Category Archives: Random Blogging

Liberals, Conservatives And The Radical Right

 Americans’ misuse of language is a major contributor to our broken politics. Over the years, terms that originally conveyed a more-or-less specific meaning have been emptied of content and turned into labels and epithets. 

Take “liberal.” I used to define my own political orientation as that of an “18th Century liberal” –someone whose political philosophy was shaped by the libertarian premise underlying the Constitution and Bill of Rights–in order to distinguish myself from post-FDR liberals who favored a more activist state.

That political philosophy led me to be a Republican, because “18th-Century liberalism” was then a definition of conservatism. The GOP certainly had “fringe” folks who were racist and anti-Semitic, but the mainstream of the party defined conservatism as limited government. (To quote Barry Goldwater, Republicans believed that government didn’t belong in either your boardroom or your bedroom.)

As Danielle Allen explained on a recent podcast, there have always been varieties of liberalisms.

But you have to start, of course, from the core: the commitment to basic human rights. And then, for me, the question is which categories of rights are at the focus of any given liberalism. You have your liberalisms that really focus on things like freedom of expression, or freedom of contract and free market participation. Philosophers will call those the “negative freedoms”—freedom from interference. Then you have varieties of liberalism that focus on the right to participate, to vote, to run for office, to help shape your community. Philosophers call those the “positive liberties.”

As I have grown older, and watched the effects of Neoliberalism–a radical form of 18th-Cantury liberalism focused on minimizing the influence of government through deregulation, privatization and austerity- -I’ve come to appreciate the importance of government in protecting those positive liberties.

As Professor Allen explained, in ancient times, the right to participation was considered a part of the human good.

The actual experience of empowerment is a component of human flourishing. I am making the case that we need to recover that idea. Absent that idea, our politics is paternalistic and technocratic…. I think precisely because it’s paternalistic and technocratic, it works incredibly well for elites. But for those who have been subject to oppression and domination over time, the point to be made—and it doesn’t matter if it’s David Walker, Frederick Douglass or WEB Dubois—is that we will own and direct and steer our own lives. That requires empowerment at a collective level and it’s not just instrumental. It’s not just about self-protection. It’s about full human dignity…

It is really important to recognize that today’s GOP is “none of the above.” Principled conservatives–a/k/a 18th Century liberals–have fled the party, which is now a chaotic alt-right amalgam of racists, conspiracy-theorists and authoritarians,  unimpeded by the few remaining, spineless remnants of the party’s former establishment.

The alt-right, too ,has a “philosophy.” It  draws inspiration from little known figures on the fringes of history. There was Oswald Spengler, for example, an intellectual who celebrated the “heroic” culture of the West.

Spengler asserted that culture was in danger of being overwhelmed from within by lack of confidence and loss of a sense of identity–and from without by the “downtrodden races of the outer ring,” who had begun to move from the periphery to the center, armed with the technologies shared with them by the West owing to what Spengler characterized as misguided liberal values.

Julius Evola celebrated “tradition, hierarchy, inequality, the superiority of the master class” and the natural state of community that liberalism, democracy, and socialism had destroyed with their glorification of reason, which drained the world of meaning. For Evola, race was destiny.

Francis Yockey, a virulent anti-Semite, argued that world domination is the essential drive of western culture, and the people of the West must live up to that destiny or witness their culture lose its “vitality.”  

Alain de Benoist of France inspired the Great Replacement Theory, which holds that immigration represents an “existential threat” to the white community and is part of a conspiracy to water down and eventually replace the white race as the dominant race in western societies.

Samuel Francis was obsessed with the idea that “the civilization that we as whites created in Europe and America could not have developed apart from the genetic endowments of the creating people, nor is there any reason to believe that the civilization can be successfully transmitted to a different people.”

Most MAGA Republicans, of course, are unaware of the current party’s “intellectual” roots. They are neither liberal nor conservative–just fearful, angry and destructive.

