"I do think it's essential to *default* to the assumption that one's interlocutors are operating in good faith. If I didn't have that default assumption, why shouldn't I just delete your comment, and those of anyone else who disagrees with me? "
You could just delete my comment of course, but if you do so simply because of disagreement, o…
"I do think it's essential to *default* to the assumption that one's interlocutors are operating in good faith. If I didn't have that default assumption, why shouldn't I just delete your comment, and those of anyone else who disagrees with me? "
You could just delete my comment of course, but if you do so simply because of disagreement, or not caring for what I have to say, or how I say it, while that's entirely your prerogative, it would be a different sort of judgement on your part, more about preference, or not wanting discomfit.
The reason the default assumption of good faith is problematic is simply this- not every person engages in discourse in good faith. I'll elaborate.
Every instance of discourse, however formal or informal, entails the expectation that each participant is engaging in the conversation according to the terms, the norms of that discourse event. The terms and norms might be explicit to some extent, but even in the most formalized types of discourse, there are implicit norms that operate as well. (This is the kind of thing that keeps sociolinguists employed.)
Now, my hope is, generally in the world, there are more individuals who conduct themselves, in whatever setting, in good faith, than bad faith actors. If not, we're really in trouble. But in any case, neither I, nor you, nor anyone else can immediately distinguish arguments presented in good faith from those presented in bad faith. Those acting in bad faith maintain the appearance of abiding by the terms and norms of discourse, as a means of accomplishing purposes that they not only are fully aware will be harmful to others, but the inflicting of harm is their ultimate purpose. The malign purpose is disguised. (The jargon and style of expression of academic disciplines are well-suited for this sort of malign purpose, for those so inclined.)
What to do?
Turns out, the advantages afforded to bad faith actors by universally presuming good faith are disproportionate to the disadvantages accrued by good faith actors who are not extended the benefit of the doubt at the outset. Good faith actors are not penalized by the requirement they establish their good faith over time, and through each instance of discourse they engage in. Their sincerity is not diminished, their earnest efforts to arrive at a point of shared understanding and mutual benefit are not hampered by withholding the assumption of good faith.
Bad faith actors, on the other hand, can camouflage, and disavow responsibility for, speech acts (oral or written) that are designed to cause harm to others- for instance, to create conditions where specific groups or individuals are threatened with violence, or erode support for programs that allow every person to participate fully in a public space. The bad faith actor can parrot the terms and norms of a discourse setting (like an academic discipline), as pretext, and in doing so seeks to inoculate themselves , and their contentions, from scrutiny.
The example of removing books from schools and libraries in Florida is particularly instructive in this regard. The purported basis is 'protecting children' from harmful material. The actual intended purpose is to privilege one cultural frame, and to eliminate any material that does not fit that frame (and terrorize anyone who might object with threats of incarceration, loss of profession, and the ubiquitous threat of violence by the more militant members of this subculture elevated by the authority of the state). These actions did not emerge from the void. They are the product of countless instances of bad faith discourse, over a long period of time, in multiple settings,-- including the halls of academia.
"When I read remarks in the "everything is just politics" style, I wonder why I should waste my time even reading it. By their own admission, they're only interested in manipulating me into sharing their political views."
Oh no!
To be exposed to a specific perspective, one you don't share, is an attempt at manipulation. Hmmm...
Well then, it certainly behooves you to not read it, or consider the implications for your own preferred premises. Disregard out of hand. Makes sense.
And argumentation in the form you do feel is worthy, that's *not* about persuasion?
This essay of yours is not attempting to persuade, to stake out a position? One that is, ironically, manifestly political, and about a political matter?
"I do think it's essential to *default* to the assumption that one's interlocutors are operating in good faith. If I didn't have that default assumption, why shouldn't I just delete your comment, and those of anyone else who disagrees with me? "
You could just delete my comment of course, but if you do so simply because of disagreement, or not caring for what I have to say, or how I say it, while that's entirely your prerogative, it would be a different sort of judgement on your part, more about preference, or not wanting discomfit.
The reason the default assumption of good faith is problematic is simply this- not every person engages in discourse in good faith. I'll elaborate.
Every instance of discourse, however formal or informal, entails the expectation that each participant is engaging in the conversation according to the terms, the norms of that discourse event. The terms and norms might be explicit to some extent, but even in the most formalized types of discourse, there are implicit norms that operate as well. (This is the kind of thing that keeps sociolinguists employed.)
Now, my hope is, generally in the world, there are more individuals who conduct themselves, in whatever setting, in good faith, than bad faith actors. If not, we're really in trouble. But in any case, neither I, nor you, nor anyone else can immediately distinguish arguments presented in good faith from those presented in bad faith. Those acting in bad faith maintain the appearance of abiding by the terms and norms of discourse, as a means of accomplishing purposes that they not only are fully aware will be harmful to others, but the inflicting of harm is their ultimate purpose. The malign purpose is disguised. (The jargon and style of expression of academic disciplines are well-suited for this sort of malign purpose, for those so inclined.)
What to do?
Turns out, the advantages afforded to bad faith actors by universally presuming good faith are disproportionate to the disadvantages accrued by good faith actors who are not extended the benefit of the doubt at the outset. Good faith actors are not penalized by the requirement they establish their good faith over time, and through each instance of discourse they engage in. Their sincerity is not diminished, their earnest efforts to arrive at a point of shared understanding and mutual benefit are not hampered by withholding the assumption of good faith.
Bad faith actors, on the other hand, can camouflage, and disavow responsibility for, speech acts (oral or written) that are designed to cause harm to others- for instance, to create conditions where specific groups or individuals are threatened with violence, or erode support for programs that allow every person to participate fully in a public space. The bad faith actor can parrot the terms and norms of a discourse setting (like an academic discipline), as pretext, and in doing so seeks to inoculate themselves , and their contentions, from scrutiny.
The example of removing books from schools and libraries in Florida is particularly instructive in this regard. The purported basis is 'protecting children' from harmful material. The actual intended purpose is to privilege one cultural frame, and to eliminate any material that does not fit that frame (and terrorize anyone who might object with threats of incarceration, loss of profession, and the ubiquitous threat of violence by the more militant members of this subculture elevated by the authority of the state). These actions did not emerge from the void. They are the product of countless instances of bad faith discourse, over a long period of time, in multiple settings,-- including the halls of academia.
"When I read remarks in the "everything is just politics" style, I wonder why I should waste my time even reading it. By their own admission, they're only interested in manipulating me into sharing their political views."
Oh no!
To be exposed to a specific perspective, one you don't share, is an attempt at manipulation. Hmmm...
Well then, it certainly behooves you to not read it, or consider the implications for your own preferred premises. Disregard out of hand. Makes sense.
And argumentation in the form you do feel is worthy, that's *not* about persuasion?
This essay of yours is not attempting to persuade, to stake out a position? One that is, ironically, manifestly political, and about a political matter?
I guess I just read it wrong.