Posts Tagged ‘truth’
“The reason I talk to myself is because I’m the only one whose answers I accept”*…
One of the stranger rituals performed by the media in the Trump era has been to keep an obsessive count of the president’s lies since he took office. By September 2018, TheWashington Post reported, he had already passed the 5,000 mark, including a new one-day record of 125 on September 7. The Poynter Institute’s nonpartisan fact-checking project PolitiFact keeps a running list, and The New York Times did likewise throughout 2017.
There is a certain pointlessness to these exercises. Anyone who has paid even the slightest attention to Donald Trump should recognize that, since long before his presidential campaign, he lies as easily as he breathes. He says whatever he thinks will get him what he wants, and whatever he thinks he can get away with. But if there is nothing truly revelatory about the number of Trump’s lies, keeping track of them still serves a variety of symbolic purposes for the commentators who repeat the steadily mounting figures with gleeful outrage. One is simply to underline the extent to which this is not a normal presidency. Another, far more debatable, is to hold up Trump as a symptom and symbol of what is often called the “post-truth era.”…
Princeton historian David Bell, reviewing Penn historian Sophia Rosenfeld’s Democracy and History: a Short History…
Not only does she make short work of the “postmodernism is to blame” argument; she provides the historical background necessary to understand our current truth crisis. That a crisis does indeed exist, Rosenfeld has no doubt. But it is not one that came upon the Western world from nowhere, like a meteor strike vaporizing a peaceful pastoral landscape. Instead, it broke along an epistemological fault line that has existed in modern democratic regimes since their founding: Who has the authority, in a democracy, to determine what counts as truth—an elite of the supposedly best, most intellectually capable citizens, or the people as a whole?…
Rosenfeld cannot resist mentioning the Trump lie count at the start of her book. But rather than treat it as a shocking sign of the new “post-truth era,” she uses it to note the obvious fact that truth and democratic politics have “never been on very good terms.” If we are now living in an age of unprecedented mendacity, what was the Nixon administration? For that matter, no less an American icon than George Washington complained, at the end of his presidency, of the “ignorance of facts” and “malicious falsehoods” with which hostile newspapers had tried to destroy his reputation.
Rosenfeld also insists (borrowing, yes, from Foucault) that different societies exist under different “regimes of truth.” Not all truths are self-evident, and not all facts are easily verifiable, so societies need particular evidentiary standards and forms of authority to determine where truth lies. These can change from place to place and from era to era; they are rarely (if ever) stable or uncontested, but continuities are still discernible.
Our own regime of truth dates back to the 18th century, when a host of Enlightenment thinkers challenged established churches and rulers. They insisted that no single individual or institution should “hold a monopoly…on determining what counts as truth in public life” and disputed the idea—long promoted by absolute monarchs—that good rulership involved keeping most information secret and lying when necessary to protect the state. They put a premium on the values of openness, transparency, sincerity, freedom of expression, and unfettered debate. In short, they created the “truth culture of the transatlantic Enlightenment.”…
How does truth fit into democracy? Read in full at “An Equal Say.”
* George Carlin
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As we contemplate context, we might recall that it was on this date in 1825 that the U.S. House of Representatives elected John Quincy Adams to the Presidency. The election of 1824 had been contested by four candidates from the Democratic-Republican Party: John Quincy Adams, Andrew jackson, William Crawford, and Henry Clay. Jackson won a plurality of the popular vote, and a plurality– but not a majority– of the electoral college vote… so the race went to the House of Representatives. Per the Twelfth Amendment, the House considered the top three vote-getters in the electoral college. That eliminated Clay, who threw his support to Adams– who prevailed.
After the election (the first in which a president did not receive the most popular votes; so far the only race settled in the House), Adams named Clay to the coveted post of Secretary of State– deemed “the corrupt bargain” by Jackson, who went on to form (what evolved into) the Democratic Party. The Democratic-Republicans became the National Republican Party (AKA, the Anti-Jackson Party), then the Whig Party.
“No high-minded man, no man of right feeling, can contemplate the lumbering and slovenly lying of the present day without grieving to see a noble art so prostituted”*…
“Joesph’s Tunic” by Velasquez (in which Joseph’s sons lie to him…)
On the sad occasion of the passing of scholar, showman, and sleight-of-hand expert nonpareil Ricky Jay, your correspondent revisited this 2009 interview, conducted by another remarkable, filmmaker Errol Morris in the late, lamented New York Times‘ Opinionator blog….
