To begin with it has nothing to do with archaism, with the salvaging of obsolete words and turns of speech, or with the setting up of a ‘standard English’ which must never be departed from. On the contrary, it is especially concerned with the scrapping of every word or idiom which has outworn its usefulness. It has nothing to do with correct grammar and syntax, which are of no importance so long as one makes one's meaning clear, or with the avoidance of Americanisms, or with having what is called a ‘good prose style’. On the other hand, it is not concerned with fake simplicity and the attempt to make written English colloquial. Nor does it even imply in every case preferring the Saxon word to the Latin one, though it does imply using the fewest and shortest words that will cover one's meaning. What is above all needed is to let the meaning choose the word, and not the other way around. In prose, the worst thing one can do with words is surrender to them. When you think of a concrete object, you think wordlessly, and then, if you want to describe the thing you have been visualising you probably hunt about until you find the exact words that seem to fit it. When you think of something abstract you are more inclined to use words from the start, and unless you make a conscious effort to prevent it, the existing dialect will come rushing in and do the job for you, at the expense of blurring or even changing your meaning. Probably it is better to put off using words as long as possible and get one's meaning as clear as one can through pictures and sensations. Afterward one can choose — not simply accept — the phrases that will best cover the meaning, and then switch round and decide what impressions one's words are likely to make on another person. This last effort of the mind cuts out all stale or mixed images, all prefabricated phrases, needless repetitions, and humbug and vagueness generally. But one can often be in doubt about the effect of a word or a phrase, and one needs rules that one can rely on when instinct fails. I think the following rules will cover most cases:
the pool of under-employed and unemployed semi-skilled labor and their former managers, accountants, etc. have been ripped from the productive (assembly-line) and social institutions (organized labor, health care, ethnic and industrial bars) that ordered their lives and assured a meaningful place in their communities. For the persons who worked hard and more or less lived by the rules, there is no longer the pride of breadwinning and self-sufficiency brought to home or church or neighborhood interactions. These people are setups for polarizing political appeals.
Shockingly, Egypt has fared better than its Arab neighbors. Syria has become one of the world's most oppressive police states, a country where 25,000 people can be rounded up and killed by the regime with no consequences. (This in a land whose capital, Damascus, is the oldest continuously inhabited city in the world.) In 30 years Iraq has gone from being among the most modern and secular of Arab countries--with women working, artists thriving, journalists writing--into a squalid playpen for Saddam Hussein's megalomania. Lebanon, a diverse, cosmopolitan society with a capital, Beirut, that was once called the Paris of the East, has become a hellhole of war and terror. In an almost unthinkable reversal of a global pattern, almost every Arab country today is less free than it was 30 years ago. There are few countries in the world of which one can say that.