framework of wellbeing – hedonic, eudaimonic, and life satisfaction – offers further insight into the consequences of compulsive consumption. Hedonic wellbeing, associated with pleasure and immediate gratification, is central to consumer culture, where individuals seek dopamine-driven rewards through material acquisition. However, this short-term pleasure often fails to translate into sustained happiness. The empirical findings from The Economy of Wellbeing: Bridging the Gap baseline survey reinforce this point: 19.5% of respondents reported being “not very happy,” despite high levels of material consumption. Eudaimonic wellbeing, which relates to personal growth, self-actualisation, and meaningful engagement, is frequently undermined by an economy that prioritises consumption over fulfilment. Instead of fostering purpose, the addiction economy perpetuates a sense of inadequacy, ensuring that individuals remain dependent on external validation through material goods. Life satisfaction, the cognitive component of wellbeing, is also compromised, as economic structures that drive overconsumption simultaneously erode financial security, work-life balance, and social relationships. Findings from the survey indicate that 31.2% of respondents cite work-life balance dissatisfaction as a major source of distress, and leisure time is highly valued (50.5%), yet remains inaccessible due to economic pressures. Sirgy’s framework thus highlights how the addiction economy not only conditions individuals into cycles of compulsive consumption but also systematically obstructs the very dimensions of wellbeing that contribute to genuine human flourishing.

The survey further underscores the social consequences of the addiction economy. Low levels of social trust (only 30.8% of respondents trust most people in their community) reflect a fragmentation of social cohesion, mirroring Durkheim’s concept of anomie, where weakened social bonds lead to alienation and compensatory behaviours such as compulsive consumption. Financial insecurity also plays a crucial role: 11.5% of respondents cited the high cost of living as a source of dissatisfaction, reinforcing the argument that financial strain compels individuals to participate in the consumption cycle, even when it undermines their wellbeing. Additionally, mental health concerns are prevalent, particularly among younger respondents (18-29), who report high levels of stress and anxiety, suggesting that consumption serves as a coping mechanism for broader psychological challenges. The survey also reveals a reliance on close-knit relationships for emotional support, with 95.3% of respondents trusting family the most, while broader community trust remains low. This suggests that the erosion of communal solidarity under capitalism contributes to the individualisation of wellbeing and the rise of consumption as a substitute for social connection.

The neoliberal economy does not merely exploit addiction – it depends on it. As long as profit remains the primary measure of success, individuals will be ensnared in a system that conditions them to consume without fulfilment, work without security, and seek happiness in things that can never provide it. The challenge, therefore, is not merely to resist consumption but to dismantle the structures that make addiction the foundation of our economic system. Reclaiming autonomy, both individually and collectively, requires a profound reimagining of social and economic relations. Instead of measuring success through endless accumulation, society must prioritise community, security, and sustainability. By strengthening cooperative economies, reinforcing social infrastructure, and challenging consumerist norms, we can begin constructing a world where social wellbeing replaces consumption as the organising principle of life.