Getting It Wrong: Ten of the Greatest Misreported Stories in by W. Joseph Campbell

By W. Joseph Campbell

Did the Washington Post convey down Richard Nixon through reporting at the Watergate scandal? Did a cryptic comment through Walter Cronkite successfully finish the Vietnam struggle? Did William Randolph Hearst vow to "furnish the war" within the 1898 clash with Spain? In Getting It Wrong, W. Joseph Campbell addresses and dismantles those and different well-liked media-driven myths—stories approximately or via the inside track media which are greatly believed yet which, on shut exam, end up apocryphal. In a desirable exploration of those and different cases—including the supposedly striking insurance of latest Orleans in the course of storm Katrina—Campbell describes how myths like those can feed stereotypes, deflect blame from policymakers, and overstate the ability and effect of the scoop media.

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Situating neoliberalism as a discursive phenomenon has spawned productive insights in different fields, gaining most purchase in the governmentality and critical discourse analysis literatures. However, references to neoliberal discourse can be problematic for two reasons linked to the concept of discourse more generally. First, discourse is sometimes defined in a conceptually loose way as a synonym for language or, in a more careful rendering, is defined from a theoretical perspective that presupposes an ontological distinction between discursive practices and social practices (Chouliaraki & Fairclough, 2001).

And it might help us develop a critical sensibility that does more than condemn a sedimented social infrastructure for being neoliberal, perhaps enabling a mode of critical analysis that can both oppose and reckon with the given (see Barnett, 2006). How those intuitions might inform my theoretical understanding of neoliberalism will now be explored in Chapters 2 and 3. 2 Neoliberal Discourse: Theory, History and Trajectories Neoliberalism has often been conceptualized as a discourse (Holborow, 2012b).

Laclau and Mouffe’s declaration of a “post-Marxist” identity signalled a desire to formulate an analysis of politics that went beyond the essentialist Marxist assumption that “the economy” and “class” ultimately determined the structural constitution of the social order (p. 69). The problem for Laclau and Mouffe was not the relevance of either economy or class, but rather how, in their assessment, both were conceptualized as naturalized “objects” beyond the logic of political articulation (p. 69).

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