Public Opinion, Walter Lippmann [ebook reader for pc .TXT] 📗

of some aspect of the world which is convincing because it agrees with familiar ideas. But as the ideology deals with an unseen future, as well as with a tangible present, it soon crosses imperceptibly the frontier of verification. In describing the present you are more or less tied down to common experience. In describing what nobody has experienced you are bound to let go. You stand at Armageddon, more or less, but you battle for the Lord, perhaps…. A true beginning, true according to the standards prevailing, and a happy ending. Every Marxist is hard as nails about the brutalities of the present, and mostly sunshine about the day after the dictatorship.

So were the war propagandists: there was not a bestial quality in human nature they did not find everywhere east of the Rhine, or west of it if they were Germans. The bestiality was there all right. But after the victory, eternal peace. Plenty of this is quite cynically deliberate. For the skilful propagandist knows that while you must start with a plausible analysis, you must not keep on analyzing, because the tedium of real political accomplishment will soon destroy interest. So the propagandist exhausts the interest in reality by a tolerably plausible beginning, and then stokes up energy for a long voyage by brandishing a passport to heaven.

The formula works when the public fiction enmeshes itself with a private urgency. But once enmeshed, in the heat of battle, the original self and the original stereotype which effected the junction may be wholly lost to sight.

CHAPTER XII

SELF-INTEREST RECONSIDERED

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THEREFORE, the identical story is not the same story to all who hear it. Each will enter it at a slightly different point, since no two experiences are exactly alike; he will reenact it in his own way, and transfuse it with his own feelings. Sometimes an artist of compelling skill will force us to enter into lives altogether unlike our own, lives that seem at first glance dull, repulsive, or eccentric. But that is rare. In almost every story that catches our attention we become a character and act out the role with a pantomime of our own.

The pantomime may be subtle or gross, may be sympathetic to the story, or only crudely analogous; but it will consist of those feelings which are aroused by our conception of the role. And so, the original theme as it circulates, is stressed, twisted, and embroidered by all the minds through which it goes. It is as if a play of Shakespeare’s were rewritten each time it is performed with all the changes of emphasis and meaning that the actors and audience inspired.

Something very like that seems to have happened to the stories in the sagas before they were definitively written down. In our time the printed record, such as it is, checks the exuberance of each individual’s fancy. But against rumor there is little or no checks and the original story, true or invented, grows wings and horns, hoofs and beaks, as the artist in each gossip works upon it. The first narrator’s account does not keep its shape and proportions. It is edited and revised by all who played with it as they heard it, used it for day dreams, and passed it on. [Footnote: For an interesting example, see the case described by C. J. Jung, Zentralblatt f�r Psychoanalyse, 1911, Vol. I, p. 81. Translated by Constance Long, in Analytical Psychology, Ch. IV.]

Consequently the more mixed the audience, the greater will be the variation in the response. For as the audience grows larger, the number of common words diminishes. Thus the common factors in the story become more abstract. This story, lacking precise character of its own, is heard by people of highly varied character. They give it their own character.

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The character they give it varies not only with sex and age, race and religion and social position, but within these cruder classifications, according to the inherited and acquired constitution of the individual, his faculties, his career, the progress of his career, an emphasized aspect of his career, his moods and tenses, or his place on the board in any of the games of life that he is playing. What reaches him of public affairs, a few lines of print, some photographs, anecdotes, and some casual experience of his own, he conceives through his set patterns and recreates with his own emotions. He does not take his personal problems as partial samples of the greater environment.

He takes his stories of the greater environment as a mimic enlargement of his private life.

But not necessarily of that private life as he would describe it to himself. For in his private life the choices are narrow, and much of himself is squeezed down and out of sight where it cannot directly govern his outward behavior. And thus, beside the more average people who project the happiness of their own lives into a general good will, or their unhappiness into suspicion and hate, there are the outwardly happy people who are brutal everywhere but in their own circle, as well as the people who, the more they detest their families, their friends, their jobs, the more they overflow with love for mankind.

As you descend from generalities to detail, it becomes more apparent that the character in which men deal with their affairs is not fixed.

Possibly their different selves have a common stem and common qualities, but the branches and the twigs have many forms. Nobody confronts every situation with the same character. His character varies in some degree through the sheer influence of time and accumulating memory, since he is not an automaton. His character varies, not only in time, but according to circumstance. The legend of the solitary Englishman in the South Seas, who invariably shaves and puts on a black tie for dinner, bears witness to his own intuitive and civilized fear of losing the character which he has acquired. So do diaries, and albums, and souvenirs, old letters, and old clothes, and the love of unchanging routine testify to our sense of how hard it is to step twice in the Heraclitan river.

