Schopenhauer knew everything there was to know about framing:
If the conversation turns upon some general conception which has no particular name, but requires some figurative or metaphorical designation, you must begin by choosing a metaphor that is favourable to your proposition. For instance, the names used to denote the two political parties in Spain, Serviles and Liberates, are obviously chosen by the latter. The name Protestants is chosen by themselves, and also the name Evangelicals; but the Catholics call them heretics. Similarly, in regard to the names of things which admit of a more exact and definite meaning: for example, if your opponent proposes an alteration, you can call it an innovation, as this is an invidious word. If you yourself make the proposal, it will be the converse. In the first case, you can call the antagonistic principle “the existing order,” in the second, “antiquated prejudice.” What an impartial man with no further purpose to serve would call “public worship” or a “system of religion,” is described by an adherent as “piety,” “godliness”: and by an opponent as “bigotry,” “superstition.” This is, at bottom, a subtle petitio principii. What is sought to be proved is, first of all, inserted in the definition, whence it is then taken by mere analysis. What one man calls “placing in safe custody,” another calls “throwing into prison.” A speaker often betrays his purpose beforehand by the names which he gives to things. One man talks of “the clergy”; another, of “the priests.”
Nothing new under the sun.