A few months ago, I recounted to a collaborator the details of a foolish mistake I made when planning a special occasion. Assuming the cake would be the easiest item on a long to do list, I left this till last, failing to recognise that cakes of this sort would require a lot of notice. It left me phoning round in a panic, until I eventually found someone who could do it at short notice. My collaborator remarked that he too could have seen himself making such an assumption, recognising aspects of himself in the assumption I had made and the problem it had created. ‘Easiest’ to me was coded as the most immediate and straightforward task, considered in terms of its internal logic, rather than being the most predictable, quickest or controllable. I suspect this assumption reveals something quite deep about how I’m orientated towards the world, regardless of the counter-factual question of whether I might have planned this process more carefully had I been less stressed about the impending event.
This has left me thinking about the sociology of stupid assumptions. By this I don’t mean those occasions on which we make a mistake due to rushing, error or stress that could easily have been avoided. I mean those mistakes which result from deeply held, though flawed, assumptions running up against the reality of the world. These are assumptions we might not knowingly hold yet which find themselves revealed through our actions. They are the common threads which bind together persistent missteps as we make our way through the world, reflecting a subtle incongruity between the structures of our thought and the structure of the world. They can become things we are aware of and reflect upon, even things which we struggle against. But they are persistent and deep seated, raising the question of where they come from.
The obvious answer to this is the Bourdieusian one, finding the origins of these habits of thought in our original social context. The assumptions of our natal context get reproduced in the assumption we make about the world as adults, with contextual features sedimented into cognitive habits that reflect the world as we were brought up to exist within it rather than the way it is necessarily is. This is a brief sketch but I hope it’s not a facile one because I respect this line of argument and I believe I understand it, even if it’s not possible to convey its depth and sophistication in a short blog post.
Nonetheless I wonder if it can account for the feeling of recognition which my collaborator felt when recognising my stupid assumption as something akin to his own? Can it account for the recognition we come to in ourselves, often isolated from an awareness of class and upbringing because it relates to an assumption so specific that it can be claimed to be inherited only in the tautological sense that it must have come from somewhere? Can it account for the role of technologies in fermenting these assumptions? In my case, I suspect the problem is as much to do with the constraints of the to do list, something I rely upon to an immense degree (as does at least one of my parents), failing as it does to capture contingencies surrounding a task in the sequential logic it imposes upon our tasks. These aren’t really counter-arguments as much as requests for elaboration, reflecting my newfound belief that the sociology of stupid assumptions tracks some of the most interesting questions in social theory.