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Taking Pleasure at the Ultimate Self-Own?

photograph of Herman Cain

Does Reddit.com’s r/HermanCainAward wrongfully celebrate COVID-19 deaths? To some, the subreddit is a brutal, yet necessary look at the toll of vaccine misinformation and the deaths that follow. To others, it is a cesspit of schadenfreude (taking pleasure in the pain of others) that has few, if any, redeeming qualities.

The description of the popular forum reads: “Nominees have made public declaration of their anti-mask, anti-vax, or COVID-hoax views, followed by admission to hospital for COVID. The Award is granted upon the nominee’s release from their Earthly shackles.”

An average post contains multiple screenshots of social media posts made by someone who expresses anti-vax views followed by screenshots of friends or family members reporting on the person’s sickness with COVID and, often, subsequent death. The victim’s social media posts are usually right-wing and often feature conspiracy theories as well as a set of common memes.

Outside of the nominations, one can find community support posts as well as “IPAs” or “Immunized to Prevent Award” posts, in which users report getting vaccinated after witnessing the horror presented in the forum. There are also “Redemption Awards” for those who change their minds about the vaccine, often as they are dying. (Last fall, the subreddit changed its rules to require that all names and faces of non-public figures be redacted.)

The Herman Cain Award is named after Herman Cain, a Black Republican who ran for president in 2012 and co-chaired “Black Voices for Trump” in the recent election cycle. Cain, who had prior health issues, opposed mask mandates and attended a Trump rally in Tulsa on June 20, 2020, where he was photographed not wearing a mask in a crowd of people not wearing masks. Shortly after, Cain tested positive for COVID and was hospitalized. Cain died from COVID six weeks later at 74 years of age.

To gain a better understanding of the rich, ethical dimensions the subreddit presents, there are a few questions we should ask: What is the narrative of HCA posts, and what feelings do these narratives engender? Do HCA posts, taken as a whole, accurately reflect the world around us?

Let’s start with the narratives. Perhaps the most obvious one is a narrative of righteous comeuppance. HCA nominees and winners have endangered not only themselves but also others, and they have reaped the consequences of their actions. This seems to be the primary lens of HCA viewers, who often make posts venting about the harms of anti-vax sentiments and actions.

This narrative tends to produce a sense of righteousness and stability, along with reassurance of one’s experience of the world and the moral responsibility that nominees bear. This sentiment acts as a counter to gaslighting resulting from widespread denial of the reality of the pandemic, perhaps expressed by close friends and family.

The second narrative lens appropriate for HCA content is tragedy. This is not necessarily distinct from the first lens, but it emphasizes more strongly the unnecessary suffering caused by the pandemic and our collective response to it. This lens, perhaps more than the first, encourages us to see HCA nominees as persons whose lives have value.

Pity might be too much to expect, given that the nominees are facing the consequences of their own actions, but the tragic reading does produce genuine horror at the suffering that could have been prevented. At best, this horror keeps us alive to the value of the lives lost. At worst, it devolves into a numbed-out nihilism, as we can no longer bear the burden of moral harms witnessed. It’s very easy to doom-scroll through r/HCA posts and lose hope at the possibility of change.

The third narrative is less noble than the first two. This is the narrative of the self-own — with motives that are tribal, petty, and wishing ill upon those who purport to make the pandemic worse. It is a narrative we might easily slip into from the first. This variant cares less about what is fair or appropriate and more about being right or superior. We might be especially worried about this, as the subreddit feeds off of other polarized dynamics that arise from tribal divides on the left/right spectrum. This, I believe, is the narrative that has primarily concerned those who have written against r/HermanCainAward, contending that it produces schadenfreude.

But what is troubling here is not merely pleasure in the pain of others but something stronger: pleasure in the death of others (and if not death, then extreme physical distress). Is it ever permissible to take pleasure in the death or pain of others? It seems acceptable to take comfort in knowing someone can no longer do any harm, but a preventable death is a bad thing that we should never see as good.

If we take pleasure in the deaths of others, we must either take up some view on which their death is deserved and proportional to their crimes or else discount the value of that person’s life. Neither is an attractive option. Even if nominees have caused the deaths of others by spreading the virus, it is a strong view to claim that their own deaths are deserved because of their actions. And assuming that their deaths were deserved, it still might seem unsavory to take pleasure in their punishment. But the predominant kind of gratification appears to fall into the category of feeling somehow superior to those who are dying. Self-satisfaction at the downfall of others is rather ugly.

These critiques do not rule out righteous anger or the recognition that r/HCA nominees have flouted moral requirements. But they do require that we not reduce them to faceless, nameless monsters that lose their humanity when relegated to a series of memes. The Reddit.com rule changes actively made this aspect worse, even if they helped to prevent doxing.

Does r/HCA currently represent the reality of vaccine denial? The answer seems to be no. The posts that receive attention on r/HCA are for those who are hospitalized and sometimes die from the virus, but there are other unvaccinated individuals who have relatively mundane experiences of the virus. Yes, the unvaccinated are significantly more likely to die, but r/HCA displays the same kind of data skewing as the programming on The Weather Channel — the most extreme cases are given the most attention.

Is there some version of r/HCA that could preserve its prosocial functions and avoid its morally problematic elements? Perhaps, but it would look drastically different from the current subreddit. First, the subreddit would need to include more representative individual stories that capture the variety of experiences of those living through a pandemic. Second, the people featured would need to be more humanized, with more details about their lives included beyond their online, meme-sharing activities. Third, the community should be reworked so it is not constructed in an us-vs.-them dichotomy, where pro-vaxxers are unequivocally the good guys and anti-vaxxers are unequivocally the bad guys.

Would the subreddit be as popular if it were reconstructed in that way? Probably not. But we might start to see each other as human again.

