On Procrastinating Writing Your [Thesis/First Book/Second Book]

marked up page from 2012 manuscript

[photo of a page from the 2012 version of Rhetoric and Demagoguery]

I’ve written elsewhere a lot about procrastinating…

…in the draft of a book I never finished. I put off finishing it.

We have a tendency to personalize everything, from politics to writing process. By that I mean that we talk in terms of identity rather than behavior (“I’m a procrastinator” instead of “I procrastinated finishing that book”). We really need to stop. Behavior doesn’t have a necessary connection to identity. I procrastinate, and have a lot of half-finished projects. But, I’ve published six books and over a dozen peer-reviewed articles in my career, and six book chapters in the last three years alone. So, I procrastinate, but I also get things done—the two behaviors aren’t mutually exclusive.

Let’s be clear: I made some bad errors in my career, but they weren’t because I’m a procrastinator. I wasn’t procrastinating. I was working like the Tasmanian Devil in the Looney Tunes Cartoons. My errors were, or were the consequence of, being bad at time management, having unrealistic notions about publishing, not having mentors who could give me field-specific publishing advice, not being in a relationship that was supportive of my career, pissing off a powerful realist in the Philosophy Department, and many other things I probably can’t name.

Everyone procrastinates, in the sense that not everyone gets everything done right now—you can’t. Procrastinating means putting some things off till later, and, since we can’t actually do everything right now, putting things off is often a good time management strategy. I never finished the book about scholarly writing because other projects (about our current political moment) seemed to me more urgent. They were. They are. When we have people over to dinner, we don’t set the table till the last minutes. We have cats.

Sometimes procrastinating isn’t a good strategy. It can be a kind of self-sabotage; it can mean getting caught a terrible loop of shame. I think a lot of self-help rhetoric ensures that people get caught in that loop. It says that there is a simple solution, and you should follow it. Since there isn’t a simple solution for how hard it is to write a dissertation, then people for whom the simple solution doesn’t work think they’re the problem. They aren’t. The simple solution is the problem.

There is no simple solution for how hard academic writing is.

Also, the Easter Bunny was your parents. And I have bad news about Santa Claus.

One way to try to distinguish sensible v. self-sabotaging procrastination is to try understand why we’re putting something off. And those ways work differently, I think, for what kind of writing people are trying to do. This post is for scholarly writers who believe that their procrastination is hurting them.[1] In fact, it’s for a specific way that a specific motive for procrastination might be hurting them. In other words, I am not laying down rules that will work for everyone under every circumstance.

Putting off a project can be a savvy time and career management choice if the project requires resources we don’t have (e.g., travel money, fluency in a specific language), is less urgent than something else (e.g., it won’t count for promotion or tenure, won’t be part of a dissertation, or, in my case, is a less urgent argument to make given our political situation), or in various other ways isn’t something we should be pursuing right now.

My personal crank theory is that the unproductive kinds of procrastination, and the unproductive ways of trying to stop procrastinating, all involve shame. But people who’ve done actual research on this say that the unproductive kind of procrastination tends to have one of three triggers: drudgery, existential threat, decisional ambiguity.

And here I want to stop for a moment and point out that writing a thesis, article, or book has every single one of these three triggers and way too much shame, and often way too many advisors who think shame and panic are necessary to the writing process. That’s how those advisors work. That isn’t how you have to work.

Most of the advice out there about procrastination assumes that the trigger is drudgery, and so, if that’s your problem, google away. Lots of strategies —the emergent task planner, giving yourself rewards, breaking things down into manageable steps, telling yourself you have to do either [whatever it is] or a more unpleasant task [e.g., clean the litterbox]–are great advice if that’s your motive for procrastinating.

There’s less about existential threat. This is a pretty good article about that trigger. The short version is that the more we succeed, the more likely we are to worry that we will be exposed as imposters. (The only people I’ve ever known who didn’t have imposter syndrome were narcissists, and were, in fact, imposters.) The temptation is to engage in self-sabotage (e.g., get involved with a high-maintenance partner who doesn’t support your career, take on too many responsibilities) so that it’s always possible to say that no manuscript was your best effort. Therefore, if it’s trashed by someone, that isn’t actually an indication of whether you are a smart and good person.

Weirdly enough, outright failure can be less threatening to our self-esteem than trying hard and turning out something that gets a lot of criticism, or doesn’t have the impact we’d hoped, or is otherwise okay but not great. (I’ve often thought that it was a kind of gift that I have never been the smartest person in my family, friend group, work group, any class I’ve taken, or just about any group larger than me and one of my dogs, and not always then. I still had/have imposter syndrome, but there was always less at stake for me.)

