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F. G. Bailey - The Saving Lie: Truth and Method in the Social Sciences

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This book explores the distinction between selflessness and self-interestedness, between acting for ones own advantage and acting, even when disadvantageous, for reasons of duty or conscience. This apparently straightforward contrast (exemplified in the difference between rational-choice models in economics and holistic models in social anthropology) is a source of confusion. This is so, F. G. Bailey argues, because people polarize and essentialize both actors and actions and uphold one or the other side of the contrast as concrete reality, as the truth about how the social world works. The task of The Saving Lie is to show that both versions are convenient fictions, with instrumental rather than ontological significance: they are not about truth but about power. At best they are tools that enable us to make sense of our experience; at the same time they are weapons we deploy to define situations and thus exercise control.
Bailey says that both models fail the test of empiricism: they can be at once immensely elegant and quite remote from anyones experience in the real world. And since both models are saving lies, we should accept them as necessities, but only to the extent they are useful, and we should constantly remind ourselves of their limitations. The wrong course, according to Bailey, is to promote one model to the total exclusion of the other. Instead, we should take care to examine systematically the rhetoric used to promote these models not only in intellectual discourse but also in defining situations in everyday life.
The book strongly and directly advocates a point of view that combines skepticism with a determination to anchor abstract argument in evidence. It is argumentative; it invites confrontation; yet it leaves many doors open for further thought.

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The Saving Lie
ALSO BY F. G. BAILEY
Caste and the Economic Frontier, 1957
Tribe, Caste and Nation, 1960
Politics and Social Change, 1963
Stratagems and Spoils, 1969, new edition, 2001
Gifts and Poison (ed.), 1971
Debate and Compromise (ed.), 1973
Morality and Expediency, 1977
The Tactical Uses of Passion, 1983
Humbuggery and Manipulation, 1988
The Prevalence of Deceit, 1991
The Kingdom of Individuals, 1993
The Witch-Hunt, 1994
The Civility of Indifference, 1996
The Need for Enemies, 1998
Treasons, Stratagems, and Spoils, 2001
The Saving Lie
Truth and Method in the
Social Sciences
F. G. BAILEY
Copyright 2003 University of Pennsylvania Press All rights reserved Printed in - photo 1
Copyright 2003 University of Pennsylvania Press
All rights reserved
Printed in the United States of America on acid-free paper
10 9 8 7 6 5 4 3 2 1
Published by
University of Pennsylvania Press
Philadelphia, Pennsylvania 19104-4011
Library of Congress Cataloging-in-Publication Data
Bailey, F. G. (Frederick George)
The saving lie: truth and method in the social sciences / F. G. Bailey.
p. cm.
Includes bibliographical references and index.
ISBN 0-8122-3730-7 (cloth : alk. paper)
1. Social sciencesMethodology. I. Title.
H61.B234 2003
300.1dc21
2003047323
For Mary
Contents
Preface
The world, so far from being a solid matter of fact, is rather a fabric of conventions, which... it has suited us in the past to manufacture and support.
I. A. Richards, The Philosophy of Rhetoric
The idea that the world is a fabric of conventions, although it seems to defy common sense, is not all that unusual. A more compact versionand more complicated, because it includes the notion of contrariesappears in William Blakes The Everlasting Gospel:
Do what you will, this Lifes a Fiction
And is made up of Contradiction.
Common sense says that the world is an ordered physical reality, a solid matter of fact, not a fiction or a mess of contradictions. Blake, however, and Richardsdespite the words Life and worldwere not talking about physical things but about ideas, which are fabricated. How they are fabricated is neatly conveyed in this fragment of epistemology taken from one of John Barths novels:
... the same feeling one has when a filling-station attendant or a cabdriver launches into his life-story: As a rule, and especially when one is in a hurry or is grouchy, one wishes the man to be nothing more difficult that The Obliging Filling-Station Attendant or The Adroit Cabdriver. These are the essences you have assigned them, at least temporarily, for your own purposes, as a taleteller makes a man The Handsome Young Poet or The Jealous Old Husband; and while you know very well that no historical human being was ever just an Obliging Filling-Station Attendant or a Handsome Young Poet, you are nevertheless prepared to ignore your mans charming complexitiesmust ignore them, in fact, if you are to get on with the plot, or get things done according to schedule. (1960, 31)
John Barth speaks for us all. We too, if we are to get on with the plot or get things done on time, must cut through lifes charming complexities by assigning essences to people and to situations and so make everything simpler than we know it really is. There is no other way to make sense of what goes on or decide what to do. And, like Barth, we are usually put out when someone refuses to play the simplifying game and restores the complexities, not only because they hold up what we want done, but also because complexity brings with it uncertainty and apprehension. It forces us to realize that our chosen simplifying notion has rivals, andworsethat it may be misleading or inadequate or even dangerous.
The simplifications reviewed in this book are certain fundamental ideas variously called presuppositions or predications or philosophical underpinnings that we use to explore the nature of human society. My bedrock presupposition (not everyones) is that, at least to some degree, the world makes sense and is amenable to reason. I cannot imagine living a life so utterly and entirely unpredictable that I did not try toand believe that I couldanticipate the consequences of my actions. Of course I know that I make mistakes; things often do not turn out as I expected, thus confronting me with an instance of lifes charming complexities. But even a run of unforeseen calamities will not destroy my faith that at least some of the time I will find enough regularity in the world to make sense of what happens to me and to other people. In practice we live by the principle of determinism, whether we admit it or not, and to believe that there is no order whatsoever in the world and that all is chaos and confusion, and therefore to ask neither what is going on nor why things turn out as they do, is, in a rather literal way, to have gone out of ones mind.
No other presupposition need be held as certain and indisputable. Out of the many that we can use to make sense of our dealings with one another, I will discuss two that, although not bedrock, are relatively foundational. The first (expected utility or rational choice or methodological individualism) is that a society is to be seen as a collection of individuals who are motivated to act for their own advantage. The second (moral order or methodological holism) is that a societys elements are not its individuals but its groups, because individuals mostly do what the group expects of them and are moved by thoughts not of personal advantage but of moral obligation. Through most of the books that I have written, both those on India and the more general studies of politics, I have threaded that single theme: the tension between action done for the advantage of the doer and action done, even when disadvantageous, for reasons of duty or conscience. But I have learned, teaching graduate seminars, that this apparently straightforward contrast between rational-choice models and holistic models is a source of confusion and a prompter of pointless altercation, because people uphold one or other side of the contrast as a concrete reality, as the unique truth about how the world works.
Choice of one to the exclusion of the other is not the way to go. These two predications should not be viewed ontologicallyas being about the way things really areand thus seen only as mutually contradictory propositions to be adjudicated true or false. Treat them, instead, both as methods (investigative procedures or tools) and as weapons. They are investigative tools that allow us to make sense of what we experience; at the same time they can be deployed to define situations and so exercise control over other people. As theories they are Blakes contraries and incompatible; as practices both are significant motivators and are not contradictory but complementary, each filling the gap that the other leaves. Like John Barths essences they are analytic tools or, as I will call them, saving lies that enable us to make sense of human society and to cooperate or compete with one another and so get on with our lives. In that scenario there is no point in arguing that one or the other of them has exclusive access to the
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