Tag Archives: Metaphor

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Anthropologists’ metaphorical shenanigans: Or how (not) to research metaphor

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Over on the excellent ‘Genealogy of Religion’, Cris Campbell waved a friendly red rag in front of my eyes to make me incensed over exaggerated claims (some) anthropologists make about metaphors. I had expressed some doubts in previous comments but felt that perhaps this particular one deserves its own post.

The book Cris refers to is a collection of essays  America in 1492: The World of the Indian Peoples Before the Arrival of Columbus (1991, ed. Alvin Josephy) which also contains an essay by Joel Sherzer called “A Richness of Voices”.  I don’t have the book but I looked up a few quotes on metaphor from the book.

The introduction summarizes the conclusion thus:

“Metaphors about the relations of people to animals and natural forces were essential to the adaptive strategies of people who lived by hunting.” (p. 26)

This is an example what Sherzer has to say about metaphor:

“Another important feature of native vocabularies was the metaphor – the use of words or groups of words that related to one realm of meaning to another. To students they provide a window into American Indian philosophies. … The relationship between the root and the derived form was often metaphorical.” (p. 256)

The first part of both statements is true but the second part does not follow. That is just bad bad scholarship. I’m not a big Popperian but if you want to make claims about language you have to postulate some hypotheses and try really really really hard to disprove them. Why? Because there are empirical aspects to the questions that can have empirical support. Instead the hypotheses are implied and no attempt is made to see if they work. So this is what I suggest are Sherzer’s implicit hypotheses that should be made explicit and tested:

  1. American Indian languages use metaphors for essential parts of their understanding of the world. (Corollary: If we understand the metaphors, we can understand the worldview of the speakers of those languages.)
  2. American Indian language use of metaphors was necessary to their survival because of their hunter-gatherer lifestyles.
  3. American Indian languages use metaphor than the SAE (Standard Average European) languages.

Re 1: This is demonstrably true. It is true of all languages so it is not surprising here. However, exactly how central this metaphorical reasoning is and how it works cognitively is an open question. I addressed some of this in my review of Verena Haser’s book.

As to the corollary, I’ve mentioned this time and time again. There is no straightforward link between metaphor and worldview. War on poverty, war on drugs, war on terror all draw on different aspects of war. As does Salvation Army, Peace Corps and the Marine Corps. You can’t say that Salvation Army subscribes to the same level of violence than a ‘real’ Army. The same goes for metaphors like ‘modern Crusades’ or the various notions of ‘Jihad’. Metaphor works exactly because it does not commit us to a particular course of action.

That’s not to say that the use of metaphor can never be revealing of underlying conceptualizations. For instance, calling something rebellion vs. calling it a ‘civil war’ imposes a certain order on the configuration of participants and reveals the speaker’s assumptions. But calling one ‘my rock’ does not reveal any cultural preoccupation with rocks. The latter (I propose) is much more common than the former.

Re 2: I think this is demonstrably false. From my (albeit incomplete) reading of the literature, most of the time metaphors just got in the way of hunting. Thinking of the ‘Bear’ as the father to whom you have to ritually apologise before killing him seems a bit excessive. Over metaphorisation of plants and animals has also led to their over or under exploitation. E.g. the Nuer not eating birds and foregoing an important source of nutricion or the Hawains hunting rare birds to extinction for their plumes. Sure, metaphors were essential to the construction of folk taxonomies but that is equally true of Western ‘scientific’ taxonomies which map into notions of descent, progress and containment. (PS: I’ve been working on a post called ‘Taxonomies are metaphors where I elaborate on this).

Re 3: This is just out and out nonsense. The example given are stuff like bark of the tree being called ‘skin’ and spacial prepositions like ‘on top of’ or ‘behind’ being derived from body parts. The author obviously did not bother to consult an English etymological dictionary where he could discover that ‘top’ comes from ‘tuft’ as in ‘tuft of hair’ (or is at the very least connected). And of course the connection of ‘behind’ to body part (albeit in the other direction) should be pretty obvious to anyone. Anyway, body part metaphors are all over all languages in all sorts similar but inconsistent ways: mountains have feet (but not heads), human groups have heads (but not feed), trees have trunks (but not arms), a leader may have someone as their right arm (but not their left foot). And ‘custard has skin’ in English (chew on that). In short, unless the author can show even a hint of a quantitative tendency, it’s clear that American Indian languages are just as metaphorical as any other languages.

Sherzer comes to this conclusion:

“Metaphorical language pervaded the verbal art of the Americas in 1492, in part because of the closeness Native American had always felt to the natural world around them and their social, cultural, aesthetic, and personal identification with it and in part because of their faith in the immediacy of a spirit world whose presence could be manifest in discourse.”

But that displays fundamental misunderstanding of how metaphor works in language. Faith in immediacy has no link to the use of metaphors (or at the very least Sherzer did not demonstrate any link because he confused lyricism with scholarship). Sure, metaphors based on the natural world might indicate ‘closeness to the natural world around’ but that’s just as much of a discovery as saying that people who live in an area with lots of oaks have a word that means ‘oak’. The opposite would be surprising. The problem is that if you analyzed English without preconceptions about the culture of its speakers you would find as much of a closeness to the natural world (e.g a person can be ‘a force of nature’, ‘eyes like a hawk’, ‘dirty as a pig’, ‘wily as a fox’, ‘slow as a snail’, ‘beautiful as a flower’, ‘sturdy as a tree’, etc.).

While this seems deep, it’s actually meaningless.

“The metaphorical and symbolic bent of Mesoamerica was reflected in the grammars, vocabularies, and verbal art of the region. (p. 272)

Mesoamerica had no ‘symbolic bent’. Humans have a symbolic bent, just like they have spleens, guts and little toes.  So let’s stop being all gushy about it and study things that are worth a note.

PS: This just underscores my comments on an earlier post of Cris’ where I took this quote to task:

“Nahuatl was and is a language rich in metaphor, and the Mexica took delight in exploring veiled resemblances…” This is complete and utter nonsense. Language is rich in metaphor and all cultures explore veiled resemblances. That’s just how language works. All I can surmise is that the author did not learn the language very well and therefore was translating some idioms literally. It happens. Or she’s just mindlessly spouting a bullshit trope people trot out when they need to support some mystical theory about a people.

And the conclusion!? “In a differently conceptualized world concepts are differently distributed. If we want to know the metaphors our subjects lived by, we need first to know how the language scanned actuality. Linguistic messages in foreign (or in familiar) tongues require not only decoding, but interpretation.” Translated from bullshit to normal speak: “When you translate things from a foreign language, you need to pay attention to context.” Nahuatl is no different to Spanish in this. In fact, the same applies to British and American English.

Finally, this metaphor mania is not unique to anthropologists. I’ve seen this in philosophy, education studies, etc. Metaphors are seductive… Can’t live without them…

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What is not a metaphor: Modelling the world through language, thought, science, or action

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The role of metaphor in science debate (Background)

Recently, the LSE podcast an interesting panel on the subject of “Metaphors and Science”. It featured three speakers talking about the interface between metaphor and various ‘scientific’ disciplines (economics, physics and surgery). Unlike many such occasions, all speakers were actually very knowledgeable and thoughtful on the subject.

In particular, I liked Felicity Mellor and Richard Bronk who adopted the same perspective that underlies this blog and which I most recently articulated in writing about obliging metaphors. Felicity Mellor put it especially eloquently when she said:

“Metaphor allows us to speak the truth by saying something that is wrong. That means it can be creatively liberating but it can also be surreptitiously coercive.”

