Archive for September 2012
“the Left’s been infected, too.”
– David Foster Wallace
“The opposite of a correct statement is a false statement. But the opposite of a profound truth may well be another profound truth.”
– attributed to Niels Bohr
Nick Davies did us all a favour by popularising the term “churnalism“. Now, with one word, we can refer to a common, insidious media process without having to resort to vague terms such as “propaganda”. (That term has its uses, of course).
Most talk of churnalism seems to focus on “mainstream” media and corp/gov PR, but there’s also a “radical” churnalism (eg of the left). For example, if a popular dissident figure publishes a piece on a newsworthy issue, it will likely be republished, reposted, reblogged, facebooked, retweeted, mass-emailed, etc, to an audience of hundreds of thousands. And it soon acquires an “authoritative” status (almost as if it’s been peer-reviewed by a panel of Nobel Prize-Winning Saints). This seems to happen almost every day.
Given that most of my readers, like myself, probably regard most of this “radical” content as somehow on the side of “good” (to the extent that it opposes warmongering, power-hungry, profit-obsessed interests, etc) what comes next may be a little hard to take. David Foster Wallace put it eloquently:
As of 2003, the rhetoric of the enterprise is fucked. 95% of political commentary, whether spoken or written, is now polluted by the very politics it’s supposed to be about. Meaning it’s become totally ideological and reductive: The writer/speaker has certain political convictions or affiliations, and proceeds to filter all reality and spin all assertion according to those convictions and loyalties.
Everybody’s pissed off and exasperated and impervious to argument from any other side. Opposing viewpoints are not just incorrect but contemptible, corrupt, evil. Conservative thinkers are balder about this kind of attitude… But the Left’s been infected, too. (David Foster Wallace, interview)
You don’t have to look far – in blogs, Twitter, newspaper comment sections, etc – to see what DFW refers to. It looks as if the “ideological and reductive” aspects thrive most in the fast, unreflecting, copy-n-paste, repost, retweet, mass-mailing environment characteristic of churnalism (“radical” or otherwise). But let’s pause here…
Questioning the status quo has always needed time. Changing your thinking requires time away from economic demands of work and “productivity”. Noam Chomsky pointed out that you can’t undermine conventional pieties in a 15-second soundbite – you need more time. But you need more time, also – much more – to arrive at a state in which you are capable of “undermining” (or even just fundamentally questioning) your own thinking.
Why would you want to undermine your thinking? Well, isn’t that exactly what we demand from others who fundamentally disagree with us? Whether they’re “mainstream” journalists, bloggers or drinking buddies with the “wrong” opinion – we want them to see how deeply wrong they’ve got it. (“You’d have to be an idiot to believe that…”, etc).
We expect those who disagree with us to “be reasonable”, “face the facts”. But it doesn’t work that way, even when the “facts” seem clear-cut and verifiable. It usually takes more than grudging admission of factual error to get someone to change their “position”. We don’t think in facts – our thoughts aren’t strung-together facts. Every “fact” requires a frame to make sense of it (or, as Lakoff puts it, “we think and reason using frames and metaphors”). What we’re really demanding of our political, ideological or informal ‘opponents’ is that they change their worldviews, their cognitive framings (ie their “position”), to more closely match ours.
Imagine such a thing being demanded of yourself. Most of us, even if we had the inclination to seriously question our own “positions”, probably wouldn’t have the time to do a good job of it. For a start, you’d have to trace back through all the “authorities” you accepted since childhood, and ask yourself which claims you checked, and which you took on faith – and whether there were any alternatives you overlooked, etc. A huge task. There are too many other things urgently demanding our attention. So, for now, it’s more convenient (and fairly satisfying, “politically”) to just do a bit of reposting, retweeting, reblogging: “RT new Pilger piece on Assange. I haven’t got time to read it properly, but he always says it better than I could”, etc.
“The meme is the basic unit of cultural transmission, or imitation.”
– Richard Dawkins
There are several different versions of “meme”, but since Dawkins coined the term, I’ll stick with his biological definition. Memes compete with one another to replicate themselves in our minds. A “good” meme is one which spreads easily throughout a population. A good meme doesn’t necessarily imply a “good idea” (eg in the sense of high-quality information) – it’s just good at spreading. As Richard Brodie (author of Virus of the Mind) puts it:
Truth is not one of the strong selectors for memes.
