CodalSearch this book — or all of Codal…⌘K
nydus/Public OpinionPublic

Walter Lippmann explores the discrepancy between the actual environment and the mental images individuals form of the world. He examines how reliance on incomplete or outdated information influences human behavior and collective decision-making.

Page 115 of 364
Table of Contents

CHAPTER IX

and certain aspects of human nature, literally sees them; his socialist opponent another set and other aspects, and why each regards the other as unreasonable or perverse, when the real difference between them is a difference of perception. That difference is imposed by the difference between the capitalist and socialist pattern of stereotypes. "There are no classes in America," writes an American editor. "The history of all hitherto existing society is the history of class struggles," says the Communist Manifesto. If you have the editor's pattern in your mind, you will see vividly the facts that confirm it, vaguely and ineffectively those that contradict. If you have the communist pattern, you will not only look for different things, but you will see with a totally different emphasis what you and the editor happen to see in common.

5

And since my moral system rests on my accepted version of the facts, he who denies either my moral judgments or my version of the facts, is to me perverse, alien, dangerous. How shall I account for him? The opponent has always to be explained, and the last explanation that we ever look for is that he sees a different set of facts. Such an explanation we avoid, because it saps the very foundation of our own assurance that we have seen life steadily and seen it whole. It is only when we are in the habit of recognizing our opinions as a partial experience seen through our stereotypes that we become truly tolerant of an opponent. Without that habit, we believe in the absolutism of our own vision, and consequently in the treacherous character of all opposition. For while men are willing to admit that there are two sides to a "question," they do not believe that there are two sides to what they regard as a "fact." And they never do believe it until after long critical education, they are fully conscious of how second-hand and subjective is their apprehension of their social data.

So where two factions see vividly each its own aspect, and contrive their own explanations of what they see, it is almost impossible for them to

115