MAYBE WE ARE LIVING IN THE MATRIX, IN A SENSE.
If this were a
more normal course in epistemology, we might spend the next few weeks exploring
possible answers to the kind of global skepticism that Descartes generates in his first meditation. (If this idea appeals to you, you might want to take the class I am teaching in the fall called 'Early Modern European Philosophy.' In that course we read the rest of the Meditations, learning how Descartes solved his problem and how other thinkers tried to solve or avoid it.) But I've always found
the sort of philosophical problem raised by Descartes rather unengaging. There
is a family of problems that have a common abstract form: Since all I really
know (or directly experience) is X, how can I claim to know anything about Y?
Some examples (with their traditional names):
"The problem of the
external world" -- Since the only things I directly experience are my own
sensations, and these could be produced by a variety of causes (including some
sort of virtual reality machine, as in The Matrix), how can I claim to
know anything at all about the world outside my mind? How do I even know that
there is a world outside my mind?
"The problem of other
minds" -- The only thoughts and feelings I directly experience are my own.
The only evidence I have about other people's thoughts and feelings is their
behavior (including their verbal behavior). But this evidence is not at all
conclusive (people can pretend and lie, I might be fooled by a real-seeming
talking doll or robot). So how do I ever know what anyone else is really
thinking or feeling? How do I even know that other people have experiences that
are in any way similar to mine? How do I know that they have experiences at
all? (Descartes writes, near the end of Meditation 2, "If I look out of
the window and see men crossing the square, as I have just done, I say that I
see the men themselves, just as I say that I see the wax; yet do I see any more
than hats and coats which could conceal robots? I judge that they are
men. " - Bennett's translation) Perhaps I am the only conscious being in
the world, and all the 'people' I meet are really robots (just behavior, no
'inside', no consciousness).
"The problem of
induction" -- All our predictions of what will happen in the future are
based on our experience of the past. We assume that the regularities we have
found in our experience so far will continue into the future, that the laws of
nature will not change drastically overnight, for example. But what entitles us
to make this assumption? The fact that things have been a certain way up until now does not
prove that they will continue to be so. How do we even know that the sun will
come up tomorrow?
OK. Enough examples. All
these problems (and more like them) have been discussed at great length by
modern philosophers. But, as I said at the outset, I have never been able to
sustain much interest in them. They are all theoretical problems, not practical
problems. No sane person doubts that we do know the sorts of things that these
skeptical arguments are supposed to call into question. Even the philosophers
who claim that these problems cannot be solved aren't skeptics in any practical
sense. (They live and love and trust and hope much the way non-philosophers
do.) For the most part I share the sentiment expressed by the great Scottish
philosopher David Hume in the following passage (from his Treatise of Human
Nature, 1739): "Most fortunately it happens, that since reason is
incapable of dispelling these clouds, nature herself suffices to that purpose,
and cures me of this philosophical melancholy and delirium, either by relaxing
this bent of mind, or by some avocation, and lively impression of my senses,
which obliterate all these chimeras. I dine, I play a game of backgammon, I
converse, and am merry with my friends; and when after three or four hours'
amusement, I would return to these speculations, they appear so cold, and
strained, and ridiculous, that I cannot find in my heart to enter into them any
farther. " The question, "How do you know you are not living in the Matrix?" strikes me in just this way. It is interesting as a sort of puzzle, but I don't for a minute think that I might actually be in such a predicament.
But there are practical
problems about knowledge, too. Lately I have been thinking about a set of
problems I like to call "citizen's epistemology." The central
question is this: How can citizens in a society like ours come to know what
they need to know in order to play the role they are supposed to play in a
democratic society? As citizens we are supposed to choose representatives who
will pursue policies that promote our interests and our values. (More ambitious
theories of democracy might give us more demanding roles to play, but at
least we ought to try to be reasonably well informed voters.) How can we
hope to do this in a world saturated (as it seems to me) with lies and 'spin'
and propaganda?
Part of the problem is that
we get almost all of our information about public affairs (and, more generally,
about what is happening in the world outside our direct experience) from the
mass media. But we may reasonably wonder how reliable these media are. Even if
we are not, strictly speaking, trapped inside a virtual reality like the folks
in the Matrix, maybe we are largely trapped inside a view of the world provided
for us by the mass media. Maybe our ideas about what is real and who is telling
the truth are systematically distorted, because so much of our information comes
from sources who have a vested interest in shaping our perceptions to serve
their interests (or the interests of their owners).