The most effective way to manage this kind of trigger for procrastination and other forms of self-sabotage is therapy. (Ideally with someone who has worked with other academics.) I can’t say that strongly enough.

I want to focus on decisional ambiguity because I think it’s the least-discussed in resources for academic writers. That trigger occurs when we’re pressed to make a decision that we could make in a relatively straightforward way if we had information we don’t have at this moment. The situation is ambiguous, but it could be clear if we had certain information. The impulse is to delay the decision until we get that information.

Just to be clear, that can be a good choice. A very popular book advocates a method of setting aside decisions till you have more information (Getting Things Done).

But, when writing a dissertation or book, while teaching, having service requirements, we can find ourselves suffering from decision fatigue. The tl;dr version is that we make decisions better when we have a limited number of them we ask ourselves to make. If we have to make too many decisions (and “too many” depends on all sorts of factors), then we just stop making decisions, or start flipping coins.

So, what does that mean for scholarly writing?

If you’re writing a book, thesis, article, grant proposal, or anything else in a scholarly genre, then, even in the first draft, you’re faced with too many decisions. Is this the right organization, should I move this argument there, should I read that [article/book], am I representing that argument fairly, what the hell is my point, should I use this word, should I drop out of grad school/academia, maybe I should read that other [article/book], am I explaining this point, is that the right quote, how much should I cite that [article/book], have I cited this source correctly, will my readers hate/love this, and so many other decisions that range all over the place: your argument, your readers’ possible responses, your relationship to others who’ve written about this, your career, the job market, the text you’re producing (from sentence-level correctness to genre questions).

A lot of conventional writing process advice is useful: expect to have multiple drafts, and begin by focussing on big picture issues (wtf is my argument before you worry about what tense you should use); expect that writing is recursive (so that when you think you’re at editing stages, you might find that trying to correct passive agency or a mixed metaphor might make you rethink important parts of your argument).

It also means: limit the decisions you need to make on any given day.

Decide ahead of time that you’re going to spend certain times in the week writing—don’t leave that till the day. And then, when you’re in that writing time, it might mean that you write a blathery draft in which you don’t try to get much of anything right. (In a first draft, I often have sentences like, “As Blarghy McBlarghy said, democracy depends upon interlocutors blarghing with each other while focused on blargh.” Or it might be, “As Shirer says in that book with the blue cover, Hitler was [effective? that’s the wrong word])”

One friend described “the narcissistic pleasures of the first draft.” Don’t try to get your argument right; decide you’re just trying to get your thoughts—fuzzy, incoherent, rambling, passionate–in writing.

I never have a strict outline at this point (actually I never have a Ramistic outline ever), but I sometimes (not always) have a flow chart of the four or five concepts/cases I want to discuss. It’s never what the structure actually turns out to be. So I don’t decide on an order of ideas as much as throw out a possible order.

It’s like planning a road trip—you throw out the places you’d like to see, and make a guess as to what route makes sense. But, as you travel, you change your mind about where you want to go. You follow the evidence.

The next pass is deciding that I’m going to try to get my argument somewhat more clear. This means that I reread what I’ve written in a purely critical mood (deciding what’s not working, but not trying to decide what would make it better). Sometimes I use different colored pens, or different colored post its. There are: sentence-level gerfuckedness (orange or red), parts that require more research or bringing in research (green), significant rewriting but the argument is good (blue), changes in wording I know are right (black).

Sometimes I don’t do it that way, and each color is a different pass on reading. So, all the comments I made 1/3/2020 are in pink; the ones from 2/15/2021 are in blue. (In other words, don’t get too rigid about your process, or you’ll have too many decisions to make, and too many ways to shame yourself.)

Loosely, my method is: blather, then critique, then blather oriented toward responding to the critique, then critique. Rinse and Repeat. Do that till you’re working on the Works Cited.

And it’s generally working from big picture (WTF is my point) through issues of organization and citation to paragraph to sentence. But it’s pretty common that I hit a “sentence-level” issue (e.g., do I mean “contact” or “impact”) that causes me to rethink important parts of my argument—from the underlying model (in other words, my argument) to organization.

I’m not saying that people should do what I do. That’s pretty much the opposite of my point. I don’t know anyone else who uses this specific method. I’m describing it precisely because I think it wouldn’t work for most people—I’m hoping to inspire people to come up with one that works for them, even if it seems weird.

I’ve long been grumpy that research on the writing process turned into writing procedures [I’m looking at you: mental mapping.] My point is that one way to get around the trigger of decisional ambiguity is to restrict the choices you’re making at any given time. A decision you should not make in the moment is how you will do that.