Making sense is a selector… (Richard Brodie)
In other words, people are quick to accept flawed ideas which “make sense” (to them) over accurate-but-challenging ones. Other “strong selectors” for memes (as noted by Brodie, who cites evolutionary reasons) include: Crisis, Danger, Approval, Mission, Authority.
“Radical” discourse isn’t immune from this – one sees the same meme ‘selectors’ here: enemies, heroes, crisis, experts, the battle against nefarious forces, etc. The presence of these elements – more than accuracy, perspicacity, insight, originality, etc – determines the “success” of the “radical” idea/meme, according to memetics.
Continuing with David Foster Wallace:
… political discourse is now a formulaic matter of preaching to one’s own choir and demonizing the opposition. Everything’s relentlessly black-and-whitened. Since the truth is way, way more gray and complicated than any one ideology can capture, the whole thing seems to me not just stupid but stupefying. (David Foster Wallace, interview)
If the “other side” is seen as corrupt/evil, then this “relentless black-and-whitening” makes sense as being uncompromising. You don’t compromise with evil. In some “radical left” circles I’m familiar with, “radical” has become a measure of the ability to see things “clearly” and starkly in black and white. This seems to precisely mirror (albeit inverted) the “authoritarian” moral logic of what Lakoff calls the “Radical Right”: no room for moral grey, intolerance of “moral contamination”/relativism, and hatred and/or distrust of “liberals” (whatever that term connotes).
What does “radical” mean?
Several different uses for the word ‘radical’ seem widely accepted. It comes from the Latin “radix”, for “root”. Literally “of the root”, but used in the metaphorical sense of “root” as “origin”, “source”, “basis”, “foundation”, etc – and also “primary”, “essential”, “fundamental”.
The term has acquired various political uses/”meanings” – eg via the metaphorical notion of “change from the roots”, as in “affecting the foundations”, fundamentally (rather than superficially) “reformed”, etc. Also, “extreme” – it was once used to describe those belonging to the “extreme section” of the British Liberal party (early 19th C.), etc. Ominously, UK and US governments/authorities increasingly seem to regard “radical” as synonymous with “terrorist”.
Other (better established) synonyms (n. & adj.) for radical include: “avant-garde”, “original”, “iconoclast”, “revolutionary”, “cardinal”, “primal”, etc. Bear those in mind for what follows…
My earliest “intellectual” influences (as a student) were Jung and Surrealism, not Chomsky or Socialist Worker, and this probably explains my perception (or bias) that most of what passes for “radical” in the political realm (via alt-churnalism and meme-spread) looks pretty much the opposite of what’s defined above as “radical” (with the possible exception of “radical” as synonym for “extreme”).
I see little that’s “radical” in copy-n-pasting (or social-media linking, etc) of recycled variations on a “relentlessly black-and-whitened” line whose main function is to identify and denounce the enemy (eg corporate/Western-state) in a tough and uncompromising – but hackneyed – way. (I wouldn’t describe anything I’ve written as “radical”).
With a similar thought in mind, I once tweeted (to nobody in particular):
To me, “radical” is primarily a measure of originality, not of intensity (or frequency) with which you equate “corporate” with “bad”.
“Nothing to do with originality”? After I pointed out the etymology of “radical” and “original” (root is metaphor for origin/source; originality refers to non-derivative origin/source), Medialens replied again:
Which kind of illustrates what Twitter is good for.
(At the other end of this spectrum, a Guardian piece titled ‘Britain’s 50 new radicals’ seemed to confuse “radical” with “entrepreneur”. See the resulting complaints in the Guardian comments section).
“Radical”: How do you measure information?
“the more probable the message, the less information it gives.
Clichés, for example, are less illuminating than great poems”
– Norbert Wiener, on Cybernetics and Society
With the above, Norbert Wiener simplified Claude Shannon’s equation for quantifying the information contained in a message. In Information Theory, it’s a measure of unpredictability – the information in a message equals the negative of the probabilities that you can predict what comes next. In short, the easier it is to predict, the less information it contains. Dante meets Bosch in a crack lounge.
