The United States: The Land of Ever-Moving Goal-Posts re COVID 19 . . . and Everything Else.

We should enact a law that when people using social media make bold predictions that turn out to be untrue, they should be required to publicly own their mistakes on social media as loudly and brashly as they originally announced their predictions.

And if they CHANGE their predictions, they will be required to loudly announce that their original prediction was incorrect and that they are changing it. And they will be required to keep a running tab online showing others how often they have been incorrect in their predictions.

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George Lakoff’s Expansive Lecture: How Linguistics Relates to Everything Else.

This talk by George Lakoff has got to be one of the most ambitious 40-minute talks I’ve ever watched. Lakoff is a linguist who has spent his life studying language, but not merely language. He has also drilled down into the brain using neuroscience, connecting our use of language to such things as neural binding and mirror neurons. He has also looked upward from conceptual metaphors to point out their personal and cultural ramifications.

Metaphors begin taking root in three-year old children based on physical activities. As adults, we employ these metaphors ever-so-easily in order to understand complex social phenomena such as romantic relationships, art, teaching and politics. Whenever we employ these metaphors (and we are always doing this) we are thinking with our bodies. Further, without these metaphors we would have an impoverished understanding of essentially everything that is important to us. If you don’t want to invest in the entire 40-minute talk, I would urge you to go to the 24-minute mark to hear Lakoff’s story how the explosion of research on conceptual metaphors began with a tearful graduate student’s comment, “I’ve got a metaphor problem with my boyfriend.” After hearing this story and watching the short audience participation segment where Lakoff connects up romantic love with the physical act of traveling, the field of conceptual metaphor will likely become vivid and compelling for you. Conceptual metaphors are invisible to most of us, but once you see how they work, you will see them everywhere.  You might even feel that you have new superpowers for seeing how people talk, think and attempt to persuade each other.

Lakoff is probably best known for his work on metaphors (with philosopher Mark Johnson), beginning (but by no means ending) with the book, “Metaphors We Live By.” I’ve written on the importance of metaphors in many other places, including here, here and here.  Conceptual metaphors are critical to my own profession, the legal profession. I’ve published my own analysis on the critical connection between metaphors and the legal doctrine of stare decisis here: "The Exaggerated Importance of Stare Decisis." 

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Axiomatic Civic Responsibility

I’m looking at the “protesters” in Michigan and ruminating on the nature of civil disobedience versus civic aphasia. By that latter term I mean a condition wherein a blank space exists within the psyché where one would expect an appropriate recognition of responsible behavior ought to live.  A condition which seems to allow certain people to feel empowered to simply ignore—or fail to recognize—the point at which a reflexive rejection of authority should yield to a recognition of community responsibility.  That moment when the impulse to challenge, dismiss, or simply ignore what one is being told enlarges to the point of defiance and what ordinarily would be a responsible acceptance of correct behavior in the face of a public duty. It could be about anything from recycling to voting regularly to paying taxes to obeying directives meant to protect entire populations.

Fairly basic exercises in logic should suffice to define the difference between legitimate civil disobedience and civic aphasia. Questions like: “Who does this serve?” And if the answer is anything other than the community at large, discussion should occur to determine the next step.  The protesters in Michigan probably asked, if they asked at all, a related question that falls short of useful answer:  “How does this serve me?”  Depending on how much information they have in the first place, the answer to that question will be of limited utility, especially in cases of public health.

Another way to look at the difference is this:  is the action taken to defend privilege or to extend it? And to whom?

One factor involved in the current expression of misplaced disobedience has to do with weighing consequences. The governor of the state issues a lockdown in order to stem the rate of infection, person to person. It will last a limited time. When the emergency is over (and it will be over), what rights have been lost except a presumed right to be free of any restraint on personal whim?

There is no right to be free of inconvenience.  At best, we have a right to try to avoid it, diminish it, work around it.  Certainly be angry at it.  But there is no law, no agency, no institution that can enforce a freedom from inconvenience.  For one, it could never be made universal.  For another, “inconvenience” is a rather vague definition which is dependent on context.

And then there is the fact that some inconveniences simply have to be accepted and managed.

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Read more about the article Why Flu Shots Rarely Match the Current Flu, and Why You Should Get One

Why Flu Shots Rarely Match the Current Flu, and Why You Should Get One

As any science guy recognizes, evolution is a fact of life. If an environment is inhospitable to a population, that population dwindles and another prevails. Flu shots are designed every year to prevent the premier emerging strains that are likely to become dangerous, either through virulence in the body, or…

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The Catastrophic Story-Telling Failure of “How the Grinch Stole Christmas.”

When they stop celebrating “How the Grinch Stole Christmas,” I’ll pause my efforts to reframe this story as having one of the worst endings in the history of story-telling.

Just when the Whos of the Who Village almost learned an extremely important lesson, just when they were having an epiphany that all of that Christmas kitsch and all those baubles actually corrupted the holiday and distracted from the meaning of the celebration, that’s when the Grinch got three times more evil that day.

A proper way to end the story would be for the Grinch to confidently dump all of that glittery tinselly crap into the abyss high above the village. He would then triumphantly ride down into the Who Village to be welcomed as a hero. They would sing odes praising the Grinch for conducting his dramatic intervention. They would deeply embrace the idea that Christmas would proceed in a more pristine and sincere form because the materialistic cravings--those jingtinglers, whohoopers and glumbloopas--had been exorcised from the process. The Whos might even celebrate that the Grinch was channeling the Jesus who drove the money-changers out of the temple. Instead of singing the “Twelve Days or Christmas,” the Whos would compose a new carol called “O Little Town Where Less is More.”

The actual story ending is a sad one, however. Because the Grinch allowed schmaltzy emotion to prevail over principle, he decided that Christmas should NOT become like traditional Thanksgiving (before the concept of Black Friday). He decided that the celebration needed thousands of materialistic distractions after all. The Whos, glitch-addicts that they were, put up no resistance. The story ending consisted of a lesson almost learned. No denouement here—that metaphorical sleigh just couldn’t quite get over the crest of the hill. This kind of almost-story could inspire a remake of “A Christmas Story” where Scrooge almost learned his lesson. In that revised ending, post-nightmare Scrooge would march back to the Cratchit house and spray paint anti-Cratchit graffiti on the walls.

Damn. The story of the Grinch was almost such a great story. See you next year for more of the same.

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