Everyone should have a day they do not work. (I broke this rule about four times a semester when I had to grade papers, but I tracked my time, so that I got that time back for vacation.) Work needs to have limited space.

There are some other strategies that people find useful. One is sometimes called ‘chutes and ladders.’ When you don’t have the cognitive capacity for the choices that also trigger existential threat, you make the decisions that procrastinate and yet enable that kind of decision. Before leaving your workspace (and, really, try to have a workspace—I know it’s hard; at one point in grad school my workspace was a closet), pull up on your computer (or have piled on your desk) the sources you think you should use (the Blarghs). Or, before you walk away from that space (and you do need to walk away), write out a sentence or two of what you hope to write the next time you’re back to work.

Limit your work time. But, when you’re working, actually work. And give yourself breaks (about ten minutes of every hour). Some people leave a note to future self—here’s what I did, and here’s what I hope to do next.

If there are other decisions important to your writing, then set them up for yourself before leaving your workspace—cue up the playlist, put the coffee in the fridge, set up the coffeemaker, move the shaming books/articles away, organize your pens, clean off your desk, make sure the cat’s bed is up to your cat’s standards.

And procrastinate. Put off till later worrying about whether your advisor or the press or the journal will like what you’re writing, what the response to this book will be, whether it will get you a job or tenure.There are times for worrying about all those things, but not while you’re trying to write the first (or even third) version of your thesis/article/chapter/book.

We procrastinate setting the table because our cats will step all over the plates if we turn our backs. But we do eventually set the table. And we do so before the guests arrive.

Procrastination can be your friend. It can be a sensible way to think about what to worry about now, and what worries to deflect till later. But you do need to get your dissertation done before the guests arrive.

[1] Obviously, not because I think other kinds of writing are less important, but, especially when it comes to decisional ambiguity, the decisions are different.

“But they’re faaaaaamily”

Trump with bad spray tan
Photo from here: https://www.wsj.com/articles/trumps-unhappy-returns-11601333853


If, like me, you’re an avid reader of advice columns, then you know the thought-terminating cliche, “but they’re faaaaaamily.” A thought-terminating cliché is something people say to ourselves that enables us to stop thinking about what otherwise might be a troubling situation. It enables us to resolve cognitive dissonance. This particular thought-terminating cliche comes up when a family member (call them YTA) has repeatedly behaved hurtfully, and the person they’ve hurt (usually the person writing in for advice, so “Letter Writer,” LW) wants the hurting to stop. LW is proposing setting a boundary of some kind, holding YTA accountable, getting some kind of meaningful commitment that YTA will change. LW wants the family to take on the problem that YTA hurts LW.

Often, the family refuses. Getting YTA to stop hurting LW is often part of a family system, and so getting real change would mean rethinking assumptions, changing how the family systems work, dealing directly with uncomfortable things people have been evading. If they aren’t hurt by YTA, then it would be easier just to try to get LW to shut up. The conflict would still be there, but it would only be between LW and YTA.

And here is the moment of truth. A family (or group) can decide that it is committed to principles of treatment–such as reciprocity (everyone does unto others as we would have done unto us)–in which case they would be willing to take on the hard work of ensuring that every individual is going to be treated as we would have done unto us.

Or, the family/group can decide that the conflict is not YTA’s shabby behavior, but LW’s objecting to it. After all, that’s what seems make it everyone’s problem. So, many families and groups treat naming the conflict and naming the shabby behavior as the real problem, and say that this naming so violates in-group loyalty. That’s how a lot of families and groups treat the accusation of intra-group violation of ethical norms (aka, being a shit). Instead of saying the person being a shit is a problem, the person complaining is the problem.

Sometimes YTA apologizes (or is made to apologize), and LW is expected to behave as though the slate is wiped clean—no matter how many times YTA has hurt LW in exactly the same way and apologized, and then gone on to hurt again. It’s reasonable that LW might, especially if YTA has apologized, and hurt again, not think an apology is good enough. A healthy situation would mean that people would want to think about the systems that caused the hurt; an unhealthy one says LW has to “get over” the hurt, even if it’s still happening, and will keep happening. The problem gets reframed as LW being over-sensitive, too focused on the past, unforgiving, and insensitive as to the hurt they’re causing YTA by calling out past behavior.

Having deflected the problem onto LW’s being sensitive or unforgiving, the family can then fleck off any obligation to do anything. If LW resists, and, for instance, doesn’t want to loan YTA money (knowing it will never be paid back), let them move in (knowing they’ll be hurtful and irresponsible), invite them to an important event, and so on, then the family says, “But you can’t treat YTA that way, because they’re faaaaamily.” YTA, so the argument runs, would be or is hurt by LW, and YTA is family, LW is therefore in the wrong.

