George Orwell on Writing, How to Counter the Mindless Momentum of Language, and the Four Questions a Great Writer Must Ask HerselfBy: Maria Popova
“By using stale metaphors, similes and idioms, you save much mental effort, at the cost of leaving your meaning vague, not only for your reader but for yourself.”
George Orwell was a man of unflinching idealism who made no apologies for making his convictions clear, be they about the ethics of journalism, the universal motives of writing, or the golden rules for making tea — but never more so than in his now-legendary essay “Politics and the English Language,” which belongs among history’s best advice on writing. Originally published in 1946, Orwell’s masterwork of clarity and conviction is newly published in Insurrections of the Mind: 100 Years of Politics and Culture in America (public library) — an altogether magnificent “intellectual biography” of contemporary thought celebrating the 100th anniversary of The New Republic with a selection of more than fifty timeless, timely essays from such formidable minds as Virginia Woolf, Vladimir Nabokov, John Dewey, Andrew Sullivan, and Zadie Smith.
Decades later, Orwell’s essay endures as a spectacular guide to writing well — an increasingly urgent reminder that language is first and foremost a tool of thought which, when misused or trivialized, does a tremendous cultural disservice to both reader and writer. Much like clichés poison language through their contagiousness, Orwell argues that our carelessness with the written word is propagated, in a meme-like fashion, by our relinquishing of deliberate thought in favor of lazy, automatic replication. His “catalogue of swindles and perversions” remains a remarkable clarion call for mindfulness in writing.
Orwell opens with a characteristically curmudgeonly lament, all the timelier in our age of alleged distaste for longform writing:
Most people who bother with the matter at all would admit that the English language is in a bad way, but it is generally assumed that we cannot by conscious action do anything about it. Our civilization is decadent, and our language — so the argument runs — must inevitably share in the general collapse. It follows that any struggle against the abuse of language is a sentimental archaism, like preferring candles to electric light or hansom cabs to airplanes. Underneath this lies the half-conscious belief that language is a natural growth and not an instrument which we shape for our own purposes.
Noting that the decline of language isn’t “due simply to the bad influence of this or that individual writer” but, rather, has deeper political and economic causes, Orwell nonetheless offers the optimistic assurance that this downturn is reversible. Such a turnaround, he argues, hinges on our collective ability to uproot the “bad habits which spread by imitation,” an act of personal and political responsibility for each of us. Citing several passages as examples of such perilous abuse of language, he points to the two qualities they have in common — “staleness of imagery” and “lack of precision” — and lists the most prevalent of the “bad habits” responsible for this “mixture of vagueness and sheer incompetence” that poisons the English language:
- Dying metaphors: A newly invented metaphor assists thought by evoking a visual image, while on the other hand a metaphor which is technically “dead” (e.g., iron resolution) has in effect reverted to being an ordinary word and can generally be used without loss of vividness. But in between these two classes there is a huge dump of worn-out metaphors which have lost all evocative power and are merely used because they save people the trouble of inventing phrases for themselves. Examples are: Ring the changes on, take up the cudgels for, toe the line, ride roughshod over, stand shoulder to shoulder with, play into the hands of, no axe to grind, grist to the mill, fishing in troubled waters, Achilles’ heel, swan song, hotbed. Many of these are used without knowledge of their meaning (what is a “rift,” for instance?), and incompatible metaphors are frequently mixed, a sure sign that the writer is not interested in what he is saying.
- Operators, Or verbal false limbs: These save the trouble of picking out appropriate verbs and nouns, and at the same time pad each sentence with extra syllables which give it an appearance of symmetry. Characteristic phrases are: render inoperative, militate against, prove unacceptable, make contact with, be subjected to, give rise to, give grounds for, have the effect of, play a leading part (role) in, make itself felt, serve the purpose of, etc., etc. The keynote is the elimination of simple verbs. Instead of being a single word, such as break, stop, spoil, mend, kill, a verb becomes a phrase, made up of a noun or adjective tacked on to some general-purposes verb such as prove, serve, form, play, render. In addition, the passive voice is wherever possible used in preference to the active, and noun constructions are used instead of gerunds (by examination of instead of by examining). The range of verbs is further cut down by means of the -ize and de-formations, and banal statements are given an appearance of profundity by means of the not un- formation. Simple conjunctions and prepositions are replaced by such phrases as with respect to, the fact that, in view of, in the interests of, on the hypothesis that; and the ends of sentences are saved from anti-climax by such refunding commonplaces as greatly to be desired, cannot be left out of account, a development to be expected in the near future, deserving of serious consideration, brought to a satisfactory conclusion, etc.
