Concealment and Exposure - Thomas Nagel

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"ConcealmentandExposure"byThomasNagel
CONCEALMENTANDEXPOSURE
byThomasNagel
Reproducedbypermissionfrom"Philosophy&PublicAffairs",vol.27no.1(winter1998)pp330.
Copyright1998byPrincetonUniversityPress.Forpermissiontoreproduceanddistributethisarticleforcourseuse,visit
thewebsitehttp://pup.pupress.princeton.edu.
I
Everyoneknowsthatsomethinghasgonewrong,intheUnitedStates,withtheconventionsofprivacy.
Alongwithavastlyincreasedtoleranceforvariationinsexuallifewehaveseenasharpincreasein
prurientandcensoriousattentiontothesexuallivesofpublicfiguresandfamouspersons,pastand
present.Thecultureseemstobegrowingmoretolerantandmoreintolerantatthesametime,though
perhapsdifferentpartsofitareinvolvedinthetwomovements.
Sexualtaboosinthefairlyrecentpastwerealsotaboosagainstsayingmuchaboutsexinpublic,andthis
hadthesalutarysideeffectofprotectingpersonsinthepubliceyefrominvasionsofprivacybythemain
streammedia.Itmeantthatthesexlivesofpoliticianswererightlytreatedasirrelevanttotheassessment
oftheirqualifications,andthatonelearnedonlyinroughoutline,ifatall,aboutthesexualconductof
prominentcreativethinkersandartistsofthepast.Now,instead,thereisopenseasononallthismaterial.
Thepublic,followedsanctimoniouslybythemedia,feelsentitledtoknowthemostintimatedetailsof
thelifeofanypublicfigure,asifitwerepartofthepriceoffamethatyouexposedeverythingabout
yourselftoview,andnotjusttheachievementorperformancethathasbroughtyoutopublicattention.
Becauseofthewaylifeis,thisresultsinrealdamagetotheconditionofthepublicsphere:Manypeople
cannottakethatkindofexposure,andmanyarediscreditedortarnishedinwaysthathavenothingtodo
withtheirrealqualificationsorachievements.
Onemightthink,inautopianvein,thatwecouldcarryourtolerationabitfurther,andinsteadoftrying
toreinstitutetheprotectionofprivacy,ceasetoregardallthispersonalinformationasimportant.Then
pornographicfilmsofpresidentialcandidatescouldbeavailableinvideostoresanditwouldn'tmatter.
Butitisn'tassimpleasthat.Theseboundariesbetweenwhatispubliclyexposedandwhatisnotexistfor
areason.Wewillneverreachapointatwhichnothingthatanyonedoesdisgustsanyoneelse.Wecan
expecttoremaininasexualworlddeeplydividedbyvariouslinesofimaginativeincomprehensionand
disapproval.Soconventionsofreticenceandprivacyserveavaluablefunctioninkeepingusoutofeach
other'sfaces.Yetthatisonlypartofthestory.Wedon'twanttoexposeourselvescompletelytostrangers
evenifwedon'tfeartheirdisapproval,hostility,ordisgust.Nakedexposureitself,whetherornotit
arousesdisapproval,isdisqualifying.Theboundarybetweenwhatwerevealandwhatwedonot,and
somecontroloverthatboundary,areamongthemostimportantattributesofourhumanity.Someone
whoforspecialreasonsbecomesapublicorfamousfigureshouldnothavetogiveitup.
Thisparticularproblemispartofalargertopic,namelytheimportanceofconcealmentasaconditionof
civilization.Concealmentincludesnotonlysecrecyanddeception,butalsoreticenceand
nonacknowledgment.Thereismuchmoregoingoninsideusallthetimethanwearewillingtoexpress,
andcivilizationwouldbeimpossibleifwecouldallreadeachother'sminds.Apartfromeverythingelse
thereisthesheerchaotictropicalluxurianceoftheinnerlife.ToquoteSimmel:"Allwecommunicateto
anotherindividualbymeansofwordsorperhapsinanotherfashioneventhemostsubjective,
http://www.nyu.edu/gsas/dept/philo/faculty/nagel/papers/exposure.html
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impulsive,intimatemattersisaselectionfromthatpsychologicalrealwholewhoseabsolutelyexact
report(absolutelyexactintermsofcontentandsequence)woulddriveeverybodyintotheinsane
asylum."[1]Aschildrenwehavetolearngraduallynotonlytoexpresswhatwefeelbuttokeepmany
thoughtsandfeelingstoourselves,inordertomaintainrelationswithotherpeopleonanevenkeel.We
alsohavetolearn,especiallyinadolescence,nottobeoverwhelmedbyaconsciousnessofotherpeople's
awarenessofandreactiontoourselvessothatourinnerlivescanbecarriedonundertheprotectionof
anexposedpublicselfoverwhichwehaveenoughcontroltobeabletoidentifywithit,atleastinpart.
Thereisananalogybetweenthefamiliarproblemthatliberalismaddressesinpoliticaltheory,ofhowto
jointogetherindividualswithconflictinginterestsandapluralityofvalues,underacommonsystemof
lawthatservestheircollectiveinterestsequitablywithoutdestroyingtheirautonomyandthepurely
socialproblemofdefiningconventionsofreticenceandprivacythatallowpeopletointeractpeacefully
inpublicwithoutexposingthemselvesinwaysthatwouldbeemotionallytraumaticorwouldinhibitthe
freeoperationofpersonalfeeling,fantasy,imagination,andthought.Itisonlyananalogy:Onecanbea
politicalliberalwithoutbeingasocialindividualist,asliberalsnevertireofpointingout.ButIthinkthere
isanaturalwayinwhichamorecomprehensiveliberalrespectforindividualautonomywouldexpress
itselfthroughsocialconventions,asopposedtolegalrules.Inbothcasesadelicatebalancehastobe
struck,anditispossibleinbothcasestoerrinthedirectionoftoomuchortoolittlerestraint.Ibelieve
thatinthesocialdomain,therestraintsthatprotectprivacyarenotingoodshape.Theyareweakest
whereprivacyimpingesonthepoliticaldomain,buttheproblemisbroaderthanthat.Thegraspofthe
publicsphereandpublicnormshascometoincludetoomuch.ThatistheclaimIwanttodefendinthis
essayinasenseitisadefenseoftheelementofrestraintinaliberalsocialorder.
Practically,itishardtoknowwhattodoaboutaproblemlikethis.Onceaconventionofprivacylosesits
grip,thereisaracetothebottombycompetingmediaofpublicity.WhatIwouldliketodohereistosay
somethingaboutthebroaderphenomenonofboundaries,andtoconsidermoreparticularlywhatwould
beafunctionalformofrestraintinaculturelikeours,wherethegeneralleveloftoleranceishigh,and
theportrayalofsexandotherintimatemattersingeneraltermsiswidelyacceptedinmovies,
magazines,andliterature.Knowingallthatwedo,whatreasonistherestilltobereticent?
Whilesexisacentralpartofthetopic,thequestionofreticenceandacknowledgmentismuchbroader.
Thefactisthatonceweleaveinfancyandbegintogetagriponthedistinctionbetweenourselvesand
others,reticenceandlimitsondisclosureandacknowledgmentarepartofeverytypeofhumanrelation,
includingthemostintimate.Intimacycreatespersonalrelationsprotectedfromthegeneralgaze,
permittingustoloseourinhibitionsandexposeourselvestooneanother.Butwedonotnecessarilyshare
alloursexualfantasieswithoursexualpartners,orallouropinionsoftheiractionswithourclosest
friends.Allinterpersonalcontactgoesthroughthevisiblesurface,evenifitpenetratesfairlydeep,and
managingwhatappearsonthesurfacebothpositivelyandnegativelyistheconstantworkofhuman
life.[2]
ThisisonetopicofFreud's"CivilizationandItsDiscontents",theproblemofconstructingonananimal
basehumanbeingscapableoflivingtogetherinharmony.Buttheadditionalinnerlifethatderives
throughinternalizationfromcivilizationitselfcreatesafurtherneedforselectionofwhatwillbeexposed
andwhatconcealed,andfurtherdemandsofselfpresentation.Iwouldliketobeginbydiscussingsome
oftheconventionsofuniformityofsurfacethatmayseemdishonesttothenaive,butthatmakelife
possible.
II
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Thefirstandmostobviousthingtonoteaboutmanyofthemostimportantformsofreticenceisthatthey
arenotdishonest,becausetheconventionsthatgovernthemaregenerallyknown.IfIdon'ttellyou
everythingIthinkandfeelaboutyouthatisnotacaseofdeception,sinceyoudon'texpectmetodoso
andwouldprobablybeappalledifIdid.Thesameistrueofmanyexplicitexpressionsthatareliterally
false.IfIsay,"Hownicetoseeyou,"youknowperfectlywellthatthisisnotmeantasareportofmy
truefeelingsevenifithappenstobetrue,ImightverywellsayitevenifyouwerethelastpersonI
wantedtoseeatjustthatmoment,andthatissomethingyouknowaswellasI.[3]Thepointofpolite
formulaeandbroadabstentionsfromexpressionistoleaveagreatrangeofpotentiallydisruptive
materialunacknowledgedandthereforeoutofplay.Itismaterialthateveryonewhohasbeenaround
knowsistherefeelingsofhostility,contempt,derision,envy,vanity,boredom,fear,sexualdesireor
aversion,plusagreatdealofsimpleselfabsorption.
