Amusing Ourselves to Death Read online

  Twenty years isn’t what it used to be. Where once it stood for a single generation, now it seems to stand for three. Everything moves faster. “Change changed,” my father wrote in another book.

  A lot has changed since this book appeared. News consumption among the young is way down. Network news and entertainment divisions are far more entwined, despite protests (some genuine, some perhaps not) by the news divisions. When Jon Stewart, host of Comedy Central’s The Daily Show, went on CNN’s Crossfire to make this very point—that serious news and show business ought to be distinguishable, for the sake of public discourse and the republic—the hosts seemed incapable of even understanding the words coming out of his mouth. The sound bite is now more like a sound nibble, and it’s rare, even petulant, to hear someone challenge its absurd insubstantiality; “the question of how television affects us has receded into the background” (Dad’s words, not mine, from 1985). Fox News has established itself, and thrived. Corporate conglomeration is up, particularly among media companies. Our own media companies don’t provide truly gruesome war images as part of the daily news, but then they didn’t do so twenty years ago either (though forty years ago they did). The quality of graphics (i.e., the reality quotient) of computer and video games is way up. Communities exist that didn’t, thanks to the Internet, particularly peer-to-peer computing. A new kind of collaborative creativity abounds, thanks to the “open source” movement, which gave us the Linux operating system. However, other communities are collapsing: Far fewer people join clubs that meet regularly, fewer families eat dinner together, and people don’t have friends over or know their neighbors the way they used to. More school administrators and politicians and business executives hanker to wire schools for computers, as if that is the key to improving American education. The number of hours the average American watches TV has remained steady, at about four and a half hours a day, every day (by age sixty-five, a person will have spent twelve uninterrupted years in front of the TV). Childhood obesity is way up. Some things concern our children more than they used to, some not at all. Maybe there’s more hope than there was, maybe less. Maybe the amount is a constant.

  Substantive as this book is, it was predicated on a “hook”: that one British writer (George Orwell) with a frightening vision of the future, a vision that many feared would come true, was mostly off-base, while another British writer (Aldous Huxley) with a frightening vision of the future, a vision less well-known and less feared, was scarily on target. My father argued his point, persuasively, but it was a point for another time—the Age of Television. New technologies and media are in the ascendancy. Fortunately—and this, more than anything, is what I think makes Amusing Ourselves to Death so emphatically relevant—my father asked such good questions that they can be asked of non-television things, of all sorts of transforming developments and events that have happened since 1985, and since his death, and of things still unformed, for generations to come (though “generations to come” may someday mean a span of three years). His questions can be asked about all technologies and media. What happens to us when we become infatuated with and then seduced by them? Do they free us or imprison us? Do they improve or degrade democracy? Do they make our leaders more accountable or less so? Our system more transparent or less so? Do they make us better citizens or better consumers? Are the trade-offs worth it? If they’re not worth it, yet we still can’t stop ourselves from embracing the next new thing because that’s just how we’re wired, then what strategies can we devise to maintain control? Dignity? Meaning? My father was not a curmudgeon about all this, as some thought. It was never optimism he lacked; it was certainty. “We must be careful in praising or condemning because the future may hold surprises for us,” he wrote. Nor did he fear TV across the board (as some thought). Junk television was fine. “The A-Team and Cheers are no threat to our public health,” he wrote. “60 Minutes, Eyewitness News, and Sesame Street are.”

  A student of Dad’s, a teacher himself, says his own students are more responsive to Amusing Ourselves to Death, not less, than they were five or ten years ago. “When the book first came out, it was ahead of its time, and some people didn’t understand its reach,” he says. “It’s a twenty-first century book published in the twentieth century.” In 1986, soon after the book was published and had started to make ripples, Dad was on ABC’s Nightline, discussing with Ted Koppel the effect TV can have on society if we let it control us, rather than vice versa. As I recall, at one juncture, to illustrate his point that our brief attention span and our appetite for feel-good content can short-circuit any meaningful discourse, Dad said, “For example, Ted, we’re having an important discussion about the culture but in thirty seconds we’ll have to break for a commercial to sell cars or toothpaste.”

