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Extreme Individualism was dead. Even Economics, the most individualistic of Social Sciences, knew that it was dead. But Abandoner Screwage didn’t. (“Abandoner´s” real name was “Abner,” a Tea Partier who attended Sarah Palin rallies in a Medicare-supplied “Hoverround,” along with hundreds of others similarly equipped, like a confused geriatric biker gang).
Abandoner saw the ghost of Extreme Individualism everywhere, as if it were alive and well. He saw it in a century-old non-empirical Austrian economic philosophy and in a century-old poorly written and conceived novel expressing an adolescent superiority complex. He saw it in his caricature of the American Constitution, and in fabricated economic principles that no living economist actually adhered to. He saw it in his door knocker, heard it ringing all his bells (like a drunken hunchback defecting from another novel of the same era), filling his dreams with the slack-jawed stupidity of blind fanaticism.
But Abandoner didn’t realize that Extreme Individualism itself knew that it was dead, and that it wanted Abandoner to know it as well. For the Ghost of Extreme Individualism was ashamed of itself, and longed only for peaceful oblivion.
Extreme Individualism’s Ghost clanked its chains in Abandoner’s 3000 square feet of well-apportioned and larded living space that Abandoner knew he deserved by being born into an affluent family (or by being fortunate in other ways, but never primarily by the mythological “merit” with which he always rationalized the inequitable distribution of wealth and opportunity as inherently just, in much the same way that landed aristocracy had in centuries gone by). The Ghost passed through the door into Abandoner’s room, howling and rattling and moaning, and in general giving Abandoner that warm fuzzy feeling of being favored by a dead and discredited idea.
But the Ghost of Extreme Individualism was repentant, and introduced itself to Abandoner by declaring the error of its, and his, ways.
“Business!” the Ghost cried. “Mankind was my business! The common good was my business!” The Ghost looked out the window and saw the misery that it and its past adherents (now moaning specters floating through the air) had wrought, all tortured by their inability to work toward instituting the public policies that would help alleviate that suffering, the policies that they had all so rancorously opposed in life.
“You will be visited by three spirits,” Extreme Individualism’s Ghost told Abandoner. “The first will come when the clock strikes one. The second when the clock strikes two. And the third when the clock strikes three. Heed their lessons well, Abandoner!”
Abandoner fell asleep trembling at the thought that his beloved dead and discredited ideology had turned on him, and awoke at the stroke of one to find himself confronted by the Spirit of Reason and Goodwill Past. The spirit was simultaneously old and ageless, quiet and strong, unpresuming and relentlessly imposing. But it was filled with sorrow and regret, for it knew that ages of suffering that it had failed to prevent had cost so many so much.
“Touch my robe, Abandoner, and I will show you your predecessors in elitism and oppression, in indifference to the unjust suffering of others, in rationalized selfishness and implicit cruelty.” The spirit took Abandoner on a tour of human history, showing him how private property came into being and passed from hand to hand through military conquest and theft, how titles of “nobility” assumed by thugs and descendants of thugs sought to rationalize and justify that distribution of wealth, how the evolution of democracy and capitalism, though generally improvements on what had preceded them, still largely preserved the injustices of past distributions of wealth and opportunity, and how those who were left to suffer in poverty and despair were usually guilty primarily of “being born into the wrong womb,” as much in the present as in the past.
The spirit shamed Abandoner by showing him that even the thugs of the past were more convinced of their social responsibility than he was, the Roman and Medieval aristocrats who understood their “noblesse oblige” and paid for public works and public feasts and alms for the poor with their own money, not as a charitable whim to satisfy or not as they please, but as a sacred (quasi-legal) obligation that would have brought disgrace upon them to fail to fulfill.
The Spirit of Reason and Goodwill Past showed Abandoner the American Revolution, on which Abandoner based so much of his self-justification. The spirit showed both the ways in which that revolution served to defend the current and potential wealth and power of its mostly landed aristocratic perpetrators against the British attempts to protect the Indians of the newly acquired Ohio Valley, the captive African population, the Scotch-Irish rural poor (who sided with the crown), and the French Catholics of newly acquired Canada from the avarice of the colonial coastal landed gentry; and the ways in which its underlying ideals were far more committed to the common welfare and the ideal of equality (as well as a commitment to continuing political progress rather than enshrinement of that moment in history) than Abandoner’s self-serving parody of those ideals recognized.
The spirit showed Abandoner the struggles for justice and equality that followed, struggles often opposed by oppressors using precisely the same language and ideas as Abandoner himself; the struggle for abolition of slavery, which Southern slave owners ironically decried as an attack on their liberties; the struggles to respect the rights of the indigenous population, to secure for women the right to vote, to overcome the legacies of history which deprived some of rights and the most basic of freedoms in the name of service to the “liberty” of others.
Abandoner watched the slaughter of innocent indigenous women and children in the name of “liberty” but in service only to the theft of their land. He saw slaves whipped, husbands separated from wives and mothers from their small children in sales designed to increase the master’s wealth, all in the name of “liberty” (as argued, for instance, by John C. Calhoun in his tome Union and Liberty, using language and arguments identical to those used by Abandoner today). He watched the denial of real, lived, shared liberty in the name of his false, greedy, oppressive and destructive mockery of the word. And he couldn’t help but be moved, for his self-serving ignorance and avarice could not withstand the onslaught of reality presented by this Spirit of Reason and Goodwill Past, a spirit who showed the blaring absence of all that it stood for, a surging sea of ignorance and malice rationalized by the convenient idols of petty and shrivelled souls.
Abandoner awoke again in his own room at the stroke of two to find a bright light seeping through the cracks in his firmly closed door. He opened the door to find the robust and hearty Spirit of Reason and Goodwill Present sitting on a raised chair surrounded by bounty, raucous laughter on his face and on his lips.
“Come in, Abandoner!” the spirit bellowed with resonant good humor. “Come in, and partake of our shared feast! Plenty flows from my horn when more are more disposed to share with others, and even deprivations are borne more lightly when borne together!”
The spirit showed Abandoner the rest of the developed world, less diseased by Abandoner’s miserable and miserly ideology than America. In these countries that share many of the same values and ideals, but have been spared the misfortune of enshrining them and thus reducing them to parodies of themselves, poverty has been virtually eradicated, there is less violence and more personal security, health care is universal and less expensive to provide and health outcomes are better by almost every single statistical measure (including public satisfaction), self-reported happiness is higher, and there is greater rather than lesser ability to prosper by virtue of one’s own efforts.