Partofgrowingupisdevelopinganexternalselfthatfitssmoothlyintotheworldwithothersthathave
beensimilarlydesigned.Oneexpressesone'sdesires,forexample,onlytotheextentthattheyare
compatiblewiththepubliclyacknowledgeddesiresofothers,oratleastinsuchawaythatanyconflict
canbeeasilyresolvedbyacommonlyacceptedprocedureofdecision.Oneavoidscallingattentionto
one'sownobsessionsorneedsinawaythatforcesotherseithertoattendtothemortooconspicuouslyto
ignorethem,andoneavoidsshowingthatonehasnoticedthefailingsofothers,inordertoallowthemto
carryonwithouthavingtorespondtoone'sreactionsofamusementoralarm.Theseformsoftactare
conspicuouslyabsentinchildhood,whosesocialbrutalitywecanallremember.
Atfirstitisnoteasytotakeontheseconventionsasasecondskin.Inadolescenceonefeelstransparent
andunprotectedfromtheawarenessofothers,andislikelytobecomedefensivelyaffectedorelse
secretiveandexpressionless.Theneedforapubliclyacceptablepersonaalsohastoomuchresonancein
theinterior,anduntilonedevelopsasurehabitofdivision,externaleffortstoconformwillresultininner
falsity,asonetrieshopelesslytobecomewhollytheselfonehastopresenttotheworld.Butifthe
externaldemandsaretoogreat,thisproblemmaybecomepermanent.Clearlyanexternalpersonawill
alwaysmakesomedemandsontheinnerlife,anditmayrequireseriousrepressionordistortiononthe
insideifitdoesn'tfitsmoothlyorcomfortablyenough.Ideallythesocialcostumeshouldn'tbetoothick.
Aboveallitshouldnotbeconfusedwiththewholeself.Tointernalizetoomuchofone'ssocialbeingand
regardinnerfeelingsandthoughtsthatconflictwithitasunworthyorimpureisdisastrous.Everyoneis
entitledtocommitmurderintheimaginationonceinawhile,nottomentionlesserinfractions.There
maybethosewholackagoodgriponthedistinctionbetweenfantasyandreality,butmostpeoplewho
enjoyviolentmovies,forexample,aresimplyoperatinginadifferentgearfromtheoneinwhichthey
engagewithotherpeople.Theotherconsequenceofthedistinctionisthatonehastokeepafirmgripon
thefactthatthesocialselfthatotherspresenttousisnotthewholeoftheirpersonalityeither,andthat
thisisnotaformofdeceptionbecauseitismeanttobeunderstoodbyeveryone.Everyoneknowsthat
thereismuchmoregoingonthanwhatentersthepublicdomain,butthesmoothfunctioningofthat
domaindependsonageneralnonacknowledgmentofwhateveryoneknows.
Admittedlynonacknowledgmentcansometimesalsoservethepurposeofdeceivingthose,likechildren
oroutsiders,whodonotknowtheconventions.Butitsmainpurposeisusuallynottodeceive,butto
managethedistinctionbetweenforegroundandbackground,betweenwhatinvitesattentionanda
collectiveresponseandwhatremainsindividualandmaybeignored.Thepossibilityofcombining
civilizedinterpersonalrelationswitharelativelyfreeinnerlifedependsonthisdivision.
Exactlyhowthisworksisnoteasytoexplain.Onemightwellaskhowitisthatwecanremainongood
termswithotherswhenweknowthatbehindtheirpoliteexteriorstheyharborfeelingsandopinions
whichwewouldfindunacceptableiftheywereexpressedpublicly.Insomecases,perhaps,good
mannersdotheirworkbymakingitpossibleforustobelievethatthingsarenotastheyare,andthat
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othersholdusintheregardwhichtheyformallydisplay.Ifsomeoneisinclinedtowardselfdeception,
thatiscertainlyanoption.Butanyonewhoisreasonablyrealisticwillnotmakethatuseofthe
conventions,andifsomeoneelseengagesinflatterythatisactuallymeanttobebelieved,itisoffensive
becauseitimpliesthattheybelieveyourequirethiskindofdeceptionasabalmtoyourvanity.
No,therealworkisdonebyleavingunacknowledgedthingsthatareknown,evenifonlyingeneral
terms,onallsides.Themoreeffectivearetheconventionscontrollingacknowledgment,themoreeasily
wecanhandleourknowledgeofwhatothersdonotexpress,andtheirknowledgeofwhatwedonot
express.Oneoftheremarkableeffectsofasmoothlyfittingpublicsurfaceisthatitprotectsonefromthe
senseofexposurewithouthavingtobeinanywaydishonestordeceptive,justasclothingdoesnot
concealthefactthatoneisnakedunderneath.Themeresensethatthegazeofothers,andtheirexplicit
reactions,areconventionallydiscouragedfrompenetratingthissurface,inspiteoftheirunstated
awarenessofmuchthatliesbeneathit,allowsasenseoffreedomtoleadone'sinnerlifeasifitwere
invisible,eventhoughitisnot.Itisenoughthatitisfirmlyexcludedfromdirectpublicview,andthat
onlywhatoneputsoutintothepublicdomainisalegitimateobjectofexplicitresponsefromothers.
Evenifpublicmannersarefairlyrelaxedandopen,theycanpermittheexposureofonlyasmallfraction
ofwhatpeoplearefeeling.Tolerationofwhatpeoplechoosetodoorsaycangoonlysofar:Toreally
acceptpeopleastheyarerequiresanunderstandingthatthereismuchmoretothemthancouldpossibly
beintegratedintoacommonsocialspace.Thesinglemostimportantfacttokeepinmindinconnection
withthistopicisthateachofthemultifariousindividualsoulsisanenormousandcomplexworldin
itself,butthesocialspaceintowhichtheymustallfitisseverelylimited.Whatisadmittedintothatspace
hastobeconstrainedbothtoavoidcrowdingandtopreventconflictandoffense.Onlysomuchfreedom
iscompatiblewithpublicorder:Thebulkoftolerationmustbeextendedtotheprivatesphere,whichwill
thenbeleftinallitsvarietybehindtheprotectivecoverofpublicconventionsofreticenceanddiscretion.
Oneofourproblems,asliberalattitudesbecomemoreprevalent,ishowtodrawthelinebetweenpublic
andprivatetolerance.Itisalwaysriskytoraisethestakesbyattemptingtotakeovertoomuchofthe
limitedsocialspace.Ifinthenameoflibertyonetriestoinstituteafreeforall,theresultwillbea
revivaloftheforcesofrepression,adeclineofsocialpeaceandperhapseventuallyofgenerallyaccepted
normsoftoleration.IthinkwehaveseensomeofthisinrecentculturalbattlesintheUnitedStates.The
partialsuccessofaculturalrevolutionoftolerancefortheexpressionofsexualmaterialthatwas
formerlykeptoutofpublicviewhasprovokedareactionthatincludesthebreakdownofbarriersof
privacyevenforthosewhoarenoteagertoletitallhangout.Thesamedevelopmentshavealsofueled
thedemandfromanotherquarterforareturntopublichypocrisyintheformofpoliticalcorrectness.The
morecrowdedthepublicarenagets,themorepeoplewanttocontrolit.
Varietyisinevitable,anditinevitablyincludeselementsthatareinstrongpotentialconflictwithone
another.Themorecomplicatedpeople'slivesbecome,themoretheyneedtheprotectionofseparate
privatedomains.Theideathateverythingshouldbeoutintheopenischildish,andrepresentsa
misunderstandingofthemutuallyprotectivefunctionofconventionsofrestraint,whichavoidprovoking
unnecessaryconflict.Stillmoreperniciousistheideathatsocializationshouldpenetratetotheinnermost
reachesofthesoul,sothatoneshouldfeelguiltyorashamedofanythoughtsorfeelingsthatonewould
beunwillingtoexpresspublicly.Whenacultureincludesbothoftheseelementstoasignificantdegree,
theresultsareveryunharmonious,andwefindourselvesintheregressedconditionoftheUnitedStates.
[4]
Thisisnotaneasysubjecttotreatsystematically,butthereisthefollowingnaturalthreewaydivision.
