He asserts that people with privilege have more access to privacy than people who don’t.
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One of the most striking arguments Keizer makes is that privacy and class are intrinsically bound together. We assume that as they rise to prominence, they shed their inalienable rights. We tend to forget that they are flesh and blood. We tend to forget that culturally prominent figures are as sacred as the people closest to us. It lives or dies to the extent that we remain willing to believe that the human person, body and soul-our blood relatives in his or her flesh, and beyond reduction in his or her grandeur and nobility-is sacred, endowed with inalienable rights and a microcosm of us all.” He says, “We speak of privacy as a right but we might also think of it as a test, as a canary in the mine of our civilization. He demonstrates a real concern for how little privacy we have, how cavalier we sometimes are with our privacy, and how unthinkingly we might infringe on the privacy of others.
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In his book Privacy (Picador), Garret Keizer explores privacy through a series of essays that consider privacy legally, from the feminist perspective, through the lens of class, and more. These disclosures come so freely because we’ve long been conditioned to share too much with too many. We often surrender this information without question or reflection. We surrender personal information when registering for social media accounts and when making purchases online. Many people willingly disclose what they’ve eaten for breakfast, where they spent last night and with whom, and all manner of trivial information. There are many ways we have surrendered our privacy in the information age. Is this a fair price? Are famous people aware of how they are sacrificing privacy when they ascend to a position of cultural prominence? Only they know but we do take it for granted that privacy for fame, fortune and power is a fair exchange. In exchange for the erosion of privacy, they receive fame and/or fortune and/or power.
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People with high public profiles are allowed very few boundaries. What information do we have the right to keep to ourselves? What boundaries are we allowed to maintain in our personal lives? What do we have a right to know about the lives of others? When do we have a right to breach the boundaries others have set for themselves? When people have been forcibly outed, those doing the outing have said they were acting for the greater good or working to reveal hypocrisy as if the right to privacy and the right to determine if and when to come out is only afforded to those who are infallible. Congressman Edward Schrock was outed in 2004 because he voted for the Marriage Protection Act. In particular, politicians who have gone on record for legislation that suppresses civil rights have found themselves in the glare of the spotlight. Sometimes, this zeal to classify has resulted in public figures being outed against their will. The only thing satisfied by that information is my curiosity. There is nothing in my life that is impacted by knowing Ricky Martin, for example, is gay.
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We act like placing these people in categories will have some impact on our lives, or that it is our responsibility, when, most of the time, it won’t change anything at all. Any number of celebrities are dogged by “gay rumors,” because we cannot quite place them into a given category. When public figures don’t provide outward evidence of their sexuality, our desire to classify intensifies. Are you a man or a woman? Are you a Democrat or Republican? Are you married or single? Are you gay or straight? We don’t seem to know what to do when we don’t know the answers to these questions, or worse, when the answers to these questions do not fall neatly into a category. We also like taxonomy, classification, definition. In this information age, we are inundated with information, to which at times we feel entitled. We are still in that time in our history where public figures come out of invisible closets largely built by a public insatiable in its desire to know all the intimate details of the private lives of very public people.