(Click on the "Continue
reading" link below to read an article by Frank Rich of the New York
Times that explores this idea. See what you think.
Want more? Here's a link to
an article from the left wing magazine "Counterpunch" making a
similar argument: http://www.counterpunch.org/leupp09132003.html )
Another
part
of the problem comes from the sort of psychological tendencies described
in
Chapter 5 of How To Think About Weird Things (part of the next assignment for this class). Even if the media
presented a reasonably 'fair and balanced' picture of the world, all of
us
would be interpreting that picture through our own set of filters.
Confirmation bias, availability heuristic, seeing what we expect to see,
etc.
etc.would all be operating as we construct our understanding of the
world --
leaving us trapped, to some extent, inside the 'matrix' of our own
assumptions,
prejudices and expectations. I was recently reminded of an old song by Paul
Simon, "The Boxer", that makes the point quite simply: "A man
hears what he wants to hear and disregards the rest." So even if it's
hard to take the problem of global (or completely general) skepticism
seriously, there are plenty of more specific sorts of skepticism that
seem to me to be quite real and serious. We'll be looking mostly at these more practical problems going forward.
May 25, 2003 - The
There's No Exit From the Matrix
by Frank Rich
The Matrix Reloaded"
is so dull, so literally ruled by Laurence Fishburne's trance-inducing
Morpheus, that I had to reload the "Matrix" DVD to remember why I had
been taken with all those streaming digits the first time around. But never
mind. You can't argue with a $135.8 million four-day opening, which in itself
validated the movie's premise.
It's the conceit of the
"Matrix" films that most of mankind is plugged into a virtual-reality
program conjured up by all-powerful machines to tease our brains while they
loot our bodies for bioelectric power. AOL Time Warner, the powerful machine
behind the films, pulled off a comparable feat by plugging the country into its
merchandising program for "The Matrix Reloaded" to loot our wallets.
"As of Monday, April
28, there's 95 percent awareness of this movie," boasted its producer,
Joel Silver, to Entertainment Weekly weeks before its premiere. In a country where
two-thirds of the population cannot name any of the nine Democratic candidates
for president, according to a CBS/New York Times poll, that's some achievement.
It was certainly helped along by Entertainment Weekly itself, an AOL Time
Warner publication that ran two cover stories on "The Matrix
Reloaded" in a single month.
The genius of the P.R.
strategy was its exploitation of the original film's geeky cult status as a
thinking kid's kung fu extravaganza. "The Matrix Reloaded" would not
be just another bloated
So high-minded are the
Wachowskis, the publicists assured us, that they even clamped down on
"Matrix" merchandising. "The filmmakers did not want to alienate
their fan base by selling out," one executive involved with the movie told
The Wall Street Journal. Thus they strictly limited the sequel's ancillary
products to an Enter the Matrix video game, action figures, sunglasses
(featured in another AOL Time Warner magazine, People) and an animated DVD.
They kept the movie's product tie-ins to a bare minimum as well: Powerade
drinks, Cadillac, Ducati motorcycles and Heineken. Lest anyone think that such
commerce constitutes a sellout, we were told that the Wachowskis drew the line
by nixing Matrix-theme burgers at McDonald's. Siddhartha lives!
And so does AOL Time
Warner. It is the most troubled of the media giants these days - crippled by
billions in debt, internecine warfare and a Securities and Exchange Commission
investigation for fraud. But even in its weakened state, it has the Herculean
resources to fix much of the nation's attention on whatever story it chooses to
sell. Its pushing of "The Matrix Reloaded" is a fairly benign use of
that enormous power: if you are sucked into a film and don't like it, the worst
that happens is that you lose a few hours and the price of a movie ticket.
But the media giants that
wield such clout don't always put it to such frivolous use. We are not just
plugged into their matrix to be sold movies and other entertainment products.
These companies can also plug the nation into news narratives as ubiquitous and
lightweight as "The Matrix Reloaded," but with more damaging side
effects.
