Much has been written about political apathy, disenfranchisement, the democratic deficit – in essence, the political process has become distant from its protagonists in Western Liberal Democracy. This has been grist to the mill of libertarians, and small-state reactionaries, yearning for less government intrusion in people’s lives. But government, and in particular liberal democracy, is supposed to be of the people, by the people. Today, I’m going to look at Juergen Habermas’ work on the public sphere, juxtaposed against Hayek on Spontaneous Order, and Carl Schmitt on States of Exception, as well as Fukyama and Huntingdon on the concept of political decay. Finally I’ll look at art and the creative process as an antidote to modernist nihilism, bringing in Gilles Deleuze and a few others.Continue reading “The Mirage of Liberal Democracy and the Importance of Art”
The term ‘reactionary’ is a part of the conservative lexicon, referring to those opposed to progressive or liberal politics. In general terms, the reactionary harkens back to imagined histories, recoiling against the ‘improvements’ of liberalism and the destruction of a happier, often bucolic past. Things were simpler then. As Tony Soprano says, ‘What happened to Gary Cooper? The strong, silent type. That was an American. He wasn’t in touch with his feelings. He just did what he had to do.’ The reactionary abhors what is called ‘political correctness’, ‘safe spaces’, and the idea that everyone is somehow entitled to their own personal truth about the world. The reactionary seeks a common view of the world that he and his kind can share in. The world, in the mind of the reactionary, is not a complicated place, it’s pretty black and white.Continue reading “Anarchist Reactionaries”
The concept of political theology describes the theological genealogy of political legitimacy, the validation or justification of power over others in the equitable establishment of order, and the protection of freedom. As an idea, it is associated with Carl Schmitt, one of what Yvonne Stewart called ‘Hitler’s Philosophers’, an intellectual inheritance tainted by his association with and support for the Nazi party. Nevertheless, as an abstract concept, political theology helps us to deconstruct the nature of power, and trace its origins in legitimacy and the development of political order. Because as we have seen technology embeds politics, particularly and more aggressively as automation and AI proliferate, it has become important to consider whether technology itself has some divine provenance in its human construction.
While Schmitt was immediately despondent, and wrote on the night of Hitler’s accession to power in 1933 ‘[i]t is a terribly cold night’, in the words of Stewart ‘[h]e relegated democracy to a burnt memory, and, like a dark phoenix from the ashes, he allowed tyranny to rise: authoritative, powerful and legitimate.’ (p. 103) It is impossible to detach his legacy from Nazi Germany, and it is necessary to read his work carefully in anticipation of the ideology that it would ultimately support. In the 1934 version of his Political Theology, for example, a work with which this post is substantially concerned, he quotes Emmanuel Sieyès, saying ‘The people are always virtuous. In whatever manner a nation expresses its wishes, it is enough that it wishes; all forms are good but its will is always the supreme law.’ (p. 48) Still, there are sufficient constructions in the work that allow us to consider a coherent, structured theological etymology or structure for politics and the political.Continue reading “Deus Ex Machina: Schmitt’s Political Theology”
How do markets optimise the delivery of social services and social welfare? This question surfaces many of the challenges for the Austrian School, the philosophy that free markets and the price mechanism can do a remarkable job in managing people and their behaviour. While initially Friedrich Hayek’s theorising argued that the role of the State should be minimal, he ultimately conceded that some State regulation was required in order to maintain markets, and some other functions. For example, ‘[t]o prohibit the use of certain poisonous substances, or to require special precautions in their use, to limit working hours or to require certain sanitary arrangements, is fully compatible with the preservation of competition. The only question here is whether in the particular instance the advantages gained are greater than the social costs they impose.’ (The Road to Serfdom, p.38/9) The ultimate question of Hayekian liberalism is how much does the government have to interfere? What is the minimum possible function of government? Continue reading “Hayek, The Busted Flush: Economic Value, Marketisation, and Social Justice”
In reading several articles on Friedrich Hayek recently, two words kept coming to mind: absolutism and elegance. Hayek appears to my inexpert reading to have been a highly scientific thinker, one with a good degree of faith in the scientific method. Attached to this is a consciousness of the sublime, a sense that there is a truth to be found in thought, an awareness of a tangible human goal of understanding. There is, in other words, a destination for our species. Continue reading “Hayek’s Absolutism”
Dr Hans Sluga is William and Trudy Ausfahl Professor of Philosophy at UC Berkeley, and concerned about the health of our politics. I say our – his concerns are particularly American, but certainly not confined to America. In a recent interview with the gregarious host of Stanford’s Entitled Opinions, Robert Harrison, he extended his comments on the presidency of Donald Trump from a recent lecture Between Populism and Plutocracy. He was critical of both Trump’s populism and tendency to favour the wealth wealthy through tax breaks and reducing regulatory constraints, but particularly concerned with the real estate factor. ‘We have underestimated the political significance of real estate in our world,’ he said.
Ross Douthat in today’s New York Times declares our time a crisis for liberalism, the left having ‘lost its way’, in the aftermath of the election of Donald Trump. It’s been a popular theme. In 1969, Ted Lowi declared the end of liberalism, in favour of interest group liberalism, in part a kind of elaboration on Eisenhower’s theme of the military-industrial complex. The liberalism of which we speak has long been defined in terms of economics and economic goods, how the distribution of resources and the freedom that comes with fair access to those resources, can allow mankind to flourish. Friedman’s classic Capitalism and Freedom from 1962 defined the concept, which was ultimately routed in eighteenth century enlightenment thinking, and in particular the French Revolution. Its progression through International Law and the Universal Declaration of Human Rights in the twentieth century brought at its end an essential global consensus: Liberal Democracy was it. This was the end of history. Continue reading “Neonihilism and the Failure of Liberalism”
The New York Times ran an editorial yesterday on what it called ‘a coup’ against the Supreme Court. The death of Antonin Scalia earlier this year, and the Republican Party’s refusal to entertain a replacement has rendered the previously nine, now eight judge court unable to resolve some important cases, split evenly as they are between four generally liberal and four generally conservative justices. The GOP Presidential Nominee, Donald Trump, has recklessly attacked other institutions in his scorched earth strategy that followed his poor showing at the debates, including the Military, the FBI, the President, the Federal Reserve, and the Media. Early on in the campaign, he attacked a judge who ruled against him, claiming the judge was biased because he was Mexican-American. He has threatened to jail his opponent if he wins, he has consistently attacked and undermined the electoral process itself, and encouraged voter suppression. Every pillar of democracy in America has been weakened by Mr Trump’s candidacy whether he wins or not, and people love him for it.
We live in a perpetual reckoning. It’s a strange place in some respects, and not very forgiving. It’s a place where everything is counted, everything is measured, billed, quantified. I’m talking, of course, about the digital space that we inhabit today, where our politics and our societies function and grow, where our families meet, our groceries are procured, and our priests broadcast Mass.
“So aren’t computers just better at everything?” I asked.
“When a 90-year old woman is trapped in a collapsed and dangerous building, we choose to send several healthy young men in there to save her. It makes no sense. An AI wouldn’t do it. But we couldn’t live with ourselves if we didn’t.”
My work on the politics of automation has led me to some fascinating conversations, not least that observation on pervasive automation. It highlights a humanity that rests beyond mere calculus, markets and rationality. In the same way as a creationist invites the physicist to explain what came before the Big Bang, we all have this nagging sense that there is a whole lot more that we don’t know; about consciousness, being, and society; about what it means to be human. Continue reading “Postmodernism and the Neoliberal Failure”