A few brilliant recent essays in the NY times on these topics. I’ve become a admirer of Charles Blow’s work lately. He illuminates some important points in moral psychology in this editorial. The key insight here is that moral injury and moral outrage are not the same thing and should probably be kept separate. Blow explains his lack of any sense of injury from racist comments as follows:
You see, racism is a moral corruption built on an intellectual fallacy and exists as a construction invented for the very purpose of violence. So, when people demonstrate that they subscribe to theories of racism, they have shown their hand, and I am immediately roused by the euphoric understanding that they are compromised, diminished and assailable. Instead of reducing me, their racism reduces them. That is the ironic, poetic justice of it.
Of course, one only has to think about it for a moment to find the enormous hole in the logic that racism morally weakens the object of the sickness rather than the possessor of the sickness.
Still, from a position of moral strength, Blow goes on to explain how he feels outraged by expressions of racism, especially from people in positions of power. One can be outraged at injustice without feeling victimized or playing the victim. It might be asking a bit much to expect reactionary voices to track this difference. But it remains important for the rest of us to track this difference. When moral outrage is intermingled with a sense of personal injury it becomes hard to focus on moral considerations that can appeal to the better nature of everyone without injecting special pleading for the dear self. Leading with a sense of injury can appeal to those who readily identify with us or our cause while at the same time creating deeper divisions between us and those we really need to be reaching. The injured don’t fight well, rhetorically or otherwise. The racist elements in our society get this at some level. The troll’s game is to undermine those working for justice by instilling a sense of injury in them. This is a game that can’t be won and is best not played. We do better when we fight for justice on the basis of justice and keep our wounds out of the arena.
Next, I’m happy to be learning from Lindy West about the chimera of Political Correctness. As a philosopher who does metaphysics, I love the “What is that?” questions. In several classroom discussions I’ve asked students just what political correctness is. Once we press past examples in seeking a more general account of the “essence” of political correctness, or some understanding of what political correctness is about, we’ve invariably settled on something to the effect that the point of political correctness is just to encourage treating different kinds of people with the sort of dignity and respect we’d expect for ourselves. Hard to see what anyone would find objectionable about this.
While I think this exercise has been useful and I’ll continue having this conversation with students, I can also see that it fails to diagnose the insidious rhetorical role talk of political correctness plays in our public discourse. Have I too been duped into treating political correctness as if it were a thing, the nature of which we might look into? Here’s Lindy:
The term “political correctness” (much like the slimy “pro-life”) is a right-wing neologism, a tactical bending of reality, an attempt to colonize the playing field, a bluff to lure dupes into dignifying propaganda. True to form, the credulous left adopted it wholesale in the early ’90s, electively embroiling us in three decades of bad-faith “debate” over whether discouraging white people from using racial slurs constitutes government censorship. Of course it doesn’t. Debate over. Treating anti-P.C. arguments as anything but a shell game props up the lie that it is somehow unfair to identify and point out racism, let alone fight to eradicate it. Pointing out and fighting to eradicate racism is how we build the racism-free world that all but racists profess to want.
The anti-P.C. set deliberately frames political correctness as a sovereign entity, separate from real human beings — like an advisory board or a nutritional label or a silly after-school club that one can heed or ignore with no moral implications — as though if we simply reject political correctness we can still have “Roseanne.” But the reality is that there’s no such thing as political correctness — it’s a rhetorical device to depersonalize oppression.
So, as a metaphysics guy, I must also profess my distaste for “re-ifying entities” (that is, making stuff up, or treating nothing as if it were something).