This is what has happened
consistently during
The media giants took the
same tack in banding together to push the administration-dictated narrative of
Saddam Hussein - and with the same results. The networks' various productions
of "Countdown: Iraq," though as ponderous as "The Matrix
Reloaded," were so effective that by the time we went to war, 51 percent
of the country, according to a Knight-Ridder poll, believed that Iraqis were
among the 9/11 hijackers. It took the bloody re-emergence of Qaeda terrorists
in
The power of the five
companies that foster this sequential amnesia is increasing, not declining. In
a vote set for June 2, the Federal Communications Commission is expected to
relax some of the few ownership restrictions meant to rein them in. Companies
like Viacom (which already owns CBS and
If there's a hero in our
own Matrix saga, it may be Barry Diller, who is considerably more articulate
than Keanu Reeves's Neo, if somewhat less schooled in the martial arts. Mr.
Diller, who now runs USA Interactive, has been chairman of
In his view, this
concentration of power explains much that has gone awry in our culture, from
the decline of TV news to "why movies are bad." They're bad, he says,
because they are now "20 rings of power removed" from the top decision
makers of these vast companies. "No one cares about them," he says.
"They are just commodities to deliver returns." Nor does he buy the
argument that these media goliaths stay sharp by being forced to vie in the
marketplace.
"The companies don't
really compete with each other," he says. "They accommodate each
other. Fox movies have to be sold to HBO. Warner cable has to take Fox because
Fox has sports teams. They talk only to each other. They don't have to do
anything else for anyone else alive." He believes that it would be
impossible today for an independent producer like Norman Lear to break in with
a TV show as unexpected as "All in the Family" or for a maverick to
start a new network, as he did with Fox and Mr. Turner did with CNN. They'd
have to cede their ideas to the big companies if they wanted them to fly. Once
they did, their concepts would most likely be stripped of the idiosyncrasies
that made them exciting in the first place. (You can see how that process works
by recalling what CNN was like before Time Warner devoured it.)
But neither Mr. Diller nor
anyone else is likely to stop this consolidation of cultural power unless the
public knows or cares enough to protest. That hardly seems to be in the cards.
We reward mediocre movies with record grosses. We reward tabloid news epics
with high ratings. We reward dissembling politicians with high poll ratings. We
expect our journalistic media to fictionalize the truth. As others have noted,
the most dispiriting aspect of the Jayson Blair scandal may be that even the
subjects of his stories usually didn't bother to complain about the lies The
New York Times published about them; they just assumed it was standard
practice. One way or the other, we all inhabit the Matrix now.

I think it is just a shame that we are controlled so much by the media. And unfortunately I think the control that it holds over us shapes our culture right into the way they want it to. Especially vulnerable are the young adults who are fed propaganda which seems to suggest the way we live our lives...or the way we should live our lives. It is probably the young and unharmed minds that are more suceptible to these views presented by the media, however, without a doubt none of us probably go unaffected. That being said, I really don't think we are at liberty to criticize them. Of course, ethics and morality must enter into the equation, but largely they are doing what makes the most money, they have a plan...and it seems to be working.
As far as the discussion on Descartes', and if what his goal is really even matters or have relevance, I kind of agree. I think Descartes objection is precisely the type of thing that might turn people off when it comes to the discipline of philosophy. I can hear many people now saying "Who Cares". Although part of me feels that way I did find the reading interesting and I do believe i am registered for that Early European class next fall so I look forward to reading the other meditations.
You covered alot of great points. Many of which I myself agree with. I also felt it was a negative for our lives to be controlled by the media. Kind of leads me to ask who is influencing the media.
The world is being corrupted.
I actually found Descartes Meditations to be quit interesting. He asked the questions everyone else keep to them self. He made me think about reality.
When thinking about the possibility of a matrix, I was reminded of when a time at the park with my then 5 year old son. He was looking around, convinced he could find the person who was turning the page of the book he thought he was living in. Great. A child who can comrehend the idea of a matrix better than I.
Other than that, I often found myself wondering what difference does it make? What if I am living in a matrix? Would it change what I do on a daily basis? Would I stop caring for my children they way I do? Would I give up my decades long strife for my bachelors degree? Would I live or do anything differently? Even if someone or something else is running the show, it is still the show within which I live. Would I really want to somehow leave the matrix or want find out who or what is controlling it? I am not sure. Perhaps I am painfully oversimplifying the notion.