Journalistic Integrity or Just Plain Dumb?

If the Wuhan lab-leak hypothesis is true, expect a political earthquake

This incredible article is by Thomas Frank, a respected journalist and author (What’s the Matter With Kansas? – an exercise in urban political myopia) who is a well-educated and well-read member of the liberal urban media. Here’s an excerpt of his political touchstones:

Like everyone else I know, I spent the pandemic doing as I was told. A few months ago I even tried to talk a Fox News viewer out of believing in the lab-leak theory of Covid’s origins. The reason I did that is because the newspapers I read and the TV shows I watched had assured me on many occasions that the lab-leak theory wasn’t true, that it was a racist conspiracy theory, that only deluded Trumpists believed it, that it got infinite pants-on-fire ratings from the fact-checkers, and because (despite all my cynicism) I am the sort who has always trusted the mainstream news media.

[Ah, yes, it’s Trump’s fault. LOL.]

If an individual whose entire career and livelihood is wrapped up in ‘getting it right’ is so easily misled by our dominant media sources, what hope is there for the rest of us who have better things to do? Now he’s wondering if he’s gotten it all wrong and the larger consequences.

This is the problem with the urban corporate media that started to seriously degenerate after the 2000 election. But we have also learned how it started long before, as alternative media such as cable news, Talk Radio, and the Internet have presented an existential financial challenge for traditional media outlets, especially print newspapers and broadcast news.

Mr. Frank and his colleagues in corporate media (NYT, WaPo, LAT, Fox) need to undergo a serious bit of soul searching to discover if they have a role as the Fourth Estate in our information economy, or if they should just go pursue a career in real estate somewhere. Journalists today have to understand that nobody is going to hero worship them as the modern-day Woodward and Bernstein. Honest journalism and reputational capital is it’s own reward and can actually be lucrative on platforms like SubStack.

So here is what Frank has discovered:

  •  Lab leaks happen. They aren’t the result of conspiracies: “a lab accident is an accident,” as Nathan Robinson points out; they happen all the time, in this country and in others, and people die from them.
  •  There is evidence that the lab in question, which studies bat coronaviruses, may have been conducting what is called “gain of function” research, a dangerous innovation in which diseases are deliberately made more virulent. By the way, right-wingers didn’t dream up “gain of function”: all the cool virologists have been doing it (in this country and in others) even as the squares have been warning against it for years.
  •  There are strong hints that some of the bat-virus research at the Wuhan lab was funded in part by the American national-medical establishment — which is to say, the lab-leak hypothesis doesn’t implicate China alone.
  •  There seem to have been astonishing conflicts of interest among the people assigned to get to the bottom of it all, and (as we know from Enron and the housing bubble) conflicts of interest are always what trip up the well-credentialed professionals whom liberals insist we must all heed, honor, and obey.
  •  The news media, in its zealous policing of the boundaries of the permissible, insisted that Russiagate was ever so true but that the lab-leak hypothesis was false false false, and woe unto anyone who dared disagree. Reporters gulped down whatever line was most flattering to the experts they were quoting and then insisted that it was 100% right and absolutely incontrovertible — that anything else was only unhinged Trumpist folly, that democracy dies when unbelievers get to speak, and so on.
  •  The social media monopolies actually censored posts about the lab-leak hypothesis. Of course they did! Because we’re at war with misinformation, you know, and people need to be brought back to the true and correct faith — as agreed upon by experts.

With this we get Mr. Frank’s revelation:

If it does indeed turn out that the lab-leak hypothesis is the right explanation for how it began — that the common people of the world have been forced into a real-life lab experiment, at tremendous cost — there is a moral earthquake on the way.

Because if the hypothesis is right, it will soon start to dawn on people that our mistake was not insufficient reverence for scientists, or inadequate respect for expertise, or not enough censorship on Facebook. It was a failure to think critically about all of the above, to understand that there is no such thing as absolute expertise. 