Thus, as Wiener puts it, great poems contain more information than clichés. Political speech/discourse tends to be among the most predictable & clichéd of all communications – whether it’s hard right, “liberal” or “radical” left. Churnalism of all kinds appears to increase this predictability.
Given a version/definition of “radical” in terms of information, as above (ie unpredictable, non-derivative, original), then what typically passes for “radical” in the political realm looks, to me, like nothing of the sort.
This is a longish intro to the topic of framing – based on key themes in the work of cognitive scientist George Lakoff. (It merges three shorter pieces into one article).
“In individuals, insanity is rare; but in groups,
parties, nations and epochs, it is the rule.”
– Friedrich Nietzsche
“It’s because they’re stupid. That’s why
everyone does everything.”
– Homer Simpson
Frames are mental structures which shape our worldviews. They’re largely unconscious, but are revealed by the language we use. For example: “time is money”. This isn’t just a figure of speech – we conceive of time as a commodity, and the frame is activated by common phrases: “don’t waste my time”, “spending time”, “borrowed time”, “running out of time”, “I’ve invested a lot of time in it”, etc.
“Time is money” ↔ anxiety
This metaphorical conception of time isn’t universal – it doesn’t exist in all societies. Some cultures have no conception of “efficient use of time”.
The “time is money” frame has certain negative consequences (stress, insecurity, short-termism, etc) – in addition to the positive things claimed for it by business managers and orthodox economists. In fact, most anxiety seems to result from how we metaphorically conceive of our projected future. More on this later.
“Time is money” is a fairly obvious metaphorical frame. Less obvious is that morality is also routinely framed in terms of money transactions. We say that a person is “discredited” (their moral “credit” is withdrawn) when shown to be untrustworthy. We speak of “profiting” from good (ie moral) experience; we ask if a given course of action is “worth it”. The qualitative realm of morality is transformed into a quantitative one by conceptualising it in terms of accounting. If someone does you harm, you “pay them back”; if you treat me well, I am “in your debt”, etc.
This type of framing has everyday implications. Suppose you are harmed or disadvantaged by someone’s “immoral” (or inconsiderate) actions. We may not see ourselves as the type of people who seek revenge, but it’s likely we think in terms of “paying someone back”. As a “balancing of the books” this can be seen as a moral good – a legitimate punishment. The morality of retribution is usually associated with conservatism, but it’s generally understood (ie accepted) because of the accounting framing. The fact that you “automatically” think along these lines may cause anxiety and cognitive dissonance if you don’t regard yourself as “that kind of person”.
There are two common metaphors for work: as obedience and as exchange. In the work-as-obedience frame, there’s an authority (eg the employer) and there’s obedience to the commands of authority (ie work). This obedience is rewarded (pay). In the work-as-exchange frame, work is conceptualised as an object of value which belongs to the worker. This is exchanged for money.
Different consequences apply depending on the type of framing. In the obedience frame, the worker is expected to make personal sacrifices out of “loyalty” to the employer. This may help to explain why workers are giving £29 billion in unpaid overtime to their companies each year.
Why do so many workers tolerate a situation in which income is dependent on obedience? Perhaps it’s because their family upbringing involved the same kind of situation – eg they were expected to perform tasks out of obedience to parents. In other words, the work-as-obedience frame is a familiar part of their neurology, even though it may be disadvantageous in job/business settings.
‘Strict father’ syndrome
Lakoff argues that different types of family upbringing explain many moral and political frames. He makes the case that conservative values are based on a “strict father” upbringing model, and liberal (or “progressive”) values on a “nurturant parent” model. We all seem to have both models in our brains – even the most “liberal” person can understand a John Wayne film (Lakoff uses Arnold Schwarzenegger movies as examples of the ‘strictness’ moral system).
An adult might lean towards strictness in raising her own children, while demonstrating nurturant values in her professional life, or vice versa. Conservative politicians talk about “family values” all the time – even when there are more important issues (eg war, economy) to be addressed. What do family values have to do with these bigger issues? One suggestion is that by repeatedly talking about family values (to certain audiences – eg working-class Christians, in the US), the radical-right manages to activate the strictness frame for other domains (eg economy, welfare, crime, foreign policy, etc) – where it might not “naturally” (or traditionally) apply.