This dual nature of coerciveness and liberation was echoed throughout the discussion by all three speakers. But they also shared the view of ubiquity of metaphor which is what this post is about.

What is not a metaphor? The question!

The moderator of the discussion was much more stereotypically ambivalent about such expansive attitude toward metaphor and challenged the speakers with the question of ‘what is the opposite of metaphor’ or ‘what is not a metaphor’. He elicited suggestions from the audience, who came up with this list:

model, diagram, definition, truths, math, experience, facts, logic, the object, denotation

The interesting thing is that most of the items on this list are in fact metaphorical in nature. Most certainly models, diagrams and definitions (more on these in future posts). But mathematics and logic are also deeply metaphorical (both in their application but also internally; e.g. the whole logico mathematical concept of proof is profoundly metaphorical).

Things get a bit more problematic with things like truth, fact, denotation and the object. All of those seem to be pointing at something that is intuitively unmetaphorical. But it doesn’t take a lot of effort to see that ‘something metaphorical’ is going on there as well. When we assign a label (denotation), for instance, ‘chair’ or ‘coast’ or ‘truth’ we automatically trigger an entire cognitive armoury for dealing with things that exist and these things have certain properties. But it is clear that ‘chair’, ‘coast’ and ‘metaphor’ are not the same kind of thing at all. Yet, we can start treating them the same way because they are both labels. So we start asking for the location, shape or definition of metaphor, just because we assigned it a label in the same way we can ask for the same thing about a chair or a coast. We want to take a measure of it, but this is much easier with a chair than with a coast (thus the famous fractal puzzle about the length of the coast of Britain). But chairs are not particularly easy to nail down (metaphorically, of course) either, as I discussed in my post on clichés and metaphors.

Brute facts of tiny ontology

So what is the thing that is not a metaphor? Both Bronk and Mellor suggested the “brute fact”. A position George Lakoff called basic realism and I’ve recently come to think of as tiny ontology. The idea, as expressed by Mellor and Bronk in this discussion, is that there’s a real world out there which impinges upon our bodily existence but with which we can only interact through the lens of our cognition which is profoundly metaphorical.

But ultimately, this does not give us a very useful answer. Either everything is a metaphor, so we might as well stop talking about it, or there is something that is not a metaphor. In which case, let’s have a look. Tiny ontology does not give us the solution because we can only access it through the filter of our cognition (which does not mean consciously or through some wilful interpretation). So the real question is, are there some aspects of our cognition that are not metaphorical?

Metaphor as model (or What is metaphor)

The solution lies in the revelation hinted at above that labels are in themselves metaphors. The act of labelling is metaphorical, or rather, it triggers the domain of objects. What do I mean by that? Well, first let’s have a look at how metaphor actually works. I find it interesting that nobody during the entire discussion tried to raise that question other than the usual ‘using something to talk about something else’. Here’s my potted summary of how metaphor works (see more details in the About section).

Metaphor is a process of projecting one conceptual domain onto another. All of our cognition involves this process of conceptual integration (or blending). This integration is fluid, fuzzy and partial. In language, this domain mapping is revealed through the process of deixis, attribution, predication, definition, comparison, etc. Sometimes it is made explicit by figurative language. Figurative language spans the scale of overt to covert. Figurative language has a conceptual, communicative and textual dimension (see my classification of metaphor use). In cognition, this process of conceptual integration is involved in identification, discrimination, manipulation. All of these can be more or less overtly analogical.

So all of this is just a long way of saying, that metaphor is a metaphor for a complicated process which is largely unconscious but not uncommonly conscious. In fact, in my research, I no longer use the term ‘metaphor’ because it misleads more than it helps. There’s simply too much baggage from what is just overt textual manifestation of metaphor – the sort of ‘common sense’ understanding of metaphor. However, this common sense ordinary understanding of ‘metaphor’ makes using the word a useful shortcut in communication with people who don’t have much of a background in this thought. But when we think about the issue more deeply, it becomes a hindrance because of all the different types of uses of metaphor I described here (a replay of the dual liberating and coercive nature of metaphor mentioned above – we don’t get escape our cognition just because we’re talking about metaphors).

In my work, I use the term frame, which is just a label for a sort of conceptual model (originally suggested by Lakoff as Idealized Cognitive Model). But I think in this context the term ‘model’ is a bit more revealing about what is going on.

So we can say that every time, we engage conceptually with our experience, we are engaging in an act of modelling (or framing). Even when I call something ‘true’, I am applying a certain model (frame) that will engage certain heuristics (e.g. asking for confirmation, evidence). Equally, if I say something like ‘education is business’, I am applying a certain model that will allow me to talk about things like achieving economies of scale or meeting consumer demand but will make it much harder to talk about ethics and personal growth. That doesn’t mean that I cannot apply more than one model, a combination of models or build new models from old ones. (Computer virus is a famous example, but natural law is another one. Again more on this in later posts.)

Action as an example of modelling

The question was asked during the discussion by an audience member, whether I can experience the world directly (not mediated by metaphoric cognition). The answer is yes, but even this kind of experience involves modelling. When I walk along a path, I automatically turn to avoid objects – therefore I’m modelling their solid and interactive nature. Even when I’m lying still, free of all thought and just letting the warmth of the shining sun wash over me, I’m still applying a model of my position in the world in a particular way. That is, my body is not activating my ears to hear the sun rays, nor is it perceiving the bacteria going about their business in my stomach. A snake, polar bear or a fish would all model that situation in a different way.

This may seem like unnecessary extension of the notion of a model. (But it echos the position of the third speaker Roger Kneebone who was talking about metaphor as part of the practice of surgery.) It is not particularly crucial to our understanding of metaphor, but I think it’s important to divert us from a certain kind of perceptual mysticism in which many people unhappy with the limitations of their cognitive models engage. The point is that not all of our existence is necessarily conceptual but all of it models our interaction with the world and switches between different models as appropriate. E.g. my body applies different models of the world when I’m stepping down from a step on solid ground or stepping into a pool of water.

The languages of metaphor: Or how a metaphor do

I am aware that this is all very dense and requires a lot more elaboration (well, that’s why I’m writing a blog, after all). But I’d like to conclude with a warning that the language used for talking about metaphor brings with it certain models of thinking about the world which can be very confusing if we don’t let go of them in time. Just the fact that we’re using words is a problem. When words are isolated (for instance, in a dictionary or at the end of the phrase ‘What is a…’) it only seems natural that they should have a definition. We have a word “metaphor” and it would seem that it needs to have some clear meaning. The kind of thing we’re used to seeing on the right-hand side of dictionaries. But insisting that dictionary-like definition is what must be at the end of the journey is to misunderstand what we’ve seen along the way.

There are many contexts in which the construction “metaphor is…” is not only helpful but also necessary. For example when clarifying one’s use: “In this blog, what I mean by metaphor is much broader than what traditional students of figurative language meant by it.” But in the context of trying to get at what’s going on in the space that we intuitively describe as metaphorical, we should almost be looking for something along to the lines of “metaphor does” or “metaphors feels like”. Or perhaps refrain from the construction “metaphor verb” altogether and just admit that we’re operating in a kind of metaphor-tasting soup. We can get at the meaning/definition by disciplined exploration and conversation.

