Hypocrisy

Hypocrisy is the contrivance of a false appearance of virtue or goodness, while concealing real character or inclinations, especially with respect to religious and moral beliefs; hence, in a general sense, hypocrisy may involve dissimulation, pretense, or a sham. Hypocrisy is the practice of engaging in the same behavior or activity for which one criticizes another. In moral psychology, it is the failure to follow one's own expressed moral rules and principles.^[1] According to British political philosopher David Runciman, "Other kinds of hypocritical deception include claims to knowledge that one lacks, claims to a consistency that one cannot sustain, claims to a loyalty that one does not possess, claims to an identity that one does not hold".^[2] American political journalist Michael Gerson says that political hypocrisy is "the conscious use of a mask to fool the public and gain political benefit".^[3]

Hypocrisy has been a subject of folk wisdom and wisdom literature from the beginnings of human history. Increasingly, since the 1980s, it has also become central to studies in behavioral economics, cognitive science, cultural psychology, decision making, ethics, evolutionary psychology, moral psychology, political sociology, positive psychology, social psychology, and sociological social psychology.

Etymology

The word hypocrisy comes from the Greek ὑπόκρισις (hypokrisis), which means "jealous", "play-acting", "acting out", "coward" or "dissembling".^[4] The word hypocrite is from the Greek word ὑποκριτής (hypokritēs), the agentive noun associated with ὑποκρίνομαι (hypokrinomai κρίση, "judgment" »κριτική (kritikē), "critics") presumably because the performance of a dramatic text by an actor was to involve a degree of interpretation, or assessment.

Alternatively, the word is an amalgam of the Greek prefix hypo-, meaning "under", and the verb krinein, meaning "to sift or decide". Thus the original meaning implied a deficiency in the ability to sift or decide. This deficiency, as it pertains to one's own beliefs and feelings, informs the word's contemporary meaning.^[5]

Whereas hypokrisis applied to any sort of public performance (including the art of rhetoric), hypokrites was a technical term for a stage actor and was not considered an appropriate role for a public figure. In Athens during the 4th century BC, for example, the great orator Demosthenes ridiculed his rival Aeschines, who had been a successful actor before taking up politics, as a hypocrites whose skill at impersonating characters on stage made him an untrustworthy politician. This negative view of the hypokrites, perhaps combined with the Roman disdain for actors, later shaded into the originally neutral hypokrisis. It is this later sense of hypokrisis as "play-acting", i.e., the assumption of a counterfeit persona, that gives the modern word hypocrisy its negative connotation.

History

American historian Martin Jay in The Virtues of Mendacity: On Lying in Politics (2012) explores how writers over the centuries have treated hypocrisy, deception, flattery, lying and cheating, slander, false pretenses, living on borrowed glory, masquerading, conventions of concealment, playacting before others and the arts of dissimulation. He assumes that politics is worthwhile, but since it is unavoidably linked to lying and hypocrisy, Jay concludes that lying must not be all that bad.^[6]

Great Britain

Hypocrisy became a major topic in English political history in the early 18th century. The Toleration Act of 1689 allowed for certain rights, but it left Protestant nonconformists (such as Congregationalists and Baptists) deprived of important rights, including that of office-holding. Nonconformists who wanted office ostentatiously took the Anglican sacrament once a year in order to avoid the restrictions. High Church Anglicans were outraged and outlawed what they called "occasional conformity" in 1711 with the Occasional Conformity Act 1711.^[7] In the political controversies using sermons, speeches, and pamphlet wars, both high churchmen and Nonconformists attacked their opponents as insincere and hypocritical, as well as dangerously zealous, in contrast to their own moderation. This campaign of moderation versus zealotry, peaked in 1709 during the impeachment trial of high church preacher Henry Sacheverell. Historian Mark Knights, argues that by its very ferocity, the debate may have led to more temperate and less hypercharged political discourse. Occasional conformity was restored by the Whigs when they returned to power in 1719.^[8]