  Mr. Koppel, one of the rare serious figures on network television, smiled wryly—or was it fatigue?

  “Actually, Dr. Postman,” he said, “it’s more like ten seconds.”

  There’s still time.

  Andrew Postman

  Brooklyn, New York

  November 2005

  In 1985 ...

  If you were alert back then, this refresher may be unnecessary, even laughable. If you were not alert then, this may just be laughable. But it also may help to clarify references in the book about things of that moment. In 1985:

  The United States population is 240 million. The Cold War is still on, though Mikhail Gorbachev has just become the Soviet leader. Ronald Reagan is president. Other major political figures include Walter “Fritz” Mondale, Democratic presidential nominee the year before; Geraldine Ferraro, his vice-presidential running mate; and presidential hopefuls/Senators Gary Hart and John Glenn (the latter a former astronaut). Ed Koch is mayor of New York City. David Garth is a top media consultant for political candidates.

  Top-rated TV shows include Dynasty, Dallas (though it has been several years since the drama of “Who Shot J.R.?” gripped the TV-watching nation), The A-Team, Cheers, and Hill Street Blues. Dan Rather, Tom Brokaw, and Peter Jennings are the nightly network news anchors. The MacNeillLehrer NewsHour is, as The NewsHour with Jim Lehrer years later will be, public television’s respected, low-rated evening news program. Televangelism is enjoying a heyday: leading practitioners include Jimmy Swaggart, Pat Robertson, Jim Bakker, Billy Graham, Jerry Falwell, Robert Schuller, and Oral Roberts. Howard Cosell has recently retired after many years as TV’s most recognizable sports voice. The show Entertainment Tonight and the cable network MTV, both born a few years earlier, are runaway successes. Two of the most successful TV commercial campaigns are American Express’s series about farflung tourists losing travelers’ checks and Wisk detergent’s spot about “ring around the collar” (about which my father wrote a provocative and funny essay called “The Parable of the Ring Around the Collar”).

  The Mac computer is one year old, USA Today three, People magazine ten. Dr. Ruth Westheimer hosts a popular radio call-in show, offering sex advice with cheer and grandmotherly frankness. African Americans are known as blacks. Martina Navratilova is the world’s best female tennis player. Trivial Pursuit is a top-selling board game. Certain entertainers to whom my father refers—e.g., comedians Shecky Greene, Red Buttons, and Milton Berle, singer Dionne Warwick, TV talk-show host David Susskind—are past their prime, even then.

  A.P.

  Foreword

  We were keeping our eye on 1984. When the year came and the prophecy didn’t, thoughtful Americans sang softly in praise of themselves. The roots of liberal democracy had held. Wherever else the terror had happened, we, at least, had not been visited by Orwellian nightmares.

  But we had forgotten that alongside Orwell’s dark vision, there was another—slightly older, slightly less well known, equally chilling: Aldous Huxley’s Brave New World. Contrary to common belief even among the educated, Huxley and Orwell did not prophesy the same thing. Orwell warns that we will be overcome by an externally imposed oppression. But in Huxley’s vision, no Big Brother is required
to deprive people of their autonomy, maturity and history. As he saw it, people will come to love their oppression, to adore the technologies that undo their capacities to think.

  What Orwell feared were those who would ban books. What Huxley feared was that there would be no reason to ban a book, for there would be no one who wanted to read one. Orwell feared those who would deprive us of information. Huxley feared those who would give us so much that we would be reduced to passivity and egoism. Orwell feared that the truth would be concealed from us. Huxley feared the truth would be drowned in a sea of irrelevance. Orwell feared we would become a captive culture. Huxley feared we would become a trivial culture, preoccupied with some equivalent of the feelies, the orgy porgy, and the centrifugal bumblepuppy. As Huxley remarked in Brave New World Revisited, the civil libertarians and rationalists who are ever on the alert to oppose tyranny “failed to take into account man’s almost infinite appetite for distractions.” In 1984, Huxley added, people are controlled by inflicting pain. In Brave New World, they are controlled by inflicting pleasure. In short, Orwell feared that what we hate will ruin us. Huxley feared that what we love will ruin us.