It’s unfair to conservatives to call today’s GOP “conservative.” It is anything but.

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Another Christmas, Another Tantrum

As the New Year begins, we are once again emerging from a Christmas season that was scant on those “tidings of joy” and heavy on predictable accusations that secular combatants were waging their annual war on Christmas and/or “taking the Christ out of Christmas.”

Among the equally predictable columns dealing with that very tired topic was a  essay in the Washington Post that–in my humble view–summed up the  basic elements of that seasonal conflict. As the author insisted, when she wishes people “Happy Holidays,” she isn’t dissing Christmas.

I’m not waging a war on Christmas. I like Christmas. But I am declaring my allegiance to one idea of America that opposes another: inclusive vs. exclusive.

I think that simple sentence sums up Americans’ currently incompatible worldviews. On the one hand, we have the MAGA folks who believe that the country was founded by and for White Christians, and that everyone who doesn’t fall within that category is essentially a guest–and for that matter, a guest who needs to show proper deference to the owners of the place.

On the other hand are citizens (including a majority of  White Christians) who believe that America was founded on a set of principles centered on liberty and equality, and that true patriotism requires allegiance to those principles–that identity is irrelevant to civic ownership.

I describe the two world-views somewhat differently, however. I call them “my way or the highway” versus “live and let live.” Two examples from this year’s Christmas Wars will illustrate what I mean.

In one recent skirmish, residents of exclusive America crowded a Tuscumbia, Ala., City Council meeting to protest a forthcoming Festival of Yule, which its organizer designed, she said, “for everyone to enjoy this time of year that is winter’s solstice and also an awareness of the origins of this holiday season.”
 
Opponents declared it, rather, “a sort of twisted anti-Christmas celebration” that threatened the city and the children. Speaker after speaker denounced the festival as a perversion of a holiday that was supposed to honor Jesus Christ, not the devilish Krampus….

After someone pointed out that people who were offended didn’t need to attend, the real issue emerged.

Clearly the problem wasn’t that they would be forced to attend or even that the festival replaced the traditional Christian one; the 12th annual It’s a Dickens Christmas Y’all would occur the following week. The problem was the very idea of inclusion.

The second example was the hysteria engendered by Cracker Barrel, when that chain introduced a non-meat sausage. (A world where Cracker Barrel is considered too “woke”is hard for me to get my head around…)

A similar dynamic was at work in August, when Cracker Barrel added plant-based sausage to its menu, sparking outrage among patrons furious that the restaurant chain would no longer be serving pork.
 
Oops, no, I got that wrong — the pork was staying. The issue was that among the 11 “meat options” would be a single choice for people who don’t eat meat.

In the essayist’s framing, changing “Merry Christmas”  to “Happy Holidays” in order to include people who might not be celebrating Christmas, or adding a solstice festival to a town’s calendar, adding more choices to a chain restaurant’s breakfast menu–or, in another example, having the temerity to produce a children’s movie with a Black mermaid  — are all being experienced as some sort of vague, unstated threat.

I get that it’s destabilizing to lose your monopoly on the culture — or to realize you never had it to begin with. To be informed by the Tuscumbia events calendar that the particular kind of Christmas you’ve celebrated your whole life is not the winter holiday, but a winter holiday.

You can still celebrate however you want, though. When inclusion wins, nobody actually loses.

That’s where the sane logic of the essay misses the mark. The objectors do lose–they lose the ability to dictate who matters and who doesn’t. Inclusion means they have to share–and they’re furious. 

Reassuring these increasingly frantic people that adding options doesn’t deprive them of anything is utterly useless. They aren’t worried about being deprived of a preferred choice–they are furious that other people will be able to celebrate or eat or greet differently, and that such differences will not automatically be seen as indicia of inferiority.

The Christmas Wars, like the rest of the culture wars, don’t simply pit folks who are inclusive against those who are exclusive. They pit the folks who want to demonstrate dominance and ownership against a variety of Others who have the gall to consider themselves entitled to civic (or gastronomic) equality.