Someformsofreticencehaveasocialfunction,protectingusfromoneanotherandfromundesirable
collisionsandhostilereactions.Otherformsofreticencehaveapersonalfunction,protectingtheinner
lifefromapublicexposurethatwouldcauseittowither,orwouldrequiretoomuchdistortion.Andasa
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modificationofboththeseformsofreticence,selectiveintimacypermitssomeinterpersonalrelationsto
beopentoformsofexposurethatareneededforthedevelopmentofacompletelife.Noonebuta
maniacwillexpressabsolutelyeverythingtoanyone,butmostofusneedsomeonetowhomwecan
expressagooddealthatwewouldnotrevealtoothers.Therearealsorelationsamongthesephenomena
worthnoting.Forexample,whyarefamilygatheringsoftensoexceptionallystifling?Perhapsitis
becausethesocialdemandsofreticencehavetokeepinchecktheexpressionofverystrongfeelings,and
purelyformalpoliteexpressionisunavailableasacover,becauseofthemodernconventionoffamilial
intimacy.Iftheunexpressedistoopowerfulandtoonearthesurface,theresultcanbeasenseoftotal
falsity.Ontheotherhand,itcanbeimportantwhatspousesandloversdonotsaytooneanother.The
calculatedpreservationofreticenceinthecontextofintimacyprovidesHenryJameswithsomeofhis
richestmaterial.
III
Thesocialdimensionofreticenceandnonacknowledgmentismostdevelopedinformsofpolitenessand
deference.Wedon'twanttotellpeoplewhatwethinkofthem,andwedon'twanttohearfromthemwhat
theythinkofus,thoughwearehappytosurmisetheirthoughtsandfeelings,andtohavethemsurmise
ours,atleastuptoapoint.Wedon't,ifwearereasonable,worrytoomuchwhattheymaysayaboutus
behindourbacks,justasweoftensaythingsaboutathirdpartythatwewouldn'tsaytohisface.Since
everyoneparticipatesinthesepractices,theyaren't,orshouldn'tbe,deceptive.Deceptionisanother
matter,andsometimeswehavereasontoobjecttoit,thoughsometimeswehavenobusinessknowing
thetruth,evenabouthowsomeonereallyfeelsaboutus.
Thedistinctionbetweenmendacityandpolitenessisblurry,inpartbecausethelistenercontributesas
muchtotheformationoftheresultingbeliefasdoesthespeaker,inpartbecausethedeceptivenessofany
particularutterancedependsonitsrelationtoawidercontextofsimilarutterances.Avisitortoasociety
whoseconventionshedoesnotunderstandmaybedeceivedifhetakespeople'sperformanceatface
valuethefriendlinessoftheAmericans,theselfabnegationoftheJapanese,theequanimityofthe
English.Sensitivitytocontextalsooperatesattheindividuallevel.Indeed,ifsomeoneconsistentlyand
flagrantlyenoughfailstotellthetruth,helosesthecapacitytodeceive,andbecomesparadoxicallyless
dishonestthansomeonewhopreservesageneralreputationforprobityorcandorandusesittodeceive
onlyonrareoccasions.(Peoplewhodon''twishtobebelieved,andwhocultivateareputationfor
unreliability,arenotsorareasyoumightthinkthestrategymusthaveitsusefulness.)
Whatisthepointofthisvastcharade?Theanswerwilldifferfromculturetoculture,butIbelievethat
theconventionsofreticenceresultfromakindofimplicitsocialcontract,onethatofcoursereflectsthe
relationsofpoweramongelementsoftheculture,butthatservestosomedegree(thoughunequally)the
interestsofallassocialconventionstendtodo.Anunequalsocietywillhavestrongconventionsof
deferencetoandperhapsflatteryofsuperiors,whichpresumablydonotdeceivethewellplacedinto
thinkingtheirsubordinatesadmirethem,exceptwiththeaidofselfdeception.Myinterest,however,isin
thedesignofconventionsgoverningthegiveandtakeamongroughsocialequals,andtheinfluencethat
agenerallyegalitariansocialidealshouldhaveonconventionsofreticenceandacknowledgment.Does
equalitysupportgreaterexposureornot?Onemightthinkapriorithatintheabsenceofstrong
hierarchies,wecouldallaffordtotelleachotherwhatwethinkandshowwhatwefeelbutthingsarenot
sosimple.Whileanegalitarianculturecanbequiteoutspoken(thisseemstobetrueofIsrael),itneednot
be,andIbelievethereismuchtobesaidfortheessentiallyliberal,ratherthancommunitarian,system
wherebyequalitydoesnotmeanthatweshareourinnerlives,bareoursouls,givevoicetoallour
opinionsinotherwordsbecomelikeonehugeunhappyfamily.Therealissueishowmuchofeach
person'slifeiseverybodyelse'sbusiness,andthatisnotsettledbyaconceptionofequalityalone.
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Equalitycanbecombinedwithgreaterorlesserscopeforprivacy,lesserorgreaterinvasionofpersonal
spacebythepublicdomain.
Whatthenisthesocialfunctionofacknowledgmentornonacknowledgmentwithrespecttothingsthat
arealreadycommonknowledge?Ibelievetheansweristhis:Theessentialfunctionoftheboundary
betweenwhatisacknowledgedandwhatisnotistoadmitordeclinetoadmitpotentiallysignificant
materialintothecategoryofwhatmustbetakenintoconsiderationandrespondedtocollectivelybyall
partiesinthejointenterpriseofdiscourse,action,andjustificationthatproceedsbetweenindividuals
whenevertheycomeintocontact.Ifsomethingisnotacknowledged,thenevenifitisuniversallyknown,
itcanbeleftoutofconsiderationinthecollectivesocialprocess,thoughitmayplayanimportantrole
separatelyintheprivatedeliberationsoftheindividualparticipants.Withoutsuchtrafficcontrol,any
encountermightturnintoacollision.
AandBmeetatacocktailpartyAhasrecentlypublishedanunfavorablereviewofB'slatestbook,but
neitherofthemalludestothisfact,andtheyspeak,perhapsabitstiffly,aboutrealestate,theirrecent
travels,orsomepoliticaldevelopmentthatintereststhemboth.Considerthealternative:
B:Yousonofabitch,Ibetyoudidn'tevenreadmybook,you'retoodimwittedto
understanditevenifyouhadreadit,andbesidesyou'reclearlyouttogetme,drippingwith
envyandspite.Ifyouweren'tsooverweightI'dthrowyououtthewindow.
A:Youconceitedfraud,IhandledyouwithkidglovesinthatreviewifI'dsaidwhatIreally
thoughtitwouldhavebeenunprintablethebookmademewanttothrowupandit'sbyfar
yourbest.
AtthesamepartyCandDmeet.DisacandidateforajobinC'sdepartment,andCistransfixedbyD's
beautifulbreasts.Theyexchangejudiciousopinionsaboutarecentpublicationbysomeoneelse.
Considerthealternative:
C:Groan....
D:Takeyoureyesoffme,youdandruffcoveredcreephowsuchadroolingincompetent
canhavegottenure,letalonebecomeadepartmentchair,isbeyondme.
Thetroublewiththealternativesisthattheyleadtoadeadend,becausetheydemandengagementon
terrainwherecommongroundisunavailablewithoutgreateffort,andonlyconflictwillresult.IfC
expresseshisadmirationofD'sbreasts,CandDhavetodealwithitasacommonproblemorfeatureof
thesituation,andtheirsocialrelationmustproceedinitslight.Ifontheotherhanditisjustsomething
thatCfeelsandthatDknows,fromlongexperienceandsubtlesigns,thathefeels,thenitcansimplybe
leftoutofthebasisoftheirjointactivityofconversation,evenwhileitoperatesseparatelyinthe
backgroundforeachofthemasafactorintheirprivatethoughts.
Whatisallowedtobecomepublicandwhatiskeptprivateinanygiventransactionwilldependonwhat
needstobetakenintocollectiveconsiderationforthepurposesofthetransactionandwhatwouldonthe
contrarydisruptitifintroducedintothepublicspace.Thatdoesn'tmeanthatnothingwillbecomepublic
whichisapotentialsourceofconflict,becauseitisthepurposeofmanytransactionstoallowconflictsto
surfacesothattheycanbedealtwith,andeithercollectivelyresolvedorrevealedasunresolvable.Butif
theconventionsofreticencearewelldesigned,materialwillbeexcludedifthedemandforacollectiveor
publicreactiontoitwouldinterferewiththepurposeoftheencounter.
Inasocietywithalowtoleranceforconflict,notonlypersonalcommentsbutallcontroversialsubjects,
suchaspolitics,money,orreligion,willbetabooinsocialconversation,necessitatingthedevelopment
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ofaformofconversationalwitthatdoesn'tdependontheexchangeofopinions.Inourpresent
subculture,however,thereisconsiderablelatitudefortheairingofdisagreementsandcontroversyofa
generalkind,whichcanbepursuedatlength,andthemostimportantareaofnonacknowledgmentisthe
personalpeople'sfeelingsaboutthemselvesandaboutothers.Itisimpolitetodrawattentiontoone's
achievementsortoexpresspersonalinsecurity,envy,orthefearofdeath,orstrongfeelingsaboutthose
present,exceptinacontextofintimacywherethesesubjectscanbetakenupandpursued.Embarrassing
silenceistheusualsignthattheseruleshavebeenbroken.Someonesaysordoessomethingtowhich
thereisnocollectivelyacceptableresponse,sothattheordinaryflowofpublicdiscoursethatusually
veilstheunrulyinnerlivesoftheparticipantshasnonaturalcontinuation.Silencethenmakeseverything
visible,unlesssomeonewithexceptionaltactrescuesthesituation:
A:DidyouseeinthenewsthismorningthatXhasjustwontheNobelprize?