In conclusion, metaphor is a very useful model when thinking about cognition, but it soon fails us, so we can replace it with more complex models, like that of a model. We are then left with the rather unsatisfactory notion of a metaphor of metaphor or a model of model. The sort of dissatisfaction that lead Derrida and his like to the heights of obscurity. I think we can probably just about avoid deconstructionist obscurantism but only if we adopt one of its most powerful tools, the fleeting sidelong glance (itself a metaphor/model). Just like the Necker cube, this life on the edge of metaphor is constantly shifting before our eyes. Never quite available to us perceptually all at once but readily apprehended by us in its totality. At once opaque and so so crystal clear. Rejoice all you parents of freshly screaming thoughts. It’s a metaphor!
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Binders full of women with mighty pens: What is metonymy

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Metonymy in the wild

""Things were not going well for Mitt Romney in early autumn of last year. And then he responded to a query about gender equality with this sentence:

“I had the chance to pull together a cabinet, and all the applicants seemed to be men… I went to a number of women’s groups and said, ‘Can you help us find folks?’ and they brought us whole binders full of women.” http://en.wikipedia.org/wiki/Binders_full_of_women

This became a very funny meme that stuck around for weeks. The reason for the longevity was the importance of women’s issues and the image of Romney himself. Not the phrase itself. What it showed or rather confirmed that journalists who in the same breath bemoan the quality of language education are completely ignorant about issues related to language. Saying things like:

In fairness, “binders” was most likely a slip of the tongue. http://edition.cnn.com/2012/10/17/opinion/cardona-binders-women/index.html

The answer to this is NO. This was not some ‘freudian slip of the tongue’ nor was it an inelegant phrase. It was simply a perfectly straightforward use of metonymy. Something we use and hear used probably a dozen times every day without remarking on it (or mostly so – see below).

What is metonymy

Metonymy is a figure of speech where something stands for something else because it has a connection to it. This connection can be physical, where a part of something can stand for a whole and a whole can stand for one of its parts.

  • Part for a whole: In I got myself some new wheels., ‘wheels’ stand in for ‘car’.
  • Whole for a part: In My bicycle got a puncture., ‘bicycle’ stands for a ‘tyre‘ which is a part of the it.

But the part/whole relationship does not have to be physical. Something can be a part of a process, idea, or configuration. The part/whole relationship can also be a membership or a cause and effect link. There are some subdomain instantiations where whole sets of conventional metonymies often congregate. Tools also often stand for jobs and linguistic units can stand for their uses. Materials can also be used to stand for things made from them. Some examples of these are:

  • Membership for members: “The Chess club sends best wishes.” < the ‘chess club’ stands for its members
  • Leader for lead: “The president invaded another country.” < the ‘president’ stands for the army
  • Tool  for person: “hired gun” < the tool stands for the person
  • Linguistic units for uses: “no more ifs and buts’ < if’ and ‘but’ stand for their types of questions
  • End of a process for process: ”the house is progressing nicely” < the ‘house’ is the final end of a process which stands for the process as a whole.
  • Tool/position for job“chair person” < ‘chair’ stands for the role of somebody who sits on it.
  • Body part for use: “lend a hand”, the ‘hand’ stands for the part of the process where hands are used.
  • City for inhabitants: “Detroit doesn’t like this” < the city of ‘Detroit’ stands for the people and industries associated with the city.
  • Material for object made from material: “he buried 6 inches of steel in his belly” < the steel stands for a sword as in “he filled him full of lead”, lead stands for bullets.

Metonymy chaining

Metonymies often occur in chains. A famous example by Michael Reddy is

“You’ll find better ideas than that in the library.”

where ideas are expressed in words, printed on pages, bound in books, stored in libraries.

In fact the ‘binders full of women’ is an example of a metonymic chain where women stand for profiles which are written on pages contained in binders.

It has been argued that these chains illustrate the very nature of metonymic inference. (See more below in section on reasoning.) In fact, it is not unreasonable to say that most metonymy contains some level of chaining or potential chaining. Not in cases of direct parts like ‘wheels’ standing for ‘cars’ but in the less concrete types like ‘hands’ standing for help or ‘president’ for the invading army, there is some level of chaining involved.

Metonymy vs. synechdoche

Metonymy is a term which is a part of a long standing classification of rhetorical tropes. The one term from this classification that metonymy is most closely associated with is synechdoche. In fact, what used to be called synechdoche is now simply subsumed under metonymy by most people who write about it.

The distinction is:
- Synechdoche describes a part standing for a whole (traditionally called pars pro toto) as in ‘The king built a cathedral.’ or the whole standing for a part (traditionally called totum pro parte) as in ‘Poland votes no’
- Metonymy describes a connection based on a non-part association such as containment, cause and effect, etc. (see above for a variety of examples)

While this distinction is not very hard to determine in most cases, it is not particularly useful and most people won’t be aware of it. In fact, I was taught that synechdoche was pars pro toto and metonymy was totum pro parte and all the other uses are an extension of these types. This makes just as much as sense as any other division but doesn’t seem to be the way the ancients looked at it.

Metaphor vs. metonymy

More commonly and perhaps more usefully, metonymy is contrasted with metaphor. In fact, ‘metaphor/metonymy’ is one of the key oppositions made in studies of figurative language.

People studying these tropes in the Lakoff and Johnson tradition will say something along the lines of metonymy relies on continguity wheras metaphor relies on similarity.

So for example:

  • you‘re such a kiss ass” is a metaphor because ‘kissing ass’ signifies a certain kind of behavior, but the body part is not involved, while
  • “I got this other car on my ass” is a metonymy because ‘ass’ stands for everything that’s behind you.


  • all men are pigs” is a metaphor because we ascribe the bad qualities of pigs to men but
  • this is our pig man” is a metonymy because ‘pig’ is part of the man’s work

Some people (like George Lakoff himself) maintain that the distinction between metaphor and metonymy represent a crucial divide. Lakoff puts metonymic connections along with metaphoric ones as the key figurative structuring principles of conceptual frames (along with propositions and image schemas). But I think that there is evidence to show that they play a similar role in figurative language and language in general. For example, we could add a third sentence to our ‘ass’ opposition such as ‘she kicked his ass’ which could be either metonymic when actual kicking occured but only some involved the buttocks or metaphoric if no kicking at all took place. But even then the metaphor relies on an underlying metonymy.

When we think of metaphor as a more special instance of domain mapping (or conceptual blending, as I do on this blog), then we see that very similar connections are being made in both. Very often both metaphor and metonymy are involved in the same figurative process. There is also often a component of social convention where some types of connections are more likely to be made.

For example, in “pen is mightier than the sword” the connections of ‘pen’ to writing and ‘sword’ to war or physical enforcement is often given as an example of metonymy. But the imagery is much richer than that. In order to understand this phrase, we need to compare two scenarios (one with the effects of writing and one with the effects of fighting) which is exactly what happens in the conceptualisation taking place in metaphors and analogies. These two processes are not just part of a chain but seem to happen all at once.

Another example is ‘enquiring minds want to know’ the labeling of which was the subject of a recent debate. We know that minds often metonymically stand for thinkers as in ‘we have a lot of sharp minds in this class’. But when we hear of ‘minds’ doing something, we think of metaphor. This is not all that implausible because ‘my mind has a mind of its own’ is out there: http://youtu.be/SdUZe2BddHo. But this figure of speech obviously relies on both conceptualisations at once (at least in the way some people will construe it).