Is Shaming an Important Moral Tool?

Photo of a person behind a banner that says "Shame on Mel Rogers, CEO, PBS SoCal"

Misbehaving students at Washington Middle School last month couldn’t expect their bad behavior to go unnoticed by their peers and teachers. A list titled “Today’s Detention” was projected onto the wall of the cafeteria, making the group of students to be punished public knowledge. This particular incident made local news, but it’s just one instance of a phenomenon known as an “accountability wall.” These take different forms, sometimes they involve displays of grades or other achievements, and sometimes they focus on bad behaviors. The motivation for such public displays of information is to encourage good behavior and hard work from students.  

Middle school administrators aren’t the only ones employing this strategy.  Judges around the country have participated in “creative sentencing,” using shaming to motivate the reduction or elimination of criminal behavior. For example, a district court judge in North Carolina sentenced a man convicted of domestic abuse to carry a poster around town reading, “This is the face of domestic abuse” for four hours a day, seven days in a row.  

The Internet ensures that the audience for public shaming will be wide in scope. Shaming behavior on social media ranges from photos of pugs wearing signs indicating that they “Ate Mommy’s Shoes” all the way to doxing—the sharing of names and addresses of people who participate in socially unpopular activities.

All of this is not entirely without warrant. Some emotions play a central role in morality—emotions like pride, guilt, and shame. We’re social beings, and as such, one of the ways that we protect against bad behavior in our social circles is to hold one another accountable. Imagine, for example, that Tom has a habit of not keeping his promises. He develops a bad reputation as an unreliable, untrustworthy member of the group. He may begin to feel guilt or shame for his behavior as a result, and he may then begin to actually do the things he has said that he is going to do. The recognition that his peers feel that he ought to feel badly about his behavior has the desired effect—it changes Tom’s behavior. It seems, then that shame can be a powerful tool in governing the behavior of members of a social group.

Shaming might play other important social roles as well.  First, it often makes the public aware of problematic behavior. It picks out people that some members of the population might want to avoid. For example, the revelation that Mike is a white supremacist who attended a white nationalist rally may prevent a potential employer from making the mistake of hiring Mike.

Second, public shaming may serve as a deterrent. If Sam, the regional manager of a small company, witnesses other people in his position being called out for sexual harassment against employees, perhaps Sam will stop harassing his employees out of fear of being publically treated the same way.

Third, shaming might be an important way of reinforcing our community values and making good on our commitment to speaking out against unacceptable behavior. After all, some of the most egregious human rights atrocities happened because of, or were prolonged by, the silence of people who knew better, could have spoken out, but did nothing.

On the other hand, there are some pretty compelling arguments against the practice of shaming as well. Often, shaming manifests in ways that end up humiliating another person for actions they have performed. Humiliation is, arguably, inconsistent with an attitude of respect for the dignity of persons. In response, some might argue that though humiliation may be a terrible thing to experience, many of the behaviors for which people are being shamed are comparatively much worse. For example, is it bad to humiliate someone for being a white supremacist?

In practice, shaming has real legs—stories about bad behavior travel fast. The details that provide context for the behavior are often not ready at hand and, most of the time, no one is looking at the context to begin with. Even if it’s true that shaming has an important place in moral life, this will presumably only be true when the shaming is motivated by the actual facts—after all, a person shouldn’t be shamed if they don’t deserve to be.

The question of ‘deserving’ is important to the resolution of the question of whether shaming is ever morally defensible. The practice of shaming can be seen as retributive—the assumption being made is that the person being shamed for their actions is fully morally responsible for those actions. A variety of factors including environment, socialization, and biology contribute to, and perhaps, at least in some cases, even determine what a person does. If societies are going to maintain the position that retributivism is necessary for fairness, they better be sure that they are using those retributivist tools in ways that are, themselves, fair. Similar actions don’t all have similar backstories, and being sensitive to the nuance of individual cases is important.  

The motivation for shaming behavior tends to be bringing about certain kinds of results such as behavior modification and deterrence. The question of whether shaming actually changes or deters behavior is an empirical one. Given the potential costs, for the practice to be justified, we should be exceptionally confident that it actually works.

A careful look at the real intentions behind any particular act of shaming is warranted as well. Sometimes people’s intentions aren’t transparent even to themselves. Moral reflection and assessment are, of course, very important. Sometimes, however, the real motivation for shaming behaviors is power and political influence. It’s important to know the difference.

Even if the evidence allowed us to conclude that shaming adults is a worthwhile enterprise, it would not follow that what is appropriate for adults is appropriate for children. Young people are in a very active stage of self-creation and learning. Shaming behavior might be a recipe for lifelong self-esteem issues.

Finally, given that shaming has the potential for bringing about such negative consequences, it’s useful to ask: is there a better way to achieve the same result?

Doxxing for Social Justice

In 2015, after Lindsey Graham said that Donald Trump should “stop being a jackass,” Trump read Graham’s personal cell phone number aloud to a crowd at one of his campaign rallies and urged people to call the number. Journalists who dialed the number were directed to an automated voicemail account reporting “Lindsey Graham is not available.” His voicemail inbox was, unsurprisingly, full.

Continue reading “Doxxing for Social Justice”

Crowdsourcing Justice

The video begins abruptly. Likely recorded on a phone, the footage is shaky and blurry, yet the subject is sickeningly unmistakeable: a crying infant being repeatedly and violently dunked into a bucket of water. First it is held by the arms, then upside down by one leg, then grasped by the face as an unidentified woman pulls it through the water. Near the end of the video, the infant falls silent, the only remaining audio the splashing of water and murmured conversation as the child is dunked again and again.

Continue reading “Crowdsourcing Justice”