B:Iwouldn'taccepttheNobelPrizeeveniftheyofferedittome.
C:Yes,it'sallsopolitical,isn'tit?TothinkthatevenNabokov....
Inacivilizationwithacertaindegreeofmaturitypeopleknowwhatneedstobebroughtoutintotheopen
whereitcanbeconsideredjointlyorcollectively,andwhatshouldbelefttotheidiosyncraticindividual
responsesofeachofus.Thisistheculturalrecognitionofthecomplexityoflife,andofthegreatvariety
ofessentiallyununifiableworldsinwhichwelive.Itisthemicroscopicsocialanalogueofthatlarge
scaleacceptanceofpluralismthatissoimportantanaspectofpoliticalliberalism.Wedonothavetodeal
withthefulltruthaboutourfeelingsandopinionsinordertointeractusefullyandeffectively:Inmany
respectseachofuscancarryonwithourpersonalfantasiesandattitudes,andwithourprivatereactions
towhatweknowabouttheprivatereactionsofothers,whileatthesametimedealingwithoneanother
onafairlywelldefined,limitedfieldofencounterwithregardtothosemattersthatdemandamore
collectivereaction.
Theliberalidea,insocietyandcultureasinpolitics,isthatnomoreshouldbesubjectedtothedemands
ofpublicresponsethanisnecessaryfortherequirementsofcollectivelife.Howmuchthisiswilldepend
onthecompany,andthecircumstances.Buttheideathateverythingisfairgameandthatlifeisalways
improvedbymoreexposure,morefrankness,andmoreconsensusisaseriousmistake.Theattemptto
imposeitleads,moreover,tothekindofdefensivehypocrisyandmendacityaboutone'struefeelingsthat
ismadeunnecessarybyaregimeofreticence.Ifyourimpureorhostileorpoliticallydisaffectedthoughts
areeveryone'sbusiness,youwillhavereasontoexpresspureandbenevolentandpatrioticonesinstead.
Again,wecanseethiseconomyatworkinourpresentcircumstances:Thedeclineofprivacybringson
theriseofhypocrisy.
Reticencecanplayanenablingroleateverylevelofinteractionfromthemostformaltothemost
intimate.WhenMaggieinTheGoldenBowlletsthePrinceknowthatsheknowseverything,byletting
himseethebrokenbowl,anddescribingherencounterwiththeantiquaryfromwhomshehasboughtit,
stilltheydonotexplicitlydiscussthePrince'saffairwithherstepmotherCharlotte.Theydonot"haveit
out,"aswouldperhapshavebeenmorelikelyinanovelwrittenfiftyorahundredyearslaterthereason
isthattheybothknowthattheycannotarriveatacommon,shareableattitudeorresponsetothishistory.
Iftheiruncombinableindividualfeelingsaboutitaretoenablethemtogoontogether,thosefeelingswill
havetoremainunexpressed,andtheirintimacywillhavetobereconstructedatasharedhigherlayerof
privacy,beneathwhichdeeperindividualprivaciesarepermittedtocontinuetoexist.Maggieimagines
whatliesbehindherhusbandssilenceaftersheletshimknowthatsheknows:
[T]houghhehad,insoalmostmystifyingamanner,repliedtonothing,deniednothing,
explainednothing,apologizedfornothing,hehadsomehowconveyedtoherthatthiswas
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notbecauseofanydeterminationtotreathercaseasnotworthit....shehadimaginedhim
positivelyproposingtoheratemporaryaccommodation.Ithadbeenbutthematterof
somethinginthedepthsoftheeyeshefinallyfixeduponher,andshehadfoundinit,the
moreshekeptitbeforeher,thetacitlyofferedsketchofaworkingarrangement.'Leaveme
myreservedon'tquestionitit'sallIhavejustnow,don'tyousee?Sothat,ifyou'llmake
metheconcessionoflettingmealonewithitforaslongatimeasIrequireIpromiseyou
somethingorother,grownunderthecoverofit,eventhoughIdon'tyetquitemakeoutwhat,
asareturnforyourpatience.'Shehadturnedawayfromhimwithsomesuchunspoken
wordsasthatinherear,andindeedshehadtorepresenttoherselfthatshehadspritually
heardthem,hadtolistentothemstillagain,toexplainherparticularpatienceinfaceofhis
particularfailure.[5]
Itisnotenoughthattheaffairshouldnotbeacknowledgedamongallfouroftheconcernedparties
somethingthatwouldbehardtoimagineeveninanovelwrittentoday.Itisessentialthatitshouldnotbe
takenup,thoughknownandmutuallyknowntobeknown,betweenMaggieandthePrince.Iftheywere
reallytogetherfacedwithit,ifitwereoutthereonthetablebetweenthem,demandingsomekindofjoint
response,themanifestationoftheirreactionswouldleadtoadirectcollision,filledwithreproachesand
counterreproaches,guiltanddefiance,anger,pity,humiliation,andshame,whichtheirintimacywould
notsurvive.Byleavingagreatdealunsaid,theycangoonwithouthavingtoarrivetogetherata
resolutionofthisextremepassageintheirliveswithoutthePrincehavingeithertojustifyorto
condemnhimself,andwithoutMaggiehavingeithertocondemnortoexcusehim.
Whatwecantoleratehavingoutintheopenbetweenusdependsonwhatwethinkwecanhandlejointly
withoutcripplingourrelationsforotherpurposes.Sometimestheonlywaytofindoutistotry,
particularlywhenanunacknowledgedfactthreatenstobecripplinginanycase.Butingeneralit'snota
badideatostickwiththeconventionsofreticencethathavedevelopedtogovernsocial,commercial,and
professionalinteractionsinnormalcircumstances.Itisbestnottooverloadthefieldofinteractionwith
excessemotionalandnormativebaggage.
Ontheotherhandpolitenesssometimesexcludesmaterialwhich,thoughdisruptive,isrelevanttothe
matterathandandwhoseexclusionaffectstheresults,ofteninaconsistentdirection.Thisisthekindof
casewheredeliberateobstreperousnesscanmakeadifference,asaformofconsciousnessraising.
Politenessisalsoadisadvantagewhereonepartytoasituationtakesadvantageoftheconventionsof
mutualrestrainttomakeexcessiveclaimswhoseexcessivenessheknowscannotbepubliclypointedout
withoutimpoliteness.Politenessleavesuswithfewweaponsagainstgraspingselfishnessexcept
exclusionfromthesociety,andthatisnotalwaysanavailableoption.
Itispossibletoimaginethingsbeingarrangeddifferently,withgreaterfranknessneverthelessnot
causingsocialbreakdown.Butthiswouldrequirethatpeoplenottakeupdisagreementsorcriticisms
whentheysurface,andjustletthemliethereunpursued.Itseemsmoreefficienttomakeexplicit
acknowledgmentfunctionasasignalthatsomethingmustbecollectivelydealtwithorfaced.Sothe
morelikelysignificanceofgreaterfranknesswouldbethatonewasinasocietyofbusybodies,who
thoughteverythinganindividualdidwasthecommunity'sbusiness,andthattheopinionsofothershadto
betakenintoaccountateveryturn.Whilethismaybenecessaryincertainextremecircumstances,the
moredesirabledevelopment,associalarrangementscometofunctionsmoothly,istopermitdifferent
tracksofdecisionanddiscourse,frommostpublictomostprivate,withtheformerrequiringnomore
thantheinputstrictlyneededforthepurpose,andthelatter(finally,theindividual'spurelyindividual
innerlife)takingeverythingonboard,andperhapsevenexpandingtoadmitmateriallurkinginthe
unconscious.
Thislastisaparticularlyimportantaspectofacultureofselectivereticence:Itpermitstheindividualto
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acknowledgetohimselfagreatdealthatisnotpubliclyacceptable,andtoknowthatothershavesimilar
skeletonsintheirmentalclosets.Withoutreticence,repressionconcealmentevenfromtheselfis
moreneededasanelementinthecivilizingprocess.Ifeverythinghastobeavowed,whatdoesnotfitthe
acceptablepublicpersonawilltendtobeinternallydenied.OneofFreud'scontributions,byanalyzing
theprocessofinternalcensorship,istohavemadeitlessnecessary.
IV
Thepublicprivateboundaryfacesintwodirectionskeepingdisruptivematerialoutofthepublicarena
andprotectingprivatelifefromthecripplingeffectsoftheexternalgaze.Ihavebeenconcentratingon
theformer,socialfunctionofreticenceandnonacknowledgment.Inowturntothelatter.
