I should like to spend a little time elaborating on an idea
I have long had, prompted in this instance by a powerful two part piece by my
friend, old student, and co-teacher Todd Gitlin, a senior professor at Columbia’s
Pulitzer School of Journalism and, in the old days, president for a while of
SDS. You can find the two parts of the
essay here and here.
The embrace by Trump supporters of manifestly false claims
about the world in defiance of all the evidence has been endlessly discussed
first by commentators on the left and more recently even by mainstream
media. Countless explanations have been
put forward for this embrace of nuttiness, which is manifested most often in
opinion polls and surveys. Let me offer
an additional explanation that, I think, accounts for at least some of the
statistical bizarrerie.
People are by and large not stupid, especially when it comes
to things in their own lives or touching on their immediate interests. I may not know where Ukraine is, but I know
how to find my way to the grocery store or even to my son’s house all the way
across the continent in San Francisco. I
don’t actually know much of anything in detail about what a virus really is and
how it causes an illness, but I know how to turn a pound of raw shrimp, some
spinach, and a yam into a tasty healthy dinner for Susie and me, as in fact I
did yesterday evening. When someone
shows up at my door or calls me on the phone and asks me a series of questions
about Ukraine, or COVID-19, or immigrants, or Barack Obama’s birth status, I
know perfectly well that the questions are really proxies for the unspoken
question, “Which side are you on?” And
so does everyone else who shows up in the statistics of an opinion survey.
People in America, with the possible exception of the
overeducated, are compulsive consumers of social media, and hence they know
where Trump stands, at least for the moment, on Obama’s birth certificate, immigrants
at the Mexican border, or the effectiveness of hydroxychloroquine. When an opinion surveyor [what we used to
call a pollster] calls and asks “Do you think Barack Obama was born in America?”
we all understand that the latent message [as Robert Merton used to say] of the
question is “Are you for Trump or against him?”
And so we answer that question, not the one the pollster has actually
asked.
Everyone’s direct experientially based knowledge of the
world is actually quite circumscribed.
Almost everything I believe beyond the circle of my direct observation
comes from reports that I credit as objective, scientific, true, but which I
would be at a dead loss to really justify if I were called on to do so without
appeal to authority. I am typing these words
into my desktop computer, but even though I could begin to explain the process
by which my tap-tapping on my keyboard produces the words on my screen, my
explanation would peter out pretty quickly.
I don’t really know anything beyond the words about solid state
transistors, for example, and even what I claim to be my knowledge about their
roles in a computer is entirely based on what I have been told by others on the
basis of their expertise.
I actually watched a man walk on the moon for the very first
time. Or at least that is what I was
told I was watching. What I saw was some
images on a little black and white TV with rabbit ears for an antenna. I also watched Gandalf turn back to confront
the Balrog in the Caves of Moria. That
too was images on a screen, this time in color.
I suspect that the large minorities of polled Americans who
are reported as believing that Obama was not born in America are actually Trump
supporters who, when asked that question, hear “Do you support Trump?” and
answer that question truthfully, albeit regrettably.
You're right that when asked the question about Obama's birthplace, many people hear the question about whether they support Trump or not.
ReplyDeleteIn addition, I believe that lots of people are incredibly irritated with political correctness and liberal elite moralism. When I was a teenager, what was politically correct and what was elite moralism were entirely different than what it is today: we were just emerging from the Eisenhower years and McCarthyism, but when asked questions which would have tracked my support for consensus moralism, out of my general annoyance with
the hypocrisy and power trips that underlay it and my intense dislike (which had nothing to do with politics) for the kind of people who swore by it, I'd answer anything to weird them out, as we used to say. I remember a test in a subject called "group guidance" in junior high about our attitudes towards studying and I answered with all the wrong answers because the questions turned me off: in fact, the whole subject of group guidance turned me off and still turns me off because of its Orwellian nature (and I had never heard of Orwell at the time).
So many people really never grow out of adolescence. They probably know that Obama was born in Hawaii, but the question is so stupid that ask a stupid question, you get a stupid answer. Sometimes in fact, I wonder: why grow out of adolescence, given what adulthood is about in our society?
"When someone shows up at my door or calls me on the phone and asks me a series of questions about Ukraine, or COVID-19, or immigrants, or Barack Obama's birth status, I know perfectly well that the questions are really proxies for the unspoken question, 'Which side are you on?' And so does everyone else who shows up in the statistics of an opinion survey."
