Buy, Use, Toss, Repeat : your next purchase will likely be a mistake 

My closets, storage locker, kitchen drawers, bookcases, car trunk and the nooks of my condo are an allegory for the adage « a fool and their money are soon parted. » Like many, I’m suffocating under a pile of objects that were meant to patch the structural cracks in my well-being but instead now serve as forensic evidence of a financial crime committed, ironically, against myself. My living space has become a museum of dead intentions—a gallery of promised « solutions » to problems I never actually had, purchased with money I should have kept.

Rewind back to the 1920s, and you’ll find the diagnostic moment that turned « needs » into « wants. » For the better part of a century, we’ve been methodically re-engineered from creatures of purpose into marketing-driven conduits. It’s been a slow-motion hijacking of the human spirit, a transition that’s left us as nothing more than biological wallets for an economy that demands a level of consumerism irresponsible to our financial health and the environment. Sometime in the mid-50s—I’m ballparking—we started to stop living and began processing inventory.

By the dawn of the 1920s, the Industrial Revolution had become a victim of its own efficiencies. Machines were producing furniture, clothes, and automobiles faster than people actually needed, leading corporate boardrooms to a panicked realization: Market Saturation. If a stove lasted twenty years, the factory was essentially building its own demise. In order to keep the chimneys smoking, business leaders realized they couldn’t just sell products; they had to rewire the human psyche and lobotomize the concept of ‘enough.’ They needed to figure out what psychological tricks they could use to shift people from buying based on actual need to buying based on desire.

If today’s consumerism has a « Ground Zero, » it’s the work of Sigmund Freud’s nephew Edward Bernays, often called the Father of Public Relations. Bernays didn’t just invent public relations; he weaponized his uncle’s psychoanalytic theories to pioneer a form of psychic strip-mining. Before Bernays, ads were honest and dull, merely listing specs and prices. However, Bernays realized that by bypassing the conscious mind, the human ego could be treated like a ventriloquist’s dummy. By stopping to peddle products and instead harvesting insecurities, Bernays was able to successfully graft our social identity onto our possessions; thus, by poisoning the well of human contentment, he changed the concept of marketing. 

In 1929, the American Tobacco Company hired Bernays to pry open an untapped market: women. Public smoking was a gendered taboo. Bernays didn’t market cigarettes’ taste; he marketed them as symbols of female empowerment and independence, which would become known as « torches of freedom. » Bernays proved that you could sell anything if you convinced the buyer that it would make them the person they wanted to be.

Post-World War II, the Western world was sitting on a mountain of war-surplus infrastructure and a tide of returning soldiers seeking jobs. To dodge a sequel to the Great Depression, the powers that be didn’t rebuild the old world; they built the « Consumer Republic, » a socio-economic bait-and-switch selling the Greatest Generation on the belief it was their patriotic duty to shop. The battlefields were traded for shopping malls; the collective psyche became convinced that the only way to save democracy was to be consumers of Tupperware and tailfins. 

In 1955, retail analyst Victor Lebow laid out, in the Journal of Retailing, with clinical precision, the blueprint for a strategic strike against our wallet:

« Our enormously productive economy… demands that we make consumption our way of life, that we convert the buying and use of goods into rituals, that we seek our spiritual satisfaction, our ego satisfaction, in consumption. »  

« Planned Obsolescence, » the deliberate design of products to wear out or become « out of style » quickly, was pioneered by General Motors with their annual model changes. It’s a strategy to keep consumers on a Ponzi scheme-like buying treadmill. Since nothing stays functional—or fashionable—for long, our relationship with « stuff » has shifted from the utilitarian to the existential. We aren’t just buying what we need; we’re buying attempts at purchasing a version of ourselves that remains perpetually out of reach. Marketing propaganda has convinced us that our current selves are inadequate, that we’re « beta » versions in need of a constant software update.

The Marketing Mirage 

Everyone wants to be who they’re not.

Think of how effortlessly we internalise the consumerist directive of the « aspirational purchase. » Marketers have sold us the delusion that identity is something you can add to a shopping cart. Marketing, and its byproduct « advertising,” passes for a vicious funhouse mirror; not reflecting our respective realities, instead teasing us with high-definition « potentials » of what we could be if we own and use the right product. You aren’t merely buying high-altitude technical gear; you’re renting a rugged, frontiersman persona, buying the costume of a person who actually possesses the freedom to disappear into the wild, while you perform the theatre of productivity inside a fluorescent-lit cubicle, having filed for spiritual bankruptcy years ago.