Metonymy and meronymy

One confusion, I’ve noticed is putting metonymy into opposition to meronymy. However, the term ‘meronymy has nothing to do with the universe of figurative language. It is simply a term for a name used to label a the meaning of a word in relationship to another word where one of these words denotes a whole and another its part. So ‘wheels’ are a meronym of ‘car’ and ‘bike’ but calling a nice car ‘sharp wheels’ is synechdoche, not meronymy as this post http://wuglife.tumblr.com/post/68572697017/metonymy-or-meronymy erroneously claims.

Meronyms together with hyponyms and hyperonyms are simply terms that describe semantic relationships between words. You could say that synechdoche relies on the meronymic (or holonymic) relationship between words or that it uses meronyms for reference.

It doesn’t make much difference for the overall understanding of the issues but perhaps worth clarifying.

William Croft also claims that meronymy is the only constituent relationship in his radical construction grammar (something which I have a lot of time for but not something hugely relevant to this discussion).

Metonymic imagery

Compared to metaphor, metonymy is often seen as the more pedestrian figure of speech. But as we saw in the reactions to Romney’s ‘binders of women’ that this is not necessarily the case:

he managed to conjure an image confirming every feminist’s worst fears about a Romney presidency; that he views women’s rights in the workplace as so much business admin, to be punched and filed and popped on a shelf http://www.theguardian.com/world/shortcuts/2012/oct/17/binders-full-of-women-romneys-four-words

The meme that sprang up around it consisted mostly of people illustrating this image, many of which can be found on http://bindersfullofwomen.tumblr.com (see one such image above).

This is not uncommon in the deconstructions and hypostatic debates about metonymies. ‘Pen is mightier than the sword’ is often objected to on the basis that somebody with a sword will always prevail over somebody with a pen. People will also often critique the ’cause of’ relationships, as in ‘the king did not erect this tower, all the hard-working builders did’. Another example could be all the gruesome jokes about ‘lending a hand’ or ‘asking for a hand in marriage’. I still remember a comedy routine from my youth which included the sentence, “The autopsy was successful, the doctor came over to me extending a hand…for me to take to the trash.”

But there is a big difference in how the imagery works in metonymy and metaphor. Most of the time we don’t notice it. But when we become aware of the rich evocative images that make a metaphor work, we think of the metaphor as working and those images illustrate the relationship between the two domains. But when we become aware of the images that are contained in a metonymy (as in the examples above), we are witnessing a failure of the metonymy. It stops doing its job as a trope and starts being perceived as somehow inappropriate usage. But metaphor thus revealed typically does its job even better (though not in all cases as I’ve often illustrated on this blog).

Reasoning with metonymy

Much has been written about metaphoric reasoning (sometimes in the guise of ‘analogic reasoning’) but connection is just as an important part of reasoning as similarity is.

Much of sympathetic magic requires both connection and similarity. So the ‘voodoo doll’ is shaped like a person but is connected to them by a their hair, skin, or an item belonging to them.

But reasoning by connection is all around us. For instance, in science, the relationship of containment is crucial to classification and much of logic. Also, the question of sets being part of sets which has spurred so much mathematical reasoning has both metaphoric and metonymic dimensions.

But we also reason by metonymy in daily life when we pay homage to the flag or call on the president to do something about the economy. Sometimes we understand something metonymically by compression, as if when we equate the success of a company with the success of its CEO. Sometimes we use metonymy to elaborate as when we say something like 12 hard working pistons brought the train home.

Metonymy is also involved in the process of exemplars and paragons. While the ultimate conceptualization is metaphoric, we also ask that the exemplar has some real connection. Journalists engage the process of metonymy when they pick someone to tell their story to exemplify a larger group. This person has to be both similar and connected to engage the power of the trope fully. On a more accessible level, insults and praise often have a metonymic component. When we call someone ‘an asshole’ or ‘a hero’, we often substitute a part of who they are for the whole, much to the detriment of our understanding of who they are (note that a metaphor is also involved).

Finally, many elements of representative democracy rely on metonymic reasoning. We want MPs to represent particular areas and think it is best if they originate in that area. We think because we paid taxes, the police ‘work for us’. Also, the ideology of nationalism and nation states are very much metonymic.

Warning in conclusion

I have often warned against the dangers of overdoing the associations generated by metaphors. But in many ways metonymy is potentially even more dangerous because of the magic of direct connection. It can be a very useful (and often necessary) shortcut to communication (particularly when used as compression) but just as often it can lead us down dangerous paths if we let it.


This post is an elaboration and reworking of my comment on Stan Carey’s post on metonymy:  It seemed to me a surprisingly confused and unclear about what metonymy does. This could be because Stan is no linguistic lightweight so I have expected more. But it’s easy to get this wrong, and rereading my comment there, it seems, I got a bit muddled myself. And, I’m sure even my more worked out description here could be successfully picked over. Even Wikipedia, which is normally quite good in this area, is a bit confused on the matter. The different entries for synechdoche and metonymy as well as related terms seem a bit patched together and don’t provide a straightforward definition.

Ultimately, the finer details don’t matter as long as we understand the semantic field. I hope this post contributes to that understanding but I’ll welcome any comments and corrections.

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Pervasiveness of Obliging Metaphors in Thought and Deed

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when history is at its most obliging, the history-writer needs be at his most wary.” (China by John Keay)

Die Mykologen - Glückspilze - Lucky Fellows - Fungi ExpertsI came across this nugget of wisdom when I was re-reading the Introduction to John Keay’s history of China. And it struck me that in some way this quote could be a part of the motto of this blog. The whole thing might then read something like this:

Hack at your thoughts at any opportunity to see if you can reveal new connections through analogies, metonymies and metaphors. Uncover hidden threads, weave new ones and follow them as far as they take you. But when you see them give way and oblige you with great new revelations about how the world really is, be wary!

Metaphors can be very obliging in their willingness to show us that things we previously thought separate are one and the same. But that is almost always the wrong conclusion. Everything is what it is, it is never like something else. (In this I have been subscribing to ‘tiny ontology’ even before I‘ve heard about it). But we can learn things about everything when we think about it as something else. Often we cannot even think of many things other than through something else. For instance, electricity. Electrons are useful to think of as particles or as waves. Electrons are electrons, they are not little balls nor are they waves. But when we start treating them as one or the other, they become more tractable for some problems (electrical current makes more sense when we think of them as waves and electricity generating heat makes sense when we think of them as little balls).

George Lakoff and Mark Johnson summarize metaphors in the X IS Y format (e.g. LOVE IS A JOURNEY) but this implied identity is where the danger lies. If love is a journey as we can see in a phrase like, ‘We’ve arrived at a junction in our relationship’, then it surely must be a journey in all respects: it has twists and turns, it takes time, it is expensive, it happens on asphalt! Hold on! Is that last one the reason ‘love can burn with an eternal flame’? Of course not. Love IS NOT a journey. Some aspects of what we call love make more sense to us when we think of them as a journey. But others don’t. Since it is obvious that love is not a journey but is like a journey, we don’t worry about it. But it’s more complicated than that. The identities implied in metaphor are so powerful (more so to some people than others) that some mappings are not allowed because of the dangers implied in following them too far. ‘LOVE IS A CONTRACT’ is a perfectly legitimate metaphor. There are many aspects of a romantic relationship that are contract-like. We agree to exclusivity, certain mode of interaction, considerations, etc. when we declare our love (or even when we just feel it – certain obligations seem to follow). But our moral compass just couldn’t stomach (intentional mix) the notion of paying for love or being in love out of obligation which could also be traced from this metaphor. We instinctively fear that ‘LOVE IS A CONTRACT’ is a far too obliging a metaphor and we don’t want to go there. (By we, I mean the general rules of acceptable discourse in certain circles, not every single cognizing individual.)