There is no one self always at work. And therefore it is of great importance in the formation of any public opinion, what self is engaged. The Japanese ask the right to settle in California. Clearly it makes a whole lot of difference whether you conceive the demand as a desire to grow fruit or to marry the white man’s daughter. If two nations are disputing a piece of territory, it matters greatly whether the people regard the negotiations as a real estate deal, an attempt to humiliate them, or, in the excited and provocative language which usually enclouds these arguments, as a rape. For the self which takes charge of the instincts when we are thinking about lemons or distant acres is very different from the self which appears when we are thinking even potentially as the outraged head of a family. In one case the private feeling which enters into the opinion is tepid, in the other, red hot. And so while it is so true as to be mere tautology that “self-interest” determines opinion, the statement is not illuminating, until we know which self out of many selects and directs the interest so conceived.

Religious teaching and popular wisdom have always distinguished several personalities in each human being. They have been called the Higher and Lower, the Spiritual and the Material, the Divine and the Carnal; and although we may not wholly accept this classification, we cannot fail to observe that distinctions exist. Instead of two antithetic selves, a modern man would probably note a good many not so sharply separated. He would say that the distinction drawn by theologians was arbitrary and external, because many different selves were grouped together as higher provided they fitted into the theologian’s categories, but he would recognize nevertheless that here was an authentic clue to the variety of human nature.

We have learned to note many selves, and to be a little less ready to issue judgment upon them. We understand that we see the same body, but often a different man, depending on whether he is dealing with a social equal, a social inferior, or a social superior; on whether he is making love to a woman he is eligible to marry, or to one whom he is not; on whether he is courting a woman, or whether he considers himself her proprietor; on whether he is dealing with his children, his partners, his most trusted subordinates, the boss who can make him or break him; on whether he is struggling for the necessities of life, or successful; on whether he is dealing with a friendly alien, or a despised one; on whether he is in great danger, or in perfect security; on whether he is alone in Paris or among his family in Peoria.

People differ widely, of course, in the consistency of their characters, so widely that they may cover the whole gamut of differences between a split soul like Dr. Jekyll’s and an utterly singleminded Brand, Parsifal, or Don Quixote. If the selves are too unrelated, we distrust the man; if they are too inflexibly on one track we find him arid, stubborn, or eccentric. In the repertory of characters, meager for the isolated and the self-sufficient, highly varied for the adaptable, there is a whole range of selves, from that one at the top which we should wish God to see, to those at the bottom that we ourselves do not dare to see. There may be octaves for the family,—father, Jehovah, tyrant,—husband, proprietor, male,—lover, lecher,—for the occupation,—employer, master, exploiter,—competitor, intriguer, enemy,—subordinate, courtier, snob. Some never come out into public view. Others are called out only by exceptional circumstances.

But the characters take their form from a man’s conception of the situation in which he finds himself. If the environment to which he is sensitive happens to be the smart set, he will imitate the character he conceives to be appropriate. That character will tend to act as modulator of his bearing, his speech, his choice of subjects, his preferences. Much of the comedy of life lies here, in the way people imagine their characters for situations that are strange to them: the professor among promoters, the deacon at a poker game, the cockney in the country, the paste diamond among real diamonds.

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Into the making of a man’s characters there enters a variety of influences not easily separated. [Footnote: For an interesting sketch of the more noteworthy early attempts to explain character, see the chapter called “The Antecedents of the Study of Character and Temperament,” in Joseph Jastrow’s The Psychology of Conviction.]

The analysis in its fundamentals is perhaps still as doubtful as it was in the fifth century B. C. when Hippocrates formulated the doctrine of the humors, distinguished the sanguine, the melancholic, the choleric, and the phlegmatic dispositions, and ascribed them to the blood, the black bile, the yellow bile, and the phlegm. The latest theories, such as one finds them in Cannon, [Footnote: Bodily Changes in Pleasure, Pain and Anger.] Adler, [Footnote: The Neurotic Constitution.] Kempf, [Footnote: The Autonomic Functions and the Personality; Psychopathology. Cf. also Louis Berman: The Glands Regulating Personality.] appear to follow much the same scent, from the outward behavior and the inner consciousness to the physiology of the body. But in spite of an immensely improved technique, no one would be likely to claim that there are settled conclusions which enable us to set apart nature from nurture, and abstract the native character from the acquired. It is only in what Joseph Jastrow has called the slums of psychology that the explanation of character is regarded as a fixed system to be applied by phrenologists, palmists, fortune-tellers, mind-readers, and a few political