“The folly of condemning THAT, while embracing THIS…,” cried the spirit, showing Abandoner his own hyper-individualistic society, the one that Abandoner himself had helped to shackle with the rotting corpse of Extreme Individualism, with higher rates of poverty and all the social ills that accompany it: Higher infant mortality rates, poorer health, less happiness, poorer educational performance, more violence, more suffering. “This is what you are fighting to enshrine as the perfection of human genius! Clinging to a fictionalized past to impose greater suffering and less joy on a population ridiculed and pitied by all others of comparable economic power! Shame on you, you shrivelled little excuse for humanity! That poor child you’ve abandoned to your false idols is worth more in the eyes of God than all you self-satisfied misanthropes combined, who claim that the suffering of others is no concern of yours!”
The spirit showed Abandoner the other America, the one which Abandoner did not define, filled with many who accepted salaries far lower than they were capable of earning in order to do good works for others’ benefit, the teachers with advanced degrees, the public interest lawyers earning a fraction of what their peers in private firms did, the workers in non-profits and social services struggling to stem the tide of social indifference that Abandoner, with his every word and breath, struggled to preserve and perpetuate.
“Join them, you petty little parasite!” intoned the spirit. “Join them in the shared feast which you choose instead to horde and call your own!”
Abandoner saw joy; joy in the faces of a teacher who inspired a child to learn rather than despair, to aspire rather than prey on others; of the social worker who helped another child find safety and love; of those who fought to govern themselves with compassion and empathy for one another rather than with individual avarice and mutual indifference; of those who were blessed by the Spirit of Reason and Goodwill and appalled by the specter of Extreme Individualism which so smugly and callously opposed it.
Abandoner couldn’t help but feel their joy, the celebration of humanity’s shared existence, the knowledge of belonging to something larger than himself and lovingly shared rather than being the covetous hoarder of something smaller and jealously guarded. He fell asleep with that joy dancing in his heart, truly light-spirited for the first time for as long as he could recall. He fell asleep knowing what it means to thrive, something that requires generosity of spirit, something that is the fount of true liberty.
He awoke at the stroke of three to see the Spirit of Reason and Goodwill Yet to Come standing beside his bed, a lithe form and beatific face, but human rather than ethereal; a mild satisfied glow in its eyes and a slight knowing smile on its lips, unburdened wisdom and contentment dancing across its features and flowing through its every movement and gesture. It was filled with passion but not anger, knowledge but not arrogance, reason but not certainty, imagination but not superstition, humility but not fear. It was what Abandoner would have dreamt of being, were Abandoner wise enough to understand the meaning of human potential.
The spirit stood before Abandoner saying nothing, piercing him with its gaze. Abandoner felt profoundly naked, trasparent, revealed. He felt foolish and small, which, of course, was precisely what he was.
“Are you the Spirit of Reason and Goodwill Yet to Come, whose appearance was foretold to me?” Abandoner asked, having wanted to invoke his customary bombast, but finding himself unable to, knowing now what a farce it had always been and would always be.
The spirit didn’t move, didn’t answer, didn’t even nod, but its smile seemed just a bit more intent, and its eyes to sparkle just a bit more brightly.
As Abandoner gazed into that face, he saw a future he had been unable to imagine, a future in which liberty and mutual responsibility were inseparable ideals, in which the interdependence of all was understood and acknowledged, in which freedom was heightened and enriched by transcending the shallow pretense that its exercise by each occurred in a vacuum, and recognizing instead that no one has the inalienable right to (for instance) contaminate another’s air and water any more than one has the inalienable right to put a bullet in another’s chest.
The spirit took Abandoner on a tour of a future devoid of both ostentatious wealth and abject poverty, a world of mutual care and support, a world not cleansed of human foibles but rather adapted to them. People lived to celebrate life, to discover and expand and enjoy and assist others in doing the same. Their work was both more productive and more satisfying for the value and respect that others gave it. Entertainments were edifying and enriching rather than mindless distractions that sapped the soul. Robust and knowledgeable discussions were commonplace, sometimes heated debates, but almost always reverberating with reason and imagination and goodwill. There was greater joy, greater health, greater mental health, less suffering, less abuse, less neglect, less violence, more freedom –real freedom, the freedom born of nurtured human consciousness.
But then the spirit showed Abandoner a different future, or perhaps the inevitable road to the one he had just shown, a road whose length would be longer or shorter depending on the choices of those who comprise it. Abandoner saw all the Tiny Tims that would die because of his callous insistence that denying health care to those who can’t afford it is a requisite of “liberty.” Abandoner saw all of the violence and suffering and heartbreak that could have been prevented, that had been prevented to a far greater degree in places less in the thrall of his shallow and life-denying ideology. He saw that it was real, that the tormented howls of a parent who lost a child to violence that could have been prevented, to a disease that could have been cured, to abuse or neglect by another that a society that placed greater value on empathy would have avoided by investing in its avoidance, were all real, and he knew that each and every instance was a crime against humanity, a crime for which Abandoner and all like him shared a portion of the guilt.
The spirit led Abandoner to a large book on a book stand, like a relic of a previous age. Abandoner’s trembling fingers reached out to trace the embossed letters that formed the title on its cover: “Humanity.”
The book suddenly flipped open, pages fluttering by as Abandoner recoiled in fear. Then the flurry ended and the book lay open, the spirit glancing suggestively at the revealed page.
Abandoner, quaking with fear, leaned over the book and read history’s judgment of the movement to which he belonged. He read how he and his kind would be as disdained by future generations as all others of similar disposition had been before, for just as those before had hidden behind distorted ideals, it was not “liberty” for which these shallow and selfish people were really fighting, but rather injustice and inequality.
History has always condemned the brutal, self-serving disregard for the welfare of others that litters its pages, and it condemned Abandoner. He was just another foolish adherent in another chapter of the long and tragic tale of Man’s Inhumanity To Man, and the false idols he gloriously cloaked himself in were just another swastika, another sickle-and-hammer, another white hood, another brown shirt, another tool of another Inquisition, another blind faith denouncing heretics while obstructing the less stagnant and reducible truths of Reason and Goodwill. He had wasted his life as just another dupe of ignorance and belligerence, and if he were remembered at all, that’s all he would ever be remembered for.