I have to point out that LW is also faaaaamily, so were family obligations reciprocal, then YTA would be told in no uncertain terms to knock that shit off, but they aren’t. That’s important. This narrative reframes a reasonable description of the situation–YTA has hurt LW and will continue to do so–into YTA being the victim of LW because LW named the behavior out loud and is trying to change it.

What LW wants is in-group accountability, and LW makes themselves out-group simply by asking for it. “But it’s faaaaamily” is a way of saying that in-group members (family) cannot be held accountable—it’s a violation of loyalty to the family to ask for accountability from any member of the family.

Sometimes there’s a minor amount of hand-wringing, and perhaps even a talking-to, but most often LW is framed as doing something that means they “deserve” YTA’s bad treatment, and so BSAB (Both Sides Are Bad).

It’s rarely BSAB; YTA has rarely been hurt by LW as much as LW has been hurt by YTA, but wildly different standards are applied to make the math work. So, for instance, an adult offspring wanting to move out is just as bad as another family member having stolen their identity, a bride not wanting her father to walk her down the aisle is just as bad as his having skedaddled out of financial and emotional obligations for most of her life, and, well, anyone who reads advice columns can list lots of other examples.

Thus, the more that a group values in-group loyalty, the less able they are to manage in-group conflict reasonably, the more hostile they are to holding in-group members accountable, the more hostile they are to anyone who asks for accountability, and the more likely they are to engage in bad math BSAB.

This post isn’t about families. It’s about politics.

When I began working on what’s euphemistically called “the slavery debate,” I discovered that one of the most common post-Civil War narratives was BSAB–the Civil War happened, so this fantasy goes, because slavers and abolitionists were equally fanatical. There’s an interesting history of that narrative. In the antebellum era, it was a repeated (and powerful) argument that enabled people who directly benefited from slavery to claim that they didn’t have a position on it; it died during the Civil War (at least in the North), but sprang up again after the end of Reconstruction with Democrats wanting to get the support of southern states (the Solid South strategy, although people who should have known better, like Oliver Wendall Holmes believed it), It slowly retreated after the Civil Rights movement, but never really surrendered. And I’m seeing it come back.

It’s unmitigated nonsense.

It meant equating criticizing slavery with lynching abolitionists; it meant equating factory work (which was bad) with slavery (which was worse); it meant equating the kind of physical punishment often used with children with the brutality of treatment of enslaved people; it meant equating the sometimes vehement rhetoric of abolitionists with the attempt to make all states into slave states.

But, it’s an attractive narrative for people who believe that loyalty to in-group is the highest value. I think it was Michael Sandel who said that you have to honor Robert E. Lee’s decision to value his loyalty to his state. No, you don’t. Lee valued his loyalty to his state over his loyalty to his country—he was, literally, a traitor to his country, and violated oaths, and he did so in order to protect slavery.

Jonathan Haidt, a conservative, showed that self-identified “conservatives” value in-group loyalty more than self-identified “liberals.” As I’ve argued, I think the “conservative v. liberal” way of describing our policy and political world is either false or non-falsifiable. Tl;dr, the “left v. right” binary or continuum is as useful as describing religious views as Christian v. atheist. You don’t make the Christian/atheist binary more accurate by making it a continuum between the two.

I think a more nuanced research project would complicate (aka show to be bullshit) Haidt’s conclusions (especially his conclusion that in-group loyalty is a good, and “libruls” are wrong not to value it). I think some consideration of the history of appeals to in-group loyalty (aka, scholarship in rhetoric) would show that valuing loyalty is anti-democratic and anti-pluralist. Democracy demands reciprocity; in-group loyalty means being willing to violate reciprocity.

A more useful research program would look at who values in-group loyalty over pluralism and reciprocity, regardless of the media construction of liberal/conservative.

“But they’re faaaamily” is all about violating reciprocity. Refusing to hold in-group members to the same standards as we hold out-group members is just another version of the toxic “But they’re faaaamily.” It’s a refusal to do unto others as we want done unto us; it’s a rejection of the notion of acting on the basis of principles; it’s a skedaddling away from defending our policies reasonably, and therefore an admission that they can’t be defended if we hold in- and out-group members to the same standards.

So, let’s talk about GOP outrage about Hunter Biden, and the refusal on the part of every single GOP politico, pundit, or supporter on social media to hold Trump to the same standards they’re holding Biden.

“But he’s faaaaamily.”