Frame semantics & fear
“Fear triggers the strict father model; it tends
to make the model active in one’s brain.”
– George Lakoff, ‘Don’t think of an elephant’, p42
In the ‘strict’ frame, the world is regarded as fundamentally dangerous and competitive. Good and bad are seen as absolutes, but children aren’t born good in this worldview – they have to be made good.* This requires that they are obedient to a moral authority. Obedience is taught through punishment, which, according to this belief-system, helps children develop the self-discipline necessary to avoid doing wrong. Self-discipline is also needed for prosperity in a dangerous, competitive world. It follows, in this worldview, that people who prosper financially are self-disciplined and therefore morally good.
This framing complements, in obvious ways, the ideology of “free market” capitalism. For example, in the latter, the successful pursuit of self-interest in a competitive world is seen as a moral good since it benefits all via the “invisible hand” of the market. In both cases do-gooders are viewed as interfering with what is right – their “helpfulness” is seen as something which makes people dependent rather than self-disciplined. It’s also seen as an interference in the market optimisation of the benefits of self-interest.
*Note: In some Christian versions of strict-father framing, children are believed to be born bad – not just “no good”, but “evil”, ie tainted with Original Sin. St Augustine (according to Bertrand Russell) “really believed new-born children to be limbs of Satan”. All the more need for punishment.
Strictness Morality & competition
A ‘reward & punishment’ type morality follows from strictness framing. Punishment of disobedience is seen as a moral good – how else will people develop the self-discipline necessary to prosper in a dangerous, competitive environment? Becoming an adult, in this belief-system’s logic, means achieving sufficient self-discipline to free oneself from “dependence” on others (no easy task in a “tough world”). Success is seen as a just reward for the obedience which leads ultimately to self-discipline. Remaining “dependent” is seen as failure.
[You may want to pause here. Can you see things differently from the strictness scheme? Or do no logical alternatives seem immediately obvious to you?]
Competition is an important premise of Strictness Morality. By competing in a tough world, people demonstrate a self-discipline deserving of reward, ie success. Conversely, it’s seen as immoral to reward those who haven’t earned it through competition. By this logic, competition is seen as morally necessary: without it there’s no motivation to become the right kind of person – ie self-disciplined and obedient to authority. Constraints on competition (eg social “hand-outs”) are therefore seen as immoral.
‘Nurturant’ framing doesn’t give competition the same moral priority. ‘Progressive’ morality tends to view economic competition as creating more losers than winners, with the resulting inequality correlating with social ills such as crime, deprivation and all the things you hope won’t happen to you. The nurturant ideal of abundance for all (eg achieved through technological advance) works against the primacy of competition. Economic competition still has an important place, but as a limited (and fallible) means to achieving abundance, rather than as a moral imperative.
While nurturant morality is troubled by the fear of “not enough to go around for all”, strictness morality is haunted by the fear of personal failure, individual weakness. Even the “successful” seem haunted by this fear.
Central to Strictness Morality is the metaphor of moral strength. “Evil” is framed as a force which must be fought. Weakness implies evil in this worldview, since weakness is unable to resist the force of evil.
People are not born strong, the logic goes; strength is built through learning self-discipline and self-denial – these are primary values in the strictness system, so any sign of weakness is a source of anxiety, and fear itself is perceived as a further weakness (one to be denied at all costs). Note that these views are all metaphorically conceived – instead of a force, evil could (outside the strictness frame) be viewed as an effect, eg of ignorance or greed – in which case strength wouldn’t make quite as much sense as a primary moral value.
It’s usually taken for granted that strength is “good” in concrete, physical ways, but we’re talking about metaphor here. Or, rather, we’re thinking metaphorically (mostly without being aware of the fact) – in a way which affects our hierarchy of values. With “strictness” framing, we’ll give higher priority to strength (discipline, control) than to tolerance (fairness, compassion, etc). This may influence everything from our relationships to our politics and how we evaluate our own mental-emotional states.
That might sound a little dramatic and a bit academic – until we see what’s happening in the real world on Fox News.
