Keith Moser. Fake News in Contemporary Science and Politics: A Requiem for the Real?

Keith Moser’s book Fake News in Contemporary Science and Politics configures a transdisciplinary rhetoric of how deceptive content circulated by media channels has catastrophically created a pervasive “hyperreality” that not only sanctions itself stealthily but also obfuscates all truth claims. Moser understands this “hyperreality” as a false epistemic truth that attacks humanity in the form of a tide of “infodemic crises” in today’s digital era. Moser also emphasizes the alarming nature of this hyperreality, which manufactures a counterfeit reality capable of generating counter-facts that deny the very existence of objective truth.This book is of indispensable interest not only to those who subconsciously recognize the perils of the self-postulated truth fallacies that authorize themselves in this modern technological globe but to humanity in its entirety. With a sense of urgency, it elucidates how the omnipresence of fake news and conspiracy theories within scientific and political domains endanger the Anthropocene and reflects the dire consequences of living in a post-truth digital world, in which the norms of factuality are compromised. Moser takes a lethal step by going beyond scholarly convention and proving how world leaders driven by capitalist ideology hegemonize truth by capitalizing technology to cater to their selfish intentions. Primarily, he grounds his analysis on Jean Baudrillard’s theories of hyperreality, which postulates postmodernism as the “diagnosis” of the problem of hyperreality rather than the root-cause of it, leading to a “complete disappearance,” “effacement,” or “disfiguration of the totality of human relations” (6–8). Structurally, the book is divided into five chapters, which individually contain the “abstract,” “keyword,” “introduction,” “body,” “conclusion,” and “reference” sections, making it comfortable for the reader to effectively peruse the laboriously researched project.The “Introduction” demonstrates the ubiquity of fake news and conspiracy theories by emphasizing the real-life consequences of the “pervasive misrepresentation” or what Moser refers to as the “infodemic” or stimulated hyperreality that vitiates human ability to distinguish truth from falsehood. In this regard, he cites examples of how Big Carbon or alt-right media outlets, which, despite factual truth, encourage the denial of the hazards of global warming and anti-vaccination movements to satisfy their short term “myopic” monetary narrative (2). However, Moser’s focus on the economic motives behind these movements, while significant, might oversimplify the complex interplay of social, psychological, and cultural factors that also contribute to the spread of misinformation. Moser further explores how postmodern autocratic leaders like Donald Trump and Vladimir Putin exploit this simulated reality to destabilize democratic institutions, suppress dissent, and consolidate power.Another reason that Moser provides for the increasing hold of fake news and conspiracy theories is what he calls “late capitalism.” Moser claims that late capitalism, which has changed its focus from being product-oriented to consumer-oriented, has created a commodity fetishism that tyrannically produces a “commercial simulacrum” of “hyperreal fantasies” (7, 5). Moser’s analysis of late capitalism as a driving force behind the proliferation of fake news and conspiracy theories is insightful because it places needed emphasis on the relationship between economic determinism and media authenticity.Chapter 2, “Climate Change Denial: An Ecocidal, Parallel Universe of Simulation,” delves further into the problem of climate change denial that jeopardizes global health resulting from an obvious lack of any mitigating action. Drawing on Baudrillard’s critique of the post-factual “rift between evidence and truth” created by hyperreal echo chambers, and Jean-François Lyotard’s theory on the influence of corporate actors in research funding, Moser underscores the role of far-right populist leaders who, with their “anti-science, post-factual rhetoric,” propagate climate change as a hoax, thereby constructing an “ecocidal, parallel universe of simulation” that diverts public attention from the reality of “anthropogenic climate change” (15). Moser makes a compelling argument that the hyperreality created by various meta-narratives and conspiracy theories provide counterevidence against truth itself (16). For instance, Moser asserts that Big Carbon turned to tobacco companies to “greenwash reality” to fund their commercial interests. He also cites the Global Warming Petition Project as an example of absurd “knowledge” that casts doubt on human-caused climate damage (22). This, Moser claims, is possible by bribing researchers who thus produce false facts to “orient research” for their personal interests of the corporate sources or the “wealthiest,” thus “peddling pseudo-science to the public” (18–20). While Moser’s application of Baudrillard and Lyotard offers a sharp critique of the mechanisms behind climate change denial, one might question whether these postmodern frameworks fully capture the complexity of the issue. For instance, Baudrillard’s focus on hyperreality might obscure the very real psychological, social, and political factors that drive individuals and communities to reject scientific evidence. Moreover, while Lyotard’s critique of corporate influence is pertinent, Moser could also have explored how social media algorithms and echo chambers contribute to the proliferation of misinformation.Another facet worth mentioning in this chapter is Moser’s unabashed attack on well-known political leaders who actively distort truth and mislead the public by leveraging their positions of power and privilege. Owing to various policies and the withdrawal from the 2015 Paris Agreement, he audaciously critiques political leaders such as Trump, Bolsonaro, and Abbott, who, through post-truth discourse, contribute to a hegemonic effort to bypass rational thought and overtly promote a distorted hyperreality (34). With great urgency, Moser concludes the chapter with a pressing and forceful assertion that “if the forces of obscurantism prevail, [human society] will have signed [their] own death warrant soaked in the ubiquitous blood of alternative facts” (46). Moser’s critique is persuasive and timely, especially in light of these leaders’ environmental policies and their withdrawal from the 2015 Paris Agreement. While the author’s argument effectively underscores the existential threat posed by climate change denial, it also raises awareness about the rhetorical effectiveness of such apocalyptic warnings.Chapter 3, “COVID-19 Vaccine Hesitancy: The Ongoing, Hyperreal Saga of a Deadly Epidemic and Infodemic,” examines the phenomenon of COVID-19 vaccine hesitancy among people who challenged scientific research that cautioned against the dangers of the pandemic as a hoax, refused