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 论文编号：
lw200707250757417537 |
| 论文属性：
Notes |
| 论文语言：English |
| 论文国家：China |
| 登出日期： 2007-07-25 |
| 字数： 5000 |
| 源程序：
无 |
| 价格：
免费论文 |
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| 论文大纲，目录 |
| 关键词搜索：AC640 Government Public Policy Political Communication Citizens and Culture |
oup that messages that refer to or
invoke the group can influence that individual’s behaviour. The public does not think; in
place of thought, it has “impulses, habits and emotions. The public is largely unaware of why
they think, feel, or do what they do. Propaganda takes advantage of the remarkable power
of group dynamics or peer pressure to influence individual behaviour.
This psychology is evident in the discussion of the campaign to motivate public smoking by
women in the 1920s. By relating smoking to the suffragette movement in the “Torches of
Freedom” campaign he created for the American Tobacco Company, Bernays was a major
factor in the normalization of public smoking by women in the U.S. While the connection
between smoking and political emancipation was as dubious then as it seems to us today,
the genius of the connection is evident.
3. AC640 reading: Paul Rutherford, “Advertising as Propaganda”
a. public goods in the context of a “disturbed hegemony”
Rutherford, an academic historian at the University of Toronto who specializes in media
history, opens this chapter taken from his book Endless Propaganda with a discussion of
“public goods.” Public goods are a category of economic resource defined by two criteria: (i)
they are “non-deductible,” meaning that their use by one person does not reduce its
usefulness for others; the cost of the good also does not grow as its use increases; and (ii) they are “non-excludable,” mean英语论文网 【http://www.51lunwen.org】ing that it is generally impossible to prevent any person
from enjoying the good. A public good here might be a national park, CBC radio, or a
government program aimed at reducing greenhouse gas emissions. All three are “public
goods” that stand to add to society’s net value without a significant downside or cost to
certain parties at others’ expense; and they are of potential value to all without
discrimination, including “free riders” who might avoid paying taxes, be merely visiting
Canada, or otherwise not contributing directly to the cost of maintaining these public
resources.
As distinguished from private goods—a chocolate bar or a car you might purchase—the
costs of public goods are meant to be widely borne (typically through taxes) and the benefits
consequently widely shared. Public goods can be things (an MRI machine at a hospital) or
services (smoking cessation programs); they are often goods that the marketplace cannot
afford or isn’t interested in providing publicly. Public goods are therefore the consequence of
what economists call “market failure,” i.e., products or services that the market is incapable
of providing privately. Public goods require a degree of public sacrifice to produce, e.g.,
taxes, and they symbolize the commonly-held wealth and health of a society. As Rutherford
states, public goods “reek of virtue.”
Rutherford acknowledges two important trends relating to public goods: (i) they have greatly
increase
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