Itisveryimportantforhumanfreedomthatindividualsshouldnotbemerelysocialorpoliticalbeings.
Whileparticipationinthepublicworldmaybeoneaspectofhumanflourishing,andmaydominatethe
livesofcertainindividuals,itisoneoftheadvantagesoflargemodernsocietiesthattheydonotimposea
publicroleonmostoftheirmembers.
Sincethelibertyweneedisdifferentfromthatoftheancients,itneedsadifferent
organizationfromthatwhichsuitedancientliberty.Inthelatter,themoretimeandenergy
mandedicatedtotheexerciseofhispoliticalrights,thefreerhethoughthimselfinthekind
oflibertytowhichwearedrawn,themoretimetheexerciseofpoliticalrightsleavesusfor
ourprivateinterests,themorepreciouslibertywillbetous.
Hence,theneedfortherepresentativesystem.Therepresentativesystemisnothingbutan
organizationbymeansofwhichanationchargesafewindividualstodowhatitcannotor
doesnotwishtodoitself.Poormenlookaftertheirownaffairsrichmenhirestewards.[6]
Andtheinnerlife,inallitsimmensevariety,requiresasocialprotectionofpluralismthatcanbe
effectiveonlyifmuchofwhatisidiosyncratictotheinnerfantasiesandobsessionsandpersonalrelations
ofindividualsremainsoutofsight.
Butitisn'tjustpluralismthatdemandsprivacy.Humansare,sofarasIknow,theonlyanimalsthatsuffer
fromselfconsciousnessintheordinarysense,i.e.inhibitionandembarrassmentbroughtonbythe
thoughtthatothersarewatchingthem.Humansaretheonlyanimalsthatdon'tasarulecopulatein
public.Andhumansclothethemselves,inonewayoranother,evenifitisonlywithpaint,offeringa
selfpresentationratherthantheirnakednesstothepublicgaze.Theawarenessofhowoneappearsfrom
outsideisaconstantofhumanlife,sometimesburdensome,sometimesanindispensableresource.But
thereareaspectsoflifewhichrequirethatwebefreeofit,inorderthatwemayliveandreactentirely
fromtheinside.Theyincludesexuallifeinitsmostunconstrainedformandthemoreextremeaspectsof
emotionallifefundamentalanxietiesaboutoneself,fearofdeath,personalrage,remorse,andgrief.All
thesehavemutedpublicforms,andsometimes,aswithcollectivegrief,theyserveanimportantfunction
fortheinnerlife,butthefullprivaterealityneedsprotectionnotprimarilyfromtheknowledgebut
fromthedirectperceptionofothers.
Whyshouldthedirectgazeofothersbesodamaging,evenifwhatisseenissomethingalreadyknown,
andnotobjectionable?Ifnewspapersalloverthecountrypublishednudephotographsofapolitical
candidate,itwouldbedifficultforhimtocontinuewiththecampaignevenifnoonecouldchargehim
withanyfault.Theintrusivedesiretoseepeopleinextremiswiththeirsurfacestrippedawayistheother
sideofthehumanneedforprotectionfromsuchexposure.
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Insomerespectswhatishiddenandwhatisnotmaybearbitrary.Weeatinpublicandexcreteinprivate,
buttheobviousfantasyofareversalofthesenaturalfunctionsismemorablybroughttolifeinBunuels
film,TheDiscreetCharmoftheBourgeoisie.Iamalsoremindedofthisratherchillingpassagefrom
Gide.HeandhiswifeareinarestaurantinRome:
Wehadbarelysatdownwhenthereenteredamajesticoldgentlemanwhoseadmirableface
wassetoffbyahaloofwhitehair.Abitshortperhapsbuthisentirebeingbreathednobility,
intelligence,serenity.Heseemedtoseenooneallthewaitersintherestaurantbowedashe
passed.Themaitred'hotelhastenedtothetablewheretheOlympianhadseatedhimselftook
theorderbutreturnedtwicemorewhensummoned,tolistenwithrespecttoIknownot
whatfurtherinstructions.Evidentlytheguestwassomeoneillustrious.Wehardlytookour
eyesoffhimandcouldobserve,assoonashehadthemenuinhishands,anextraordinary
alterationinthefeaturesofthatbeautifulface.Whileplacinghisorder,hehadbecomea
simplemortal.Then,immobileandasifsetinstone,withoutanysignofimpatience,hisface
hadbecomecompletelyexpressionless.Hecametolifeagainonlywhenthedishhehad
orderedwasputbeforehim,andhetookleaveimmediatelyofhisnobility,hisdignity,
everythingthatmarkedhissuperioritytoothermen.OnewouldhavethoughtthatCircehad
touchedhimwithhermagicwand.Henolongergavetheimpression,Idon'tsaymerelyof
nobility,butevenofsimplehumanity.Hebentoverhisplateandonecouldn'tsaythathe
begantoeat:Heguzzled,likeaglutton,likeapig.ItwasCarducci.[7]
Learningtoeatinawaythatotherscanwitnesswithoutdisgustisoneofourearliesttasks,alongwith
toilettraining.Humanbeingsareelaborateconstructionsonananimalfoundationthatalwaysremains
partofus.Mostofuscanputupwithbeingobservedwhileweeat.Butsexandextremeemotionare
different.
Ordinarymortalsmustoftenwonderhowpornstarscanmanageit.Perhapstheyarepeopleforwhomthe
awarenessofbeingwatchedisitselferotic.Butmostofus,whensexuallyengaged,donotwishtobe
seenbyanyonebutourpartnersfullsexualexpressionandreleaseleaveusentirelyvulnerableand
withoutapubliclypresentable"face."Sextransgressestheseprotectiveboundaries,breaksusopen,and
exposestheuncontrolledandunpresentablecreatureunderneaththatisitsessence.Weneedprivacyin
ordernottohavetointegrateoursexualityinitsfullestexpressionwiththecontrolledsurfacewepresent
totheworld.Andingeneralweneedprivacytobeallowedtoconductourselvesinextremisinawaythat
servespurelyindividualdemands,thedemandsofstrongpersonalemotion.
Thepublicgazeisinhibitingbecause,exceptforinfantsandpsychopaths,itbringsintoeffectexpressive
constraintsandrequirementsofselfpresentationthatarestronglyincompatiblewiththenatural
expressionofstrongorintimatefeeling.Anditpresentsuswithademandtojustifyourselvesbefore
othersthatwecannotmeetforthosethingsthatwecannotputagoodfaceon.Themanagementofone's
innerlifeandone'sprivatedemonsisapersonaltaskandshouldnotbemadetoanswertostandards
broaderthannecessary.Itistheotherfaceofthecoin:Thepublicprivateboundarykeepsthepublic
domainfreeofdisruptivematerialbutitalsokeepstheprivatedomainfreeofinsupportablecontrols.
Themorewearesubjectedtopublicinspectionandaskedtoexposeourinnerlives,themorethe
resourcesavailabletousinleadingthoseliveswillbeconstrainedbythecollectivenormsofthecommon
milieu.Orelsewewillpartiallyprotectourprivacybylyingbutifthistoobecomesasocialnorm,itis
likelytocreatepeoplewhoalsolietothemselves,sinceeveryonewillhavebeenlyingtothemabout
themselvessincechildhood.
Still,thereisaspacebetweenwhatisopentopublicviewandwhatpeoplekeeptothemselves.Theveil
canbepartlyliftedtoadmitcertainothers,withouttheinhibitingeffectofgeneralexposure.Thisbrings
ustothetopicofintimacy.Interpersonalspheresofprivacyprotectedfromthepublicgazeareessential
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forhumanemotionalandsexuallife,andIhavealreadysaidagooddealaboutthisundertheheadingof
individualprivacy:Certainformsofexposuretoparticularothersareincompatiblewiththepreservation
ofapublicface.
Butintimacyalsoplaysanimportantpartinthedevelopmentofanarticulateinnerlife,becauseit
permitsonetoexploreunpublicfeelingsinsomethingotherthansolitude,andtolearnaboutthe
comparablefeelingsofone'sintimates,includingtoadegreetheirfeelingstowardoneself.Intimacyinits
variousformsisapartialliftingoftheusualveilofreticence.Itprovidestheindispensablesettingfor
certaintypesofrelations,andalsoarelieffromthestrainsofpublicdemeanor,whichcangrow
burdensomehoweverhabitualithasbecome.Thecouplereturninghomeafterasocialeveningwilllet
offsteambyexpressingtooneanothertheunsociablereactionstotheirfellowguestswhichcouldnotbe
givenvoiceatthetime.Anditisquitegenerallyusefultobeabletoexpresstosomeoneelsewhatcannot
beexpresseddirectlytothepersonconcernedincludingthethingsthatyoumayfinddifficulttobear
aboutsomeofyourclosestfriendsandrelations.