  This book is about the possibility that Huxley, not Orwell, was right.

  Part I.

  1.

  The Medium Is the Metaphor

  At different times in our history, different cities have been the focal point of a radiating American spirit. In the late eighteenth century, for example, Boston was the center of a political radicalism that ignited a shot heard round the world—a shot that could not have been fired any other place but the suburbs of Boston. At its report, all Americans, including Virginians, became Bostonians at heart. In the mid-nineteenth century, New York became the symbol of the idea of a melting-pot America—or at least a non-English one—as the wretched refuse from all over the world disembarked at Ellis Island and spread over the land their strange languages and even stranger ways. In the early twentieth century, Chicago, the city of big shoulders and heavy winds, came to symbolize the industrial energy and dynamism of America. If there is a statue of a hog butcher somewhere in Chicago, then it stands as a reminder of the time when America was railroads, cattle, steel mills and entrepreneurial adventures. If there is no such statue, there ought to be, just as there is a statue of a Minute Man to recall the Age of Boston, as the Statue of Liberty recalls the Age of New York.

  Today, we must look to the city of Las Vegas, Nevada, as a metaphor of our national character and aspiration, its symbol a thirty-foot-high cardboard picture of a slot machine and a chorus girl. For Las Vegas is a city entirely devoted to the idea of entertainment, and as such proclaims the spirit of a culture in which all public discourse increasingly takes the form of entertainment. Our politics, religion, news, athletics, education and commerce have been transformed into congenial adjuncts of show business, largely without protest or even much popular notice. The result is that we are a people on the verge of amusing ourselves to death.

  As I write, the President of the United States is a former Hollywood movie actor. One of his principal challengers in 1984 was once a featured player on television’s most glamorous show of the 1960’s, that is to say, an astronaut. Naturally, a movie has been made about his extraterrestrial adventure. Former nominee George McGovern has hosted the popular television show “Saturday Night Live.” So has a candidate of more recent vintage, the Reverend Jesse Jackson.

  Meanwhile, former President Richard Nixon, who once claimed he lost an election because he was sabotaged by make-up men, has offered Senator Edward Kennedy advice on how to make a serious run for the presidency: lose twenty pounds. Although the Constitution makes no mention of it, it would appear that fat people are now effectively excluded from running for high political office. Probably bald people as well. Almost certainly those whose looks are not significantly enhanced by the cosmetician’s art. Indeed, we may have reached the point where cosmetics has replaced ideology as the field of expertise over which a politician must have competent control.

  America’s journalists, i.e., television newscasters, have not missed the point. Most spend more time with their hair dryers than with their scripts, with the result that they comprise the most glamorous group of people this side of Las Vegas. Although the Federal Communications Act makes no mention of it, those without camera appeal are excluded from addressing the public about what is called “the news of the day.” Those with camera appeal can command salaries exceeding one million dollars a year.

  American businessmen discovered, long before the rest of us, that the quality and usefulness of their goods are subordinate to the artifice of their display; that, in fact, half the principles of capitalism as praised by Adam Smith or condemned by Karl Marx are irrelevant. Even the Japanese, who are said to make better cars than the Americans, know that economics is less a science than a performing art, as Toyota’s yearly advertising budget confirms.

  Not long ago, I saw Billy Graham join with Shecky Green, Red Buttons, Dionne Warwick, Milton Berle and other theologians in a tribute to George Bums, who was celebrating himself for surviving eighty years in show business. The Reverend Graham exchanged one-liners with Bums about making preparations for Eternity. Although the Bible makes no mention of it, the Reverend Graham assured the audience that God loves those who make people laugh. It was an honest mistake. He merely mistook NBC for God.

