Skip to main content

Language as Hypnotism

Twentieth-century German philosopher Ludwig Wittgenstein (1889-1951) posits that language is a poison that can be used to seduce, mislead and bewitch. Language is a form of hypnotism; it can “put us to sleep” and make us believe what we are seeing and hearing is true. In the witty Between You and I: A Little Book of Bad English (2003), James Cochrane argues that “the present political chaos is connected with the decay of language,” and that “political language … is designed to make lies sound truthful and murder respectable, and to give an appearance of solidarity to pure wind” (154). Both men agree that language is a tool of manipulation.

It becomes clear very few of us are aware of this fact going from day to day when we begin to question the platitudes we dispense without a second thought: “Your effort is much appreciated,” “You’re welcome,” “It’ll be dealt with in due course,” “Any inconvenience caused is much regretted,” “Efforts will be made to rectify the mistake,” “My condolences,” “Keep in touch,” “The management will be notified presently” – each and every one of these is essentially meaningless and does not serve to convey information the way we think language should. They exist and are actively used because we collectively agree on their vacuity, which frees the user from specificity and, therefore, commitment.

“Your effort is much appreciated” is an empty expression of gratitude because it allows the “thanker” to acknowledge indebtedness without being specific about what he is thankful for. It is corporate jargon, used by a management that could care less about the individuals who contribute to the company and the specific tasks they perform.

“You’re welcome,” so commonplace an utterance in the English language, could be questioned along the same lines. What exactly do you mean when you say it? Are you implicitly saying you have done the person a big favour and he should therefore be grateful for your generosity?

“It’ll be dealt with in due course” is a favourite among civil servants and bureaucrats. It is procrastination dressed up fancily. The same goes for “The management will be notified presently” and “Efforts will be made to rectify the mistake.” Note the passive. Who will be doing the notifying? Who will be making the efforts? It is unstated. Who exactly in the management will be notified? What will be done to rectify the mistake? It is not specified. The passive is the civil servant’s best friend.

My favourite, “Any inconvenience caused is much regretted,” is so ambiguous it should be labelled “For Existentialists Only.” What inconvenience does the utterer have in mind? Having wasted my time? Having caused my blood pressure to rise and brought me close to the brink of an aneurysm? Having made me swear at little children? How could he have any idea of the extent of my inconvenience? “Much regretted” is a typical example of meaningless language. Ask yourself what it could possibly mean. Is the utterer sincerely remorseful? If he is, what is he going to do about it?

As for the obligatory “My condolences” and “Keep in touch,” what can one really say? What in the Lord’s good name is a condolence anyway? What do you mean when you utter it? Are you in fact saying: I’m glad it’s your husband who died, and not mine? “Keep in touch” keeps things between fair-weather friends vague and simple. It does not say who or how. No-one is to be held accountable.

In most cases, hypnotic language is innocuous. When, however, it finds its way into the political arena (why do we unthinkingly say “arena,” which originally means “a sandy place”?) or the corporate world, it allows liars and wrongdoers to get away with murder – literally. The next time you pick up a newspaper, look out for “collateral damage,” “free peoples of the world,” “team-player,” “downsizing,” “friendly fire,” “outplacement,” “anger management,” “racial purge,” “human resources,” “helpdesk” (where there is neither help nor desk), “customer service,” “credit facility,” “multi-tasking,” “head-hunter,” “national security,” “mission statement,” “paradigm shift,” “quantum leap,” “international diplomacy,” “common denominator,” “social welfare,” and “military coalition.” Take them apart and take a good look at the vacuum inside.


Cochrane, James. Between You and I: A Little Book of Bad English. Lodnon: Icon Books, 2003.

Heaton, John and Judy Groves. Introducing Wittgenstein. London: Icon Books, 1995.

Comments

Popular posts from this blog

Approaching Haruki Murakami’s “Kafka on the Shore” the Jungian Way

“The world of gods and spirits is truly nothing but the collective unconscious inside me.” – Carl Jung, On the Tibetan Book of the Dead What appears to be supernatural and surrealistic in Haruki Murakami’s Kafka on the Shore  does not have to remain that way once we accept that in Murakami’s fictional world, the natural and the supernatural often cross paths and become one single unity. In the previous three entries on the novel, I have extensively discussed its relation to Sophocles’ Oedipus Rex . But here I intend to explain why the supernatural should in fact be deemed natural, and how this reasoning is a direct reference to the theories of Swiss psychologist Carl Gustav Jung and German philosopher G.W. F. Hegel, both of whom are mentioned in the novel. Carl Jung’s psychological theory on the “collective unconscious” (the notion positing that all humans – regardless of race and culture – share a psyche containing “latent predispositions towards identical reactions” [10])

The Sound of Alienation: Rainer Maria Rilke’s “The Voices”

In the nine “Voices” poems (“Die Stemmen,” 1902), we find Rilke speaking out for those who have suffered pain and injustice. He insists that in order for them to be heard, they need to “advertise” themselves, and this should be done through singing, or songs – like the castrati (referred to as “these cut ones”) who sing to God and compel him to stay and listen. This message is found in the “Title Leaf” – an introduction of sorts to the nine songs. It is tempting to read the nine songs (“Beggar’s,” “Blind Man’s,” “Drunkard’s,” “Suicide’s,” “Widow’s,” “Idiot’s,” “Orphan Girl’s,” “Dwarf’s,” “Leper’s”) as a collection of poetic pleas for social awareness. This is due to Rilke’s “casting choices”; he has selected society’s most conspicuous outcasts as the main speakers of his poems. When, for instance, the beggar in “The Beggar’s Song” says, “I go always from door to door/rain-soaked and sun-scorched,” we are induced to sympathise with his downtrodden fate. The same can be said for

Murakami Salutes Orwell: How "1Q84" Pays Homage to "1984" (Part 2)

Here the reader arrives at the junction where Murakami’s work crosses from the metaphysical to the real and tangible, for in the single-moon world we have also had the misfortune of witnessing writers persecuted for their ability to tell a different “truth.” Salman Rushdie’s fate after the publication of The Satanic Verse is well-documented and needs no reiteration. A more discriminate look at literary history gives us several more voices hushed by the Authorities: Turkish author and Nobel Prize-winner Orhan Pamuk was arrested for comments about the massacres of Armenians in the First World War. Nigerian protest author Ken Saro-Wiwa was tried by a military tribunal and hanged. Yu Jie, author of China's Best Actor: Wen Jiabao , a controversial book that cast a critical light on the premier, landed in hot water with the Chinese authorities, and had to emigrate to the USA for his own safety. His close friend and Nobel Prize-winning literary critic Liu Xiaobo called for politic