Intimacydevelopsnaturallybetweenfriendsandlovers,butthechiefsocialandlegalformalizationof
intimacyismarriageinitsmodernbourgeoisform.Ofcourseitserveseconomicandgenerational
purposesaswell,butitdoesprovideaspecialprotectionforsexualprivacy.Theconventionsof
nonacknowledgmentthatitputsintoforcehavetobeparticularlyeffectivetoleaveoutsidetheboundary
childrenlivinginthesamehousehold,whoaresupposednottohavetothinkaboutthesexlivesoftheir
parents.
Marriageinthefairlyrecentpastsanctionedandinacuriouswayconcealedsexualactivitythatwas
condemnedandmademorevisibleoutsideofit.Whatwentoninbedbetweenhusbandandwifewasnot
afittopicforcommentoreventhoughtbyoutsiders.Itwasexemptfromthegeneralpruriencewhich
madeintimationsofadulteryorpremaritalsexsothrillinginAmericanmoviesofthefiftiesatime
whentheproductioncoderequiredthatmarriedcouplesalwaysoccupytwinbeds.Thosewhofeltthe
transgressivecharacterofevenheterosexualmarriedsexcouldstillgetreassurancefromthethoughtthat
itwaswithinaboundarybeyondwhichlaythethingsthatwerereallyunacceptablewhereeverything
isturnedlooseandnoholdsarebarred.
Wearenowinamorerelaxedsexualatmospherethanformerly,butsexremainsinessenceaformof
transgression,inwhichwetakeeachotherapartanddisarrangeorabandonmorethanourclothes.The
availabilityofanofficiallysanctionedandprotectedformofsuchtransgression,distinguishedfromother
formswhicharenotsanctioned,playsasignificantroleintheorganizationofsexuallife.Whatis
permittedisforsomepeoplestillessentiallydefinedandprotectedfromshamebyacontrastwithwhatis
forbidden.Whiletheboundarieschange,manypeoplestillseemtofeeltheneedtothinkofthemselvesas
sexually"normal,"andthisrequiresacontrast.Althoughpremaritalsexisbynowwidelyaccepted,the
institutionofheterosexualmarriageprobablyconfersaderivativeblessingonheterosexualpartnerships
ofallkinds.Thatiswhytheideaofhomosexualmarriageproducessomuchalarm:Itthreatensto
removethatcontrastiveprotection,byturningmarriageintoalicenseforanyonetodoanythingwith
anybody.Thereisagenuineconflicthere,butitseemstomethattherightdirectionofdevelopmentis
nottoexpandmarriage,buttoextendtheinformalprotectionofintimacywithouttheneedforsecrecyto
abroaderrangeofsexualrelations.
Therespectforintimacyanditsprotectionfromprurientviolationisausefulculturalresource.Onesign
ofourcontemporarylossofasenseofthevalueofprivacyisthebiographicalruthlessnessshowntoward
publicfiguresofallkindsnotonlypoliticiansbutwriters,artists,scientists.Itisobligatoryfora
biographertofindouteverythingpossibleaboutsuchanindividual'sintimatepersonallife,asifhehad
forfeitedallrightsoveritbybecomingfamous.Perhapsafterenoughtimehaspassed,theintrusionwill
bemutedbydistance,butwithpeoplewhoseliveshaveoverlappedwithours,thereissomething
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excruciatingaboutallthisexposure,somethingwrongwithournowhavingaccesstoBertrandRussell's
desperateloveletters,Wittgenstein'sagonizedexpressionsofselfhatred,Einstein'smaritaldifficulties.A
creativeindividualexternalizesthebestpartofhimself,producingwithincredibleeffortsomethingbetter
thanheis,whichcanfloatfreeofitscreatorandhaveafinerexistenceofitsown.Butthegeneral
admirationfortheseworksseemstonourishadesiretouncoverallthedirtabouttheircreators,asifwe
couldpossessthemmorefullybyreattachingthemtothemessysourcefromwhichtheyaroseand
perhapsevenfeelabitsuperior.Whynotjustacknowledgeingeneraltermsthatweareallhuman,and
thatgreatnessisnecessarilyalwayspartial?
V
Afterthisratherpicaresquesurveyoftheterritory,letmeturn,finally,tonormativequestionsabouthow
thepublicprivateboundaryorboundariesshouldbemanagedinapluralisticculture.Thoseofuswho
arenotpoliticalcommunitarianswanttoleaveeachothersomespace.Somesubgroupsmaywishtouse
thatspacetoformmoreintrusivecommunitieswhosemembersleaveeachothermuchlessspace,butthe
broadestgoverningnormsofpublicityandprivacyshouldimposearegimeofpublicrestraintandprivate
protectionthatiscompatiblewithawiderangeofindividualvariationintheinnerandintimatelife.The
conventionsthatcontroltheseboundaries,whilenotenforcedinthesamewayaslawsandjudicial
decisions,areneverthelessimposedontheindividualmembersofasociety,whoselivesareshapedby
them.Theythereforeposequestionsofjustifiability,ifnotlegitimacy.Weneedtofigureoutwhat
conventionscouldjustifiablycommandgeneralacceptanceinasocietyasdiverseasours.
Mymainpointisaconservativeone:thatweshouldtrytoavoidfightsoverthepublicspacewhichforce
intoitmorethanitcancontainwithoutthedestructionofcivility.Isay"try,"becausesometimesthiswill
notbepossible,andsometimesstartingaculturalwarispreferabletopreservingcivilityandthestatus
quo.ButIbelievethatthetendencyto"publicize"(thisbeingtheoppositeof"privatize")certaintypesof
conflicthasnotbeenagoodthing,andthatwewouldbebetteroffifmorethingswereregardedasnone
ofthepublic'sbusiness.
Thispositioncouldbecalledculturalliberalism,sinceitextendstheliberalrespectforpluralismintothe
fluiddomainofpublicculture.Itisopposednotonlytothekindofrepressiveintoleranceofprivate
unconventionalityusuallyassociatedwithconservativecultures.Itisopposedalsotothekindofcontrol
attemptedthroughtheimpositionofanyorthodoxyofprofessedallegiancethesecondbestforthose
whowouldimposethoughtcontroliftheycould.Idonotthinkthevogueforpoliticalcorrectnessisa
trivialmatter.Itrepresentsastrongantiliberalcurrentontheleft,thecontinuationofalongtradition,
whichisonlyinpartcounterbalancedbytheevenolderantiliberalismoftheright.
Thisisthesubjectofendlessfulminationsbyunsavorycharacters,butthatdoesn'tmakeitillegitimateas
anobjectofconcern.Itshouldn'tbejustarightwingissue.Thedemandforpubliclipservicetocertain
pietiesandvigilanceagainsttelltalesignsinspeechofunacceptableattitudesorbeliefsisduetoan
insistencethatdeepculturalconflictsshouldnotsimplybetolerated,butmustbeturnedintobattlesfor
controlofthecommonsocialspace.
Thereasonthisispartofthesametopicasourmainthemeofreticenceandconcealmentisthatit
involvesoneofthemosteffectiveformsofinvasionofprivacythedemandthateveryonestandupand
becounted.Newsymbolsofallegianceareintroducedandsuddenlyyoueitherhavetoshowtheflagor
revealyourselfasanenemyofprogress.Inaway,thecampaignagainsttheneutraluseofthemasculine
pronoun,theconstantreplacementofnamesforracialgroups,andalltheothereuphemismsaremore
comicthananythingelse,buttheyarealsopartofanunhealthysocialclimate,notsodistantfromthe
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climatethatrequiresdemonstrationsofpatriotisminperiodsofxenophobia.Tosomeextentitispossible
toexercisecollectivepoweroverpeople'sinnerlivesbycontrollingtheconventionsofexpression,notby
legalcoercionbutbysocialpressure.Atitsworst,thisclimatedemandsthatpeoplesaywhattheydonot
believeinordertodemonstratetheircommitmenttotherightsidedishonestybeingtheultimatetribute
thatindividualpridecanoffertosomethinghigher.
Theattempttocontrolpublicspaceisimportantlyanattempttocontroltheculturalandideological
environmentinwhichyoungpeopleareformed.Fortyyearsagothepublicpietieswerepatrioticand
anticommunistnowtheyaremulticulturalandfeminist.Whatconcernsmeisnotthecontentbutthe
characterofthiskindofcontrol:Itseffectistomakeitdifficulttobreathe,becausetheatmosphereisso
thickwithsignificanceandfalsity.Andtheatmosphereoffalsityisindependentofthetruthorfalsityof
theorthodoxybeingimposed.Itmaybeentirelytrue,butifitispresentedaswhatoneissupposedto
believeandpubliclyaffirmifoneisontherightside,itbecomesaformofmentalsuffocation.