- Pretentious diction: Words like phenomenon, element, individual (as noun), objective, categorical, effective, virtual basic, primary, constitute, exhibit, exploit, utilize, eliminate, liquidate, are used to dress up simple statements and give an air of scientific impartiality to biased judgments. Adjectives like epoch-making, epic, historic, unforgettable, triumphant, inevitable, inexorable, veritable, are used to dignify the sordid processes of international politics, while writing that aims at glorifying war usually takes on anarchaic color, its characteristic words being: realm, throne, chariot, trident, sword, shield, banner, jackboot, clarion. Foreign words and expressions such as cul de sac, ancien regime, deus ex machina, status quo, gleichschaltung, Weltanschauung, are used to give an air of culture and elegance. Except for the useful abbreviations i.e., e.g. and etc., there is no real need for any of the hundreds of foreign phrases now current in English. Bad writers, and especially scientific, political and sociological writers, are nearly always haunted by the notion that Latin or Greek words are grander than Saxon ones, and unnecessary words like expedite, ameliorate, predict, extraneous, clandestine, subaqueous and hundreds of others constantly gain ground from their Anglo-Saxon opposite numbers. The jargon peculiar to Marxist writing (hyena, hangman, cannibal, petty bourgeois, lackeys, flunkey, mad dog. White Guard, etc.) consists largely of words and phrases translated from Russian, German or French; but the normal way of coining a new word is to use a Latin or Greek root with the appropriate affix and, where necessary, the -ize formation. It is often easier to make up words of this kind (deregionalize, impermissible, extramarital, non-fragmentatory) than to think up the English words that will cover one’s meaning. The result, in general, is an increase in slovenliness and vagueness.
- Meaningless words: In certain kinds of writing, particularly in art criticism and literary criticism, it is normal to come across long passages which are almost completely lacking in meaning. Words like romantic, plastic, values, human, dead, sentimental, natural, vitality, as used in art criticism, are strictly meaningless, in the sense that they not only do not point to any discoverable object, but are hardly even expected to do so by the reader. When one critic writes, “The outstanding feature of Mr. X’s work is its living quality,” while another writes, “The immediately striking thing about Mr. X’s work is its peculiar deadness,” the reader accepts this as a simple difference of opinion. If words like black and white were involved, instead of the jargon words dead and living, he would see at once that language was being used in an improper way. Many political words are similarly abused. The word fascism has now no meaning except in so far as it signifies “something not desirable.” The words democracy, socialism, freedom, patriotic, realistic, justice, have each of them several different meanings which cannot be reconciled with one another. In the case of a word like democracy, not only is there no agreed definition, but the attempt to make one is resisted from all sides. It is almost universally felt that when we call a country democratic we are praising it: Consequently the defenders of every kind of regime claim that it is a democracy, and fear that they might have to stop using the word if it were tied down to any one meaning. Words of this kind are often used in a consciously dishonest way. That is, the person who uses them has his own private definition, but allows his hearer to think he means something quite different. Statements like Marshal Pétain was a true patriot. The Soviet Press is the freest in the world. The Catholic Church is opposed to persecution, are almost always made with the intent to deceive. Others words used in variable meanings, in most cases more or less dishonestly, are: class, totalitarian, science, progressive, reactionary, bourgeois, equality.
Many decades before our era of listicles, formulaic BuzzWorthy headlines, and the sort of cliché-laden articles that result from a factory-farming model of online journalism, Orwell follows his morphology of misuses with a timely admonition:
Modern writing at its worst does not consist in picking out words for the sake of their meaning and inventing images in order to make the meaning clearer. It consists in gumming together long strips of words which have already been set in order by someone else, and making the results presentable by sheer humbug. The attraction of this way of writing is that it is easy. It is easier — even quicker, once you have the habit.
His most salient point, however, is a vivid testament to what modern psychology now knows about metaphorical thinking as conduit of an active imagination:
By using stale metaphors, similes and idioms, you save much mental effort, at the cost of leaving your meaning vague, not only for your reader but for yourself. This is the significance of mixed metaphors. The sole aim of a metaphor is to call up a visual image. When these images dash … it can be taken as certain that the writer is not seeing a mental image of the objects he is naming; in other words he is not really thinking.
Orwell concludes with a practical checklist of strategies for avoiding such mindless momentum of thought and the stale writing it produces:
A scrupulous writer, in every sentence that he writes, will ask himself at least four questions, thus: What am I trying to say? What words will express it? What image or idiom will make it clearer? Is this image fresh enough to have an effect? And he will probably ask himself two more: Could I put it more shortly? Have I said anything that is avoidably ugly? But you are not obliged to go to all this trouble. You can shirk it by simply throwing your mind open and letting the ready made phrases come crowding in. They will construct your sentences for you — even think your thoughts for you, to certain extent — and at need they will perform the important service of partially concealing your meaning even yourself.
The remainder of Insurrections of the Mind offers a wealth of similarly sharp meditations on the vibrant variety of social forces and dynamics that we call culture. Complement this particular excerpt with more perennial pointers on writing, including Zadie Smith on the two psychologies for writing, Vladimir Nabokov on the three qualities of a great storyteller, Elmore Leonard’s ten rules of writing, Walter Benjamin’s thirteen doctrines, Henry Miller’s eleven commandments, Kurt Vonnegut’s eight tips for writing with style, and Susan Sontag’s synthesized learnings.