We think we know what a lie is, but the moment we try to define it, we run into trouble. Take the definition in the Oxford English Dictionary. (A dictionary definition in an essay should be seen as a red flag, or at the very least, an amber cautionary light, but please bear with me.) According to the O.E.D., a lie is “a false statement made with intent to deceive.” The O.E.D. complicates matters by telling us that to deceive is “to cause to believe what is false, to mislead as to a matter of fact, to lead into error” [emphasis mine] [6]. It also tells us that “in modern use, the word [“lie”] is normally a violent expression of moral reprobation, which in polite conversation tends to be avoided, the synonyms falsehood and untruth being often substituted as relatively euphemistic.” This is where the trouble begins. Are “falsehood” and “untruth” really synonyms for a “lie?” Is lying an attempt merely to mislead or an attempt to get someone to believe that which is false? Or is lying used in two different ways? Here, I believe the O.E.D. is merely reinforcing a standard confusion. I would argue that all that is needed for lying are beliefs about what is true or false — not knowledge of what is true or false.
The fact that there are these two senses of lying gets us into trouble. When we focus on intent, the goal of lying seems utterly clear. When we focus on truth and falsity, we are often led into error…
Read it and reap: “Seven Lies About Lying, Part One and Part Two.”
* Mark Twain, “On the Decay of the Art of Lying”
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As we think about trickery, we might send mannerly birthday greetings to a master of the sly deception and the flattering white lie, Baldassare Castiglione; he was born on this date in 1478. A Renaissance soldier, diplomat, and author, he is most famous for The Book of the Courtier.– a prime example of the courtesy book, offering advice on and dealing with questions of the etiquette and morality of the courtier– which was enormously influential in 16th century European court circles.
Raphael’s portrait of Baldassare Castiglione
“A certain elementary training in statistical method is becoming as necessary for everyone living in this world of today as reading and writing”*…
The declining authority of statistics – and the experts who analyse them – is at the heart of the crisis that has become known as “post-truth” politics. And in this uncertain new world, attitudes towards quantitative expertise have become increasingly divided. From one perspective, grounding politics in statistics is elitist, undemocratic and oblivious to people’s emotional investments in their community and nation. It is just one more way that privileged people in London, Washington DC or Brussels seek to impose their worldview on everybody else. From the opposite perspective, statistics are quite the opposite of elitist. They enable journalists, citizens and politicians to discuss society as a whole, not on the basis of anecdote, sentiment or prejudice, but in ways that can be validated. The alternative to quantitative expertise is less likely to be democracy than an unleashing of tabloid editors and demagogues to provide their own “truth” of what is going on across society.
Is there a way out of this polarisation? Must we simply choose between a politics of facts and one of emotions, or is there another way of looking at this situation?One way is to view statistics through the lens of their history. We need to try and see them for what they are: neither unquestionable truths nor elite conspiracies, but rather as tools designed to simplify the job of government, for better or worse. Viewed historically, we can see what a crucial role statistics have played in our understanding of nation states and their progress. This raises the alarming question of how – if at all – we will continue to have common ideas of society and collective progress, should statistics fall by the wayside…
The ability of statistics to represent the world accurately is declining. In its wake, a new age of big data controlled by private companies is taking over – and putting democracy in peril. William Davies provides historical context, a clear diagnosis of the problem, and thoughts on a response in his important essay, “How statistics lost their power – and why we should fear what comes next.”
* H.G. Wells, World Brain (1938)
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As we take note of numbers, we might send insightful birthday greetings to Roger Newland Shepard; he was born on this date in 1929. A cognitive scientist and emeritus professor at Stanford, he has received both the National Medal of Science and the Rumelhart Prize. While his contributions to his field are many, Shepard is probably best known as inventor of multidimensional scaling, a method for representing certain kinds of statistical data in a plane (or in space) with minimal distortion, so that the data can be apprehended by non-specialists.
The Truth, Some of the Truth, Some of the Time…
“The problem with Internet quotations is that many are not genuine.”
– Abraham Lincoln
from Clayton Cramer, via Tomorrow Museum.
As we engage the elements of epistemology, we might recall that it was on this date in 1937 that Hal Foster debuted his long-running comic strip Prince Valiant in the Days of King Arthur, or more familiarly Prince Valiant. Foster had earlier distinguished himself drawing Tarzan; when he pitched his original idea to William Randolph Hearst, the baron was so impressed that he (uncharacteristically) gave Foster full ownership of the strip.
The Arthurian saga is clearly meant to take place in the mid-Fifth century, but Foster juiced both the story and its setting with anachronistic elements: Viking longships, Muslims, alchemists and technological advances not made before the Renaissance all play roles; while many of the the fortifications, armor and armament used are from the High Middle Ages.
The strip continues to this day, now in the hands of Mark Schultz and Gary Gianni… and is available on the verisimilitudinally-challenged internet.