Thosewhofavorthebadgesofcorrectnessbelievethatitissalutaryiftheformsofdiscourseandthe
exampleschosenserveasremindersthatwomenandminoritiescanbesuccessfuldoctors,lawyers,
scientists,soldiers,etc.Theyalsofavorformsforthedesignationofoppressedorformerlyoppressed
groupsthatexpress,intheeyesofmembersofthosegroups,anappropriaterespect.Butallthisis
dreadfullyphonyand,Ithink,counterproductive.Itshouldbepossibletoaddressorrefertopeople
withoutexpressingeitherrespectordisrespectfortheirrace,andtotalkaboutlawwithoutinserting
constantlittleremindersthatwomencanbejudges.Anditoughttobepossibletocarryoutone's
responsibilitiesintheroleofateacherofEnglishorphilosophyorphysicswithoutatthesametime
advancingthecauseofracialorsexualequalityorengaginginsocialconsciousnessraising.
Theavoidanceofwhatisoffensiveisonethingtherequirementtoincludevisiblesignalsofrespectand
correctopinionisanother.ItislikepastinganAmericanflagonyourrearwindshield.Weusedtohavea
genuinelyneutralwayoftalking,butthecurrentsystemforceseveryonetodecide,onewayortheother,
whethertoconformtothepatternthatiscontendingfororthodoxysoeveryoneisforcedtoexpress
more,inonedirectionoranother,thanshouldbenecessaryforthepurposesofcommunication,
education,orwhatever.Onehastoeithergoalongwithit,orresist,andthereisnogoodreasontoforce
thatchoiceonpeoplejustinvirtueoftheirbeingspeakersofthelanguagenoreasontodemand
externalsignsofinnerconformity.Intheabyssatthefarendofthesameroadonefindsanticommunist
loyaltyoathsforteachersorcivilservants,anddeclarationsofsolidaritywiththeworkersandpeasantsin
theantifascistandantiimperialiststruggle.
Theradicalresponsetoorthodoxyistosmashitanddumpthepiecesintothedustbinofhistory.The
liberalalternativedoesnotdependonthedefeatofoneorthodoxybyanothernotevenamulticultural
orthodoxy.Liberalismshouldfavortheavoidanceofforcedchoicesandtestsofpurity,andthe
substitutionofacertainreticencebehindwhichpotentiallydisruptivedisagreementscanpersistwithout
breakingintotheopen,andwithoutrequiringanyonetolie.Thedisagreementsneedn'tbeasecretthey
canjustremainquiescent.Inmyversion,theliberalidealisnotcontentwiththelegalprotectionoffree
speechforfascists,butalsoincludesasocialenvironmentinwhichfascistscankeeptheircounselifthey
choose.
Isuspectthatthisrefusaltoforcetheissueunlessitbecomesnecessaryiswhatmanypeoplehateabout
liberalism.Butevenifonefindsitattractiveasanideal,thereisaproblemofgettingtherefroma
situationofimposedorthodoxywithoutengaginginabitofrevolutionarysmashingalongtheway.Itis
noteasytoavoidbattlesoverthepublicterrainwhichendupreducingthescopeoftheprivate
unnecessarily.Genuinepluralismisdifficulttoachieve.
Therecentsexualrevolutionisaninstructivecase.Thefairlypuritanicalclimateofthe1950sandearly
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1960swasdisplacednotbyatacitadmissionofsexualpluralismandwithdrawaloftheenforcementof
orthodoxy,butbyafrontalpublicattack,sothatexplicitsexualimagesandlanguage,andopen
extramaritalcohabitationandhomosexualitybecamepartofeverydaylife.Unfortunatelythiswas
apparentlyinseparablefromanideologyofsexualexpressivenessthatmadethecharacterofeveryone's
sexualinnerlifeamatterofpublicinterest,andsomethingthatonewasexpectedtowanttoreveal.This
isundesirableinfact,becausesexualattitudesarenotuniversallycompatible,andthedeepestdesiresand
fantasiesofsomeareinevitablyoffensivetoothers.
Notonlythat,butsexhasunequalimportancetodifferentpeople.Itisnowembarrassingforsomeoneto
admitthattheydon'tcaremuchaboutsexasitwasfortyyearsagoembarrassingforsomeonetoadmit
thatsexwasthemostimportantthingintheirlivesbutboththingsaretrueofmanypeople,andI
suspectthatithasalwaysbeenthecase.Thecurrentpublicunderstanding,likethatofthepast,isan
impositiononthosewhomitdoesnotfit.
Weshouldstoptryingtoachieveacommonunderstandinginthisarea,andleavepeopletotheirmutual
incomprehension,underthecoverofconventionsofreticence.Weshouldalsoleavepeopletheirprivacy,
whichissoessentialfortheprotectionofinnerfreedomfromthestiflingeffectofthedemandsofface.I
beganbyreferringtocontemporaryprurienceaboutpoliticalfigures.PresidentClintonseemstohave
surviveditsofar,butthepressremainscommittedtosatisfyingthecuriosityofthemostchildish
elementsofthepublic.Outsideofpolitics,therecentdischargeofawomanpilotforadultery,andthen
thedisqualificationofacandidateforchairmanshipoftheJointChiefsofStaffongroundsof"adultery"
committedthirteenyearsagowhileseparatedfromhiswifeonthewaytoadivorce,areridiculous
episodes.Theinsistencebydefendersofthewomanthatthemanbepunishedjusttopreserveequal
treatmentwasmorallyobtuse:Ifitwaswrongtopunishher,itwasalsowrongtopenalizehim.
Amoreinflammatorycase:ClarenceThomas'snominationtotheSupremeCourtcouldhavebeen
legitimatelyrejectedbytheSenateongroundsofcompetenceandjudicialphilosophy,butIbelievethe
challengeonthebasisofhissexualvictimizationofAnitaHillwasquiteunjustified,eventhoughI'm
sureitwasalltrue.AtthetimeIwasambivalentlikealotofpeople,Iwouldhavebeengladtosee
Thomasrejectedforanyreason.Butthatisnoexcuseforabandoningtheprivatepublicdistinction:This
sortofbadpersonalconductiscompletelyirrelevanttotheoccupationofapositionofpublictrust,andif
thepresshadn'tmadeanissueofit,theSenateJudiciaryCommitteemighthavebeenabletoignorethe
rumors.TherewasnoevidencethatThomasdidn'tbelieveintheequalrightsofwomen.Itistruethat
Hillwashisprofessionalsubordinate,buthisessentialfaultwasbeingpersonallycrudeandoffensive:It
wasnomorerelevantthanwouldhavebeenatruechargeofseriousmaltreatmentfromhisexwife.
Butconsiderthesituationwearein:Theonlywaytoavoiddamagetosomeone'sreputationbyfactsof
thiskind,inspiteoftheirirrelevancetoqualificationforpublicoffice,isthroughapowerfulconvention
ofnonacknowledgment.Ifthisisrejectedasaformofmalemutualselfprotection,thenwearestuck
withmassesofirrelevantandtitillatingmaterialcloggingupourpubliclifeandtheproceduresfor
selectionofpublicofficials,andshrinkingthepoolofwillingandviablecandidatesforresponsible
positions.I'mnotobjectingtotheregulationofconductattheindividuallevel.Itisagoodthingthat
sexualcoercionofanemployeeorastudentshouldbelegallyactionable,andthatthetransgressionof
civilizednormsshouldbeanoccasionforpersonalrebuke.Whatisunfortunateistheexpansionof
controlbeyondthisbyabroadeningoftheconceptionofsexualharrassmenttoincludeallformsof
unwelcomeorobjectionablesexualattention,andtheincreasinglyvigilantenforcementofexpressive
taboos.Toomuchinthepersonalconductofindividualsisbeingmadeamatterforpubliccensure,either
legallyorthroughtheforceofpowerfulsocialnorms.AsMillpointedoutinOnLiberty,thepowerof
publicopinioncanbeaseffectiveaninstrumentofcoercionaslawinanintrusivesociety.
Formerlytheeffortstoimposeorthodoxyinthepublicsphereandtopryintotheprivatecameprimarily
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fromtheforcesofpoliticalandsocialconservatismnowtheycomefromalldirections,resultingina
battleforcontrolthatnooneisgoingtowin.Wehaveundergoneagenuineandverysalutarycultural
revolutionoverthepastthirtyyears.Therehasbeenanincreaseinwhatpeoplecandoinprivatewithout
losingtheirjobsorgoingtojail,andadecreaseinarbitraryexercisesofpowerandinequalityof
treatment.Thereismoretoleranceofpluralityinformsoflife.Butrevolutionbreedscounterrevolution,
anditisagoodideatoleavethepublicspaceofasocietycomfortablyhabitable,withouttoomuch
conflict,bythemainincompatibleelementsthatarenotabouttodisappear.
