
A while back Kevin Drum asked
Politicians and corporations engage in meaningless puffery all the time, but to be effective it has to be based on at least a tiny core of truth. . . .
. . . So what’s the strategy here? In the primaries, I assume he’s calculated that it just doesn’t matter.
. . . But what about the general election? Independents aren’t going to go for this stuff. They’ll just shake their heads and wonder what the hell he’s talking about. So is he going to ditch this stuff completely after he’s won the nomination and pretend that he never said it? Or will he keep pressing, literally hoping that if you say anything often enough you can get people to believe it? It is a mystery.
Actually I’ve found the question fascinating from the opposite perspective: why do politicians in particular base so much of their campaign propaganda on things that are arguably truthful?
For corporations, you have the customer disappointment problem. If you make a completely untrue statement AND that statement convinces a person to buy your product you face a disappointed customer who will not only not purchase again but bad mouth you to other people.
Note, that there are a lot of folks who won’t care. They will buy the product regardless. But, then they would have bought the product regardless, so why bother lying?
Its only the marginal customer who will be enticed by the lie and it is her who is most likely to be disappointed.
Note, also that fly-by-night operations do not suffer this problem and so do indeed rampantly lie.
What about politics?
Well, here the ability to judge what you “bought” is far harder. Moreover, I tend to think the marginal voter is not even really interested in what he or she is buying.
The marginal voter is either expressing displeasure with the current state of affairs. This underlies the “Time for a Change” models in political science. Or, he or she is responding to a message.
In the former case, it doesn’t matter much what you say. In the later case its much more important that you be clear about which tribe is which than about any policy details.
So, to bring us back to this example Romney is saying “I am of the pro-capitalist tribe” Though even that is not really accurate. Romney himself probably does care about capitalism but I doubt the marginal voter does.
He is really saying “I am of the pro-Karma tribe” in my tribe believes that people get what they deserve. Then he describes Barack Obama as wanting to institute a government that defies Karmic Justice. Its completely clear what side Romney is on.
Whether Obama wants to do this is fundamentally immaterial. The voter neither knows nor cares what Obama wants to do. The voter cares about tribal affiliation, and that’s what Romney is offering.
So, the question for me is – why isn’t this par for the course.
Part of it I think is – or at least was – a small fear that the Mainstream media would out and out call Romney a liar. That’s a horribly character tag to have and would cause voters not to want to affiliate with him. If that tag became conventional wisdom it would be damaging.
Perhaps more importantly though, I suspect much of it has to do with building a campaign team. While the average voter might not care how Romney is looked upon by the policy elite, his staff probably does. They would prefer not to associate themselves with someone who has low status in the beltway.
However, as the GOP continues to push back against the MSM, a crop of staffers has growing up who are less sensitive to such things. Thus you don’t have to worry that your entire team is looking at their shoes when you speak.
That I would guess, allows politicians to pursue a more direct strategy of agitprop.

5 comments
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Thursday ~ December 29th, 2011 at 12:45 pm
Gnash Equilibrium
Good analysis, but a note on terminology: if people don’t care about the truth, then it is technically bullshit (per H. Frankfurt) rather than lying.
Thursday ~ December 29th, 2011 at 12:52 pm
Publis
More likely they’re counting on the media running “Opinions differ on shape of earth” stories rather than doing any meaningful investigative work (which is more expensive, more likely to provoke backlash from wingnuts which scares advertisers, and the possibility of unfriendly treatment from the FCC in a potential new administration).
Cynical? Yes. But quite rational.
Thursday ~ December 29th, 2011 at 6:29 pm
primedprimate
Your point about group affiliation is central and is far more pervasive than we recognize. All of us, to a considerable extent, espouse the morals that we do in order to fit in with the group that we like. That’s a poor paraphrase of an idea I first came across in the work of Jon Haidt.
As a long time reader of this blog, I think you’ll greatly enjoy what Haidt has to say on how we form our morals. Unfortunately, Haidt does not have a blog but he does have some popular press and journal articles up on his website. I highly recommend the stuff he’s written on this: http://people.virginia.edu/~jdh6n/
Friday ~ December 30th, 2011 at 10:51 am
Rajendra
The Indian idea about Karma is a little bit more elaborate than what presented in that WSJ piece.
How the WSJ depicted it, it seems very much the Western theistic idea of a God punishing the guilty ones restated in the guise of an Indian idea and called it “law of karma”.
This is a bit unfair toward Indian cultural tradition which in thousands years has been elaborated a bit further than that.
The WSJ law of karma resembles a little the popular Hindu way of intending Karma, but keep in mind that among Hindus there are very different ways of approaching the topic and the Hindu tradition as vastly elaborated on it. Anyway in this Hindu version there is some kind of role by a superior God in the working of Karma so it resembles a little bit the Western way of intending God punishing/rewarding activity. It has also been used by some as a moral justification for the caste system so in this (spurious) sense it conveys the idea of “they deserve it”. But as I said Indian tradition is far more elaborate on this.
As an example I will take one of the Buddhist ways (even there not only one argument or school) of explaining karma. There the idea is that there are many different kinds of causes and effects. In particular two kinds of effects (or ‘fruits’) are worth mentioning here: vipAkaphala, puruSakAraphala. The first is produced by a cause, vipAkahetu, which is considered to have that power of producing effects at a distance in space and time. This is the metaphysical aspect of karma: creating a cause in this life produces as an effect a future birth with some characteristics. The second instead can have two different causes, sahabhUhetu and saMprayuktakahetu, without going into details with this two, it’s enough here to say that puruSakAraphala (puruSa = person, kAra = made, produced by, phala = result, effect, fruit) is the immediate consequence of someone actions. This means that our birth as a human with blue eyes is a kind of result with cannot be changed, while our social condition can be changed. Of course hard work isn’t enough for changing it, you need also to have appropriate conditions (pratyaya) and non-obstructing causes (kAraNahetu).
For making it simple, let’s use a metaphor. Let’s say that karma is like a seat, a seat needs appropriate conditions for growing, like light, earth, water and so on. If there are not appropriate conditions it doesn’t matter if there are good or bad seeds in the soil, they won’t grow. Similarly any human brings a potential both for good or bad and if this potential meets good conditions or bad conditions different results will manifest.
I find interesting to notice here that a bit in simplistic way we can draw a parallel between three historical situations:
1. When Buddha introduced in the 6th century BC the idea that people do not deserve to experience the result of their previous karma, introducing a radical social reform (limited to his monastic community) which erased castes. Unfortunately many centuries later buddhism was erased from India.
2. When Christ introduced a God of love and forgiving opposed to a God of law and punishment, and unfortunately not so many centuries later his massage was exploited for justifying crusades and persecutions
3. When Keynes introduced is theory and this was then “out-casted” by neoclassical thinking.
Of course these three examples are very different and happened in very different context, by for me they are all examples of some kind of “archetype” dynamic between tendencies of human mind.
PS
sorry for the long incursion, next time I will try to provide the means for an autonomous reply.
Saturday ~ December 31st, 2011 at 1:06 am
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