Yeah, no kidding. And that’s a bad thing? It’s doubly ironic that most of the voices haranguing us to “follow the science” were really constraining true science. Critical thinking is merely what real scientists have been telling us all along, as opposed to those succumbing to “political” science. There are no absolutes in science, only skepticism and hypothesis testing – this applies to the pandemic as well as climate change and systemic racism and Modern Monetary Theory. And mea culpas won’t save journalists from the anvils of “I told you so’s” that will rain down upon their heads.

The UnFree

I’ve been watching a bit of the original TV miniseries on Amazon, The Underground Railroad, because I always enjoy learning something new and interesting from historical narratives. Just today I read this article on The Conversation which is a nice review of the motivations and intentions of the writers and director. It also provoked some thoughts I’ll share here.

The Conversation – The Underground Railroad

I was struck by the following quotes about the director’s intention to present “slaves not as objects who were acted upon, but as individuals who maintained identities and agency – however limited – despite their status as property.”

The reviewer goes on to say,

In the past three decades there has been a movement among academics to find suitable terms to replace “slave” and “slavery.”

In the 1990s, a group of scholars asserted that “slave” was too limited a term – to label someone a “slave,” the argument went, emphasized the “thinghood” of all those held in slavery, rendering personal attributes apart from being owned invisible.

This makes perfect sense and should seem obvious. However, I believe the misuse or overuse of the label “slavery” has happened through associating it solely with the African/American experience, whereas enslavement has been inflicted upon many individuals and peoples across the world and across history. For sure, this docudrama is a narrative of the experience of black slaves on the North American continent, but its universalism should not be lost in that singular application.

I have emphasized the ideas of personal “identities and agency” in bold text above because this is really what applies to all people regardless of race or ethnicity. It also struck me that the appropriate term we are looking for is “The Unfree.” Every individual and oppressed group can relate to the idea of being unfree, if not enslaved. When you are unfree, you are deprived of free choice, free will, free agency, and the outward self-dignity imbued in that truest sense of human freedom. Historically and currently this condition is usually the result of a gross imbalance of power and a certain pathology of those who impose their unequal power over others. The history of the unfree applies to the ancient story of Spartacus, as well as any employee today preyed upon by an unreasonable boss.

This status of the unfree also highlights the fundamental condition of human identity, which is freedom. Freedom is what delineates our identities and personal agency in our lives, and it is sufficient in itself. In recent decades this truth has been twisted a bit to suggest that our chosen identities establish and signal our freedom, when actually it is only our freedom that helps guarantee the free and open expression of our identities. For example, one can assert one’s identity as “non-binary,” and the freedom of self-expression under the law defends the right to whatever that might be, but one cannot force others to use the preferred pronoun, that is not within the power of the state or any other entity without violating the basic tenets of freedom.

This is important because politics can intervene with laws and enforcement to guarantee our freedoms, but it cannot define or defend our personal identities or our self-dignity. As The Underground Railroad narrative demonstrates, slavery could not deprive the unfree slaves of their identities and their self-dignity, unless the individual allowed it. The oppressors can take away physical freedom, humiliate, and even impose a death sentence, but they cannot take away the freedom to think freely and the self-dignity of the oppressed. We witness these truths again and again in the stories of Holocaust and Gulag survivors.

It is also interesting to note that ideologically the primacy of freedom as a value tends to delineate today’s liberals and conservatives, as noted by Jonathan Haidt in his studies of political identity. Liberty is the primary moral value to those who identify on the right, while fairness and human caring are the dominant values asserted by many on the left. Leftists might argue that one cannot be free in an unfair society, but that only means we have to focus on freedom as a precondition to fairness. The issue of slavery the unfree, in universal world history as well as African American history, should enlighten us to the primary ordering of moral values: one cannot have fairness without the precondition of freedom, and without the precondition of freedom, fairness has no meaningful relation to our concepts of justice. (Unfortunately, this only hints at another discussion on the differences between fairness and justice, and the unnecessary qualifiers applied to the universal singular idea of moral justice.)

Lastly, this rich portrayal of the unfree escaping the bonds that defined them by preserving and expressing their self-dignity and personal agency provides the correct lesson on the true legacy of the American experiment – not that one group of our fore-bearers oppressed another, but that they both evolved under a constitutional system of laws to continue to progress toward a society of true liberty and justice for all. We have not arrived, but we are on the right track.