So even though metaphors do not describe identity, they imply it, and not infrequently, this identity is perceived as dangerous. But there’s nothing inherently dangerous about it. The issue is always the people and how willing they are to let themselves be obliged by the metaphor. They are aided and abetted in this by the conceptual universe the metaphor appears in but never completely constrained by it. Let’s take the common metaphor of WAR. I often mention the continuum of ‘war on poverty’, ‘war on drugs’, and ‘war on terror’ as an example of how the metaphors of ‘war’ do not have to lead to actual ‘war’. Lakoff showed that they can in ‘metaphors can kill’. But we see that they don’t have to. Or rather we don’t have to let them. If we don’t apply the brakes, metaphors can take us almost anywhere.

There are some metaphors that are so obliging, they have become cliches. And some are even recognized as such by the community. Take, for instance, the Godwin law. X is Hitler or X is Nazi are such seductive metaphors that sooner or later someone will apply them in almost any even remotely relevant situation. And even with the awareness of Godwin’s law, people continue to do it.

The key principle of this blog is that anything can be a metaphor for anything with useful consequences. Including:

  • United States is ancient Rome
  • China today is Soviet Union of the 1950s
  • Saddam Hussein is Hitler
  • Iraq is Vietnam
  • Education is a business
  • Mental difficulties are diseases
  • Learning is filling the mind with facts
  • The mind is the software running on the hardware of the brain
  • Marriage is a union between two people who love each other
  • X is evolved to do Y
  • X is a market place

But this only applies with the HUGE caveat that we must never misread the ‘is’ for a statement of perfect identity or even isomorphims (same shapedness). It’s ‘is(m)’. None of the above metaphors are perfect identities – they can be beneficially followed as far as they take us, but each one of them is needs to be bounded before we start drawing conclusions.

Now, things are not helped by the fact that any predication or attribution can appear as a kind of metaphor. Or rather it can reveal the same conceptual structures the same way metaphors do.

‘John is a teacher.’ may seem like a simple statement of fact but it’s so much more. It projects the identity of John (of whom we have some sort of a mental image) into the image schema of a teacher. That there’s more to this than just a simple statement can be revealed by ‘I can’t believe that John is a teacher.’ The underlying mental representations and work on them is not that different to ‘John is a teaching machine.’ Even simple naming is subject to this as we can see in ‘You don’t look much like a Janice.’

Equally, simple descriptions like ‘The sky is blue’ are more complex. The sky is blue in a different ways than somebody’s eyes are blue or the sea is blue. I had that experience myself when I first saw the ‘White Cliffs of Dover’ and was shocked that they were actually white. I just assumed that they were a lighter kind of cliff than a typical cliff or having some white smudges. They were white in the way chalk is white (through and through) and not in the way a zebra crossing is white (as opposed to a double yellow line).

A famous example of how complex these conceptualisations can get is ‘In France, Watergate would not have harmed Nixon.’ The ‘in France’ and ‘not’ bits establishe a mental space in which we can see certain parts of what we know about Nixon and Watergate projected onto what we know about France. Which is why sentences like “The King of France is bald.” and “Unicorns are white.” make perfect sense even though they both describe things that don’t exist.

Now, that’s not to say that sentences like ‘The sky is blue’, ‘I’m feeling blue’,'I’ll praise you to the sky.’, or ‘He jumped sky high.’ and ‘He jumped six inches high.’ are cognitively or linguistically exactly the same. There’s lots of research that shows that they have different processing requirements and are treated differently. But there seems to be a continuum in the ability of different people (much research is needed here) to accept the partiality of any statement of identity or attribution. On the one extreme, there appears something like autism which leads to a reduced ability to identify figurative partiality in any predication but actually, most of the time, we all let ourselves be swayed by the allure of implied identity. Students are shocked when they see their teacher kissing their spouse or shopping in the mall. We even ritualize this sort of thing when we expect unreasonable morality from politicians or other public figures. This is because over the long run overtly figurative sentence such as ‘he’s has eyes like a hawk’ and ‘the hawk has eyes’ need similar mental structures to be present to make sense to us. And I suspect that this is part of the reason why we let ourselves be so easily obliged by metaphors.

Update: This post was intended as a warning against over-obliging metaphors that lead to perverse understandings of things as other things in unwarranted totalities. In this sense, they are the ignes fatui of Hobbes. But there’s another way in which over-obliging metaphors can be misleading. And that is, they draw on their other connections to make it seem we’ve come to a new understanding where in fact all we’ve done is rename elements of one domain with the names of elements of another domain without any elucidation. This was famously and devastatingly the downfall of Skinner’s Verbal Behavior under Chomsky’s critique. He simply (at least in the extreme caricature that was Chomsky’s review) took things about language and described them in terms of operant conditioning. No new understanding was added but because the ‘new’ science of psychology was in as the future of our understanding of everything, just using those terms made us assume there was a deeper knowledge. Chomsky was ultimately right-if only to fall prey to the same danger with his computational metaphors of language. Another area where that is happening is evolution, genetics and neuroscience which are often used (sometimes all at once) to simply relabel something without adding any new understanding whatsoever.

Update 2: Here’s another example of overobliging metaphor in the seeking of analogies to the worries about climate change: http://andrewgelman.com/2013/11/25/interesting-flawed-attempt-apply-general-forecasting-principles-contextualize-attitudes-toward-risks-global-warming/#comment-151713.  My comment was:

…analogies work best when they are opportunistic, ad hoc, and abandoned as quickly as they are adopted. Analogies, if used generatively (i.e. to come up with new ideas), can be incredibly powerful. But when used exegeticaly (i.e. to interpret or summarize other people’s ideas), they can be very harmful.

The big problem is that in our cognition, ‘x is y’ and ‘x is like y’ are often treated very similarly. But the fact is that x is never y. So every analogy has to be judged on its own merit and we need to carefully examine why we’re using the analogy and at every step consider its limits. The power of analogy is in its ability to direct our thinking (and general cognition) i.e. not in its ‘accuracy’ but in its ‘aptness’.

I have long argued that history should be included in considering research results and interpretations. For example, every ‘scientific’ proof of some fundamental deficiencies of women with respect to their role in society has turned out to be either inaccurate or non-scalable. So every new ‘proof’ of a ‘woman’s place’ needs to be treated with great skepticism. But that does not mean that one such proof does not exist. But it does mean that we shouldn’t base any policies on it until we are very very certain.

Image Creative Commons License Hartwig HKD via Compfight

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How we use metaphors

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I was reminded by this blog post on LousyLinguist that many people still see metaphor as an unproblematic homogeneous concept leading to much circular thinking about them.  I wrote about that quite a few years ago in:

Lukeš, D., 2005. Towards a classification of metaphor use in text: Issues in conceptual discourse analysis of a domain-specific corpus. In Third Workshop on Corpus-Based Approaches to Figurative Language. Birmingham.

I suggested that a classification of metaphor had better focused on their use rather than inherent nature. I came up with the heuristic device of: cognitive, social and textual uses of metaphor.

