Semantics: Procedural Rationality vs. Substantive Rationality

[DISCLAIMER]

The Words We Use Matter: On Feelings

When providing psychoeducational lessons on Rational Emotive Behavior Therapy (REBT), I encourage people to consider that the words we use matter. Now, I invite you to contemplate the rationale underlying this conclusion.

Regarding my approach to care for mental, emotional, and behavioral health (collectively “mental health”), I invite people to consider scripts which are rational (in accordance with both logic and reason) – especially regarding events which correlate with strong feelings.

On the topic of feelings, I clarify what this element represents in regard to the construct of beliefs. As REBT incorporates constructivism and postmodernism into this psychotherapeutic modality, emphasis on proper use of “feelings” relates to the validity of one’s propositions.

For context, the American Psychological Association (APA) defines validity as “the characteristic of being founded on truth, accuracy, fact, or law,” and defines a proposition as “anything that can be asserted or denied and that is capable of being either true or false.”

Now, a “feeling” is either: 1. emotion (i.e., joy, fear, anger, sadness, disgust, surprise, etc.) or 2. sensation (e.g., tightened or stiffened jaw). If the word “feel” (or any derivative thereof) can be replaced with “hunch,” “thought,” or “belief” (or any derivative thereof), it’s not a feeling.

Thus, it’s invalid to say something like “It feels like you’re being pedantic,” because what one intends on communicating is “It seems [gives the impression of being] as though you’re being pedantic.” Noteworthy, there’s a foundation for quibbling with this sort of word misuse.

Using the ABC model, unhelpful Beliefs which cause unpleasant Consequences are rigorously Disputed. However, feelings (i.e., emotions and sensations) aren’t challenged. This is important when one improperly uses “feelings” in place of Beliefs, as feelings regard Consequences.

For illustration, I don’t Dispute whether or not a person feels angry or feels a stiffening of one’s jaw. Yet, I do Dispute the Beliefs, not “feelings,” that cause one’s actual feelings. Thus, proper use of feelings language allows a person to examine the logic and reason one uses for Beliefs.

Here, “logic” is the interrelation or sequence of facts or events when seen as inevitable or predictable, and “reason” is a statement offered in explanation or justification. For instance, a modus ponens syllogism uses the following logical form: If p, then q; p; therefore, q.

As an example, if you improperly use words when practicing REBT (p), then your invalid terms may result in impaired use of the ABC model (q). You improperly use words when practicing REBT (p). Therefore, your invalid terms may result in impaired use of the ABC model (q).

Semantics and Moral Panic

If you comprehend why the words we use matter, then I invite you consider semantic differences. For clarity, the APA defines semantic as “of or pertaining to meaning, particularly that of words and other symbols.” This topic relates to semantics, which the APA thusly defines:

1. in linguistics, the study of meaning in language, as opposed to the study of formal relationships (grammar) or sound systems (phonology).

2. aspects of language that have to do with meaning, as distinguished from syntactics.

3. in logic and philosophy, the study of the relationships between words or phrases and the things or concepts to which they refer. Compare semiotics.

As an example, in this blogpost, I’ve drawn a clear distinction between colloquial use of the word “feelings” and how this term is properly used (e.g., “I feel like you’re being pedantic” versus “I feel angry” or “I feel tightness in my jaw”). These differences pertain to semantics.

Now, consider that the APA defines rationality as “the quality of being reasonable or rational or of being open to reason” and “a rational action, belief, or desire.” I maintain that as a matter of rationality, proper word use is important. Otherwise, people may not understand one another.

This matter is in juxtaposition to irrationality, which the APA defines as “the state, condition, or quality of lacking rational thought. The term is typically used in relation to cognitive behavior (e.g., thinking, decision making) that is illogical or delusional.”

To provide a relevant example of the distinction between rationality and irrationality, I invite you to consider the legacy of the late financier Jeffrey Epstein. Specifically, I evoke the Epstein files (a partially released collection of evidence related to his case). This is a highly contentious topic.

I’ve observed the rationally self-distressed and irrationally self-disturbed responses of people in relation to the Epstein files. I remain rationally indifferent regarding the matter. Still, I stated in Moral Panic: The Irrationality of Slogans Such as “Believe Women” and “Believe Victims”:

Surprisingly, journalist Michael Tracey and far-right political commentator Nick Fuentes have been the leading proponents for rational thinking in regard to following the evidence in Epstein’s affairs. For this, they’ve been labeled  with ad hominem character attacks (e.g., “pedophile”).

Personally, there’s no way to currently know who is or isn’t guilty of the more heinous crimes alleged in the case. Thus, I advocate weighing available evidence rather than engaging in moral panic, similar to the understood positions of Tracey and Fuentes. For context, one source states:

A moral panic, also called a social panic, is a widespread feeling of fear that some evil person or thing threatens the values, interests, or well-being of a community or society. It is “the process of arousing social concern over an issue”, usually elicited by moral entrepreneurs and sensational mass media coverage, and exacerbated by politicians and lawmakers.