“Spirit!” cried Abandoner. “Are these the shadows of things that must be, or can I, if I change my ways, change what is written in that book?!”
The spirit looked into Abandoner’s eyes, and spoke for the first and last time. “What do you think Freedom really means?”
Abandoner awoke on Christmas morning, a white blanket of snow covering the Earth, and a weight lifted from his heart. He felt free, freer than he had ever felt before, free of a pettiness that had imprisoned him more securely than bars or chains ever could, free to work for the common good, free to be a part of something bigger than himself. He knew that individual generosity was a part of it, something that was as important as any other part, that he had to help others of all ideologies to understand that. But he knew also that it isn’t enough to express that generosity just as a bunch of atomized individuals, that it must also be expressed as a part of our shared existence, that we also each have a responsibility to work with all others so inclined, and to try to convince all others to become so inclined, to reach down into the systems that order our lives and refine them to better express that generosity of spirit that he had been shown by the three spirits who embodied it, not in defiance of individual liberty, but in the ultimate and most meaningful service to it.
Abandoner abandoned his old way of thinking, and gave his name new meaning, for he abandoned ignorance and belligerence; he abandoned extreme individualism; he abandoned fixed and inflexible, rigid and unsubtle ideas that do more to shackle otherwise free men and women than any other agent of oppression; he abandoned the struggle to impose injustice and suffering on the world, and joined instead the struggle to liberate ourselves from the constraints we have imposed on ourselves, together.
And he was forever loved and respected for having done so.
Merry Christmas, Everyone!
(For more precise, analytical discussions of the logical and empirical errors of extreme Libertarian/Tea Party ideology, see the other essays in the fourth box at Catalogue of Selected Posts: “Political Fundamentalism”, “Constitutional Idolatry”, Liberty Idolatry, Small Government Idolatry, The Tea Party’s Mistaken Historical Analogy, The True Complexity of Property Rights, Liberty & Interdependence, Real Fiscal Conservativism, Social Institutional Luddites, The Inherent Contradiction of Extreme Individualism, Liberty & Society, “It’s a Wonderful Life,” American Political Edition (Parts I-V), An Open Letter To The American Far-Right, A Frustrated Rant On A Right-Wing Facebook Thread, The Catastrophic Marriage of Extreme Individualism and Ultra-Nationalism, Dialogue With A Libertarian, More Dialogue With Libertarians, Yet Another Conversation With Libertarians, Response to a Right-Wing Myth, and The History of American Libertarianism. For an alternative vision, based on the realities of the complex dynamical systems of which we are a part and how we can most wisely and effectively articulate our own individual and collective aspirations within those systems, see the essays in the second box at Catalogue of Selected Posts. For some insight into the nature of those complex dynamical systems and our place in them, see the essays in the first box at Catalogue of Selected Posts.)
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As an intellectual child of “the rational actor model” (or “homo economicus”), who has at times argued that it makes most sense to conceptualize all individual actions (even apparently altruistic ones) in terms of self-interest, yesterday was one of those grand days that come with decreasing frequency, when some fundamental thread in my understanding of the world underwent a slight but significant modification.
“Homo economicus” wasn´t where I began, but rather, after exploring the universe of social theory, where I landed, retaining an interest in (and inclusion of) some elements that did not come with it (e.g., epistemology). And, though George Lakoff´s The Political Mind has just influenced me in a new way, I still do not quite so thoroughly renounce the rational actor model as Prof. Lakoff does. Rather, I see a subtler position that draws on fewer assumptions, harmonizes with a broader range of thought, better incorporates the findings of cognitive science, retains everything of value in “the rational actor model,” but supplies both a more useful and more accurate metaphor: “Thrive-interest” instead of “self-interest.”
Evolution is indeed driven by the challenge of thriving, reproducing, and ensuring that one´s offspring thrive. But the metaphor of competition that has dominated the representation of this process has been modified away from within (with non-zero-sum reasoning and acknowledgment of the emotions as mutual commitment mechanisms) and undermined from without (with cognitive scientists discovering a predisposition for empathy as perhaps the more basic cognitive fact than a predisposition for selfishness). Both the rational actor model itself, and cognitive science, have proven that cooperation is at least as salient as competition to the challenge of “thriving,” at least as “natural,” at least as basic.
Thriving involves competitive and cooperative aspects, both of which we are variously predisposed to engage in, depending on which best serves the goal of thriving. Neither is more primary than the other, except that, in nature, all thriving depends on cooperation, whereas not all thriving depends on competition, and species range from those hard-wired for cooperation (e.g., bees and ants), to those more flexibly imbued with the capacity for cooperation (e.g., mammals).
Thriving clearly implicates something very different from self-interest. As someone who had his first child at the age of 44, and lived a remarkably rich and adventurous life prior to that, I can attest to the fact that I have thrived far more deeply as a result of the huge burden on one´s narrow self-interest that is a child. But it is not just in the evolutionarily predictable context of profound and selfless love for one´s offspring, but in more general ways, that we can readily see that thriving is almost invariably served best by love and generosity. One can even, paradoxically, thrive better by net self-sacrifice than by net self-serving, even at times via the ultimate sacrifice, in which one ceases to exist as an individual organism, but thrives mightily as a member of society.
Scrooge was rich but not thriving prior to Marley’s and the three spirits’ intervention, and George Bailey was thriving far more robustly for having sacrificed his very attainable dreams of adventure and individual “success” in favor of altruism and extreme self-sacrifice to the welfare of others. Misers are miserable, egoists shrivel from within, misanthropes miss the boat, but generous souls thrive, even if childless and poor, even if in death.
Artists often suffer materially (and emotionally) for their commitment to a romantic or aesthetic vision, but occasionally thrive centuries after their death for having done so, a fate not unattractive to many such souls. Neither comfort, nor survival, nor procreation, nor even being remembered define thriving. Leaving an indelible positive mark on reality does. And that is a more inherently altruistic than egoistic goal to pursue.