ReplyDeleteThis is interesting and seems certainly correct. And the overall topic is a very stimulating, intriguing, and maddening one (which I need to muster the discipline to actually research, e.g. by looking into the epistemology of testimony and disagreement, the social construction of knowledge, the structure of irrationality).
My feeling is that we can continue to plumb deeper and ask, "Why do people choose the sides they do, particularly when one of the sides (Trump's, the GOP's, the Religious Right's, whatever) so badly and so blatantly opposes common sense and common decency?" (And it seems unavoidable that we'll answer in terms of moral failure or psychological frailty: greed, fear, laziness, etc.)
That's a loaded question, of course, and it's possible for the questioner to back up and say, "Wait a second, how do I actually know that my side isn't the crazy one? Don't we all have to admit to living in our own bubbles at some point?" I guess that's where philosophy and the like might come in, to equip the questioner with the means to defend the trustworthiness of her "bubble" by appeal to increasingly rational and transparent philosophical principles - but as far as I've been able to see, there's still the "threat" (if that's the right way to look at it) of our being pressed, a la Fichte, to admit that the very philosophy we choose depends on the sort of people we are, and does not admit of independent justification.
In any case, I generally get along by instinctively supposing that I'm not crazy (largely because I take cues from my peers, whom I instinctively suppose not to be crazy), and I don't pursue the foregoing questions except in certain philosophical moods. It seems to me (and maybe this just speaks to the extreme polarization in today's climate) that no matter which ideological side you choose, the side you do not choose is apt to strike you as not only badly (even absurdly) mistaken, but willfully wrong. And on some days, to speak of "respectable differences of outlook" and the "right to disagree like adults" feels like a euphemism for, "I don't know how to persuade you, and I'm too tired to fight, so let's just pretend we're okay with one another. And also, I'd be a hypocrite not to tolerate your willful failures, because I'm a willful failure, too."
All in all, this feels like a very unsatisfactory way of looking at things, but I haven't figured out where else to go.
There's nothing wrong with the epistemological faculties of these individuals in regard to empirical facts, they are simply choosing and overly supporting their team.
ReplyDeleteTerrifying irresponsible on obvious points.
Why though the fanaticism? What is the core moving reason for it, for it is not rationality.
Hope you have a good day and your wife is feeling better. Mine hurt her ankle quite badly and I'm the nurse now lol.
Sorry, rereading my earlier comment, I kind of went off the rails as it went along. :/
ReplyDeleteI think one of my struggles is to satisfactorily resolve the tensions among a few facts of life:
(A) Given the world's extreme diversity of beliefs and practices, it is obvious that practically everyone fails from time to time to be reasonable, sometimes badly, sometimes en masse, sometimes on vitally important subjects (including the meaning of "reasonable"); it is therefore likely that some of every person's beliefs and practices, trivial and otherwise, are products of unreasonableness; humility and self-criticism are therefore important, as is sympathy for one's fallible peers, reluctance to condemn.
(B) However, progress cannot be made in life and the world, sanity and integrity cannot be achieved, except with the courage of one's convictions, which risks creating enemies.
The scene of Gandalf confronting the Balrog was certainly of higher production qualities than the images of the men on the moon. But I believe the ones from the moon were real and that the ones from the Lord of the Rings films were fictional. Wonder how old Peter Jackson was in 1969? They could have used him to film the moon stuff. Would have been better quality no doubt. Might have been more problems getting the film crew up there though.
ReplyDeleteYour point is accurate. I'd add that this self destruction is motivated by some deep but confused ire and resentment.
ReplyDeleteThe Trump supporters are lashing out and they don't realize or don't care or somehow it doesn't dawn on them that they are lashing out at themselves.
This is the power of Trump's primitive charisma. At some level they feel and really believe they are making America great again from the safety of their Tv's or computers.
They are fools and America isn't paradise, not anymore and it never was anyawy
Trump supporters-- the people who really believe in him have the hearts and minds of fascists. It's not about the content, or the self interest that is the motivation, but a mostly and deeply unconscious anger that parallels Freuds death instinct; It's a way of being underlying language that is fundamentally destructive and even the self sabotage that it results in, is a part of its logic. The logic is of cruelty, a renounciation of moral and existential responsibility and orgy of blind affective rage that lashes out at the "weak", the "intellectual", the "Compassionate" etc....
ReplyDeleteStill, I almost prefer that to the sickening self hypocrisy of the Obama types.
