(Roughly) Daily

Posts Tagged ‘Samhain

“There is nothing more deceptive than an obvious fact”*…

Distortions and outright lies by politicians and pundits have become so common that major news outlets like the Associated Press, CNN, BBC, Fox News,and Washington Post routinely assign journalists and fact-checkers to verify claims made during stump speeches and press briefings. The motivation to uncover falsehoods and misleading statements taken out of context is laudable. But when it comes to real-world complexities, the trouble is that people often see different things when looking at the same event, a phenomenon repeatedly documented by psychologists.

Laboratory studies reveal that, when shown a video of a group of protesters, people see either a peaceful protest or an unruly mob blocking pedestrian access, depending on their sociopolitical beliefs. The world outside the lab shows similar biased perception: For example, 68 percent of Republicans consider the videotaped demonstrations in Portland, Ore., Kenosha, Wisc., and New York City to be riots, versus only 30 percent of Democrats, according to a Fox News poll released in September. Journalists and fact-checkers are human beings subject to the same psychological biases as everyone else—and their analyses of what constitute “facts” is affected by their own political and ideological values, resulting in what psychologists term selective perception.

Fact-checkers’ decisions have significant consequences for debates about fake news that cannot be overstated. Researchers have studied the cascading cognitive effects of misinformation, and their findings are relevant to current concerns about fake news and to the limitations of fact-checking. Misinformation can be insidious; it can seep into the unconscious mind and influence beliefs and behaviors long after we have forgotten its source or the evidence invoked to support it. Under laboratory conditions, a selection of objective facts and complete fabrications can be presented, and researchers can then examine the spread of misinformation about these facts and whether and how this spread results in false beliefs.

Unlike a pristine laboratory setting, however, the world of politics is messy, and there can be deep disagreements about the facts themselves, as the above contradictory claims illustrate. When it comes to partisan fact-checking about complex issues—which describes much of the fact-checking that takes place in the context of political news—the truth as stated is often the subjective opinion of people with shared political views.

One path to a solution is “adversarial fact-checking.” Fact-checking is often done by teams of two or more journalists rather than by a single person. We propose that political claims continue to be aggressively fact-checked, but by teams of individuals with diverse sociopolitical views; for example, by pairing fact-checkers from major liberal and conservative news sources. This would add little, if any, cost. The media should abandon fact-checkers’ pretext of objectivity and political disinterest and instead acknowledge their sociopolitical leanings in much the way that NPR tries to pit pro and con points of view in political coverage…

Having each side’s fact-checkers checked by the other side’s fact-checkers could lead to an infinite regress toward an uncertain truth. But this is preferable to belief in a truth that may not exist. Adversarial fact-checkers would debate the same “evidence” and ensure a balanced presentation of the facts. This may not guarantee that fact-checkers will agree or even that readers will discern the truth. But it will reveal the sometimes-tenuous nature of fact-checkers’ claims and the psychological context in which human cognition unfolds—and this would be a meaningful barrier to the spread of fake news and the creation of false beliefs among voters.

One notes that the Hegelian suggestion above assumes that fact-checkers from each side would be actively seeking to overcome their personal biases, to determine an “objective” truth… that only unconscious– not conscious, weaponized– biases are the issue.

Still, it’s certainly true that at least some fact-checkers aim to get closer to the truth, even as their biases can shroud the very truth they seek: “The Psychology of Fact-Checking.”

* Sherlock Holmes, in Arthur Conan Doyle’s “The Boscombe Valley Mystery”

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As we clean our lenses, we might recall that it was on this date in 1517– All Hallows (All Saints) Eve– that Martin Luther, a priest and scholar in Wittenberg, Germany, upset by what he saw as the excesses and corruption of the Roman Catholic Church (especially the papal practice of taking payments– “indulgences”– for the forgiveness of sins), posted his 95 Theses on the door of Castle Church.  Thus began the Protestant Reformation.

Martin Luther (source)

Lest in this this pandemic-attenuated moment we forget: today, All Hallows (All Saints) Eve, is celebrated as Halloween, which is (if it is, as many scholars believe, directly descended from the ancient Welsh harvest festival Samhain) the longest-running holiday with a set date… and (usually, anyway) the second-biggest (after Christmas) commercial holiday in the United States.

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“This need for excitement of the will manifests itself very specially in the discovery and support of card-playing, which is quite peculiarly the expression of the miserable side of humanity”*…

 

The con game and the theatre seem to have so much in common that it is tempting to mistake one for the other; in fact the long anti-theatrical prejudice against actors has much to do with the perception that actors and conmen both disguise their “true” characters and attempt to fool their audiences. Because both the actor and the conman present “lies like truth,” it is not that easy to distinguish between theatre and monte. Some might say the distinction lies in the convention that the theatre audience knows that they are seeing a performance. But if we want to continue to categorize as theatre such enterprises as Augosto Boal’s Invisible Theatre, where the audience never knows that they’ve been part of a theatre experience, then we must abandon that distinction. The con game is different from true theatre in that the con game always sells the promise of profit for the spectator, with no intention of fulfilling that promise. The theatre on the other hand, sells the spectator the promise of entertainment and/or enlightenment, which promise may or may not be fulfilled. Though the con game draws many techniques and structures from the theatre, the con game remains an essentially criminal enterprise. The performance of monte demands of the spectator not willing suspension of disbelief, but unwilling suspension of cash.

Jack Shalom recaps the 1200-year history of Three-Card Monte, and explores the con’s resonance with theater at: “Finding The Red Card: The Performance Of Three-Card Monte.”

(See also “School for Scoundrels ‘Notes on Three-Card Monte’,” from whence the photo above.)

* Arthur Schopenhauer, The World as Will and Representation, Vol 1

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As we prepare for a different kind of trick (or treat), we might pause to remember that today is All Saints Eve, or All Hallows Eve… or, as we more commonly know it, Halloween.  Many Halloween traditions originated from ancient pagan Celtic harvest festivals, particularly the Gaelic festival of Samhain, which was Christianized as Halloween in the eighth century, by Pope Gregory III.

The original reason for disguise on Samhain was to prevent lonely spirits recognizing and snatching one away to their between-the-worlds home; it was an additional bonus that the costumes allowed you to lead a mini-riot without being recognized.  The custom of trick-or-treating seems to date to the 19th century in England, when people went house-to-house in costume at Halloween, reciting verses in exchange for food, and sometimes warning of misfortune if they were not welcomed.  It seems to have taken off in the U.S in the 1920s.  The custom of making jack-o’-lanterns began in Ireland in the 19th century; “turnips or mangel wurzels, hollowed out to act as lanterns and often carved with grotesque faces,” were used at Halloween in parts of Ireland and the Scottish Highlands.

Special Halloween bonus: Jacques Collin de Plancy’s Dictionnaire infernal, a monumental compendium of all things diabolical, was first published in 1818 to much success; but it was the fabulously-illustrated final edition of 1863 that secured the book as a landmark in the study and representation of demons.  Read “Defining the Demonic,” then page through the 1863 edition at The Internet Archive.

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Written by (Roughly) Daily

October 31, 2017 at 1:01 am