“Thriving” is not an arbitrary concept, not a way of squinting and pretending that self-interest isn’t at the root of it (it isn’t), nor devoid of analytical power (it is equal to self-interest on that front, and retains all of the modeling produced by the rational actor assumption, since it still involves an individual actor making autonomous choices). It simultaneously incorporates individualism and collectivism as essential motivators, not necessarily privileging either, reorganizing both into a single coherent concept. It retains all the insight produced by economic and evolutionary reasoning and modelling, and all the value produced by both conceptualizing the world as comprised of robust competitors and demanding of people that they be robust competitors, by continuing to recognize and emphasize a fundamental motivating force at the individual level. But it avoids an unnecessary and counterproductive (and inaccurate) false dichotomy of, and false distinction between, “self-interest” and “altruism.” It is, in some profound way, simply “more true.”
As I´ve been developing in posts preceding, following, and including A Proposal: The Politics of Kindness, the most powerful strategy Progressives could implement right now would be one which changes the narrative from partisan ideological warfare (which serves Conservatives by reducing the Progressive and Conservative agendas, in the eyes of the disengaged or “moderate” majority, to equal and opposite “extreme” ideologies) to a movement in opposition to no one and no generally accepted value, but rather only in support of Reason and Goodwill. There are many who already reject “Liberalism” or “Progressivism” as simply another strident ideological camp, who, however, long for greater implementation of Reason in service to Goodwill. There are many, as I´ve written before, who are sick of “politics,” but are hungry for “kindness.” The political movement that most successfully taps into such inchoate undercurrents (as the Tea Party has with other less attractive and powerful ones) will own the future.
To me, Progressivism is the desire to implement public policies that are defined by reason and goodwill. This contrasts with Tea Party Conservatives and other political fundamentalists (across the spectrum), who are driven by fear, anger, bigotry, and a matrix of fixed shallow beliefs. Neither the Tea Party Right nor their angriest counterparts on the Left can capture the “reason and goodwill” narrative, because whatever appeal they each may have for some, they are too far removed from Reason and Goodwill to successfully frame themselves within that narrative.
Too many Progressives, unfortunately, want to mimic the Tea Party “success” by copying the Tea Party emotional attitude (i.e., “anger”), which only serves to reduce Progressives to equal and opposite angry ideologues, trapping themselves in the narrative which serves the Right by erasing the substantive, procedural, and attitudinal differences between the Right and the Left which, in the long run, favor the Left (because reason and goodwill are more profoundly attractive forces than irrational belligerence, even though the latter´s more superficial attractiveness accounts for endless short bursts of historical tragedy).
Rather than being drawn into the narrative of competing angry, substantively opposed camps, Progressives (or some subset of Progressives) should advocate exclusively for a procedural commitment to seek out policies which apply reason in service to goodwill. Changing from a substantive to a procedural focus assists in changing the narrative, by advocating universal submission to a process which promotes fairly undeniably desirable virtues rather than being drawn exclusively into an issue-by-issue fight, which loses the narrative of the attractive virtues which inform the Progressive positions on those issues.
This movement, which I am tentatively calling ¨the Reason And Goodwill Alliance¨(RAGA), is not mutually exclusive of existing Progressive political advocacy. It complements rather than displaces current efforts, in two ways: 1) It “softens the ground” for increasing support of substantive progressive ideas and the candidates who are associated with them, and 2) it gains cross-over legitimacy by being contrasted to more strident Progressive activism and framed as a more reasonable “middle way,” much as the moderate and peaceful Civil Rights Movement enjoyed an increase in legitimacy by means of being contrasted to the militant Black Power movement.
If only 10% of current Progressive activists devoted 10% of the time, energy, passion, and money they currently invest in progressive advocacy to the kind of movement I am describing, it would be a groundswell. They would be joined by hordes of disaffected Moderates and Reagan Republicans who are comfortable neither with the irrationality nor belligerence of the Tea Party Right, and are looking for an attractive (or even merely acceptable) alternative toward which to flee.
Even so, despite the finalizing and legitimizing functions that “traditional” progressive activism provides, the optimal balance of human and material resources would favor RAGA, creating a new attractive “Middle” that would in reality be a less rancorous expression of an essentially Progressive agenda, replacing the current “Middle” which is defined by an equal repulsion of both perceived extremes.
The ideological soil and climate in which our social institutional flora grow is not fixed, but it is highly determinative of the species of institutions that flourish. The overwhelming attention that Progressive activists currently devote to planting, cultivating, pruning, and weeding their preferred institutional landscape leaves intact the contextually limiting reality of the ideological soil and climate. Investing effort in changing that context often appears too daunting, or too far removed from substantive goals, but, in reality, it is perhaps the easiest thing for activists to do (since it faces less opposition) and has the biggest substantive bang for the buck (since it affects, and to a large degree determines, all substantive battles). If we are truly committed to cultivating a different kind of social institutional landscape, as will most things, the preparatory groundwork is most crucial of all.
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David Brooks hit at least one nail on the head in a recent New York Times column discussing (what he perceives to be) Obama’s success this past week, by returning to the network-liberal mode on which he ran in 2008, and retreating from the cluster-liberal mode into which he had recently fallen (http://www.nytimes.com/2010/12/10/opinion/10brooks.html). While I tend to agree with Brooks’ specific conclusions, it’s the distinction between these two modalities, and their significance, that I find particularly interesting and useful.
Just to summarize: “Cluster liberals” are those who entrench around an inflexible commitment to what they perceive to be “the right policy,” and consider compromises to be an act of selling out to an evil enemy. “Network liberals” essentially agree on the substance, but generally disagree on the utility of that attitude, recognizing instead the reality of conflicting views and interests, and the functional necessity of negotiating with those opposing positions in pursuit of the best achievable outcome. I am a very strong advocate of “network liberalism,” not because my commitment to the ideals of creating a kinder, gentler, and wiser nation and world is any less than that of those who adhere to “cluster liberalism,” but rather because I want actually to get there, rather than to dissipate my energy (and see others’ dissipated) in self-gratifying ways that serve only to prevent us from getting there.
In fact, I believe that “cluster liberals” are more similar to “cluster conservatives” than they are to “network liberals” (who in turn are more similar to “network conservatives”), because, as I’ve said before, the more salient dichotomy is an attitudinal and procedural one, rather than a substantive one. The closest analogy is the remarkable similarity between Fundamentalist Christians and their substantive enemies, Fundamentalist Muslims, who together form that to which Rational People are opposed to.