Some of the uses I came up with (inspired by the literature from Halliday to Lakoff) were:

  • Cognitive
    • Conceptual (constitutive)
      • Explanative
      • Generative
    • Attributive
  • Social (Interpersonal)
    • Conceptual/Declarative (informational)
    • Figurative (elegant variation)
    • Innovative
    • Exegetic
    • Prevaricative
    • Performative
  • Textual
    • Cohesive (anaphoric, cataphoric, exophoric)
    • Coherent
      • Local
      • Global

I also posited a continuum of salience and recoverability in metaphors:

  • High salience and recoverability
  • Low salience and recoverability

Read the entire paper here.

My thinking on metaphor has moved on since then – I see it as a special case of framing and conceptual integration rather than a sui generis concept – but I still find this a useful guide to return to when confronted with metaphor use.

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Character Assasination through Metaphoric Pomposity: When one metaphor is not enough

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George Lakoff is known for saying that “metaphors can kill” and he’s not wrong. But in that, metaphors are no different from any other language. The simple amoral imperative “Kill!” will do the job just as nicely. Nor are metaphors any better or worse at obfuscating than any other type of language. But they are very good at their primary purpose which is making complex connections between domains.

Metaphors can create very powerful connections where none existed before. And we are just as often seduced by that power as inspired to new heights of creativity. We don’t really have a choice. Metaphoric thinking is in our DNA (itself a metaphor). But just like with DNA, context is important, and sometimes metaphors work for us and sometimes they work against us. The more powerful they are, the more cautious we need to be. When faced with powerful metaphors we should always look for alternatives and we should also explore the limits of the metaphors and the connections they make. We need to keep in mind that nothing IS anything else but everything is LIKE something else.

I was reminded of this recently when listening to an LSE lecture by the journalist Andrew Blum who was promoting his book “Tubes: Behind the Scenes at the Internet”. The lecture was reasonably interesting although he tried to make the subject seem more important than it perhaps was through judicious reliance of the imagery of covertness.

But I was particularly struck by the last example where he compared Facebook’s and Google’s data centers in Colorado. Facebook’s center was open and architecturally modern, being part of the local community. Facebook also shared the designs of the center with the global community and was happy to show Blum around. Google’s center was closed, ugly and opaque. Google viewed its design as part of their competitive advantage and most importantly didn’t let Blum past the parking lot.

From this Blum drew far reaching conclusions which he amplified by implying them. If architecture is an indication of intent, he implied, then we should question what Google’s ugly hidden intent is as opposed to Facebook’s shining open intent. When answering a question he later gave prosecutors in New England and in Germany as compounding evidence of people who are also frustrated with Google’s secrecy. Only reluctantly admitting that Google invited him to speak at their Authors Speak program.

Now, Blum may have a point regarding the secrecy surrounding that data center by Google, there’s probably no great competitive advantage in its design and no abiding security reason in not showing its insides to a journalist. But using this comparison to imply anything about the nature of Facebook or Google is just an example of typical journalist dishonesty. Blum is not lying to us. He is lying to himself. I’m sure he convinced himself that since he was so clever to come up with such a beautiful analogy, it must be true.

The problem is that pretty much anything can be seen through multiple analogies. And any one of those analogies can be stopped at any point or be stretched out far and wide. A good metaphor hacker will always seek out an alternative analogy and explore the limits of the domain mapping of the dominant one. In this case, not much work is needed to uncover what a pompous idiot Blum is being.

First, does this facilities reflect attitudes extend to what we know about the two companies in other spheres. And here the answer is NO. Google tells let’s you liberate your data, Facebook does not. Google lets you opt out of many more things that Facebook. Google sponsors many open source projects, Facebook is more closed source (even though they do contribute heavily to some key projects). When Facebook acquires a company, they often just shut it down leaving customers high and dry, Google closes projects too, but they have repeatedly released source code of these projects to the community. Now, is Google the perfect open company? Hardly. But Facebook with its interest in keeping people in its silo is can never be given a shinign beacon of openness. It might be at best a draw (if we can even make a comparison) but I’d certainly give Google far more credit in the openness department. But the analogy simply fails when exposed to current knowledge. I can only assume that Blum was so happy to have come up with it that he wilfully ignored the evidence.

But can we come up with other analogies? Yes. How about the fact that the worst dictatorships in the world have come up with grand idealistic architectural designs in history. Designs and structures that spoke of freedom, beautiful futures and love of the people for their leaders. Given that we know all that, why would we ever trust a design to indicate anything about the body that commissioned it? Again, I can only assume that Blum was seduced by his own cleverness.

Any honest exploration of this metaphor would lead us to abandoning it. It was not wrong to raise it, in the world of cognition, anything is fair. But having looked at both the limits of the metaphor and alternative domain mappings, it’s pretty obvious that it’s not doing us any good. It supports a biased political agenda.

The moral of the story is don’t trust one-metaphor journalists (and most journalists are one-metaphor drones). They might have some of the facts right but they’re almost certainly leaving out large amounts of relevant information in pursuit of their own figurative hedonism.

Disclaimer: I have to admit, I’m rather a fan of Google’s approach to many things and a user of many of their services. However, I have also been critical of Google on many occasions and have come to be wary of many of their practices. I don’t mind Facebook the company, but I hate that it is becoming the new AOL. Nevertheless, I use many of Facebook’s services. So there.

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RaAM 9 Abstract: Of Doves and Cocks: Collective Negotiation of a Metaphoric Seduction

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Given how long I’ve been studying metaphor (at least since 1991 when I first encountered Lakoff and Johnson’s work and full on since 2000) it is amazing that I have yet to attend a RaAM (Researching and Applying Metaphor) conference. I had an abstract accepted to one of the previous RaAMs but couldn’t go. This time, I’ve had an abstract accepted and wild horses won’t keep me away (even though it is expensive since no one is sponsoring my going). The abstract that got accepted is about a small piece of research that I conceived back in 2004, wrote up in a blog post in 2006, was supposed to talk about at a conference in 2011 and finally will get to present this July at RaAM 9).

Unlike most academic endeavours, this one needs to come with a parental warning. The materials described contains profane sexual and scatological imagery as employed for the purposes of satire. But I think it makes a really important point that I don’t see people making as a matter of course in the metaphor studies literature. I argue that metaphors can be incredibly powerful and seductive but that they are also routinely deconstructed and negotiated. They are not something that just happens to us. They are opportunistic and random just as much as they are systematic and fundamental to our cognition. Much of the current metaphor studies is still fighting the battle against the view that metaphors are mere peripheral adornments on the literal. And to be sure the “just a metaphor” label is still to be seen in popular discourse today. But it has now been over 40 years since this fight has been intellectually won. So we need to focus on the broader questions about the complexities of the role metaphor plays in social cognition. And my contribution to RaAM hopes to point in that direction.