I don’t actually know much of anything in detail about what a virus really is and how it causes an illness, but [STRIKE]I know how to turn a pound of raw shrimp, some spinach, and a yam into a tasty healthy dinner for Susie and me, as in fact I did yesterday evening.[/STRIKE] I have a good eye ... ; I can see a church by daylight.
ReplyDelete(strike and del tags both rejected!)
FTFY
My father knows how to cook far better than I do. Which is sort of surprising to me since my Mom cooked most of the time while she was alive. It is a good skill to have Professor. Practically poisoned myself the other day with my own inept cooking skills. Still can't figure out what I did wrong. Got to buy more canned soup I guess. I'm fairly good at that.
ReplyDeletehenry writes about the fascist mindset of Trump supporters, their cruelty and moral depravity. He then adds: "Still, I almost prefer that to the sickening self hypocrisy of the Obama types."
ReplyDeleteReally? Is hypocrisy really that bad? There is this idea that hypocrisy is worse than any other political vice, and this idea seems to me to be a major driving force behind the current political process that's breaking down our societies: "Say what you want about Trump," people say, "at least he's not a hypocrite".
I would say that on the contrary, hypocrisy is fairly low on the list of political vices, and almost an unavoidable one in politics. I'd take a competent hypocrite who implements sensible, good policies for the benefit of everyone over almost anyone else. In fact, as long as these other criteria are met, I'd argue that the hypocrisy does not matter at all.
As La Rochefoucauld wrote, hypocrisy is the homage that vice pays to virtue.
ReplyDeleteI can't think of any reason why vice would necessarily improve if it withdraws that homage.
In the short run hypocrisy does not matter at all, but in the long run it undermines public trust in institutions and leaders and often leads to demagogues like Trump, who "aren't hypocritical".
ReplyDeleteThat's why it is said that if we elect Biden, a hypocrite without a doubt, we may get another Trump in 4 more years.
My dear Michael, in your, "struggles to satisfactorily resolve the tensions among a few facts of life" (by the way, how heroic of you), you reference Fichte. Now I know you're a weirdo (hehe).
ReplyDelete(I know you're poking fun, jgkess, but...) I'm sorry, I really didn't mean to come off as trying to be heroic or change lives or whatever ridiculous nonsense...I was just describing some stuff I wrestle with, thinking that others might relate. "Satisfactorily resolving" it doesn't mean anything but hopefully someday stumbling onto a decent enough level of self-acceptance and peace with things.
ReplyDeleteFWIW, the word "struggle" was melodramatic, but not completely so, I think. What I have in mind are the competing values at play in our most basic efforts to get along in society and to be decent, well-rounded people. The trade-offs trouble me, but I think they can be seen just about anywhere: Deciding your political convictions, for example, can mean deciding which collections of fellow citizens you're most comfortable to regard as stunted, corrupt, deluded, etc. Forming an intellectual identity at points feels like deciding which philosophical giants, which communities of scholars you're most comfortable to dismiss without a full hearing. Reading about Aristotle's ideally virtuous human, I once got the feeling that he was describing a person whom nobody could look forward to getting lunch with. Facts of life, sometimes making for painful decisions...at least I think so.
Michael,
ReplyDeleteIn my experience at least, deciding my political convictions means just that. It does not involve deciding which collections of fellow citizens are stunned, corrupt, deluded, etc.
There are stunned, corrupt and deluded people on the left, center and right.
Marx, for example, does not claim that all capitalists are stunned, corrupt and deluded, merely that they generally obey their class interests. I'm not a Marxist, but Marx's lack of moralism seems a good enough place to start.
Thanks, s.w. I've been wanting to compliment you for a while now, by the way. Lurking on this blog and elsewhere, I've always liked the way you think and express yourself, as well as been appreciative of your composure and civility.
ReplyDeleteNow, to your point about deciding political convictions and how to regard one's fellow citizens:
There is a difference between saying, e.g., "The Democrats are by far the less objectionable of the two major parties in US politics" (shorten this sentence to "D") and saying, "People who deny D are, insofar as they deny D, morally and/or intellectually at fault in a significant way" (shorten this to "F").
D and F are not the same proposition - and in that sense, I think I would fully agree with you. But what I have a hard time with is: How do you accept D without also accepting F? Isn't F a fairly straightforward implication of D?
(An implication, I mean, not of D alone, but of D along with some seemingly innocent assumptions about psychology, politics, and the like. Maybe this is where I get tripped up.)