Many of my recent posts have spiralled around a similar distinction, voicing my frustration at the emotionally gratifying but generally non-to-counter-productive ideological entrenchment, accompanied by a chorus of righteous indignation, that diverts so much of the energy of those who would otherwise be contributing to the political goals that more level-headed and pragmatic progressives are seeking to advance (see, e.g., “The Fault, Dear Brutus….”, The Politics of Anger, The Foundational Progressive Agenda, The Battle of Good v. Evil, Within & Without, The Battle of Good v. Evil, Part 2).
As the posts I’ve linked to above indicate, I don’t think that striving to be “network liberals” rather than “cluster liberals” is just good politics (though I do believe it is that as well); it is also good policy. It is not just good form, but also good substance, because it better mobilizes the genius of the many, better recognizes our own individual limitations and failings, better acknowledges the subtlety and complexity of the world we are trying to affect, and better addresses the reality of what it takes to affect it effectively.
The Czech author Milan Kundera, in The Unbearable Lightness of Being, asked through his protagonist, who was witnessing an angry demonstration in France, “don’t they realize that the raised fists arethe problem?” It’s not always obvious, but the extent to which our quickness to absolute and generally oversimplistic certainties fuels an intransigent militancy in advocacy of those certainties is one of the biggest obstacles to human progress we face, bar none. Being wise and effective progressives requires being more humble, more strategically sophisticated, and more committed to outcomes than to outrage. I’m personally convinced that if everyone who shared my dream of a wiser and more compassionate social institutional context shared also this sense of what it takes to accomplish it, we would get there far sooner, and far more completely, than we will in our current state of angry intransigence.
Progressives, you face a choice: Gratify yourselves with outrage, or work effectively for a wiser and more compassionate world by being wiser and more effective warriors in service to the values that motivate you. Please stop undermining our efforts to do what can be done by insisting that anything less than righteous inflexibility is unacceptable. The world already has more than enough righteous inflexibility; what it needs instead is more wisdom.
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As part of A Proposal: The Politics of Kindness, I discussed the importance of organizing and acting in our communities, in non-partisan ways for non-political immediate purposes, in service to the ultimate social and political goal of deepening and broadening the shared commitment to reason and goodwill, in our private lives, in our communities, and in our public policies. I believe that doing so should become a social movement, akin to the Civil Rights Movement, but rather than dedicated to a single issue or set of issues, dedicated instead to a comprehensive attitude that implicates all social issues.
Clearly, the time is ripe for such a movement. Just as the Civil Rights Movement was blessed with a ready-made organizational infrastructure (the southern black church network), so too are all reasonable people of goodwill today blessed with an even more powerful and extensive organizational infrastructure: The Internet and Social Media. I’ve already written about the implications of this technological and social paradigm shift, the possibilities and potentials of which we have just barely begun to explore (se, e.g., A Major Historical Threshold or A Tragically Missed Opportunity?, Wikinomics: The Genius of the Many Unleashed, Tuesday Briefs: The Anti-Empathy Movement & “Crowdfunding”, Counterterrorism: A Model of Centralized Decentralization).
A Tea Partier told me on a Facebook thread recently, “just remember who’s better armed.” When it comes to the more powerful weapons of Social Media, it may be the progressives who are better armed. In any case, the implication of these particular arms is that they accelerate the sifting out of rational from irrational arguments, the lathe of public discourse and debate, which favors reason and goodwill in the long run. Certainly, when it comes to Reason and Goodwill, progressives are better armed, and will inevitably prevail. It is our job to expedite that eventuality, reducing the short-term detours into irrationality and belligerence constantly elongating that path.
The best way to do so is to change the game, the frame and the narrative. Right now, America is stuck in a tug-o-war between progressives and conservatives, both broadly perceived by the vast silent middle to be two opposing extreme camps (with perhaps slightly greater affinity for the conservative than progressive pole). But those same occupants of the vast silent majority would not perceive a movement of community volunteerism and community solidarity building to be either extreme or unattractive. And they would not find it offensive if such a movement included in its “mission” improving the civility and reasonableness of public discourse. But what is the progressive movement if not the commitment to mobilize reason and goodwill, and apply them to our public policies?
The most effective thing progressives could now do is to mobilize a network of Community Action Groups (CAGs) into a nationwide Community Action Network (CAN), dedicated to this component of the proposal linked to above. The only challenge is to create an emerging awareness of the power of such an effort, of the degree to which it can become a game changer if enough progressives were to commit themselves to it. Every local progressive group now in existence, every state house and senate district democratic party organization, every OFA chapter, every MoveOn chapter, every other local group with even moderately liberal leanings, can and should organize into a Community Action Group that seeks to do good works in their own communities, and to foster civil discourse based on no ideology other than a commitment to reason and mutual goodwill.
I ask everyone who reads this to please help me to promote this idea, because the way to become a nation of reasonable people of goodwill is for all who are committed to that end to strive to be reasonable people of goodwill in their own lives, and in their own communities, and to allow that to be a model to others, and to coalesce into a national level commitment. The reason why progressive advocacy is so much less effective than one might think it would be is because progressive advocates are so much less effective, permitting the frames and narratives of the far-right to take root and define the debate. Removing that power from them, and owning it ourselves, is not a function of better sloganeering, but rather of more compelling demonstration; we can and should, we must, demonstrate what it is we are advocating for, if we want our advocacy to become a truly powerful and transformative force in our national history.
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Out of many, one. The phrase on the Great Seal of the United States is an explicit reference to the realization of those who are idolized by today’s extreme individualists that we are not ultimately a mere collection of individuals or states, but rather each a part of a greater unity.
Those today who claim to be the standard bearers of the Constitution and of our original national ideology implicitly chant, instead, “E Unus Pluribum” (Out of the one, many). They constantly denounce recognition of human interdependence, and the responsibilities that come of membership in a society. They claim the Constitution which was drafted to unite us is the authority of division, that all sense of mutual obligation implemented through political agency is a travesty against the anarchy that they imagine is our highest ideal. They return us to the days of Social Darwinists rationalizing indifference to human suffering, and reverence for gross inequalities and injustices. They not only are the preachers of ignorance, but of centuries old ignorance.
But there are wisdoms more ancient than their ignorance. “E Pluribus Unum” is not just a political motto, but also a spiritual one. Hinduism codified the wisdom that individualism is an illusion, that we are each god pretending “he” is the Many, while in fact we all are merely faces of the One. It doesn’t require a deep spiritual revelation, or even enormous reflection, to realize the essential truth of this: We each think in languages, concepts, and forms that are not ours alone, that were produced by the many over time, and that merely combine in marginally unique ways with marginally unique balances to create our individuality very much on the margins of reality, with our commonality being by far the more basic fact of our existence.
