a view of the nature of things, and where the verbal labels have been intelligently chosen and their symbolic nature clearly understood, our behavior is apt to be realistic and tolerably decent. But under the influence of badly chosen words, applied, without any understanding of their merely symbolic character, to experiences that have been selected and abstracted in the light of a system of erroneous ideas, we are apt to behave with a fiendishness and an organized stupidity, of which dumb animals (precisely because they are dumb and cannot speak) are blessedly incapable.
In their anti-rational propaganda the enemies of freedom systematically pervert the resources of language in order to wheedle or stampede their victims into thinking, feeling and acting as they, the mind-manipulators, want them to think, feel and act. An education for freedom (and for the love and intelligence which are at once the conditions and the results of freedom) must be, among other things, an education in the proper uses of language. For the last two or three generations philosophers have devoted a great deal of time and thought to the analysis of symbols and the meaning of meaning. How are the words and sentences which we speak related to the things, persons and events, with which we have to deal in our day-to-day living? To discuss this problem would take too long and lead us too far afield. Suffice it to say that all the intellectual materials for a sound education in the proper use of language -- an education on every level from the kindergarten to the postgraduate school -- are now available. Such an education in the art of distinguishing between the proper and the improper use of symbols could be inaugurated immediately. Indeed it might have been inaugurated at any time during the last thirty or forty years. And yet children are nowhere taught, in any systematic way, to distinguish true from false, or meaningful from meaningless, statements. Why is this so? Because their elders, even in the democratic countries, do not want them to be given this kind of education. In this context the brief, sad history of the Institute for Propaganda Analysis is highly significant. The Institute was founded in 1937, when Nazi propaganda was at its noisiest and most effective, by Mr. Filene, the New England philanthropist. Under its auspices analyses of non-rational propaganda were made and several texts for the instruction of high school and university students were prepared. Then came the war -- a total war on all the fronts, the mental no less than the physical. With all the Allied governments engaging in "psychological warfare," an insistence upon the desirability of analyzing propaganda seemed a bit tactless. The Institute was closed in 1941. But even before the outbreak of hostilities, there were many persons to whom its activities seemed profoundly objectionable. Certain educators, for example, disapproved of the teaching of propaganda analysis on the grounds that it would make adolescents unduly cynical. Nor was it welcomed by the military authorities, who were afraid that recruits might start to analyze the utterances of drill sergeants. And then there were the clergymen and the advertisers. The clergymen were against propaganda analysis as tending to undermine belief and diminish churchgoing; the advertisers objected on the grounds that it might undermine brand loyalty and reduce sales.
These fears and dislikes were not unfounded. Too searching a scrutiny by too many of the common folk of what is said by their pastors and masters might prove to be profoundly subversive. In its present form, the social order depends for its continued existence on the acceptance, without too many embarrassing questions, of the propaganda put forth by those in authority and the propaganda hallowed by the local traditions. The problem, once more, is to find the happy mean. Individuals must be suggestible enough to be willing and able to make their society work, but not so suggestible as to fall helplessly under the spell of professional mind-manipulators. Similarly, they should be taught enough about propaganda analysis to preserve them from an uncritical belief in sheer nonsense, but not so much as to make them reject outright the not always rational outpourings of the well-meaning guardians of tradition. Probably the happy mean between gullibility and a total skepticism can never be discovered and maintained by analysis alone. This rather negative approach to the problem will have to be supplemented by something more positive -- the enunciation of a set of generally acceptable values based upon a solid foundation of facts. The value, first of all, of individual freedom, based upon the facts of human diversity and genetic uniqueness; the value of charity and compassion, based upon the old familiar fact, lately rediscovered by modern psychiatry -- the fact that, whatever their mental and physical diversity, love is as necessary to human beings as food and shelter; and finally the value of intelligence, without which love is impotent and freedom unattainable. This set of values will provide us with a criterion by which propaganda may be judged. The propaganda that is found to be both nonsensical and immoral may be rejected out of hand. That which is merely irrational, but compatible with love and freedom, and not on principle opposed to the exercise of intelligence, may be provisionally accepted for what it is worth.
XII.
What Can Be Done?
We can be educated for freedom -- much better educated for it than we are at present. But freedom, as I have tried to show, is threatened from many directions, and these threats are of many different kinds -- demographic, social, political, psychological. Our disease has a multiplicity of cooperating causes and is not to be cured except by a multiplicity of cooperating remedies. In coping with any complex human situation, we must take account of all the relevant factors, not merely of a single factor. Nothing short of everything is ever really enough. Freedom is menaced, and education for freedom is urgently needed. But so are many other things -- for example, social organization for freedom, birth control for freedom, legislation for freedom. Let us begin with the last of these items.
From the time of Magna Carta and even earlier, the makers of English law have been concerned to protect the physical freedom of the individual. A person who is being kept in prison on grounds of doubtful legality has the right, under the Common Law as clarified by the statute of 1679, to appeal to one of the higher courts of justice for a writ of habeas corpus. This writ is addressed by a judge of the high court to a sheriff or jailer, and commands him, within a specified period of time, to bring the person he is holding in custody to the court for an examination of his case -- to bring, be it noted, not the person's written complaint, nor his legal representatives, but his corpus, his body, the too too solid flesh which has been made to sleep on boards, to smell the fetid prison air, to eat the revolting prison food. This concern with the basic condition of freedom -- the absence of physical constraint -- is unquestionably necessary, but is not all that is necessary. It is perfectly possible for a man to be out of prison, and yet not free -- to be under no physical constraint and yet to be a psychological captive, compelled to think, feel and act as the representatives of the national State, or of some private interest within the nation, want him to think, feel and act. There will never be such a thing as a writ of habeas mentem; for no sheriff or jailer can bring an illegally imprisoned mind into court, and no person whose mind had been made captive by the methods outlined in earlier articles would be in a position to complain of his captivity. The nature of psychological compulsion is such that those who act under constraint remain under the impression that they are acting on their own initiative. The victim of mind-manipulation does not know that he is a victim. To him, the walls of his prison are invisible, and he believes himself to be free. That he is not free is apparent only to other people. His servitude is strictly objective.
No, I repeat, there can never be such a thing as a writ of habeas mentem. But there can be preventive legislation -- an outlawing of the psychological slave trade, a statute for the protection of minds against the unscrupulous purveyors of poisonous propaganda, modeled on the statutes for the protection of bodies against the unscrupulous purveyors of adulterated food and dangerous drugs. For example, there could and, I think, there should be legislation limiting the right of public officials, civil or military, to subject the captive audiences under their command or in their custody to sleep-teaching. There could and, I think, there should be legislation prohibiting the use of subliminal projection in public places or on television screens. There could and, I think, there should be legislation to prevent political