English author Bernard Mandeville ( 1670–1733) famous "Fable of the Bees" (1714) explored the nature of hypocrisy in contemporary European society. On the one hand, Mandeville was a ‘moralist’ heir to the French Augustinianism of the previous century, viewing sociability as a mere mask for vanity and pride. On the other, he was a ‘materialist’ who helped found modern economics. He tried to demonstrate the universality of human appetites for corporeal pleasures. He argued that the efforts of self-seeking entrepreneurs are the basis of emerging commercial and industrial society, a line of thought that influenced Adam Smith (1723–1790) and 19th century utilitarianism. The tension between these two approaches modes ambivalences and contradictions—concerning the relative power of norms and interests, the relationship between motives and behaviours, and the historical variability of human cultures.^[9] In the Enlightenment of the 18th century, discussions of hypocrisy were common in the works of Voltaire, Rousseau, and Montaigne.^[10]

In the 1750 to 1850 era, Whig aristocrats in England boasted of their special benevolence for the common people. They claimed to be guiding and counseling reform initiatives to prevent the outbreaks of popular discontent that caused instability and revolution across Europe. However Tory and radical critics accused the Whigs of hypocrisy—alleging they were deliberately using the slogans of reform and democracy to boost themselves into power while preserving their precious aristocratic exclusiveness. Historian L.G. Mitchell defends the Whigs, pointing out that thanks to them radicals always had friends at the centre of the political elite, and thus did not feel as marginalized as in most of Europe. He points out that the debates on the 1832 Reform Bill showed that reformers would indeed receive a hearing at parliamentary level with a good chance of success.^[11] Meanwhile, a steady stream of observers from the Continent commented on the English political culture. Liberal and radical observers noted the servility of the English lower classes, the obsession everyone had with rank and title, the extravagance of the aristocracy, a supposed anti-intellectualism, and a pervasive hypocrisy that extended into such areas as social reform. There were not so many conservative visitors. They praised the stability of English society, its ancient constitution, and reverence for the past; they ignored the negative effects of industrialization.^[12]

United States

In the propaganda battles of World War II, Japan attacked American hypocrisy by emphasizing the injustice of the incarceration camps for Japanese in the United States. Radio Tokyo emphasized that the camps revealed the hypocritical American claim to democratic ideals and fair play. The propaganda quoted American founding fathers, neutral sources, and dissenting opinions from major American newspapers. Radio Tokyo utilized fictitious sources as well. It proclaimed the moral superiority of Japan while threatening to mistreat American POWs in retaliation.^[13]

Moral and religious codes

Many belief systems condemn hypocrisy.^[14]

In some translations of the Book of Job, the Hebrew word chaneph is rendered as "hypocrite", though it usually means "godless" or "profane". In the Christian Bible, Jesus condemns the scribes and Pharisees as hypocrites in the passage known as the Woes of the Pharisees.^[15][16] He also denounces hypocrites in more general terms in Matthew 7.

In the Buddhist text Dhammapada, Gautama Buddha condemns a man who takes the appearance of an ascetic but is full of passions within.^[17]

In Islam, hypocrisy is a serious sickness.^[18] The Qur'an rails against those who claim to be believers and peacemakers, thinking they are fooling God and others, but only fool themselves.^[19]

Psychology

Hypocrisy has long been of interest to psychologists.