Of Doves and Cocks: Collective Negotiation of a Metaphoric Seduction

In this contribution, I propose to investigate metaphoric cognition as an extended discursive and social phenomenon that is the cornerstone of our ability to understand and negotiate issues of public importance. Since Lakoff and Johnson’s groundbreaking study, research in linguistics, cognitive psychology, as well as discourse studies, has tended to view metaphor as a purely unconscious phenomenon that is outside of a normal speaker’s ability to manipulate. However important this view of metaphor and cognition may be, it tells only a part of the story. An equally important and surprisingly frequent is the ability of metaphor to enter into collective (meta)cognition through extended discourse in which acceptable cross-domain mappings are negotiated.
I will provide an example of a particular metaphorical framing and the metacognitive framework it engendered that made it possible for extended discourse to develop. This metaphor, a leitmotif in the ‘Team America’ film satire, mapped the physiological and phraseological properties of taboo body parts onto geopolitical issues of war in such a way that made it possible for participants in the subsequent discourse to simultaneously be seduced by the power of the metaphor and empowered to engage in talk about cognition, text and context as exemplified by statements such as: “It sounds quite weird out of context, but the paragraph about dicks, pussies and assholes was the craziest analogy I’ve ever heard, mainly because it actually made sense.” I will demonstrate how this example is typical rather than aberrant of metaphor in discourse and discuss the limits of a purely cognitive approach to metaphor.
Following Talmy, I will argue that significant elements of metaphoric cognition are available to speakers’ introspection and thus available for public negotiation. However, this does not preclude for the sheer power of the metaphor to have an impact on both cognition and discourse. I will argue that as a result of the strength of this one metaphor, the balance of the discussion of this highly satirical film was shifted in support of military interventionism as evidenced by the subsequent popular commentary. By mapping political and gender concepts on the basic structural inevitability of human sexual anatomy reinforced by idiomatic mappings between taboo words and moral concepts, the metaphor makes further negotiation virtually impossible within its own parameters. Thus an individual speaker may be simultaneously seduced and empowered by a particular metaphorical mapping.
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Poetry without metaphor? Sure but can it darn your socks?

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Chinese poet Li Bai from the Tang dynasty, in ...

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Over on the Language Log, Victor Mair puts to rest that all English expressions have to be tensed and thus prevent timeless poetry. He shares his translation of a 13th century Chinese poet thus:

Autumn Thoughts by Ma Zhiyuan

Withered wisteria, old tree, darkling crows –
Little bridge over flowing water by someone’s house –
Emaciated horse on an ancient road in the western wind –
Evening sun setting in the west –
Broken-hearted man on the horizon.

And indeed, he is right. The poem exudes timelessness (if a lack of something can be exuded). It is more difficult for some languages than others to avoid certain grammatical commitments (like gender or number) which makes translation more difficult but there’s always a way.

What struck me about the poem was something different. It is so rich in imagery and yet so poor in figurative language . This is by no means unique but worth a note. In fact, there is no figurative language there at all if we discount such foundational figures as “sun setting in the West”, “broken-hearted” or “man on the horizon”. In fact, had I not known this was a Chinese poem, I could have easily believed it was a description of 17th century Dutch master‘s painting or even something by Constable.

But of course, the conceptual work we’re doing while reading this poem is not that different from the work we would do if it was full of metaphor. I’m working on a post of how adjectives and predicates are really very similar to metaphors and this is one example that illustrates the point. In order to appreciate this poem, we have to construct a series of fairly rich images and then we have to blend them with each other to place them in the same place.  We have to interpret “the broken hearted man on the horizon” is it just another image, the poet or ourselves? In other words, we have to map from the image presented by the poem to the images available to us by our experience. Which, in short, is the same work we have to do when interpreting metaphors and similies.  But the title is the clincher: “autumn thoughts” – what if the whole poem is a metaphor and the elements in it just figures signifying age, loneliness, the passage of time and so on and so forth. There are simply too many mappings to make. And there the escape from metaphor ends.

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Why don’t metaphorical hawks kill metaphorical doves?

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An Iraqi woman looks on as U.S. Army Soldiers ...

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A very common metaphor in the political discourse on war is that of doves (peaceniks) and hawks (war-mongers). It has been around at least since the cold war. But it stops at “doves=peaceful” and “hawks=aggressive”. It completely ignores other properties of the animals, e.g. the fact that “hawks hunt and kill doves”. I did a lot of searching a could not find any such extensions of the metaphor.

This is relatively unusual. Most metaphors in public discourse get dissected every which way. Look at “Iraq=Vietnam”, “Saddam=Hitler”, “Current financial crisis=X other financial crisis”. All of these were dissected and very inventively reassembled mapping by mapping. E.g. If Saddam is Hitler then we can choose between being France or Britain. If Iraq is Vietnam than we must count the wounded as dead and must look for media swaying public opinion. Etc. Etc.  We might argue that doves adn hawks are relatively dead metaphors but Palin’s crosshairs got dissected in minute detail and “having somebody in your cross hairs” no more implies that you’re going to shoot them than does being a dove imply you have wings.

So why didn’t anybody in the contentious debate over the Iraq war come up with this obvious extension of the “doves/hawks=democrats/republicans” metaphor? I would expect at least something along the lines of “the hawks went fiercely after the doves and tore them to shreds in the elections”. But there’s nothing. So, what gives?

I also posted this question (in a slightly shorter form) on Quora: http://qr.ae/c3td

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The most ridiculous metaphor of education courtesy of an economics professor

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Acclaimed academics have policy agendas just like anybody else. And often they let them interfere with a straightforward critical analysis of their output. The monumental capacity for blindness of highly intelligent people  is sometimes staggering. Metaphors and analogies (same thing for metaphor hacking) make thinkers particularly prone to mis-projection blindness. Edward Glaeser, a Harvard economics prof, is just the latest in the long line of economists and blowhards, who think they have the education system licked by comparing it to some -free market gimmick. They generally reveal that they know or care precious little about the full extent of the processes involved in the market and Glaeser is a shining example of this. His analogy is so preposterous and only needs so little thought to break down, I can’t believe he didn’t take a few minutes to to do it himself. Well, actually, I can believe it. It’s pretty,  neat and seductive. So who cares that it is pure non-sense. Here’s what he said:

Why Cities Rock | Freakonomics Radio: I want you to just imagine if for example, instead of having a New York restaurant scene that was dominated by private entrepreneurs who competed wildly with each other trying to come up with new, new things. The bad restaurants collapse; the good restaurants go on to cooking show fame. You have these powerful forces of competition and innovation working. Imagine instead if there was a food superintendent who operated a system of canteens where the menus were decided at the local level, and every New Yorker had to eat in these canteens. Well, the food would be awful. And that’s kind of what we decided to do with schooling. Instead of harnessing the urban ability to provide innovation, competition, new entry, we’ve put together a system where we’ve turn all that stuff off, and we’ve allowed only a huge advantage for a local, public monopoly. It’s very, very difficult to fix this. I think the most hopeful signs, and there’s been as you know a steady stream of economics papers on this, the most hopeful signs I think are coming from charter schools, which are particularly effective in urban areas. And it’s not so much that the average charter school is so much better than the average public school, but rather that in charter schools, because they can go bankrupt, because the can fail, the good ones will succeed, and the bad ones will drop out of the market. And certainly we’ve seen lots of great randomized studies that have shown the ability of charters to deliver great test score results.

As we know, metaphors (and their ilk) rely on projections from one domain to another. Generative metaphor (of which this is one) then try to base a solution on a new domain which is the result of the blending of the source domain.

So this is how Glaser envisions the domain of New York restaurants: there is competition, which drives up the quality of the food (note that he didn’t mention driving down prices, lowering expense per unit, and other tricks used by ‘wildly competing entrepreneurs’). Restaurateurs and chefs must strive to provide better food than others because there is so much choice, people will flock to their competitors for the better food.

This is how he wants to project it into schooling: give people more choice (and means to exercise that choice by using the intra city’s short commutes) and this will result in competition, the competition will increase experimentation and as a result the quality of education goes up. He also mentions test scores at the end but these have little to do with education (but why should somebody at Harvard know that?).

