The Oxford dictionary defines post-truth as ‘relating to circumstances in which people respond more to feelings and beliefs than to facts’ with usage as ‘In this era of post-truth politics, it’s easy to cherry-pick data and reach any conclusion you like.’
Not that mainstream media was ever more reliable for the truth seeker, but at least the fewer sources of information gave us a chance to be discerning and verify the truth. With the explosion of social media where everyone has a megaphone, it is harder and hence most prefer to go by feelings and beliefs than facts and render themselves targets for misinformation. In this lovely little oped for the Indian Express, George John articulates the problem and helps us with some handy tools to deal with it.
“Truth-seeking is less a static possession than a disciplined habit: Gather evidence, listen to objections, revise when necessary, and still be willing to say, “On present evidence, this is what we should believe.” Plural perspectives do not mean anything goes. Different angles on reality can be partial without being arbitrary. Humility here is a virtue: The willingness to admit limits and learn from those who see what we have missed.
If truth matters so much, why do falsehoods flourish? Part of the answer is motivational: Lies can be comforting, convenient, or profitable. Part of it is structural: Rumours and half-truths are easy to share, while verification is slow and unglamorous. And part of it is what the philosopher Harry Frankfurt called “bull***”: Unlike the ordinary liar who still pays tribute to truth by trying to conceal it, the bull****er saws off the very branch on which public trust sits. Power deepens the damage. From totalitarian propaganda to today’s flood of contradictory messages, those who control megaphones can blur the line between fact and fiction. When citizens no longer know whom to trust, many retreat into cynicism or cling to their tribe’s preferred story. Most victims of misinformation are not wicked; they are human. We all prefer information that fits what we already believe. We are overwhelmed by headlines, clips, and forwards. In this environment, “cognitive ease” — what feels familiar — often masquerades as truth.
So, what can we do? We can practise a few modest disciplines. First, triangulation: Don’t rely on a single source; look for independent confirmation. Second, provenance: Ask who is saying this, how they know it, and what they stand to gain. Third, conversational ethics: Argue to understand, not just to win; try to restate an opponent’s view fairly before criticising it. Fourth, character: Cultivate the habit of admitting, “I was wrong.” We cannot purge public life of lies, but we can dilute their power. A truthful society is not one in which everyone agrees, but one in which disagreement is conducted with shared respect for reality. That requires courage, patience, and humility.”
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