Let us all hope for a New Year in which their hysteria subsides.

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Bumper-Stickers And Tweets

I have previously noted that I consider Ezra Klein one of the most thoughtful and insightful observers of American government and society.  A recent essay for the New York Times, reminded me why I came to that conclusion.

Klein–like many others in the Chattering Classes–was considering the chaos created at Twitter  by Elon Musk (aka the “Chief Twit”). He began by pointing out that the handwringing over losing a “town square” is misdirected, because Twitter and its ilk are not analogous to town squares. Permit me to quote his reasoning at some length:

This metaphor is wrong on three levels.

First, there isn’t, can’t be and shouldn’t be a “global town square.” The world needs many town squares, not one. Public spaces are rooted in the communities and contexts in which they exist. This is true, too, for Twitter, which is less a singular entity than a digital multiverse. What Twitter is for activists in Zimbabwe is not what it is for gamers in Britain.

Second, town squares are public spaces, governed in some way by the public. That is what makes them a town square rather than a square in a town. They are not the playthings of whimsical billionaires. They do not exist, as Twitter did for so long, to provide returns to shareholders. (And as wild as Musk’s reign has already been, remember that he tried to back out of this deal, and Twitter’s leadership, knowing he neither wanted the service nor would treat it or its employees with care, forced it through to ensure that executives and shareholders got their payout.) A town square controlled by one man isn’t a town square. It’s a storefront, an art project or possibly a game preserve.

Third, what matters for a polity isn’t the mere existence of a town square but the condition the townspeople are in when they arrive. Town squares can host debates. They can host craft fairs. They can host brawls. They can host lynchings. Civilization does not depend on a place to gather. It depends on what happens when people gather.

Klein references the lofty goals that accompanied the creation of these social media platforms. They were going to enable democratic deliberation, allow people to connect across barriers of ethnicity, geography, religion. As he points out, the predicted improvements haven’t arrived–democracies are weaker, not stronger, Humans are no wiser, no kinder, no happier.

The reason, he says, that so few aspects of our common lives have gotten better– and so many have arguably gotten worse–is the role played by these platforms in diminishing “our capacity for attention and reflection. And it is the quality of our attention and reflection that matters most.”

In a recent paper, Benjamin Farrer, a political scientist at Knox College in Illinois, argues that we have mistaken the key resource upon which democracy, and perhaps civilization, depends. That resource is attention. But not your attention or my attention. Our attention. Attention, in this sense, is a collective resource; it is the depth of thought and consideration a society can bring to bear on its most pressing problems. And as with so many collective resources, from fresh air to clean water, it can be polluted or exhausted.

He compares this reduction in collective attention to “the tragedy of the commons.”

Farrer argues that our collective attention is like a public pasture: It is valuable, it is limited, and it is being depleted. Everyone from advertisers to politicians to newspapers to social media giants wants our attention. The competition is fierce, and it has led to more sensationalism, more outrageous or infuriating content, more algorithmic tricks, more of anything that might give a brand or a platform or a politician an edge, even as it leaves us harried, irritable and distracted.

Klein notes that Twitter, especially, makes it easy to discuss difficult issues poorly. Complex matters are reduced to bumper-sticker memes. The algorithm that determines what you see takes its cues from likes and retweets, and the quote tweet function encourages mockery rather than conversation.

As Klein says, Twitter has facilitated the growth of movements like Black Lives Matter and #MeToo. It has allowed socialists to get a new hearing in American politics .It has also given new life to the racist right. “Put simply, Twitter’s value is how easy it makes it to talk. Its cost is how hard it makes it to listen.”

The Internet has enabled immensely productive collaborations–Klein singles out Wikipedia as an example–but social media is arguably a different animal–one Klein believes is in decline. I’m not sure about that. Humans have a longing for connectivity.

But surely we can do better than substituting bumper sticker slogans for dialogue.

