Tag: ignorance

In defence of ignorance

Wish I may, wish I might
Have this wish, I wish tonight
I want that star, I want it now
I want it all and I don’t care how

Metallica, King Nothing

I’m a news editor who frequently uses Twitter to find new stories to work on or follow up. Since the lockdown began, however, I’ve been harbouring a fair amount of FOMO born, ironically, from the fact that the small pool of in-house reporters and the larger pool of freelancers I have access to are all confined to their homes, and there’s much less opportunity than usual to step out, track down leads and assimilate ground reports. And Twitter – the steady stream of new information from different sources – has simply accentuated this feeling, instead of ameliorating it by indicating that other publications are covering what I’m not. No, Twitter makes me feel like I want it all.

I’m sure this sensation is the non-straightforward product of human psychology and how social media companies have developed algorithms to take advantage of it, but I’m fairly certain (despite the absence of a personal memory to corroborate this opinion) that individual minds of the pre-social-media era weren’t marked by FOMO, and more certain that they were marked less so. I also believe one of the foremost offshoots of the prevalence of such FOMO is the idea that one can be expected to have an opinion on everything.

FOMO – the ‘fear of missing out’ – is essentially defined by a desire to participate in activities that, sometimes, we really needn’t participate in, but we think we need to simply by dint of knowing about those activities. Almost as if the brains of humans had become habituated to making decisions about social participation based solely on whether or not we knew of them, which if you ask me wouldn’t be such a bad hypothesis to apply to the pre-information era, when you found out about a party only if you were the intended recipient of the message that ‘there is a party’.

However, most of us today are not the intended recipients of lots of information. This seems especially great for news but it also continuously undermines our ability to stay in control of what we know or, more importantly, don’t know. And when you know, you need to participate. As a result, I sometimes devolve into a semi-nervous wreck reading about the many great things other people are doing, and sharing their experiences on Twitter, and almost involuntarily develop a desire to do the same things. Now and then, I even sense the seedling of regret when I look at a story that another news outlet has published, but which I thought I knew about before but simply couldn’t pursue, aided ably by the negative reinforcement of the demands on me as a news editor.

Recently, as an antidote to this tendency – and drawing upon my very successful, and quite popular, resistance to speaking Hindi simply because a misguided interlocutor presumes I know the language – I decided I would actively ignore something I’m expected to have an opinion on but there being otherwise no reason that I should. Such a public attitude exists, though it’s often unspoken, because FOMO has successfully replaced curiosity or even civic duty as the prime impetus to seek new information on the web. (Obviously, this has complicated implications, such as we see in the dichotomy of empowering more people to speak truth to power versus further tightening the definitions of ‘expert’ and ‘expertise’; I’m choosing to focus on the downsides here.)

As a result, the world seems to be filled with gas-bags, some so bloated I wonder why they don’t just float up and fuck off. And I’ve learnt that the hardest part of the antidote is to utter the words that FOMO has rendered most difficult to say: “I don’t know”.

A few days ago, I was chatting with The Soufflé when he invited me to participate in a discussion about The German Ideology that he was preparing for. You need to know that The Soufflé is a versatile being, a physicist as well as a pluripotent scholar, but more importantly The Soufflé knows what most pluripotent scholars don’t: that no matter how much one is naturally gifted to learn this or that, knowing something needs not just work but also proof of work. I refused The Soufflé’s invitation, of course; my words were almost reflexive, eager to set some distance between myself and the temptation to dabble in something just because it was there to dabble. The Soufflé replied,

I think it was in a story by Borges, one of the characters says “Every man should be capable of all ideas, and I believe that in the future he will be.” 🙂

To which I said,

That was when the world was simpler. Now there’s a perverse expectation that everyone should have opinions on everything. I don’t like it, and sometimes I actively stay away from some things just to be able to say I don’t want to have an opinion on it. Historical materialism may or may not be one of those things, just saying.

Please bear with me, this is leading up to something I’d like to include here. The Soufflé then said,

I’m just in it for the sick burns. 😛 But OK, I get it. Why do you think that expectation exists, though? I mean, I see it too. Just curious.

Here I set out my FOMO hypothesis. Then he said,

I guess this is really a topic for a cultural critic, I’m just thinking out loud… but perhaps it is because ignorance no longer finds its antipode in understanding, but awareness? To be aware is to be engaged, to be ‘caught up’ is to be active. This kind of activity is low-investment, and its performance aided by social media?

If you walked up to people today and asked “What do you think about factory-farmed poultry?” I’m pretty sure they’d find it hard to not mention that it’s cruel and wrong, even if they know squat about it. So they’re aware, they have possibly a progressive view on the issue as well, but there’s no substance underneath it.