The same that is true of us cognitively and culturally is true of us biologically: We are comprised of almost entirely shared genetic material, with only some marginal variation of how that material is combined creating some very marginal biological individuation. We are, biologically as well mentally, far, far, far more similar than we are different.
Our essential, pre-political unity is not just a function of similarity, but also of interdependence. Nature, sometimes misconceptualized as fundamentally an arena of competition, is at least as fundamentally an arena of cooperation, of interdependence, of an ecological unity (even, according to James Lovelock in his book Gaia, a geological/atmospheric/ecological unity).
Nature in general, and humanity in particular, consists of fields of coherence and variance, or individuation, within that coherence. The coherence is both temporal and spatial; there is a continuity of natural history, of human history, of the two in combination; there is a continuity among people in their families and communities, of families and communities in their states and nations; of states and nations in global humanity; and of all of this in the natural contexts (geological, ecological, and physical) in which we are embedded. The One is comprised of many, many elements, but they are all ultimately woven into a single dynamical tapestry in almost unlimited ways, on almost unlimited levels.
Individuation is neither the ultimate goal, nor a mere means to another goal, nor a useless illusion (despite the wisdom of Hindu thought); it is, rather, one small, beautiful, and powerful aspect of a vast coherent reality. We can celebrate it, admire it, enjoy it, utilize it, and analyze it, but we should not reify it, we should not turn it into an ultimate and immutable reality defining the limits of what we are and what we are capable of being.
Like many things in life, the relationship between the One and the Many, between the individual and the society, is a dialectic, with each serving the other, in order that the other may be of better service in return. The individualism of markets is a robust generator of wealth, while the social contract required to frame and regulate markets so that they continue to function both ever-more efficiently and ever-more fairly is our collective commitment both to that robust social institution, and to the individuals that it serves.
When minds gravitate to one extreme or the other, they diminish both their collective wisdom and their collective utility, and both individuals and the collectivity to which they belong suffer. We should neither subordinate individuals to some collective, nor collectives to some unbalanced ideal of individualism: We should instead explore our shared existence, complete with the vibrancy of individual liberty, both as a people and as individuals, working together to enrich all of our lives.
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I’ve been developing A Proposal: The Politics of Kindness in recent weeks, as well as communicating with others from across the political spectrum on matters of policy, ideology, and personal style, and the sheer lunacy and pettiness of popular discourse raises the question of whether reason and goodwill are powerful enough forces to cut through it, or whether those who are advocates for reason and goodwill have simply failed to present it in a transparent and compelling enough manner.
Here’s what should be completely non-controversial: We should govern ourselves by using sound reason applied to reliable information in service to all legitimate values and goals, including the protection and augmentation of individual liberty, the recognition of mutual interdependence, and a commitment to kindness and compassion. And yet, it is controversial, the simplicity of it buried beneath various idolatries and ideological rationalizations.
One former supporter wrote me and said that my use of jargon turns him off, and that I would attract more people to my ideas by avoiding it. I wrote back thanking him, telling him that I thought that he was absolutely right, that I would work on it, but that my writing style is really just my writing style, and it probably wasn’t going to change dramatically, in part due to my own lack of skill and my own unwillingness to invest the amount of time and energy necessary. I asked him to “bear with me.” He replied that I had chosen not to take his suggestion, but rather to rationalize continuing to do what he suggested I stop doing, so he wasn’t going to bear with me. I responded: “Fair enough. Different people have different ways of thinking, speaking, writing, and behaving. Some of those differences shouldn’t be tolerated, and some should. It’s up to each of us to decide for ourselves where we draw that line. No hard feelings.”
How much should it matter to any of us if another person’s writing style is annoying? Should it matter any more than if another has a tic, or a stutter, or a physical defect? How much does it matter whether the offending trait is seen as more or less an artifact of volition, or amenable to voluntary modification? Should gay rights really hinge on the argument over whether it is a life-style choice, or an inherent characteristic?
The defects of some ideologies (not just some conservative ones) have more to do with attitude than with substance. They are characterized by intolerance, absolutism, and other attributes that are inherently centrifugal in nature, tearing people apart rather than binding us together. Progressives should not see themselves as being in a battle against external foes called “conservatives,” but rather against both internal and external foes called “intolerance, irrationality, ignorance, anger, hostility, cruelty” and so on.
It’s time for all reasonable people of goodwill to dedicate ourselves to The Politics of Kindness. Yes, well-reasoned and well-informed kindness; well-communicated kindness; kindness that seeks the kindest outcomes and not just the kindest intentions; kindness that is disciplined and channeled and cautious in its certainties; kindness that is courageous and assertive and even at times combative in its advocacy; but, ultimately, kindness.
We exhaust ourselves in futile opposition to irrelevancies, and fortify ourselves within shallow but passionately held dogmas. What if we simply all tried to do better? Or, more realistically, what if those of us who read this message, or receive it from some other source, or independently think of it, consider the possibility of doing better? What if all those who care about participating productively in the creation of our future dedicate themselves to doing better? And what if all those so inclined began to more consistently and frequently encourage others to do better as well, in the kindest and most endearing of ways?
I’ve learned a lot from my seven-year-old daughter. One of the things I’ve learned is that love is far more powerful than anger. And, in the same vein, tolerance is far more powerful than intolerance. Kindness is far more powerful than hatred or indifference. Reason is far more powerful than irrationality, and knowledge is far more powerful than ignorance. And yet, these more powerful forces seem forever on the defensive. Anger, intolerance, hatred, mutual indifference, irrationality, and ignorance are forever on the march, while love, tolerance, kindness, reason, and knowledge seem forever (or at least too frequently) in retreat. It’s not because the latter set is weaker, but rather because those of us who would be its advocates are weaker in our commitment to it, which demands more of its adherents than do hatred, intolerance, anger, indifference, irrationality, and ignorance.
Those who want reason and kindness to prevail in the political sphere have to work harder in promoting it within ourselves, within our families and communities, within our thoughts and our actions. We will continue to lose to weaker forces more easily served unless and until we do.