Carl Jung

In Switzerland Carl Jung (1875–1961) attributed hypocrisy to those who are not aware of the dark or shadow-side of their nature. Jung wrote:

Every individual needs revolution, inner division, overthrow of the existing order, and renewal, but not by forcing them upon his neighbors under the hypocritical cloak of Christian love or the sense of social responsibility or any of the other beautiful euphemisms for unconscious urges to personal power.^[20]

Jung went on:

It is under all circumstances an advantage to be in full possession of one's personality, otherwise the repressed elements will only crop up as a hindrance elsewhere, not just at some unimportant point, but at the very spot where we are most sensitive. If people can be educated to see the shadow-side of their nature clearly, it may be hoped that they will also learn to understand and love their fellow men better. A little less hypocrisy and a little more self-knowledge can only have good results in respect for our neighbor; for we are all too prone to transfer to our fellows the injustice and violence we inflict upon our own natures.^[21]

In New Paths in Psychology (1916) Jung pointedly referred to the "hypocritical pretenses of man". Dream-analysis above all else mercilessly uncovers the lying morality and hypocritical pretences of man, showing him, for once, the other side of his character in the most vivid light ^[22] Jung omitted this characterization from his later essay On the Psychology of the Unconscious (1943), which developed out of the former.

Preference for the effortless

Niccolò Machiavelli noted that "the mass of mankind accept what seems as what is; nay, are often touched more nearly by appearances than by realities".^[23] Natural selection works by the principle of survival of the fittest, and several researchers have shown that humans evolved to play the game of life in a Machiavellian way.^[24] The best way to cultivate a reputation for fairness is to really be fair. But since it is much harder to be fair than to seem fair, and since laziness is built deep into human nature,^[25] humans more often choose appearance over reality.^[26]

Self-deception

"So convenient a thing is it to be a reasonable creature, since it enables one to find or make a reason for everything one has a mind to do."^[27] Benjamin Franklin's observation has been confirmed by recent studies in self-deception.^[28] In everyday reasoning, humans do little to get real evidence when taking positions or making decisions, and do even less to get evidence for opposing positions. Instead, they tend to fabricate "pseudo-evidence" – often after the decision had already been made ("post hoc fabrication").^[29]

Humans take a position, look for evidence that supports it, then, if they find some evidence – enough so that the position "makes sense" – they stop thinking altogether (the "makes-sense stopping rule").^[30] And, when pressed to produce real evidence, they tend to seek and interpret "evidence" that confirms what they already believe (the "confirmation bias").^[31]

Moreover, humans tend to think highly of themselves, highlighting strengths and achievements, and overlooking weakness and failures (the "self-serving bias"). This is particularly true of Americans and Europeans: when asked to rate themselves on virtues, skills, or other desirable traits (including ethics, intelligence, driving ability, and sexual skills), a large majority say they are above average.^[32] Power and privilege magnify the distortion: 94% of college professors think that they do above average work.^[33] This effect is weaker in Asian countries and in other cultures which value the group more highly than the self.^[34]

Evolutionary psychology

Evolutionary psychologist Robert Kurzban argues that one's moral modules lead one to condemn infidelity while mating modules induce one to commit it.^[35]

"Power magnifies these effects. People in power are more likely to commit infidelity and to condemn infidelity." ^[36][37]

Self-ignorance

Robert Wright wrote that "Human beings are a species splendid in their array of moral equipment, tragic in their propensity to misuse it, and pathetic in their constitutional ignorance of the misuse."^[38] Humans are very good at challenging the beliefs of other people, but when it comes to their own beliefs, they tend to protect them, not challenge them.^[39] A consistent finding of psychological research is that humans are fairly accurate in their perceptions of others, but generally inaccurate in their perceptions of themselves.^[40] Humans tend to judge others by their behavior, but think they have special information about themselves – that they know what they are "really like" inside – and thus effortlessly find ways to explain away selfish acts, and maintain the illusion that they are better than others.^[41]

Benefits

Although there are many negatives to hypocrisy, there can be benefits from it as well.^[42] There are also benefits from ignoring it. Political theorist Judith N. Shklar argues, in "Let Us Not Be Hypocritical," we are all too eager to construe even minor deviations from our opponents' professed beliefs as hypocrisy, rather than understandable imperfections and weaknesses to everyone is prone.^[43][44]

