When Words Do the Work: A Case Study in Nomenclature Drift

3–5 minutes

Lewis Goodall, a talk show host, calls the cross-border seizure of Venezuela’s Nicolás Maduro a ‘kidnapping’. His guest and Trump apologist, Angie Wong, rejects the word. She first says ‘arrest’, then ‘extradition’, then finally the improvised ‘special extradition’. Around that single lexical choice, a 12-minute standoff unfolds.

Audio: NotebookLM summary podcast of this topic.

As a language philosopher, I am evaluating the language and am less concerned with the underlying facts of the matter. Language serves to obscure these facts from the start and then rhetorically controls the narrative and framing.

Video: Source segment being analysed

There is a familiar mistake made whenever public discourse turns heated: the assumption that the real disagreement lies in the facts. This is comforting, because facts can, at least in principle, be checked. What follows examines a different failure mode altogether. The facts are largely beside the point.

Consider a broadcast exchange in which a political commentator and an interviewer argue over how to describe the forcible removal of a head of state from one country to another. The interviewer repeatedly uses the word kidnapping. The guest repeatedly resists this term, preferring arrest, extradition, and eventually the improvisational compromise ‘special extradition’.

What matters here is not which term is correct. What matters is what the interaction reveals about how meaning is negotiated under pressure.

The illusion of disagreement

Superficially, the exchange appears to be a dispute about legality. Was there a treaty? Was due process followed? Which court has jurisdiction? These questions generate heat, but they are not doing the work.

The real disagreement is prior to all of that: which lexical frame is allowed to stabilise the event.

Once a label is accepted, downstream reasoning becomes trivial. If it was an extradition, it belongs to one legal universe. If it was a kidnapping, it belongs to another. The participants are not arguing within a shared framework; they are competing to install the framework itself.

Equivocation as method, not error

The guest’s shifting vocabulary is often described as evasive or incoherent. This misreads what is happening. The movement from extradition to special extradition is not confusion. It is a deliberate widening of semantic tolerance.

‘Special extradition’ is not meant to clarify. It is meant to survive. It carries just enough institutional residue to sound procedural, while remaining sufficiently vague to avoid binding criteria. It functions less as a description than as a holding pattern.

This is equivocation, but not the amateur kind taught in logic textbooks. It is equivocation under constraint, where the aim is not precision but narrative continuity.

Why exposure fails

The interviewer repeatedly points out that extradition has a specific meaning, and that the situation described does not meet it. This is accurate, and also ineffective.

Why? Because the exchange is no longer governed by definitional hygiene. The audience is not being asked to adjudicate a dictionary entry. They are being asked to decide which voice has the authority to name the act.

Once that shift occurs, exposing misuse does not correct the discourse. It merely clarifies the power asymmetry. The guest can concede irregularity, precedent-breaking, even illegality, without relinquishing control of the label. The language continues to function.

Truth as a downstream effect

At no point does the exchange hinge on discovering what ‘really happened’. The physical sequence of events is relatively uncontested. What is contested is what those events are allowed to count as.

In this sense, truth is not absent from the discussion; it is subordinate. It emerges only after a rhetorical frame has been successfully installed. Once the frame holds, truth follows obediently within it.

This is not relativism. It is an observation about sequence. Rhetoric does not decorate truth here; it prepares the ground on which truth is later claimed.

Language doing institutional work

The most revealing moment comes when the guest effectively shrugs at the legal ambiguity and asks who, exactly, is going to challenge it. This is not cynicism. It is diagnostic.

Words like arrest and extradition are not merely descriptive. They are operational tokens. They open doors, justify procedures, and allow institutions to proceed without stalling. Their value lies less in semantic purity than in administrative usability.

‘Kidnapping’ is linguistically precise in one register, but administratively useless in another. It stops processes rather than enabling them. That is why it is resisted.