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Denver’s Sun Valley Neighborhood is Poor in Income and Rich in Character. The Denver Post reported today on Denver’s Sun Valley neighborhood, occupying a stretch just east of Federal Blvd., between 6th Ave. and Invesco Field, which will have a FasTracks Light Rail stop on the line from Union Station to the Golden County Government Building (http://www.denverpost.com/sun_valley/ci_16780609). The description of a mostly forgotten and isolated neighborhood characterized by deep poverty, widespread housing assistance, and tremendous ethnic diversity, in which the relatively small population sports some locally famous characters and exists with a high degree of intimacy, isn’t what most people think of as “idyllic,” but it has some qualities that many of our more affluent communities, especially in the impersonal suburbs, would do well to emulate.
When a Social Institution Unleashes Violence, It is Responsible for the Violence It Has Unleashed. The Denver Post reported on the soldier facing a hearing in Military Court to determine if a Court Marshall proceeding is appropriate for his murder of a shackled Taliban commander (http://www.denverpost.com/search/ci_16782041). The ideology of extreme individualism (i.e., the “Tea Party”) would generally say that only the individual, not the institution, bears any blame for the individual’s actions, but when we throw people into the midst of violence, under-attend to both their psychological propensities and to the stresses their psyches are subjected to, stoking the fires of violence within and without, we as a society bear responsibility for all of the violence we’ve unleashed, not just for those threads of it which were explicitly “ordered.” And we are responsible not only to the victims of the violence, but to the perpetrators of it as well, for we are the ones who have committed the act of violence against them. It may be the case that national militaries are indispensable, and that even some uses that result in innocent deaths are something that can’t be avoided, but that does not absolve us of any of the responsibility of the consequences of such uses, for all involved.
Former Florida Governor Jeb Bush Opposes Arizona-Style Racially Discriminatory Anti-Immigrant Laws. At a convention of city officials from across the county held at the Denver Convention Center, Jeb Bush and Harvard professor Robert Putnam, the former married to a woman of Mexican heritage, and the latter the father-in-law of a Hispanic son-in-law (and grandfather of half-hispanic grandchildren) both voiced their concerns about state anti-immigration laws which invite racial profiling, and turn our own Hispanic citizens into a suspect class. If the ugliness of such laws, which many of the angry voices on the belligerent right so strongly defend, is clear to anyone with Hispanics in their family, then it should also be clear to anyone capable of empathy or blessed withenough imagination to recognize the injustice of being suspected of a crime simply for being Hispanic. In my own on-going debates with members of this horrifying social movement one thing continues to amaze me: How resilient and well-fortified the ideology of hatred and ignorance is, that, despite the repeated lessons of the past and from around the world, we still have millions living in relative comfort eager to embrace it and defend it yet again, adamant that their own reincarnation of such bigotries is the only noble position, and that those who oppose it are despicable for doing so.
Which party is really committed to fiscal responsibility?The debate over the proposal by President Obama’s blue-ribbon commission on how to cut the deficit is revealing of something most rational people of goodwill already knew: Reason has fled the Republican Party completely, and a combination of fanatical ideology and rampant hypocrisy is all that now defines it. Though Republicans made their recent electoral gains by pretending to be responsible fiscal conservatives, the Republican rank-and-file is, ironically, less willing than Democrats to support the commission’s proposals, which rely mostly on spending cuts and secondarily on tax hikes, due to their ideological refusal to acknowledge that fiscal responsibility includes any responsibility to actually pay for a functioning government (I’ve been unable to find the poll; I believe I saw it on The Chris Mathews Show today, 12/4/10).
Secrecy in International Diplmacy is a Vital Ingredient.There are many situations in which shedding some sunshine on political maneuvers that have been hidden from public view serves the public interest, but, as is so often the case, revealing all secrets is not a universal and absolute good. JFK negotiated a peaceful end to The Cuban Missile Crisis in part by making a secret promise to remove American missiles (equally threatening to Russia as Cuban missiles were to America) from Turkish soil. The nuances, subtleties, and practicalities of international negotiations sometimes require a level of candor among our agents than complete and universal transparency allows. The traditional press, though always (for the last half-century or so, at least) far more inclined toward public disclosure than toward helping government keep secrets, has exercised a bit of self-restraint when a good case could be made for the maintenance of some secrets in service to the public interest. Some are offended by such a notion, but I argue that such a reduction of all things to plebiscite would be crippling to international relations. We formed a representative democracy for a reason; their are functions that require agents to be able to act with some latitude on behalf of their principal, and if we strip all of our agents of all such latitude, we will collectively suffer for it. The difficult challenge of holding our agents accountable to our interests, while empowering them to act with some independent (and even occasionally secretive) latitude, is not a trivial one, and errors will be made of both too much and too little public vigilance, too much and too little government empowerment and authorization. But the worst error almost always is the embrace of an extreme and inflexible absolute rather than some acknowledgement of the demands of nuance and subtlety to strike a well-reasoned balance.
While the decentralization of information production and access is, overall, a very powerful tool for human progress, it also poses some serious challenges to our collective welfare on a variety of fronts. One such front is reliability; a great deal of very unreliable information flows very rapidly along virtual networks. Another front involves striking the balance between complete public transparency and some enclaves of confidentiality, a challenge which involves dimensions other than international diplomacy (e.g., decreased confidentiality of personal information of various kinds is another, very different, dimension of this same problem). While some might make a bright line distinction between “public” and “private” information, the more useful distinction is between productive and counterproductive secrecy.
(See A Proposal for a slightly revised version of this post, followed by an extensive elaboration of its various components)
To advance the cause of Reason and Goodwill, I propose a project, or movement, that is comprised of three parts: 1) a policy analysis component; 2) an information dissemination component; and 3) a community organizational network component. While I conceptualize each of these in somewhat novel ways, in the context of grass roots political activism, it is the third which is perhaps the most innovative and crucial component, and so it is with the third that I will begin.
Currently, grass roots activism by those who claim the mantel of advocacy of Reason and Goodwill is almost entirely focused on electoral politics and public policy as generated through governmental mechanisms. As such, it is very easy for the opponents of this movement to dismiss these activists as people who want to take the opponents’ money and give it to others. One aspect of this conceptualization is that government is not considered an agent of the people, but rather an external entity which imposes itself on people and deprives them of their liberty. The arguments for and against this conceptualization are irrelevant for my present purposes. There are clearly many people who do indeed adhere to this conceptualization, and that fact is what’s relevant.