Political journalist Michael Gerson notes that, "There is often hypocritical deception involved in political and diplomatic negotiations, which generally start with principled, nonnegotiable demands that are negotiated away in the process of finding a compromise." Gerson concludes:

hypocrisy is unavoidable and necessary. If people were required, at all times, to live up to ideals of honesty, loyalty and compassion in order for those ideals to exist, there would be no ideals. Being a moral person is a struggle in which everyone repeatedly fails, becoming a hypocrite in each of those moments. A just and peaceful society depends on hypocrites who ultimately refused to abandon the ideals they betray.^[45]

See also

• Munafiqun
• Self-righteousness
• The Mote and the Beam
• The pot calling the kettle black
• Tu quoque
• Virtue signalling
• Woes of the Pharisees

Notes

References

• Alicke Mark D., Klotz M.L., Breitenbecher David L., Yurak Tricia J., Vredenburg Debbie S.. "Personal contact, individuation, and the better-than-average effect". Journal of Personality and Social Psychology. doi:10.1037/0022-3514.68.5.804. 
• Alicke M., Gordon E., Rose D. (2012). "Hypocrisy: What counts?". Philosophical Psychology 26 (5): 1–29. doi:10.1080/09515089.2012.677397. 
• Byrne, R.W. & Whiten, A. (1988). Machiavellian intelligence: Social expertise and the evolution of intellect in monkeys, apes, and humans. Oxford: Clarendon Press.
• Caviola Lucius, Faulmüller Nadira (2014). "Moral hypocrisy in economic games – how prosocial behavior is shaped by social expectations". Frontiers in Psychology 5: 897. doi:10.3389/fpsyg.2014.00897. 
• Cross, K.P. (1977). "Not Can, But Will College Teaching Be Improved?" New Directions for Higher Education.
• la Cour A., Kromann J. (2011). "Euphemisms and hypocrisy in corporate philanthropy". Business Ethics: A European Review 20 (3): 267–79. doi:10.1111/j.1467-8608.2011.01627.x. 
• Davidson, Jenny (2004). Hypocrisy & the Politics of Politeness: Manners & Morals from Locke to Austen. 242 pp. excerpt
• Epley, N. (2000-12-01). "Feeling 'Holier Than Thou'". Journal of Personality and Social Psychology.
• Fernández J (2013). "Self-deception and self-knowledge". Philosophical Studies 162 (2): 379–400. doi:10.1007/s11098-011-9771-9. 
• Furia Peter A (2009). "Democratic citizenship and the hypocrisy of leaders". Politi 41 (1): 113–33. doi:10.1057/pol.2008.24. 
• Gerson, Michael (Nov. 29, 2016). "Trump's hypocrisy is good for America". Washington Post
• Greene M., Low K. (2014). "Public integrity, private hypocrisy, and the moral licensing effect". Social Behavior and Personality 42 (3): 391. doi:10.2224/sbp.2014.42.3.391. 
• Heine S.J. (1999). "Culture, self-discrepancies, and self-satisfaction". Personality & Social Psychology Bulletin. 
• Jay, Martin (2012). The Virtues of Mendacity: On Lying in Politics. excerpt
• Jung, C.G. (1966). Two Essays on Analytical Psychology, Collected Works, Volume 7, Princeton UP ISBN:0-691-01782-4.
• Kahneman, D. (2011). Thinking, fast and slow. New York: Farrar, Straus & Giroux.
• Kuhn, D. (1991). The skills of argument. Cambridge UP.
• Kurzban, Robert (2010). Why everyone (else) is a hypocrite: Evolution and the modular mind. Princeton UP.