It'd be one thing if we were dealing with math problems, say. People's mistakes in arithmetic are often just momentary goof-ups, lapses in attention, which can easily be located and corrected when their calculations are made more explicit - and nobody's feelings are hurt. But when we talk about "politics and religion," on the other hand, I find there's this (maybe irresistible, maybe quite legitimate) impulse to attribute our differences to more than just goof-ups and lapses in attention: How can any dedicated pro-choicer, say, fail to agree that the pro-life position reflects some grave (if perhaps isolated and uncharacteristic) deficiencies in judgment or character?
Michael,
ReplyDeleteFirst of all, thank you for the kind words.
I'm pro-choice and I don't see that the pro-life positions reflects deficiencies in judgment or character. It merely reflects values which I don't share. Those values have to do with the person's upbringing, religion, culture, etc. Mine have to do with my upbringing, lack of religion, culture, etc. I'm sure if any intelligent sociologist had talked to me when I was 12, he or she could have predicted what my future political position would be and I had no political position at age 12: he or she could have predicted my future political position from my upbringing, my personality, my lack of religion (even then) and my probable cultural trajectory. So there's no particular merit in my having ended up pro-choice.
There are also political positions which reflect class interests or ethnic interests and have nothing to do with morality. Big business will vote for neo-liberal candidates and the working class in many countries (maybe not the U.S.) will vote for candidates who extend social benefits which are in their class interests.
Finally, we are all incredibly complex and contradictory creatures, and the homophobic bigot screaming insults at gay people may be a better person in many aspects of his or her life than I am. He or she may be a better parent, may be a more faith spouse, may be a more careful driver or pedestrian, may be more generous towards his or her neighbors than I am, etc.
So the world isn't politically divided into good and bad people.
Michael,
ReplyDeleteIf I may add a point or two
Professor Wolff has said that you cannot ultimately justify your political position in ethical terms (I hope that I'm interpreting him correctly), that it all goes back to deciding which side are you on, to a commitment.
There is a debate between Chomsky and Foucault available in internet, which you can watch or read. Chomsky says that he supports the working class because that is the just position, while Foucault says that he supports the working class because he does. I waver between the two positions, but today at least I'm with Foucault.
At the risk of outdoing the silliness of my Fichte name-dropping... :) You might find Richard Rorty to be something of a kindred philosophical spirit, s.w. I find him great reading, anyway. (People should make more of a point to occasionally study some seemingly disreputable philosophers, IMO!)
ReplyDeleteA quote from Rorty's 'Philosophy and Social Hope' (p. 15):
"We decent, liberal humanitarian types (representatives of the moral community to which both my reviewers and I belong) are just luckier, not more insightful than the bullies with whom we struggle. [...]
"It is one thing to say, falsely, that there is nothing to choose between us and the Nazis. It is another thing to say, correctly, that there is no neutral, common ground to which an experienced Nazi philosopher and I can repair in order to argue out our differences. The Nazi and I will always strike one another as begging all the crucial questions, arguing in circles.
"Socrates and Plato suggested that if we tried hard enough we should find beliefs which everybody found intuitively plausible, and that among these would be moral beliefs whose implications, when clearly realized, would make us virtuous as well as knowledgeable. To thinkers like Allan Bloom (on the Straussian side) and Terry Eagleton (on the Marxist side), there just must be such beliefs - unwobbling pivots that determine the answer to the question: Which moral or political alternative is objectively valid? For Deweyan pragmatists like me, history and anthropology are enough to show that there are no unwobbling pivots, and that seeking objectivity is just a matter of getting as much intersubjective agreement as you can manage."
Personally, I seldom feel other than chronically undecided on philosophical issues such as these, and I happen to think that it wouldn't be a waste of time to look deeper into the "Socratic-Platonic" perspective Rorty describes (maybe lightly caricatures?); I don't yet want to say that Rorty is correct on this. His viewpoint has a lot of initial plausibility, at the very least; but I'm too inexperienced a student of philosophy to reach a final verdict.
Michael,
ReplyDeleteThanks. I agree with Rorty, today at least.
Speaking of false claims and bizarrerie, there is a talk on YouTube given by Nancy L. Rosenblum on what she calls "conspiracism" (as opposed to conspiracy theories). The talk is based on her book called 'A Lot of People Are Saying: The New Conspiracism and the Assault on Democracy.'
ReplyDeleteHere is the link to the talk in case anyone finds this topic interesting:
https://www.youtube.com/watch?v=ZtkQ98RAUzg