Here are a few things that caught my attention. Taken together, they almost form a loosely coherent thought-web about the complexity of the left/right spectrum and some interesting examples in contemporary politics, from left-wing states’ rights secessionists to conservatives of the liberal tradition. I’ll share them without any commentary:
U.S. Out of Vermont!
Move over, Texas: In the Green Mountain State, it’s leftists who want to secede.
By Christopher Ketcham
“Yet here in granola-eating, hyper-lefty, Subaru-driving Vermont was a secession effort that had been loud during the Bush years, had not ceased its complaining under Barack Obama, did not care for party affiliation, and had welcomed into its midst gun nuts and lumberjacks and professors, socialists and libertarians and anarchists, ex–Republicans and ex-Democrats, truck drivers and schoolteachers and waitresses, students and artists and musicians and poets, farmers and hunters and wooly-haired woodsmen. The manifesto that elaborated their platform was read at the conference: a 1,400-word mouthful that echoed the Declaration of Independence in its petition of grievances. “[T]ransnational megacompanies and big government,” it proclaimed, “control us through money, markets, and media, sapping our political will, civil liberties, collective memory, traditional cultures.” The document was signed by, among others, its principal authors, a professor emeritus of economics at Duke University named Thomas Naylor and the decentralist philosopher Kirkpatrick Sale, author of Human Scale. “Citizens,” it concluded, “lend your name to this manifesto and join in the honorable task of rejecting the immoral, corrupt, decaying, dying, failing American Empire and seeking its rapid and peaceful dissolution before it takes us all down with it.””
Conservatives Please Read
Book review by Historied of Sidanius and Pratto’s Social Dominance: An Intergroup Theory of Social Hierarchy and Oppression
“I have worked as an executive in the corporate sector for 35 years and felt how powerfully this approach could be used there. The chronic lack of real talent to solve real issues of the business and environment, is very much compounded by issues of dominance and restriction of the search for talent and the education of talent to elite groups who are often clueless about the world. And this book provides a critical thinking 101 approach quite independent of its content.The growing hereditary nature of management succession (think President of the USA)is part of social dominance. The socially dominant send their kids to the best schools and these seem to be structured to restrict critical thinking or divert it into postmodernist irrelevance. This book helps you see such apparently unconnected phenomena in new ways. And it might direct students towards structurally relevant issues of society rather than the marginal. While this book is an obvious resource for the oppressed, I heartily recommend it to members of socially dominant power groups like myself.”
“I’ve always been a fan of SDO theory. It reconcils social dominance and ‘selfishness’ with altruism, solving the riddle by positing that egalitarianism is actually a form reverse social dominance whereby the group overpowers the alphas and thens uses threat of violence and/or humiliation to keep any one member of the group from becoming more power than the other. This pairs nicely with anthropologists’ and of course, Marx and Engels’ observations on the ‘primitive communism’ of early hunter-gathering societies.
“Although many would likely cringe at the suggestion, I feel it’s an actual evolutionary explanation for the differences between leftwing and rightwing politics.”
Is There a Conservative Tradition in America?
By Patrick J. Deneen
“There’s a further problem in the contemporary narrative that has been developed by conservatives regarding the course of the Constitution. While the narrative of the Constitution’s corruption by Progressives has been popularized by Glenn Beck, it has largely been developed by scholars who study in the tradition established by the German émigré scholar, Leo Strauss. They largely rely on a significant essay written by Strauss entitled “The Three Waves of Modernity.” In that essay, Strauss explains that the break with antiquity – particularly classical Greek and Roman as well as Christian thought – was inaugurated by thinkers of “modern Natural Right,” in an incipient form by Machiavelli and then further by Hobbes and Locke. These thinkers argued that a new science of politics was needed, one that was not as resigned simultaneously to a vision of ideal politics based upon the inculcation of virtue, and also a theory of decline that necessarily accompanied those high aims, as that which characterized ancient thought. Building on the “low but solid ground” of self-interest, Machiavelli, Hobbes and Locke sought to channel the great source of political strife toward productive ends, particularly in the areas of commerce and expansion of human knowledge (modern science). Aided by the insights of Hobbes’s one-time boss, Francis Bacon, the new science of politics was devoted to “the relief of the human estate,” a project that relied upon the new natural sciences for the expansion of human power and mastery over nature. This “first wave” of modernity recognized the inherent imperfectability of human beings – thus, that we have a nature, and that a successful politics can be built upon that nature – and served as the philosophical basis for the American founding.
