Barbara Ehrenreich’s terrific, highly situationist, new book is now on the shelves, Bright-Sided: How the Relentless Promotion of Positive Thinking has Undermined America.
From a related Time Magazine article here’s a brief sample of her writing on the topic of optimism.
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If you’re craving a quick hit of optimism, reading a news magazine is probably not the best way to go about finding it. As the life coaches and motivational speakers have been trying to tell us for more than a decade now, a healthy, positive mental outlook requires strict abstinence from current events in all forms. Instead, you should patronize sites like Happynews.com, where the top international stories of the week include “Jobless Man Finds Buried Treasure” and “Adorable ‘Teacup Pigs’ Are Latest Hit with Brits.”
Or of course you can train yourself to be optimistic through sheer mental discipline. Ever since psychologist Martin Seligman crafted the phrase “learned optimism” in 1991 and started offering optimism training, there’s been a thriving industry in the kind of thought reform that supposedly overcomes negative thinking. You can buy any number of books and DVDs with titles like Little Gold Book of YES! Attitude, in which you will learn mental exercises to reprogram your outlook from gray to the rosiest pink: “affirmations,” for example, in which you repeat upbeat predictions over and over to yourself; “visualizations” in which you post on your bathroom mirror pictures of that car or boat you want; “disputations” to refute any stray negative thoughts that may come along. If money is no object, you can undergo a three-month “happiness makeover” from a life coach or invest $3,575 for three days of “optimism training” on a Good Mood Safari on the coast of New South Wales. . . .
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Americans have long prided themselves on being “positive” and optimistic — traits that reached a manic zenith in the early years of this millennium. Iraq would be a cakewalk! The Dow would reach 36,000! Housing prices could never decline! Optimism was not only patriotic, it was a Christian virtue, or so we learned from the proliferating preachers of the “prosperity gospel,” whose God wants to “prosper” you. In 2006, the runaway bestseller The Secret promised that you could have anything you wanted, anything at all, simply by using your mental powers to “attract” it. The poor listened to upbeat preachers like Joel Osteen and took out subprime mortgages. The rich paid for seminars led by motivational speakers like Tony Robbins and repackaged those mortgages into securities sold around the world. . . .
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Below are some excerpts from the introduction of her new book explaining that, optimism notwithstanding, Americans are not necessarily better off.
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Surprisingly, when psychologists undertake to measure the relative happiness of nations, they routinely find that Americans are not, even in prosperous times and despite our vaunted positivity, very happy at all. A recent meta-analysis of over a hundred studies of self-reported happiness worldwide found Americans ranking only twenty-third, surpassed by the Dutch, the Danes, the Malaysians, the Bahamians, the Austrians, and even the supposedly dour Finns. In another potential sign of relative distress, Americans account for two-thirds of the global market for antidepressants, which happen also to be the most commonly prescribed drugs in the United States. To my knowledge, no one knows how antidepressant use affects people’s responses to happiness surveys: do respondents report being happy because the drugs make them feel happy or do they report being unhappy because they know they are dependent on drugs to make them feel better? Without our heavy use of antidepressants, Americans would likely rank far lower in the happiness rankings than we currently do.
When economists attempt to rank nations more objectively in terms of “well-being,” taking into account such factors as health, environmental sustainability, and the possibility of upward mobility, the United States does even more poorly than it does when only the subjective state of “happiness” is measured. The Happy Planet Index, to give just one example, locates us at 150th among the world’s nations.
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But of course it takes the effort of positive thinking to imagine that America is the “best” or the “greatest.” Militarily, yes, we are the mightiest nation on earth. But on many other fronts, the American score is dismal, and was dismal even before the economic downturn that began in 2007. Our children routinely turn out to be more ignorant of basic subjects like math and geography than their counterparts in other industrialized nations. They are also more likely to die in infancy or grow up in poverty. Almost everyone acknowledges that our health care system is “broken” and our physical infrastructure crumbling. We have lost so much of our edge in science and technology that American companies have even begun to outsource their research and development efforts. Worse, some of the measures by which we do lead the world should inspire embarrassment rather than pride: We have the highest percentage of our population incarcerated, and the greatest level of inequality in wealth and income. We are plagued by gun violence and racked by personal debt.
While positive thinking has reinforced and found reinforcement in American national pride, it has also entered into a kind of symbiotic relationship with American capitalism. There is no natural, innate affinity between capitalism and positive thinking. In fact, one of the classics of sociology, Max Weber’s Protestant Ethic and the Spirit of Capitalism, makes a still impressive case for capitalism’s roots in the grim and punitive outlook of Calvinist Protestantism, which required people to defer gratification and resist all pleasurable temptations in favor of hard work and the accumulation of wealth.
But if early capitalism was inhospitable to positive thinking, “late” capitalism, or consumer capitalism, is far more congenial, depending as it does on the individual’s hunger for more and the firm’s imperative of growth. The consumer culture encourages individuals to want more — cars, larger homes, television sets, cell phones, gadgets of all kinds — and positive thinking is ready at hand to tell them they deserve more and can have it if they really want it and are willing to make the effort to get it. Meanwhile, in a competitive business world, the companies that manufacture these goods and provide the paychecks that purchase them have no alternative but to grow. If you don’t steadily increase market share and profits, you risk being driven out of business or swallowed by a larger enterprise. Perpetual growth, whether of a particular company or an entire economy, is of course an absurdity, but positive thinking makes it seem possible, if not ordained.
In addition, positive thinking has made itself useful as an apology for the crueler aspects of the market economy. If optimism is the key to material success, and if you can achieve an optimistic outlook through the discipline of positive thinking, then there is no excuse for failure. The flip side of positivity is thus a harsh insistence on personal responsibility: if your business fails or your job is eliminated, it must because you didn’t try hard enough, didn’t believe firmly enough in the inevitability of your success. As the economy has brought more layoffs and financial turbulence to the middle class, the promoters of positive thinking have increasingly emphasized this negative judgment: to be disappointed, resentful, or downcast is to be a “victim” and a “whiner.”
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You can read more about the book and purchase it here. You can listen to an excellent, half-hour Talk of the Nation interview of Barbara Ehrenreich about the book here.
For a sample of related Situationist posts, see “Self-Serving Biases,” “The Motivated Situation of Inequality and Discrimination,” “Thanksgiving as “System Justification”?,” “Cheering for the Underdog,” “Ayn Rand’s Dispositionism: The Situation of Ideas,” “Deep Capture – Part X,” “Promoting Dispositionism through Entertainment – Part I, Part II, & Part III,” “The Unconscious Situation of our Consciousness – Part IV,” and “The (Unconscious) Situation of our Consciousness – Part III.”