Of course, he makes most of the argument through a reverse projection, where he asks us to imagine what the New York restaurants would look like if they were run like a centralized public school system. He envisions the end process as similar to Apple’s 1984 commercial: a sea of bland canteens with awful food. But this is just so much elitist blather. Glaeser should be ashamed of himself for not thinking this through.

First, what he describes is only true of the top tier of New York restaurants. The sort of places the upper-middle glass go to because of a review on Yelp. The majority of places where New Yorkers (and people everywhere) eat their lunches and the occasional dinner are either real canteens, some local greasy spoon, or a chain that makes its consistent prices and dining experiences possible through resolute mediocrity. The Zagat guide is for special occasions, not daily nutrition.

Second, Glaser never asks how this maps onto schooling or education, in general. Probably because the answer would be that it doesn’t. Glaeser certainly refused to say anything useful about his analogy. He went far enough to promote his shallow ideology and stopped while the stopping was good. Let’s look at a few possible mappings and see how we fare.

So first we have the quality of the food. This would seem to map quite nicely onto quality of education. But it doesn’t. Or at least not in the way Gleaeser and his like would like.  Quality of the food that can impact on competition is a surface property. We cannot also always trust people that they can judge the quality apart from the decor of the restaurant or its reputation – just like with wine, they are very likely to judge the quality based on a  review or the recommendation of a trusted acquaintance. In Glaeser’s analogy, we’re not really talking about the quality of food but the quality of the dining experience. And if we project this onto the quality of a school, we’re only increasing the scope of the problem. No matter how limited and unreliable, we can at least judge the quality of the overall dining experience by our own reaction to our experience. But with schools, the experience is mediated through the child and the most important criterion of quality – viz an educated human being at the end – is deferred until long after the decision on quality has been made. It’s like judging the quality of a restaurant we go to for an anniversary dinner by whether we will be healthy in 5 years. Of course, we can force such judgements but arbitrarily ranking schools based on a single number – like the disastrous UK league tables that haven’t improved the education of a single child but made a lot of people extremely anxious.

The top restaurants (where the competition makes a difference) don’t look at food from the perspective of what matters for life, namely nutrition. It’s quite likely the most popular restaurants don’t serve anything particularly healthy or prepared with regard to the environmental impact. Quality is only important to them as one of many competitive advantage. They also use a number of tricks to make the dining experience better – cheat on ingredients, serve small portions on large plates, etc. They rely on ‘secret recipes’ – the last thing we want to see in education. And this is exactly the experience of schools that compete in the market. They fudge, cheat and flat out lie to protect their competitive advantage.  They provide the minimum of education that they can get away with to look good. Glaeser also conveniently forgets that there is a huge amount of centralized oversight of New York restaurants – much more, in some ways, than on charter schools. Quality is only one of the results of rampant competition and oversight is necessary to protect consumers. This is much more important in schools than in restaurants (but it almost seems that restaurants have more of it, than schools – proportionally to their importance).

But that is only one part of this important mismapping, which is the process of competition. Many economists forget that the market forces don’t work on their own. They work off the backs of the cheated and underserved. Bad restaurants don’t go out of business by some market magic. They go out of business because enough people ate there and were cheated, served bad food or almost got poisoned. And this experience had to have been bad enough for them to talk about it and dissuade others from visiting. With restaurants the individual cost is relatively minor (at least for those comfortably off). You have to contribute one or two bad meals or ruined evenings a year to keep the invisible hand doing its business among the chefs of New York. (This could be significant to someone who only goes out once every few months but still something you can get over.) Also the cost of making a choice is virtually nill. It takes no effort to go to a different restaurant or to choose to eat at home. Except for the small risk of food poisoning, you’ve made no investment in your choice and the potential loss is minimal.

However, in the case of schooling, you’re making a long-term commitment (at least a semester or a year but most likely at least four years). You can shrug off a bad meal but what about a wasted half-a-decade of your child’s life? Or what if you enrolled your child in the educational equivalent of Burger King serving nothing but giant whoppers. Everything seems fine all along but the results are clogged intellectual arteries. Also the costs of a school going out of business (and here Glaeser is one of the honest few that admit to bankrupt schools as a desirable outcome of competition in education) are exceedingly high. Both financial and emotional. Let’s say a school goes out of business and a poor parent has invested in books, school uniform and transportation choice only to have to start this again in a new school. Or how about the toll that making new friends, getting used to new teachers, etc. takes on a child. How many ruined childhoods is Glaeser willing to accept for the benefits of his ideology? As far as I know, the churn among New York restaurants is quite significant – could the education system sustain 10% or even 1% of schools going out of business every year.

And more importantly what about great schools going out of business because of financial mismanagement of capitalist wannabes? Not all market failures (maybe even not most) are due to low quality. Bad timing, ruthless competition, impatient investors and insufficient growth have killed many a great product. How many great schools would succumb to one of these? And won’t we see the same race to mediocrity once the ‘safe middle ground’ of survival is discovered? How many schools will take on the risk of innovation in the face of relentless market pressures? For a Chef, one bad recipe is just a learning experience. For a school, one unsuccessful innovation can lead to absolute disaster.

But all that is assuming that we can even map the “quality of education” onto quality in any sphere of commercial activity whatsoever. What business do you get a product or service from for four or eight years that requires a daily performance of a complex and variable task such as caring for and educating a young person is? Not your electricity provider who provides a constant but a non-variable service, nor your medical care provider who offers a variable but only periodical service. Also, “the consumers of education’s” requirements keep changing over time. They may have wanted a rounded and fulfilling education for their child at the start but just want them to get to university at the end. You can measure quality by test scores or graduation rates but that still doesn’t guarantee success for roughly 10-20% of students even in the best of schools.

To conclude, fine food plays a role in the prosperity of restaurants but so does convenience and habit. The quality of education is too complex to map successfully on the quality of food (and possibly any single commercial product). And even if that was possible, the cost of making the market forces work is incomparably higher in education than in dining. Glaeser’s proposed model for reform is just as likely to produce pinnacles of excellence as ruthlessly competitive MacDonald’s-like chains of garbage.

There’s nothing wrong with using metaphors to try to look for ways to improve education. But generally, these should be very local rather than global and always have their limits carefully investigated. That means detailed understanding of both domains and meticulous mappings between them as well as the relationships between them. Not all mappings need to be perfect and some need not be there at all (for instance, computer virus is still useful metaphor even though it doesn’t spread through the air), but this should be done consciously and with care. Steve Jones once said of evolution that metaphor is to it like bird excrement is to statues. The same often goes for education, but it doesn’t have to.

Finally, this analysis didn’t necessarily imply that the current system is the best there can be or that it is even any good (although I think it’s pretty good). Just that reforming it based on this cock-a-maney metaphor could be extremely dangerous. New solutions must ultimately be judged on their own merit but with the many market metaphors, very many their merit is irretrievably tied to the power of the initial metaphor and not any intrinsic solution.

UPDATE: It seems I may have a been a bit too harsh on Glaeser. Obsevational Epidemiology posts this quote form his book (the one he was promoting on the Freakonomics podcast):

All of the world’s older cities have suffered the great scourges of urban life: disease, crime, congestion. And the fight against these ills has never been won by passively accepting things as they are or by mindlessly relying on the free market.

Ok, so he’s not just a mindless free-marketeer. So why on earth would he suggest the above as a suitable metaphor to base educational reform on?

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