Bingo.

We’ve become surrounded by socio-cultural forces that require us to know, know, know, often sans purpose or context. But ignorance today is not such a terrible thing. There are so many people who set out to know, know, know so many of the wrong ideas and lessons that conspiracy theories that once languished on the fringes of society have moved to the centre, and for hundreds of millions of people around the world stupid ideas have become part of political ideology.

Then there are others who know but don’t understand – which is a vital difference, of the sort that The Soufflé pointed out, that noted scientist-philosophers have sensibly caricatured as the difference between the thing and the name of the thing. Knowing what the four laws of thermodynamics or the 100+ cognitive biases are called doesn’t mean you understand them – but it’s an extrapolation that social-media messaging’s mandated brevity often pushes us to make. Heck, I know of quite a few people who are entirely blind to this act of extrapolation, conflating the label with the thing itself and confidently penning articles for public consumption that betrays a deep ignorance (perhaps as a consequence of the Dunning-Kruger effect) of the subject matter – strong signals that they don’t know it in their bones but are simply bouncing off of it like light off the innards of a fractured crystal.

I even suspect the importance and value of good reporting is lost on too many people because those people don’t understand what it takes to really know something (pardon the polemic). These are the corners the push to know more, all the time, often even coupled to capitalist drives to produce and consume, has backed us to. And to break free, we really need to embrace that old virtue that has been painted a vice: ignorance. Not the ignorance of conflation nor the ignorance of the lazy but the cultivated ignorance of those who recognise where knowledge ends and faff begins. Ignorance that’s the anti-thing of faff.

Two sides of the road and the gutter next to it

I have a mid-October deadline for an essay so obviously when I started reading up on the topic this morning, I ended up on a different part of the web – where I found this: a piece by a journalist talking about the problems with displaying one’s biases. Its headline:

It’s a straightforward statement until you start thinking about what bias is, and according to whom. On 99% of occasions when a speaker uses the word, she means it as a deviation from the view from nowhere. But the view from nowhere seldom exists. It’s almost always a view from somewhere even if many of us don’t care to acknowledge that, especially in stories where people are involved.

It’s very easy to say Richard Feynman and Kary Mullis deserved to win their Nobel Prizes in 1965 and 1993, resp., and stake your claim to being objective, but the natural universe is little like the anthropological one. For example, it’s nearly impossible to separate your opinion of Feynman’s or Mullis’s greatness from your opinions about how they treated women, which leads to the question whether the prizes Feynman and Mullis won might have been awarded to others – perhaps to women who would’ve stayed in science if not for these men and made the discoveries they did.

One way or another, we are all biased. Those of us who are journalists writing articles involving people and their peopleness are required to be aware of these biases and eliminate them according to the requirements of each story. Only those of us who are monks are getting rid of biases entirely (if at all).

It’s important to note here that the Poynter article makes a simpler mistake. It narrates the story of two reporters: one, Omar Kelly, doubted an alleged rape victim’s story because the woman in question had reported the incident many months after it happened; the other, the author herself, didn’t express such biases publicly, allowing her to be approached by another victim (from a different incident) to have her allegations brought to a wider audience.

Do you see the problem here? Doubting the victim or blaming the victim for what happened to her in the event of a sexual crime is not bias. It’s stupid and insensitive. Poynter’s headline should’ve been “Reporters who are stupid and insensitive fail their sources – and their profession”. The author of the piece further writes about Kelly:

He took sides. He acted like a fan, not a journalist. He attacked the victim instead of seeking out the facts as a journalist should do.

Doubting the victim is not a side; if it is, then seeking the facts would be a form of bias. It’s like saying a road has two sides: the road itself and the gutter next to it. Elevating unreason and treating it at par with reasonable positions on a common issue is what has brought large chunks of our entire industry to its current moment – when, for example, the New York Times looks at Trump and sees just another American president or when Swarajya looks at Surjit Bhalla and sees just another economist.

Indeed, many people have demonised the idea of a bias by synonymising it with untenable positions better described (courteously) as ignorant. So when the moment comes for us to admit our biases, we become wary, maybe even feel ashamed, when in fact they are simply preferences that we engender as we go about our lives.

Ultimately, if the expectation is that bias – as in its opposition to objectivity, a.k.a. the view from nowhere – shouldn’t exist, then the optimal course of action is to eliminate our specious preference for objectivity (different from factuality) itself, and replace it with honesty and a commitment to reason. I, for example, don’t blame people for their victimisation; I also subject an article exhorting agricultural workers to switch to organic farming to more scrutiny than I would an article about programmes to sensitise farmers about issues with pesticide overuse.