Is there such a thing as a neutral stance on free speech? In the midst of the ongoing debate, Kathleen Stock has written a perceptive piece in UnHerd, critiquing Amia Srinivasan’s recent essay on free speech in the London Review of Books. Srinivasan downplays cancel culture and portrays it as a fabrication of “Right-wing culture warriors” – evidence, Stock argues, that both sides have their blind spots. Here is an excerpt.
Is it ever possible to take a neutral position on the importance of free speech? The task certainly seems quite difficult. As Vogue’s favourite philosopher, Amia Srinivasan, notes this month in the London Review of Books, many Right-wingers seem to assert the value of free speech, mainly or even only to make room for political views the Left would prefer smothered at birth. Occasionally, someone on the Right will complain about the suppression of a position or person they don’t agree with, but usually more to avoid complaints of inconsistency than anything else.
The Left, however, also has its blind spots — many of which are apparent in Srinivasan’s essay. Scathing about the new Higher Education (Freedom of Speech) Act’s attempt to create a culture which promotes academic freedom in U.K. universities, she barely acknowledges the problems diagnosed by its authors and defenders. Instead, as many a defensive-sounding progressive has implied before her, real cancellation almost never happens in academia — except, of course, where it happens to exactly those people who deserve it (cough).
Despite the occasional admission that campus life these days is becoming censorious and risk-averse, Srinivasan mostly presents the idea of cancel culture as confected by “Right-wing culture warriors”. (Even when you’ve previously written a book on contemporary sexual politics and are now writing about freedom of speech, becoming a culture warrior is still something that only happens to other people, apparently.)
Her framing is depressingly one-dimensional in other ways, too. Nasty Right-wing men twirl their moustaches and prosecute dastardly secret plans under cover of darkness. A bit like a window display in Ann Summers, dog whistles and fig leaves are everywhere you look. The Good Left bites its lip and stares nobly into the middle distance, trying to hold the line on causes such as anti-racism, trans rights and preventing climate change. Meanwhile, lecturers like me, who have experienced strong hostility within universities for expressing controversial academic views, have mistaken our hurt feelings over personal critique for a general social problem.
Indeed, academics like me are presented as somewhat confused about whether our speech has been suppressed at all — for some of us still write for newspapers and talk on television. As is often the case, the putative problem is treated as, at most, one of self-expression. Critics insist: didn’t you get your thoughts out into the world anyway? Well, then, what are you complaining about?
This assumption — that the plausibility of a given narrative about the suppression of an academic’s work is inversely proportional to the total number of her media appearances — ignores the obvious point that a set of ideas can be anathema in one venue and celebrated in another. For instance, as I’ve written before, though welcomed in some media outlets, gender-critical feminists seem to give Guardian and BBC editors a fit of the vapours.
Worth reading in full.
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