to get vaccinated, and consequently lost their lives. In this vein, Moser claims that this hesitancy is due to the “deadly effects of anti-science simulacra that decimated the human population” (53). He explores how misinformation, such as the debunked myth linking the COVID-19 MMR vaccine to autism, fueled public distrust in vaccination (58–59). Moser’s analysis opens new avenues for a deeper exploration of the psychological mechanisms that make individuals more susceptible to such myths. For instance, he might consider the role of cognitive biases, such as confirmation bias, which can lead individuals to seek out and believe information that aligns with their preexisting views, even when that information is demonstrably false.Moser furthers his argument by drawing parallels between vaccine hesitancy and skepticism toward other major epidemics, attributing this resistance to anti-science rhetoric, media sensationalism, and misinterpreted metanarratives (60, 73). He also discusses how certain faith-based perspectives, which view the pandemic as divine retribution, exacerbated the spread of disinformation, further entrenching individuals in hyperreal filter bubbles (83). This argument is relevant in highlighting the intersection of religion and misinformation while critiquing faith-based perspectives for spreading disinformation. This argument offers an insightful perspective of the role of religion in the pandemic, recognizing that faith can be both a source of disinformation and a powerful force for public health advocacy.In Chapter 4, “Alternative Facts Trump Reality: The Spectacular Anatomy of an Insurrection,” and chapter 5, “The Baudrillardian Discourse of the Good: Putin’s False Flag Operation to Denazify Ukraine,” Moser intensifies his attack on autocratic leaders like Trump and Putin engaging in a parhessia of how the emergence of post-truth politics has eroded the foundation of democratic societies. Moser critically analyzes Trump’s “Stop the Steal” metanarrative, his cultivated “celebrity image,” and the coup d’état attempt on January 6, 2021, as primary evidence supporting his argument. He asserts that Trump’s violence resulted in unwarranted casualties representing what Moser terms a “manufactured” “insurrection,” characterized by “alternate planes of (hyper-) reality” designed for political gain. Moser argues that this event was the culmination of “four years of a purely simulacral” form of governance (95).Once again, Moser uses Baudrillard’s concept of hyperreality as a potent tool for deconstructing the superficial layers of Trump’s capitalist strategies. He fervently describes Trump’s manipulation of truth as a form of “cosmetic surgery on the real,” creating an “optical illusion” in which Trump is portrayed as the victim rather than the oppressor (99, 110). Such a depiction strikingly conveys the artificiality of Trump’s narrative construction while also highlighting the disorienting effects of post-truth politics. On a similar tangent, Moser argues that Putin’s “digital iron curtain” and his justification for the invasion of Ukraine are predicated on a binary narrative that pits absolute good against evil, thereby distorting reality to legitimize his actions (139). In both cases, Moser draws correspondences between how Trump and Putin use digital platform to enforce their pretentious victimhood by validating their own false versions of truth. While both engage in post-truth tactics, Putin’s control over Russian media and the state’s repressive apparatus differs significantly from Trump’s more decentralized approach, which relies heavily on social media and grassroots mobilization. Acknowledging these distinctions could provide a more nuanced understanding of the global landscape of post-truth politics. Nevertheless, both chapters conclude with a call to action, urging readers to resist the tyranny of fake news and further take responsibility for combating the spread of disinformation instead of “impotently watching the dark clouds of obscurantism cover the planet in the age of (dis-) information” (168).All in all, Moser’s book is valuably incisive for readers interested in exploring the relationship between media authenticity and the influence of autocratic leaders who control public perception by generating false realities. With efficacy, Moser creates crucial awareness of the dangers of fake news in today’s technologically driven world and offers potential remedies, such as inoculation theory, media literacy, evidence-based knowledge, along with news legislation to diagnose the malaise of fake news that plagues contemporary human society. Although, as he claims, these solutions do provide a ray of hope to tackle the problem of manufactured “hyperreality” they also invite further critical inquiry concerning their practical implementation within sociopolitical contexts where educational access is unevenly distributed. This highlights a potential limitation in Moser’s approach, as it presumes a level of epistemic agency that may not be universally accessible.Undoubtedly, the implementation of evidence-based knowledge offers a robust foundation for epistemic inquiry and the identification of Moser’s concept of “hyperreal news,” raising important questions about who will assume responsibility for such an undertaking. This approach also opens up new avenues for guiding epistemic exploration, particularly within the Anthropocene–Technocene nexus, which intersects with the disciplines of Media Studies, Sociology, Anthropology, and Technology. Additionally, building on Moser’s central assertion that media, particularly television, serves as a pivotal platform for either guiding or misleading the public, this observation presents a promising avenue for further examination of, for instance, the intersection of morality and epistemology in shaping and sustaining constructed realities within the context of fake news. This argument also underscores the profound influence of media in shaping collective realities. This observation could be further developed to investigate the role of emerging technologies—such as artificial intelligence and deepfake videos—in perpetuating or combating hyperreality. Exploring these dimensions would enhance the relevance of Moser’s work in addressing future challenges posed by technological advancements.While Moser’s arguments may occasionally appear repetitive due to his frequent references to the dangers of hyperreality and the suggested mitigation strategies, this does not diminish the significance of the issues he raises. His openness to transdisciplinary dialogue is efficacious and impactful, making Fake News in Contemporary Science and Politics a critical contribution to understanding the complexities of living in a post-truth world. Indeed, his work challenges readers to confront the epistemic and ethical implications of a society increasingly governed by manufactured realities and offers a thought-provoking framework for navigating the uncertainties of the post-truth era.