Beforethecurrentperiodwehadnearlyachievedthisintheareaofreligion.Althoughnationalpolitical
candidateswereexpectedtoidentifythemselvesasbelongingtosomereligionorother,loudprofessions
offaithwerenotexpected,anditwasconsideredverypoorformtocriticizesomeone'sreligion.Infact,
therewasnoshortageofsilentanticlericalismandsilenthostilitybetweencommunicantsofdifferent
religionsintheUnitedStates,butageneralblanketofmutualpolitenessmuffledallpublicutteranceon
thesubject.Thepoliticalactivismofthereligiousrighthaschangedallthat,anditispartofthe
conservativebacklashagainstthesexualrevolution.Wewouldbebetteroffifwecouldsomehowrestore
astateoftruce,behindwhichhealthymutualcontemptcouldflourishinitscustomaryway.
Thereareenoughissuesthathavetobefoughtoutinthepublicsphere,issuesofjustice,ofeconomics,of
security,ofdefense,ofthedefinitionandprotectionofpublicgoods.Weshouldtrytoavoidforcingthe
efforttoreachcollectivedecisionsordominantresultswherewedonthaveto.Privacysupportsplurality
byeliminatingtheneedforcollectivechoiceoranofficialpublicstance.Ibelievethepresenceofa
deeplyconservativereligiousandculturalsegmentofAmericansocietycanbeexpectedtocontinueand
shouldbeaccommodatedbythosewhoareradicallyoutofsympathywithitnotintheinevitable
conflictsovercentralpoliticalissues,butinregardtohowmuchofthepublicspacewillbesubjectedto
culturalcontestation.
Incultureasinlaw,thepartisansofparticularconceptionsofpersonalmoralityandtheendsoflife
shouldbereluctanttotrytocontrolthepublicdomainfortheirownpurposes.Eventhoughcultural
normsarenotcoerciveinthewaythatlawis,thepubliccultureisacommonresourcethataffectsusall,
andsomeconsiderationoftherightsofmembersshouldoperateasarestraintonitsspecificity.Weowe
ittooneanothertowantthepublicspacetopreserveacharacterneutralenoughtoallowthosefrom
whomwedifferradicallytoinhabititcomfortablyandthatmeansaculturethatispubliclyreticent,if
possible,andnotjusttolerantofdiversity.Pluralismandprivacyshouldbeprotectednotonlyagainst
legalinterferencebutmoreinformallyagainsttheinvasivenessofapublicculturethatinsistsonsettling
toomanyquestions.
Thenaturalobjectiontothiselevationofreticenceisthatitistooprotectiveofthestatusquo,andthatit
givesakindofculturalvetotoconservativeforceswhowillresentanydisruption.Thosewhofavor
confrontationandinvasionofprivacythinkitnecessarytooverthrowperniciousconventionslikethe
doublestandardofsexualconduct,andtheunmentionabilityofhomosexuality.Toattackharmful
prejudices,itisnecessarytogiveoffensebyoverturningtheconventionsofreticencethathelptosupport
them.
Againstthis,mypositionisinasenseconservative,thoughitismotivatedbyliberalprinciples.Whilewe
shouldinsistontheprotectionofindividualrightsofpersonalfreedom,Ibelieveweshouldnotinsiston
confrontationinthepublicspaceoverdifferentattitudesabouttheconductofpersonallife.Totheextent
possible,andtheextentcompatiblewiththeprotectionofprivaterights,itwouldbebetterifthesebattles
forthesouloftheculturewereavoided,andnocollectiveresponserequired.Bestwouldbearegimeof
privatefreedomcombinedwithpublicorcollectiveneutrality.
Theoldliberaldistinctionbetweentolerationandendorsementmaybeapplicablehere.OnecasewhereI
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thinkitsupportsrestraintistheissueofpublicsupportforthearts.Eventhoughartthatisextremely
offensivetomanypeopleshouldcertainlynotbecensored,itisentirelyreasonabletowithholdpublic
financialsupportfromthemoreextremeproductionsofRobertMapplethorpe,AndresSerrano,and
KarenFinley.Evenwheretheallocationofpublicfundsisdelegatedtoexperts,therehastobesome
roughpoliticalconsensusinthebackgroundaboutthekindofthingthatisworthyofgovernment
support,anditisinappropriatetostormthebarricadesbyinsistingthattheNationalEndowmentforthe
Artsrepudiatethatconsensus.Thetroublewithpublicsupportisthatitincreasestheimportanceof
publicagreementinartisticdomainswhereindividualisticpluralismisessential.Theconsequencemay
beunexpected,buttheliberaldefenseofthepublicprivateboundaryshouldnotbelimitedtocasesthat
favorbroaderliberalsympathies.
WhatIhaveofferedisnotlegalanalysisbutsocialcriticismtryingtodescribedesirableand
undesirablewaysofhandlingtheconflictsthatpervadeoursocietythroughconventionsofreticenceand
acknowledgementandmanagementofthelimitedandeasilydisruptedpublicspaceinwhichwemust
encounterallthosewithwhomwemaydifferprofoundly.Itisananticommunitarianvisionofcivility.
Anditisentirelycompatiblewiththestrictprotectionoftheindividualrightsofpersonstoviolatethe
conditionsofcivilityinthecontextofcollectivepoliticaldeliberation,i.e.astronglegalprotectionof
freedomofexpression.[8]Finally,thesamepublicprivatedivisionthattriestoavoidunnecessaryclashes
inthepublicsphereleavesroomforthelegalprotectionofenormousvarietyintheprivate,from
pornographytoreligiousmillenarianism.Itiswonderfulhowmuchdisagreementandmutual
incomprehensionaliberalsocietycancontaininsolutionwithoutfallingtopieces,providedweare
carefulaboutwhatissuesweinsistonfacingcollectively.
Communitarianismtheambitionofcollectiveselfreaizationisoneofthemostpersistentthreatsto
thehumanspirit.Thedebateoveritspoliticalmanifestationshasbeensustainedandserious.Butitisalso
aculturalissue,onewhoserelationtothevaluesofpoliticalliberalismhasbeencloudedbythefactthat
someofthosevaluesseemsuchnaturalcandidatesforcollectivepublicpromotion.Myclaimhasbeen
thatliberalsshouldnotbefightingforcontroloftheculturethattheyshouldembraceaformofcultural
restraintcomparabletothatwhichgovernstheliberalattitudetolaw,andthatthisisthelargest
conceptionofthevalueofprivacy.Nooneshouldbeincontroloftheculture,andthepersistenceof
privateracism,sexism,homophobia,religiousandethnicbigotry,sexualpuritanism,andothersuch
privatepleasuresshouldnotprovokeliberalstodemandconstantpublicaffirmationoftheopposite
values.Theimportantbattlesareabouthowpeoplearerequiredtotreateachother,howsocialand
economicinstitutionsaretobearranged,andhowpublicresourcesaretobeused.Theinsistenceon
securingmoreagreementinattitudesthanweneedforthesepurposes,andonincludingmoreoftheinner
lifeinthepurviewofeveninformalpublicauthority,justraisesthesocialstakesunnecessarily.
Footnotes
1.TheSociologyofGeorgSimmel,KurtH.Wolff,ed.,(NewYork:TheFreePress,1950),pp.31112
translatedfromSoziologie(1908).
2.SurfacemanagementiswonderfullydescribedbyErvingGoffman.Seeforexample"OnFaceWork,"
inhiscollectionofessays,InteractionRitual(AnchorBooks,1967).
3.PaulGriceonceobservedtomethatinOxford,whensomeonesays"Wemusthavelunchsometime,"
itmeans"Idon'tcareifIneverseeyouagaininmylife."
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4.InFrance,apostadolescentcivilization,itissimplytakenforgrantedthatsex,whileimportant,is
essentiallyaprivatematter.Itisthoughtinappropriatetoseekoutorrevealprivateinformationagainst
thewishesofthesubjectandevenwhenunusualfactsaboutthesexuallifeofapublicfigurebecome
known,theydonotbecomeapublicissue.Everyoneknowsthatpoliticians,likeotherhumanbeings,
leadsexuallivesofgreatvariety,andthereisnothrilltobegotfromhavingthedetailssetout.Inthe
U.S.,bycontrast,themediaandmuchofthepublicbehaveasiftheyhadjustlearnedoftheexistenceof
sex,andfounditbothhorrifyingandfascinating.TheBritisharealmostasbad,andthistooseemsasign
ofunderdevelopment.
5.HenryJames,TheGoldenBowl,chapter35(PenguinModernClassics,p.448).
6."DelaLibertdesAnciensCompareacelledesModernes"(1819),inBenjaminConstant,Dela
libertchezlesmodernes:Ecritspolitiques(LivresdePoche,1980)pp.51112.
7.AndrGide,AinsiSoitIl(Paris:Gallimard,1952),pp.4950.TheItalianpoetandcriticGiosu
CarducciwasawardedtheNobelprizeforliteraturein1906.
8.SeeRobertC.Post,ConstitutionalDomains(HarvardUniversityPress,1995),pp.1467,onwhathe
callsthe"paradoxofpublicdiscourse"thatthelawmaynotbeusedtoenforcethecivilityrulesthat
makerationaldeliberationpossible.
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