“The “second wave” of modernity is called by Strauss “historicism.” Like a wave – following upon and deriving its content from the previous wave – this “second wave” took its point of departure from an instability within the first wave. The “second wave” of modernity took the basic insight of the philosophers of the first wave – that nature was subject to human control – and extended this insight to human nature itself. If external nature were subject to human dominion, why not human nature itself? Thinkers like Rousseau, Condorcet, Comte, and later, John Stuart Mill, developed the idea of human perfectibility, of the human ability to master not only external nature, but to improve human nature as well. If philosophers of the “first wave” argued that human nature was unalterable, philosophers of the “second wave” argued that human nature could be improved concurrent with an improvement in the material domain. The concept of moral progress became a central feature in second wave philosophy, a progress in historical time that was believed to culminate in man’s perfection, even ascent to a godlike condition. In America, thinkers like Dewey, Croly and later, Richard Rorty adopted the basic insights of this “second wave” of modernity.
“What Strauss perceived – and what his epigones too often overlook – is that the seeds of the second wave are planted within the logic of the first wave. A theory that rejects the fundamental governance of nature (at least that nature external to humanity) – or natural law – and substitutes this ancient Aristotelian and Thomistic standard for a more utilitarian calculus of interest inevitably jeopardizes any standard and even its own effort to ground its politics on a now more limited understanding of human nature. The “second” wave is embedded in the first wave – that is, lacking a standard by which humans are to be limited, their tendency will be to develop a political philosophy that invites thorough re-creation not only of our environment, but of the human creature. According to the implicit logic of Strauss’s argument, we do better to see that Progressive liberalism is the consequence of “Classical Liberalism,” and not its wholesale betrayal, as many today would like to believe.
“Strauss discerned that it is from the very individualistic basis of liberalism that arose the collectivist impulse of “progressivism,” initially in communism and fascism, but today in what we might call “progressive liberalism.” The false anthropology of liberalism – anathema to the deeper insights of a pre-liberal “conservative” tradition – spawns the perverse but inescapable progeny that it purports to despise, but which at every turn it fosters. Any conservative impulse is throttled by its more fundamental fealty to the liberal tradition.
“It’s true that “conservative liberalism” is more “conservative” than “progressive liberalism,” if we mean by that it takes at least some of its cues from an older, pre-liberal understanding of human beings and human nature. Still, its dominant liberal ethic – summed up in the five points I suggested at the outset – means that in nearly every respect, its official allegiances end up eviscerating residual pre-liberal conservative allegiances. In particular, it could be argued that conservative commitments 1-4 – that end by favoring consolidation (in spite of the claim to favor “limited” government), advancing imperial power and capitalism (i.e., why consolidation is finally necessary), and stressing individual liberty, are all actively hostile to commitment number 5 – the support for family and community. It is a rump commitment without a politics to support it, and one that daily undergoes attack by the two faces of contemporary liberalism, through the promotion of the Market by the so-called Right and the promotion of lifestyle autonomy by the Left. A true conservatism has few friends in today’s America.”
“The economic crisis that emerged in late 2008 and the predictable responses it elicited from those in power has served to highlight the extent to which concepts such as human scale, the distribution of power, and our responsibility to the future have been eliminated from the public conversation. It also threatens to worsen the political and economic centralization and atomization that have accompanied the century-long unholy marriage between consumer capitalism and the modern bureaucratic state. We live in a world characterized by a flattened culture and increasingly meaningless freedoms. Little regard is paid to the necessity for those overlapping local and regional groups, communities, and associations that provide a matrix for human flourishing. We’re in a bad way, and the spokesmen and spokeswomen of both our Left and our Right are, for the most part, seriously misguided in their attempts to provide diagnoses, let alone solutions.”
What It Means To Be A Progressive: A Manifesto
By John Halpin
“As progressives gear up for inevitable fights over taxes, budgets, and social policy, we shouldn’t forget about the importance of values in explaining who we are and what we want to achieve. We believe in freedom with opportunity for all, responsibility to all, and cooperation among all. We believe that the purpose of government is to advance the common good, to secure and protect our rights, and to help to create a high quality of life and community well-being. We want decent paying jobs and benefits for workers and sustainable economic growth. We want growing businesses producing the world’s best products and services. We want an economy that works for everyone, not just the few. We want all nations to uphold universal human rights and to work together to solve common challenges. This is what a progressive America looks like.”