What the case study shows

This exchange is not about geopolitics. It is about how language behaves when it is tasked with carrying power. Meaning drifts not because speakers are careless, but because precision is costly. Labels are selected for durability, not accuracy. Truth does not arbitrate rhetoric; rhetoric allocates truth. Seen this way, the debate over terminology is not a failure of communication. It is communication functioning exactly as designed under modern conditions. Which is why insisting on ‘the correct word’ increasingly feels like shouting into a ventilation system. The air still moves. It just isn’t moving for you.

The Rhetoric of Realism: When Language Pretends to Know

Let us begin with the heresy: Truth is a rhetorical artefact. Not a revelation. Not a metaphysical essence glimmering behind the veil. Just language — persuasive, repeatable, institutionally ratified language. In other words: branding.

Audio: NotebookLM podcast on this topic.

This is not merely a postmodern tantrum thrown at the altar of Enlightenment rationalism. It is a sober, if impolite, reminder that nearly everything we call “knowledge” is stitched together with narrative glue and semantic spit. Psychology. Neuroscience. Ethics. Economics. Each presents itself as a science — or worse, a moral imperative — but their foundations are built atop a linguistic faultline. They are, at best, elegant approximations; at worst, dogma in drag.

Let’s take psychology. Here is a field that diagnoses your soul via consensus. A committee of credentialed clerics sits down and declares a cluster of behaviours to be a disorder, assigns it a code, and hands you a script. It is then canonised in the DSM, the Diagnostic Scripture Manual. Doubt its legitimacy and you are either naïve or ill — which is to say, you’ve just confirmed the diagnosis. It’s a theological trap dressed in the language of care.

Or neuroscience — the church of the glowing blob. An fMRI shows a region “lighting up” and we are meant to believe we’ve located the seat of love, the anchor of morality, or the birthplace of free will. Never mind that we’re interpreting blood-oxygen fluctuations in composite images smoothed by statistical witchcraft. It looks scientific, therefore it must be real. The map is not the territory, but in neuroscience, it’s often a mood board.

And then there is language itself, the medium through which all these illusions are transmitted. It is the stage, the scenery, and the unreliable narrator. My Language Insufficiency Hypothesis proposes that language is not simply a flawed tool — it is fundamentally unfit for the task it pretends to perform. It was forged in the furnace of survival, not truth. We are asking a fork to play the violin.

This insufficiency is not an error to be corrected by better definitions or clever metaphors. It is the architecture of the system. To speak is to abstract. To abstract is to exclude. To exclude is to falsify. Every time we speak of a thing, we lose the thing itself. Language functions best not as a window to the real but as a veil — translucent, patterned, and perpetually in the way.

So what, then, are our Truths™? They are narratives that have won. Stories that survived the epistemic hunger games. They are rendered authoritative not by accuracy, but by resonance — psychological, cultural, institutional. A “truth” is what is widely accepted, not because it is right, but because it is rhetorically unassailable — for now.

This is the dirty secret of epistemology: coherence masquerades as correspondence. If enough concepts link arms convincingly, we grant them status. Not because they touch reality, but because they echo each other convincingly in our linguistic theatre.

Libet’s experiment, Foucault’s genealogies, McGilchrist’s hemispheric metaphors — each peels back the curtain in its own way. Libet shows that agency might be a post-hoc illusion. Foucault reveals that disciplines don’t describe the subject; they produce it. McGilchrist laments that the Emissary now rules the Master, and the world is flatter for it.

But all of them — and all of us — are trapped in the same game: the tyranny of the signifier. We speak not to uncover truth, but to make truth-sounding noises. And the tragedy is, we often convince ourselves.

So no, we cannot escape the prison of language. But we can acknowledge its bars. And maybe, just maybe, we can rattle them loudly enough that others hear the clank.

Until then, we continue — philosophers, scientists, diagnosticians, rhetoricians — playing epistemology like a parlour game with rigged dice, congratulating each other on how well the rules make sense.

And why wouldn’t they? We wrote them.