‘Authoritarian’ moral framing
We’re constrained by ‘social attitudes’ which put moral values in a different order than our own. Moral conflicts aren’t just about “good” vs “bad” – they’re about conflicting hierarchies of values.
“Either you are with us, or you are with the terrorists”
— George W. Bush
“If you can’t be polite to our guests, you have to sit at the kiddies’ table”
— Hannibal Lecter
For example, you mightn’t regard hard work or self-discipline as the main indicators of a person’s worth – but someone with economic power over you (eg your employer) might…….
→ “Laziness is bad”
Under ‘strictness’ morality, self-indulgence (eg idleness) is seen as moral weakness, ie emergent evil. It represents a failure to develop the ‘moral strengths’ of self-control and self-discipline (which are primary values in this worldview). At this point you might want to reflect on how much the Puritan work ethic has affected your life in terms of hours spent in “productive employment” (or “pointless drudgery”).
→ “Time-wasting is very bad”
Laziness also implies wasted time according to this viewpoint. So it’s ‘bad’ in the further sense that “time is money” (see above). Inactivity and idleness are seen as inherently costly, a financial loss. People tend to forget that this is metaphorical – there is no literal “loss” – and the frame excludes notions of benefits (or “gains”) resulting from inaction/indolence.
→ “Welfare is very, very bad”
Regarded (by some) as removing the “incentive” to work, welfare is thus seen as promoting moral weakness (ie laziness, time-wasting, “dependency”, etc). That’s bad enough in itself (from the perspective of Strictness Morality) – but, in addition, welfare is usually funded by taxing those who work. In other words, the “moral strength” of holding a job isn’t being rewarded in full – it’s being taxed to reward the “undeserving weak”.
Thus welfare is seen as doubly immoral in this system of moral metaphors. Of course, others would argue that the “disincentive” to work is provided not by welfare but by work itself – or rather by its long hours, soul-crippling tedium and low pay…
But that’s a different kind of framing.
“Might is right”
In ‘Strict Father’ (ie ‘Authoritarian’) morality, one must fight evil (and never “understand” or tolerate it). This requires strength and toughness and, perhaps, extreme measures. Merciless enforcement of might is often regarded as ‘morally justified’ in this system. Moral “relativism” is viewed as immoral, since it “appeases” the forces of evil by affording them their own “truth”.
“We don’t negotiate with terrorists… I think you have to destroy them. It’s the only way to deal with them.” (Dick Cheney, former US Vice President)
There’s another sense in which “might” (or power) is seen as not only justified (eg in fighting evil) but also as implicitly good: Strictness Morality regards a “natural” hierarchy of power as moral, and in this conservative moral system, the following hierarchy is (according to Lakoff’s research) regarded as truly “natural”: “God above humans”; “humans above animals”; “men above women”; “adults above children”, etc.
So, the notion of ‘Moral Authority’ arises from a power hierarchy which is believed to be “natural” (as in: “the natural order of things”). Lakoff comments:
“The consequences of the metaphor of Moral Order are enormous, even outside religion. It legitimates a certain class of existing power relations as being natural and therefore moral, and thus makes social movements like feminism appear unnatural and therefore counter to the moral order.” (George Lakoff, Moral Politics, p82)
In this metaphorical reality-tunnel, the rich have “moral authority” over the poor. The reasoning is as follows: Success in a competitive world comes from the “moral strengths” of self-discipline and self-reliance – in working hard at developing your abilities, etc. Lack of success, in this worldview, implies not enough self-discipline, ie moral weakness. Thus, the “successful” (ie the rich) are seen as higher in the moral order – as disciplined and hard-working enough to “succeed”.
If that seems no more than just a cynical rationalisation for greed and privilege, consider the notion of the Protestant roots of capitalism (nicely summed up here by Encyclopædia Britannica):
Protestant ethic, in sociological theory, the value attached to hard work, thrift, and efficiency in one’s worldly calling, which, especially in the Calvinist view, were deemed signs of an individual’s election, or eternal salvation.
German sociologist Max Weber, in The Protestant Ethic and the Spirit of Capitalism (1904–05), held that the Protestant ethic was an important factor in the economic success of Protestant groups in the early stages of European capitalism; because worldly success could be interpreted as a sign of eternal salvation, it was vigorously pursued.