George Lakoff in The Political Mind talked about the need to activate the frames and narratives in all of us that are empathy-based, if we want to be successful in implementing empathy-based public policies. There are few people of any ideological stripe who oppose community involvement, and most actively support it. Many conservatives are involved in their communities through churches, civic groups, and PTAs, for instance. Such involvement is where their empathy-based frames and narratives reside, along with, in many cases, a notion of “family values,” some aspects of which are also empathy based. By increasing the association of these activities with what is currently referred to as “the progressive agenda” (though avoidance of the word “progressive” might be crucial to the success of this project), we can increase the value of the (possibly renamed) brand, attracting more people to it, including some who never imagined that they might be attracted to it.
History is replete with examples of the persuasive power of those who “walk the walk.” Mohandas Gandhi and Martin Luther King, Jr. are two examples of “progressives” in their day, fighting to advance particular causes (Indian Independence and African American Civil Rights, respectively), whose examples were so compelling that few today would denounce what either of them stood for. They were “political entrepreneurs,” mobilizing “charismatic authority” in service to humanity. We can’t all be such giants, and we aren’t all willing to make the sacrifices it requires, but we can all make more modest sacrifices and rise to more modest heights, demonstrating the sincerity of our convictions and, by doing so, making the power of our message that much more irresistible.
There are already many who invest a great deal of time, energy, money, and personal commitment into advancing the progressive agenda. If some significant fraction can be persuaded to invest some increased portion of that time, energy, money, and personal commitment into increased, non-partisan community involvement, they will contribute greatly to increasing the association of the policies they advocate with the spirit of goodwill in service to mutual benefit. And by being direct agents of reason and goodwill in their communities, the public policies such activists favor are given a human face; rather than being easily conceptualized as the impositions of a remote overlord, such policies can be plainly seen to be the sincere preference of some good neighbors and community members who believe that the spirit of community can be expressed not just directly, but also through our government acting as an agent of our collective will.
I describe this component at greater length in several posts on my blog, Colorado Confluence. The post with the most concise and focused treatment is “The Power of ‘Walking the Walk'”: http://coloradoconfluence.com/?p=1540.
This community-strengthening component isn’t only a laudable end in itself, but it also serves the second component I mentioned: Messaging. The cause of Reason and Goodwill is a powerful one, one which few would explicitly claim opposition to. The most pronounced failure of those who are its political advocates is the failure to connect the political expression of Reason and Goodwill to the widespread individual aspirations to be reasonable people of goodwill. One aspect of addressing that failure involves modeling what it means to be reasonable people of goodwill, and cultivating the commitment to it that might eventually translate into increased popular support for public policies that are expressions of reason and goodwill.
More generally, the messaging has to rely less on academic or legalistic argumentation, and more on resonating with the frames and narratives that form people’s minds. We need to reach people where they live, finding their own empathetic frames and narratives, and connecting the set of well-reasoned public policies which are empathy-based to those frames and narratives. Therefore, the second component of the project I am proposing is the continuing and focused development of a cognitively sophisticated system of disseminating not just “progressive” ideas, but doing so in ways which resonate with non-progressive mindsets.
This project, therefore, involves not only increasing popular positive associations with progressive policies by modeling a progressive spirit of mutual goodwill, and forming increased positive social connections with people who do not self-identify as “progressives,” but also involves communicating that same message in ways that are precisely tailored to most effectively resonate with those who are currently perhaps only marginally inclined to be attracted by it. The community involvement becomes the most important conduit for the message, communicated with increased credibility, and couched in increasingly effective ways.
Finally, the first component of this project involves reducing the arbitrariness and exclusiveness of what is assumed to be those policies which advance the cause of Reason and Goodwill. Rather than a traditional policy think tank with an ideological bias, this component of the project would have to strive to map out the entire range of public policy ideas and options, guided only by a commitment to reason in service to the public interest, acknowledging legitimate debates and ranges of uncertainty (such as, for example, between Keynesian and Chicago School Economics, and the associated policies of economic stimulus through public spending v. “fiscal conservativism”).
I envision this component as a very ambitious social institutional analogue to “the human genome project,” in which the social institutional landscape is mapped out using available analytical tools (e.g., microeconomic analysis, network analysis, legal analysis, meme theory, etc.), comprising a coherent complex dynamical systems paradigm, and then, within this context, all competing ideologies, policy ideas, proposals, and analyses are cataloged and evaluated, controlling as much as possible for ideological bias, simply subjecting the universe of human social and political thought to the crucible of methodologically rigorous reason.
Two important dimensions of this project need to be highlighted: 1) These three components are not mutually segregated, but are rather integral aspects of a single coherent effort, reinforcing one another, and creating a powerful synergy of progressive thought, communication, and action; and 2) An enormous amount of work has been done in all three areas, under a variety of organizational umbrellas; utilization and integration of the product of those efforts, and of the existing social institutional material that has been generated from all quarters, is a large part of what this project would be about. The community involvement component would actively seek out partnerships with churches and other religious organizations, civic organizations, PTAs, park districts, non-profits, local businesses, and all others who have already developed a community infrastructure to work with and through.
We would, through this synthesis of focused analysis, focused communication, and focused action, weave the spirit of reason and goodwill into the social fabric as it currently exists, and contribute to the ongoing evolution of that social fabric in ways more conducive to the cause of Reason and Goodwill.
I believe that this project would have to avoid direct political advocacy of any kind (a function already addressed by other organizations) in order to preserve its legitimacy, and to reduce the obstacles that explicit partisanship creates. Its purpose would be to explore the social institutional landscape with as little bias as possible (but with an explicit commitment to advancing the public interest through the advocacy of reason in service to mutual goodwill), and through a combination of direct involvement in our communities and well-designed (cognitively targeted) messaging, disseminating that understanding as widely and deeply as possible. This would “soften the ground” for traditional political advocacy, and would also increase the quality of what we are advocating for (by decreasing ideological presumption and increasing openness to all ideas).
I am currently looking for any and all feedback, assistance, direction, and referrals to others who might offer the same. I can envision this as either being a directly funded project that I oversee (or merely participate in), or as a project that finds a home in an existing organizational context. I am completely amenable to these, and any other, possible paths of implementation. Please email me at steve.harvey.hd28@gmail.com
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