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Happy Holidays

To those who celebrate Christmas, Merry Christmas. To those marking Hanukkah or Kwansaa, Happy Holidays.

Thanks for reading my daily rants–and know that I really, really appreciate all of you who visit and/or comment here.

Since I figure you all have better things to do today than reading this blog,  I’m taking Christmas day off.

See you tomorrow!

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Voice

Katherine Tyler Scott is a Fellow of the International Leadership Association, and closer to home, a board member of Women4Change Indiana. She chairs a committee of that latter organization on which I serve, and recently she shared with me an essay she’d written for a publication of the former.

It deserves wider distribution.

The essay focused on a lessons we should take from the  war in Ukraine–especially the power of voice.

To those of us who share Katherine’s belief that we must oppose injustice and oppression “in any form, against anyone, anywhere”. she has a message: she argues that silence in such instances is unacceptable.

Many people around the world filled the streets and exercised their voices in protest of the public murder of George Floyd. It was impossible to turn away and not see what was in plain sight, to deny how the long history of dehumanization had contributed to the knee of oppression. We are called now to do the same on behalf of humanity. In America, the value of freedom is etched on a plaque on the pedestal of the Statue of Liberty, cited in the Declaration of Independence, codified in the United States Constitution, and sustained by civic engagement. Our diversity does not discount the universal desire for freedom. This basic right to which every human being is entitled is always at risk of attack. Events, unforeseen or planned, can create major disruption and insecurity alongside crippling levels of anxiety and fear — states of emotionality in which people are willing to trade their freedom for the quick fix.

Katherine attributes the rise of autocracies around the globe to the pervasive, chronic anxiety that seems to accompany social change–a state that makes systems of any kind vulnerable, unable to cope productively with that change.

But then she notes Ukraine’s fierce resistance to Russia in defense of freedom.

The Ukrainian President and the country’s citizens have been subject to these same dynamics and forces of change yet have become an inspiring counter to a loss of the ability to cope. Why?

In large part, it is because of collective aspirations, shared core beliefs, a strong identity as a people, and an understanding of the desire to become a country where people can be free. These are powerful determinants of response, but all become more powerful when they are given voice. President Volodymyr Zelensky is that voice for his country and for millions around the world. In using it, he has galvanized people across the globe to remember what matters and what is required when civilization is under threat. A major mitigating factor to society’s chronic anxiety is the self-differentiated leader, and we are seeing it in Zelensky. He reminds us of the power of voice — one and many. We are seeing why words matter. His voice, his words, have encapsulated the universal yearning of humanity: to live, to live free, and in doing so, to have the opportunity to live a life of meaning — a life that matters and makes a difference.

This emphasis on voice really resonated with me, because voice is the one weapon possessed by ordinary Americans. Those of us without piles of money or offices of influence often despair of making a difference; I know that I look at aspects of our collective life that I  consider dangerous or forbidding and feel helpless to oppose or change them.

I lack the power to keep Indiana’s legislators from distorting the operation of democratic accountability by choosing their voters. I  cannot “reprogram” a racist MAGA movement, or keep the planet from warming, or “fix” other multiple threats to democracy, civility and the rule of law. Neither can most of the other Americans who wring their hands over these and other ominous and worrisome aspects of our collective life.

But we do have our voices, and Katherine reminds us that those voices matter—that raising them will make a difference.

The recent protests in Iran and China moved even those autocratic governments–Iran has reportedly abolished its Morality Police (although there are conflicting reports of that), and China has relaxed its draconian COVID policies. Small steps, admittedly, but evidence of the truth of Katherine’s observation.

At the very least, we need to remember that citizens’ voices–through letters and emails to legislators and other public officials, through demonstrations, through civic organizations, through lawsuits–can attest to our lack of acquiescence with an unacceptable status quo. Our voices can also encourage our fellow-citizens to raise theirs.

As Zelensky has demonstrated, words matter.

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