We are witnessing the total collapse of the « Middle Distance. » A few generations ago, acquiring a significant object—a sturdy wool coat, a mahogany writing desk, an automobile—was a destination. The purchasing transaction was closing a door. Today, the retail abyss, and certainly the digital strip malls, have vaporized the vital, human pause between desire and delivery. We’ve been conditioned into a state of pre-emptive nostalgia, where the dopamine hit of checking out an item or the « Add to Cart » button is incinerated by the shadow of the next upgrade. The Middle Distance—that period of anticipation, while scrimping and saving, followed by years of grateful utility—has been compressed into a frantic, high-frequency loop of consumption. We no longer own our things; we merely host them on their way to the landfill, while sprinting on a gold-plated hamster wheel that marketers make certain never comes to a full stop. 

The Financial and Environmental Crime

The environmental toll of this « Buy, Use, Toss, Repeat » cycle isn’t just staggering—it’s an ecological insolvency. Look at the ultra-fast fashion behemoths like Shein and Temu. By 2024, these giants were hemorrhaging nearly a million packages a day into North America, bypassing traditional retail channels to flood our borders with low-grade rags designed to survive three to five wears before being interred in a landfill. Every time a credit card is swiped, the person is financing a landfill. 

Furthermore, our outsourcing of conscience, a delusional attempt to ease the guilt of a lifestyle that’s causing irreversible environmental wreckage, has reached a fever pitch. We buy the « eco-friendly » bamboo alternative, willfully ignoring that it was hauled halfway across the globe on a diesel-belching freighter. This « ethical consumerism » is nothing more than a brand-led corporate hoodwink, a sedative designed to keep us feeling virtuous while we maintain the same ruinous levels of consumption. We’re rearranging deck chairs on the Titanic, only the chairs are made of recycled ocean plastic, cost 250 dollars apiece, and come with a « carbon-neutral » sticker that’s about as factually grounded as a « low-calorie » sticker on a bucket of lard.  

The Psychology of the « Latest and Greatest »

Why do we do this? Why do we keep falling for the « new and improved » trap? The psychological tether is deeper than mere vanity. Dr. Bruce Hood, a professor of developmental psychology and author of The Self Illusion: How the Social Brain Creates Identity, noted in a 2024 interview that our drive to consume is often a misguided attempt at social signaling and self-stabilization.

« We don’t buy things because we need them; we buy them because of what they say about our status and our belonging. In an increasingly fragmented world, the ‘latest and greatest’ serves as a temporary tether to a community we feel we’re losing. We’re trying to purchase a sense of security in an insecure economy. »

We’re harvesting objects for social capital and have made it acceptable to make bad financial decisions. We don’t experience our possessions; we curate them. We’re buying the artisanal sourdough starter kit not to bake, but to belong to the class of people who do bake. We’re consuming the idea of a life, rather than life itself. Think of how many businesses would cease to exist if everyone got up tomorrow morning and decided they were happy the way they were.

The Radical Act of Refusal

There is a profound « Void of the After-Purchase »—the psychological comedown when you realize that the new gadget or the « life-changing » skincare routine has failed to fill the hole it promised to address. Consumerism has evolved into a secular religion, complete with its high-gloss cathedrals of malls and flagship stores and performative rituals of « unboxing. » However, it’s a religion without a sabbath; there’s no rest, only the relentless grind of earning money to purchase the next « new and improved. » We’re bowing before an altar of planned obsolescence, while clutching to our receipts as proof that we’re looking for salvation, which never arrives. 

To stare at our cluttered lives and overflowing storage units is to realize that « enough » isn’t a number or a minimalist aesthetic you can buy at Ikea. In a world engineered by marketing-driven hunger, being satisfied is a radical act of refusal. Your next purchase won’t make you smarter, faster, or more loved; it’ll simply be more evidence of the ongoing financial crime you’re committing against yourself and your participation in the gutting of the planet for a dopamine hit. 

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Nick Kossovan, a self-described connoisseur of human psychology, writes about what’s

on his mind from Toronto. You can follow Nick on Twitter and Instagram @NKossovan.

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