Little by little, the internet is beginning to rebel against cutting and unnecessary sarcasm. It is beginning to reject the idea that other people’s enjoyment serves only as a target for our superior wit and that truly enjoying a mundane moment is a pleasure reserved for morons. Soon, we may no longer judge how sophisticated a person is by how thoroughly they denigrate and dissect the food at a chain restaurant.
This is partially a cultural movement. But there are other implications that will take is further. Some commentators are beginning to suggest that snarkiness is actually beginning to be viewed as an undesirable quality in business circles (perhaps suggesting that college coffeehouse culture no longer rules the pop-business scene). A recent Lifehacker post cataloged how snark (as a habit or lifestyle) has ill effects on a person’s health, career, relationships, and even the wider structure of society.
To deal with snark, it is important to mark how it arises. Knowing that, we can better know how to guide our behavior away from it. According to the professionals interviewed for the Lifehacker article, it develops as a defense mechanism. People use snark to project their own unhappiness or bad feelings on to others or redirecting the contempt they imagine others feel toward them.
Beyond that, it serves another protective purpose. Snark is a cheap way of establishing a veneer of superiority. By mocking the enjoyment another takes from an experience as unworthy or by taking the position that the other person is naive, the snark can appear more sophisticated or intelligent. From early in life, we learn that pleasing the critic is important and that the critic is likely an expert. The snark takes advantage of that lesson; he directs criticism (often founded in nothing but opinion) and gains the imprint of the critic’s expertise.
So how can we use Stoic philosophy to steer away from snark?
First, we can take a Stoic approach to the causes of snark. Instead of projecting unhappiness at others or seeking to avoid the contempt we might imagine others feel for us, we can seek the counsel of reason. Reason suggests that instead of multiplying misery by inflicting pain on others, we should seek out and address the causes of our unhappiness. In many cases, the root cause may be a failure on our part to discriminate between what is in our control and what is not. By taking a new perspective, guided by Wisdom, we can alleviate our negative feelings without being snarky.
Second, we can determine whether it makes sense to attempt to appear superior. Will our attempt impress someone who is wise? That seems unlikely. The wise are impressed by Wisdom, not the mere appearance of knowledge. It might impress someone else, but why does that matter? The unwise person is just as imperfect as we are, just as foolish as we are; it makes no sense to seek to impress him. As Marcus Aurelius and Epictetus both advised, it does not matter how other foolish people view us, it only matters that we seize upon what we control to seek to live virtuously. In addition, surely we should be spending the energy and time involved in being snarky to pursue virtue.
Finally, a special note for lawyers: Snark is not persuasive. Too many lawyers resort to sarcasm in written or oral argument. Instead of seeming smarter than their opponent, those lawyers come across as childish and unprofessional. A snarky approach often appears (whether justified or not) to be a cover for a lack of preparedness or good support. You are better off supporting your own argument or countering with calm, reasoned analysis than you are stabbing at your opponent with what you are sure is your rapier wit.