• Lammers Joris, Stapel Diederik A., Galinsky Adam D. (2010). "Power increases hypocrisy moralizing in reasoning, immorality in behavior". Psychological Science 21 (5): 737–44. doi:10.1177/0956797610368810. 
• Laurent S.M., Clark B.A.M., Walker S., Wiseman K.D. (2014). "Punishing hypocrisy: The roles of hypocrisy and moral emotions in deciding culpability and punishment of criminal and civil moral transgressors". Cognition & Emotion 28 (1): 59–83. doi:10.1080/02699931.2013.801339. 
• Perkins, D.N., Farady, M. & Bushey, B. in Voss, J.F., Perkins, D.N. & Segal, J.W. (1991). Informal reasoning and education. Hillsdale, NJ: L. Erlbaum Associates.
• Porcher J.E. (2014). "Is self-deception pretense?". Manuscrito 37 (2): 291–332. doi:10.1590/S0100-60452015005000002. 
• Renzo M (2014). "Fairness, self-deception and political .". Philosophical Studies 169 (3): 467–88. doi:10.1007/s11098-013-0203-x. 
• Ross, L. & Ward, A. (1996). "Naive realism in everyday life: Implications for social conflict and misunderstanding" in T. Brown, E.S. Reed & E. Turiel (Eds.), Values and knowledge Hillsdale, NJ: Erlbaum.
• Runciman, David (2010). Political Hypocrisy: The Mask of Power, from Hobbes to Orwell and Beyond. Princeton UP. p. 8. https://books.google.com/books?id=vqaPj0SbXsoC&pg=PA8. 
• Rustichini Aldo, Claire Villeval Marie (2014). "Moral hypocrisy, power and social preferences". Journal of Economic Behavior & Organization 107: 10–24. doi:10.1016/j.jebo.2014.08.002. 
• Shaw Victoria F (1996). "The cognitive processes in informal reasoning". Thinking & Reasoning 2 (1): 51–80. doi:10.1080/135467896394564. 
• Sommervoll D.E. (2013). "Sweet self-deception". Journal of Economics 109 (1): 73–88. doi:10.1007/s00712-012-0308-2. 
• Stone R (2014). "Unconscionability, exploitation, and hypocrisy". Journal of Political Philosophy 22 (1): 27–47. doi:10.1111/jopp.12009. 
• Szabados, Béla & Eldon Soifer, eds. (2004). Hypocrisy: ethical investigations.
• Tillyris Demetris (2016). "The virtue of vice: a defence of hypocrisy in democratic politics". Contemporary Politics 22 (1): 1–19. doi:10.1080/13569775.2015.1112958. 
• Von Hippel William, Trivers Robert (2011). "The evolution and psychology of self-deception". Behavioral and Brain Sciences 34 (1): 1–16. doi:10.1017/s0140525x10001354. 
• Vaara E (2003). "Post‐acquisition integration as sensemaking: Glimpses of ambiguity, confusion, hypocrisy, and politicization". Journal of Management Studies 40 (4): 859–94. doi:10.1111/1467-6486.00363. 
• Valdesolo P., DeSteno D. (2007). "Moral hypocrisy: Social groups and the flexibility of virtue". Psychological Science 18 (8): 689–90. doi:10.1111/j.1467-9280.2007.01961.x. 
• Wagner T., Lutz R.J., Weitz B.A. (2009). "Corporate hypocrisy: Overcoming the threat of inconsistent corporate social responsibility perceptions". Journal of Marketing 73 (6): 77–91. doi:10.1509/jmkg.73.6.77. 
• Wallace R (2010). "Hypocrisy, moral address, and the equal standing of persons". Philosophy & Public Affairs 38 (4): 307–41. doi:10.1111/j.1088-4963.2010.01195.x. 
• Wason P.C. (1960). "On the Failure to Eliminate Hypotheses in a Conceptual Task". Quarterly journal of experimental psychology. 
• Wieting, Stephen G. (2016). The Sociology of Hypocrisy: An Analysis of Sport and Religion. Routledge.
• Wright, R. (1995). The moral animal: Evolutionary psychology and everyday life. New York: Vintage Books.

External links

0.00 (0 votes)