The moral panic I’ve witnessed online and elsewhere in regard to the Epstein files is a matter of irrationality. Intrinsically interwoven into this illogical and unreasonable occurrence is victimhood, using delusional slogans such as “believe women” and “believe victims.”

For context, the APA defines moral as “relating to the distinction between right and wrong behavior” and “describing a behavior that is considered ethical or proper, or a person or group who adheres to a moral code.” Noteworthy, morals and ethics are subjective, not objective.

Also, the APA defines panic as “a sudden, uncontrollable fear reaction that may involve terror, confusion, and irrational behavior, precipitated by a perceived threat (e.g., earthquake, fire, being stuck in an elevator).” According to the ABC model, panic is caused by one’s Beliefs.

As the words we use matter, considering the aforementioned semantic distinctions, a moral panic may rationally be described as “a sudden, strong feeling of fear in a society or other group that something or someone bad will destroy morals (= standards for character and behavior).”

Michael Tracey and Marcella Szablewicz Debate (spoiler alert)

My understanding of a moral panic was challenged when recently listening to a formal debate hosted by ReasonTV between Michael Tracey and Marcella Szablewicz. The resolution was, “The Jeffrey Epstein scandal has become a case of moral panic.”

Tracey argued in the affirmative, as Szablewicz argued in the negative. Ultimately, the audience concluded that the latter’s propositional argument was more persuasive than the former’s. Admittedly, strictly due to semantics, I concurred with the audience’s assessment.

However, I found that Tracey’s argument for procedural rationality and substantive rationality was a more compelling topic of discussion. And as tenaciously as Tracey’s argumentative style may be, in my opinion, Szablewicz prevailed on the stringent matter of semantics.

For clarity, the APA defines procedural rationality as “the rationality of the processes used in arriving at a decision, as opposed to the rationality of the decision itself,” and defines substantive rationality as “the rationality of a decision, as opposed to the rationality of the processes used to arrive at the decision.”

Tracey argued against what he conceptualized as a moral panic. For example, most of the females (i.e., girls and women) who were involved in the Epstein files case were said to have been subject to the age of majority (i.e., adulthood) during their interactions with Epstein.

This is a matter of fact, as supported by available evidence—which is admittedly incomplete at this time. Therefore, claiming that Epstein and others associated with the Epstein files were all “pedophiles” isn’t a matter of procedural rationality (i.e., the process used isn’t rational).

To illustrate this point, consider a modus ponens syllogism (if p, then q; p; therefore, q): If one 14-year-old girl and one 17-year-old girl were the only minors evidenced in the Epstein files (p), then it’s procedurally irrational to conclude that most or all “victims” were minor-aged (q).

I’ll credit your ability to play out the rest of that syllogism within your mind, concluding that the substantive rationality (i.e., decision reached) of this logical form is reasonable. Thus, in my worldview, Tracey prevailed on the grounds of procedural rationality and substantive rationality.

Nevertheless, that wasn’t the topic of debate. The resolution was, “The Jeffrey Epstein scandal has become a case of moral panic.” Because she rigorously defined the term “moral panic,” arguing the merits of semantics, Szablewicz prevailed in the debate. She argued shrewdly.

Noteworthy, the moderator stated during the debate, “I hope the audience won’t get stuck, or none of us will get stuck, on the idea that this is a debate over semantics rather than a debate over what the Epstein case is really all about.” Respectfully, the debate was over semantics.

If the debate was “over what the Epstein case is really all about,” then the resolution would’ve been, “The Jeffrey Epstein scandal has provided moral grounds for a collective victim mentality, as mostly adult-aged women who voluntarily engaged in sex work now claim victim status.”

Yet, that wasn’t the resolution of the debate. Therefore, call it whatever one will—a moral panic, societal outrage, self-distressed alarmism, self-disturbed terror, or whatever—individual and collective reactions to the Epstein case, caused by Beliefs, is what the next debate could address.

Specifically, preferably should adult-aged volunteers (i.e., 18-years-old and above) be afforded special treatment—in the form of victim status, along with all the perverse incentives (i.e., monetary gain, attention, etc.) that title carries—when they willingly engaged in sex work? No!

If you’re looking for a provider who tries to work to help understand how thinking impacts physical, mental, emotional, and behavioral elements of your life—helping you to sharpen your critical thinking skills, I invite you to reach out today by using the contact widget on my website.

As a psychotherapist, I’m pleased to try to help people with an assortment of issues ranging from anger (hostility, rage, and aggression) to relational issues, adjustment matters, trauma experience, justice involvement, attention-deficit hyperactivity disorder, anxiety and depression, and other mood or personality-related matters.

At Hollings Therapy, LLC, serving all of Texas, I aim to treat clients with dignity and respect while offering a multi-lensed approach to the practice of psychotherapy and life coaching. My mission includes: Prioritizing the cognitive and emotive needs of clients, an overall reduction in client suffering, and supporting sustainable growth for the clients I serve. Rather than simply trying to help you to feel better, I want to try to help you get better!

Deric Hollings, LPC, LCSW

Photo credit, Designed by Magnific, fair use

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