  Dr. Ruth Westheimer is a psychologist who has a popular radio program and a nightclub act in which she informs her audiences about sex in all of its infinite variety and in language once reserved for the bedroom and street corners. She is almost as entertaining as the Reverend Billy Graham, and has been quoted as saying, “I don’t start out to be funny. But if it comes out that way, I use it. If they call me an entertainer, I say that’s great. When a professor teaches with a sense of humor, people walk away remembering.”1 She did not say what they remember or of what use their remembering is. But she has a point: It’s great to be an entertainer. Indeed, in America God favors all those who possess both a talent and a format to amuse, whether they be preachers, athletes, entrepreneurs, politicians, teachers or journalists. In America, the least amusing people are its professional entertainers.

  Culture watchers and worriers—those of the type who read books like this one—will know that the examples above are not aberrations but, in fact, clichés. There is no shortage of critics who have observed and recorded the dissolution of public discourse in America and its conversion into the arts of show business. But most of them, I believe, have barely begun to tell the story of the origin and meaning of this descent into a vast triviality. Those who have written vigorously on the matter tell us, for example, that what is happening is the residue of an exhausted capitalism; or, on the contrary, that it is the tasteless fruit of the maturing of capitalism; or that it is the neurotic aftermath of the Age of Freud; or the retribution of our allowing God to perish; or that it all comes from the old stand-bys, greed and ambition.

  I have attended carefully to these explanations, and I do not say there is nothing to learn from them. Marxists, Freudians, Lévi-Straussians, even Creation Scientists are not to be taken lightly. And, in any case, I should be very surprised if the story I have to tell is anywhere near the whole truth. We are all, as Huxley says someplace, Great Abbreviators, meaning that none of us has the wit to know the whole truth, the time to tell it if we believed we did, or an audience so gullible as to accept it. But you will find an argument here that presumes a clearer grasp of the matter than many that have come before. Its value, such as it is, resides in the directness of its perspective, which has its origins in observations made 2,300 years ago by Plato. It is an argument that fixes its attention on the forms of human conversation, and postulates that how we are obliged to conduct such conversations will have the strongest possible influence on what ideas we can conveniently express. And what ideas are convenient to express inevitably become the important content of a culture.

  I use the word “conversation”
metaphorically to refer not only to speech but to all techniques and technologies that permit people of a particular culture to exchange messages. In this sense, all culture is a conversation or, more precisely, a corporation of conversations, conducted in a variety of symbolic modes. Our attention here is on how forms of public discourse regulate and even dictate what kind of content can issue from such forms.

  To take a simple example of what this means, consider the primitive technology of smoke signals. While I do not know exactly what content was once carried in the smoke signals of American Indians, I can safely guess that it did not include philosophical argument. Puffs of smoke are insufficiently complex to express ideas on the nature of existence, and even if they were not, a Cherokee philosopher would run short of either wood or blankets long before he reached his second axiom. You cannot use smoke to do philosophy. Its form excludes the content.

  To take an example closer to home: As I suggested earlier, it is implausible to imagine that anyone like our twenty-seventh President, the multi-chinned, three-hundred-pound William Howard Taft, could be put forward as a presidential candidate in today’s world. The shape of a man’s body is largely irrelevant to the shape of his ideas when he is addressing a public in writing or on the radio or, for that matter, in smoke signals. But it is quite relevant on television. The grossness of a three-hundred-pound image, even a talking one, would easily overwhelm any logical or spiritual subtleties conveyed by speech. For on television, discourse is conducted largely through visual imagery, which is to say that television gives us a conversation in images, not words. The emergence of the image-manager in the political arena and the concomitant decline of the speech writer attest to the fact that television demands a different kind of content from other media. You cannot do political philosophy on television. Its form works against the content.