But there is another use of jargon, and that is to impress, intimidate, and signal that you are one of the initiates. Ideally jargon should facilitate faster and more transparent communication among specialists in a given topic. But in some cases jargon becomes a tool for intra-group argument, posturing, and maneuvering. It’s a stylistic flourish which connotes, rather than a substantive pointer which denotes. For example, I’ve been a bystander to arguments among conservative Christians who debate whether a particular political position is “glorifying Christ.” I have no clear idea what “glorifying Christ” means, but all the principals to the argument agree that it is a good thing, so it seems to me that this sort of utilization of the term in is mostly tactical and stylistic.
Recently I’ve been noticing a similar phenomenon in online discussions to which I’m am observer. Many on the cultural Left have started to engage in a seepage of jargon from critical theory into political arguments. The problem here is that politics is a public discussion, not discourse among specialists, so falling back on jargon narrows the horizons of engagement. To me the proliferation of terms such as ‘cultural appropriation’, as if everyone knows what that means (and if you don’t, your opinion is irrelevant), signals that the discussants are attempting to score points in their own social and political circles. Similarly, when Neoreactionaries using terms like the Cathedral they’re closing off the conversation to outsiders, and creating a group with initiate-like dynamics. Often American conservatives will talk about “liberty” and “freedom” in a manner which is more symbolic than literal (most people who are not conservatives also think liberty and freedom are good things). And libertarians have their own internal group language which points to divisions which are perceived to be significant within their own circles, but are totally opaque to outsiders.
The proliferation of this tendency across the political spectrum argues that our society is fracturing in a deep manner, as shared public lexicon is less important than winning internal battles within each faction. To some extent I think it also correlates with the decline in arguments over material-economic concerns, and the rise of cultural politics. Yes, there are populist noises across the political spectrum, but the status quo is rarely altered when it comes our economic politics today. For the social elites the cultural battles is what concerns them.