As someone whose views tend to fall into the left-libertarian category, I got attracted to this field (Cognitive Linguistics, Frame Semantics) because it provides a way to understand right-authoritarian thinking/morality (which I don’t “condone” any more than I condone drowning puppies en masse). The usual temptation – on the left – is to regard the ‘other side’ as immoral or amoral, lacking in any moral sense, driven only by greed, etc. But that’s close to viewing ‘them’ as subhuman – and before long you’re thinking in authoritarian-style, yourself.
Of course, none of this means that Lying Bastards & crooks are scarce in the political realm…
‘Moral decay’ & other fun metaphors
Media hysteria sometimes calms down a little (eg when the focus is on the decent, respectable people, rather than the bad people**). But it only takes one horrible crime to set it off again. Then we have: “moral decay”, “erosion of values”, “tears in the moral fabric”, a “chipping away” at moral “foundations”, etc. It shouldn’t be surprising that these metaphors for change-as-destruction tend to accompany ‘conservative’ moral viewpoints rather than ‘progressive’ ones.
If True Moral Values™ are regarded as absolute and unchanging (which seems the case with ‘Strict Father’, ie ‘Authoritarian’, moral schemes), then change to the way we think about moral issues must be seen as a threat. And since standards do change in society over time (for numerous reasons, and whether we like it or not), advocates of Strictness Morality see moral decay everywhere, and may believe that “society is going to hell” (or “turning to shit”) – they might even yearn for some Golden Age, a mythical time before things started “degenerating”.
“Moral Purity” & “Moral Health”
Associated with moral ‘decay’ is the metaphor of impurity, ie rot, corruption or filth. This extends further, to the metaphor of morality as health. Thus, immoral ideas are described as “sick“, immoral people are seen to have “diseased minds”, etc. These metaphorical frames have the following consequences in terms of how we think:
1. Even minor immorality is seen as a major threat (since introduction of just a tiny amount of “corrupt” substance can taint the whole supply – think of water reservoir or blood supply. This is applied to the abstract moral realm via conceptual metaphor.)
2. Immorality is regarded as “contagious”. Thus, immoral ideas must be avoided or censored, and immoral people must be isolated or removed, forcibly if necessary. Otherwise they’ll “infect” the morally healthy/strong. Does this way of thinking sound familiar?
In Philosophy in the Flesh, Johnson & Lakoff point out that with “health” as metaphor for moral well-being, immorality is framed as sickness and disease, with important consequences for public debate:
“One crucial consequence of this metaphor is that immorality, as moral disease, is a plague that, if left unchecked, can spread throughout society, infecting everyone. This requires strong measures of moral hygiene, such as quarantine and strict observance of measures to ensure moral purity. Since diseases can spread through contact, it follows that immoral people must be kept away from moral people, lest they become immoral, too. This logic often underlies guilt-by-association arguments, and it often plays a role in the logic behind urban flight, segregated neighborhoods, and strong sentencing guidelines even for nonviolent offenders.”
Enemies everywhere, everything a threat
So, to conclude, there’s a lot to fear from the perspective of ‘Strictness Morality’: the world’s a dangerous place, there’s immorality (and indeed “evil”) all over the place, lurking everywhere, ready to jump out at you. And any weakness that you manifest will be punished. Even the good, decent people are competing ruthlessly with you, judging you for any failure.
“That’s not Charlie the Tuna out there… it’s Jaws.”
— G. Gordon Liddy (US shock-jock)
In a way, this moral framing logically requires that the world is seen as essentially dangerous. Remove this premise and Strictness Morality ‘collapses’, since the precedence given (in this scheme) to moral strength, self-discipline and authority (over compassion, fairness, happiness, etc) would no longer make sense.
Tabloid newspapers appear to have the function of reinforcing the fearful premise with daily scaremongering – presumably because it’s more profitable than less dramatic “news”. But this repeated stimulation of our fears affects our brains at a synaptic level. The fear/alarm framing receives continual reinforcement.
And pretty soon that’s how we start to think…
** ‘Decent, respectable people’: the ones in suits with money and power; the authorities.
‘Bad people’: potentially everyone else; insignificant but awkward types, you & me.
Graphics by NewsFrames