![]() The denouncers, by the way, as David French just wrote, become just as denunciatory in return. One might decide to denounce such persons with words like “woke” or “politically correct,” but even that denunciation is clear evidence of the collective nature of some virtue signaling. It occurs alongside others, and thus becomes a social action with others that forms rather inevitably to an Us vs. In fact, the words are often judgmental and patronizing.įifth, virtue signaling is collective. The comparison of “Third” bleeds into censorship when the virtue signaling ramps up the words. I’ve not met any virtue signal-er who wasn’t looking down on those not doing what that person thinks is so obviously right.įourth, virtue signaling is censorship. ![]() Virtue signaling involves comparing oneself to the others who aren’t morally discerning enough to do what they are doing. Third, virtue signaling is comparative, and here it is rarely good. There is often a strong altruism in virtue signaling. Some students will surrender study time to protest something while others will protest just to make a scene. Some pay socially for their actions some pay financially. Second, virtue signaling is often costly. One could, alternatively, do the right thing at the right time – generosity, benevolence – and not try to draw attention to oneself. Thorsten Vleben established clarity about “conspicuous consumerism,” and with virtue signaling we are talking about owning a jet or expensive clothing, etc., as “peacocking” one’s wealth and therefore high status and therefore one’s virtue. I have sought to find the essential components of virtue signaling and have (not so cleverly) found I can alliterate them (and I’m not a fan of alliteration, but this is no stretch):įirst, virtue signaling is conspicuous. Sometimes the virtue signaling is little more than hypocrisy and self-promotion, or just censorious outrage. But more often today the expression is used pejoratively. Those who have studied virtue signaling know two sides: some virtue signaling is good because public acts of morality can produce cohesion in society around that good, it can promote what is good, and thus can form community around the good. ![]() While some use “virtue signaling” only for the other side, I don’t want to fall into that trap. Some virtue signal over divestment in Israel or saying “I’m a Calvinist”or “I’m not a Calvinist.” Others know what happens when they wear “MAGA” hats. Virtue signaling has found a home in Twitter outrage and in public boycotts. In yet another register, saying “I hate Capitalism”or “I despise Socialism.” Think, too, in a different register: someone announcing “I like Wendell Berry” or “We’re living off the grid.” Or, speaking of one’s Ivy League degree, or making it clear one’s driving a hybrid car or that one’s a vegan. Think of these as examples: a male peacock display or the roar of a lion – each of these magnifies their “virtues” or strengths or attractiveness. One social commentator (Geoffrey Miller) calls virtue signaling “peacocking.” Which says just about all that needs to be said by way of definition. One social comment that is deemed potent is to accuse someone of “virtue signaling.” What is it? My definition is: Performing some moral action that others can see and evaluate, and that also can be a form of self-advertisement of one’s moral virtue.
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