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Economy

The European Right Co-Opted Social Democracy Because It Works

The bastion of acceptable center-right opinion in Europe, The Economist magazine (or newspaper as they like to call it), ran a special report earlier this year on the success of the governing model of the Nordic nations trying to claim that the most egalitarian, feminist, social democratic nations in the world are shining examples of the wonders of conservative thinking.  If only we had these kind of conservatives in the United States.

Not surprisingly, as Joseph Schwartz noted recently in an article for Dissent magazine, The Economist report places inordinate attention on the libertarian side of Nordic life and less on the long standing tradition and success of social democracy in these countries:

The Economist never once mentions that the Nordic economic model of growth-with-equity derives from the continued existence of a powerful labor movement (union density is above 70 percent in each country, versus 11.3 percent in the United States and 17 percent in Great Britain). Nor does it tell us that the historical dominance of social democracy means that Nordic conservative parties resemble Obama-style Democrats. Even as social democratic parties move in and out of government, the “Nordic model” draws heavily upon the egalitarian values of its labor movement and social democratic parties.

The publics in these countries trust government because the social democrats built their welfare state upon a vision of comprehensive and universal social rights. All members of society receive publicly financed health care, child care, and education. The central government ensures that these goods are financed equitably and are of high quality—so the upper-middle class remains loyal to these services and gladly pays the high taxes to support them. The Nordic nations long ago recognized that means-tested programs end up being poorly funded and unsustainable because they are often opposed by those just above the poverty line. (The vicious politics of “welfare reform” in Britain and the United States depended upon only the poor being eligible for child-care support from the state.)

The Economist is clearly a free-market organ (albeit less doctrinaire than we are used to here in the U.S.)  and not in the business of defending progressive politics.  But it is still striking that much of the European right has decided to embrace and work with a hybrid model of social democracy and liberalism while their counterparts in the U.S. continue to go down a dead-end path of straight hostility and antagonism to all things public outside of the military.

Paul Ryan has tried recently to argue that his budget plans are a way to save the welfare state and ensure that vital public needs can be funded in the future.  If Ryan were, say, a moderate Swedish conservative, this might be believable.  But he’s the intellectual leader of the U.S. House Republicans and the Tea Party caucus, making it more than a little hard to put trust in his professed love for the welfare state.  American conservatives and the GOP have a majority in reach if they could find a way to drop the obvious hatred of government and their disdain for people who rely on the helping hand of the state to get by in our modern economic life, but they haven’t.

Conservatives don’t need to accept European-style social democracy.   But acceptance of the 20th century progressive accomplishments — like Social Security, Medicare, Medicaid, unemployment insurance, public interest regulations, national infrastructure investment, and funding for public education — might be a good place to start if they want to convince Americans that they understand their values and needs in the 21st century.

Alyssa

‘The Walking Dead’ Open Thread: We’re The Greater Good

This post discusses plot points from the March 24 episode of The Walking Dead.

Back at the mid-season finale, I suggested that the stakes in the conflict between Rick and the Governor were essentially the rebirth of democracy after modern civilization’s collapse world: Rick was fighting for an open, cooperative society, while the Governor represented a torturous, authoritarian alternative. That subtext became the text this week with Rick’s big speech renouncing his “this is not a democracy” diktat. Moreover, the episode made a beautiful case for why we should care so much about saving democracy through the unlikeliest of tragic heroes — Merle Dixon.

Let us first sing the praises of Michael Rooker, whose acting was critical helping “This Sorrowful Life” soar well above last week’s atrocious “Prey.” Rooker sold Merle’s transformation from a monster who, in a nice bit of staging, was quite literally shrouded in darkness to a man in existential crisis to, finally, someone willing to sacrifice his own life in a very nearly successful attempt to save the world by killing the Governor. It isn’t easy turn an inveterate racist into someone whose death the audience mourns, but Rooker’s command over Merle’s crisis of conscience, his ability to convey the nuances of the man’s path towards his one good decision is what made that last moment, where Darryl had to butcher a zombiefied Merle, so utterly heartwrenching.
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Election

What It Means To Be A Progressive: A Manifesto

People often ask what, exactly, do progressives believe?  Over the past few years, we’ve worked with a great group called the American Values Project, representing a cross section of leaders from think tanks, philanthropic organizations, and environmental, labor, youth, civil rights, and other progressive groups, to try to distill progressive beliefs and values into clear language in one digestible resource.

The result of this collective effort is called Progressive Thinking: A Synthesis of Progressive Values, Beliefs, and Positions.  The document is free and we encourage you to read, review, critique, and pass it around to others.  As the handbook states, the central progressive message is one of fairness and equality:

Our approach is simple to summarize and is built upon the ideas of generations of progressives from Theodore Roosevelt and Franklin Roosevelt to Dr. Martin Luther King, Jr. and Barack Obama:  everyone gets a fair shot, everyone does his or her fair share, and everyone plays by the same rules. As progressives, we believe that everyone deserves a fair shot at a decent, fulfilling, and economically secure life.  We believe that everyone should do his or her fair share to build this life through education and hard work and through active participation in public life.   And we believe that everyone should play by the same set of rules with no special privileges for the well-connected or wealthy.

The book is divided into sections outlining the overall progressive story, foundational beliefs about government, the economy, and national security, and the application of this framework to contemporary issues.  It also includes a number of useful speeches and essays that show progressive values and beliefs in action throughout our nation’s history.
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Economy

The Good News About Human Nature: Most People Aren’t Jerks

She was wrong.

A broad breakdown in societal trust has undermined the idea of a common good that can be served by the collective disposition of resources. Voters trust neither government nor most individuals in society to fairly pursue the common good. Instead, they see both government and individuals as fundamentally selfish and out for themselves, not others.

This view of human nature has been a consensus until recently. That consensus can be traced back to the 1957 publication of Atlas Shrugged by Ayn Rand, a 1,200 novel that, in essence, advocated the unfettered pursuit of self-interest as the organizing principle for society. Despite the fact that the book became a best-seller, not many critics and intellectuals took it or its thesis seriously at the time. Who could possibly believe that a society based strictly on selfishness could work?

That skepticism was obliterated in the next several decades. One of the key blows was struck by evolutionary biologist Richard Dawkins, whose 1976 book, The Selfish Gene, argued that the gene is the fundamental unit of natural selection and has only one imperative: successfully reproducing itself in competition with other genes. We (and other animals), as bearers of these “selfish” genes, will therefore carry those traits — and only those traits –that help these genes reproduce. Dawkins implied that was all you needed to know to understand human nature, an idea that quickly led to an explosion of selfish gene-based explanations for every aspect of human behavior.

Then, in 1980, Milton Friedman, with his wife, Rose, published Free to Choose, a no-holds-barred polemic in favor of self-interested individuals making “rational”, unregulated decisions and against anything that interfered with this process, especially government action. So, in a powerful conjunction of economics and evolutionary biology, Ayn Rand’s glorification of selfishness gained the imprimatur of serious science. Being selfish was just human nature and should not be fought. Indeed, any attempt to do so was bound to do more harm than good. Thus was the original reaction to Atlas Shrugged turned on its head. Who could possibly believe that a society based on anything other than selfishness could work?

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Election

How The American Left Has Gotten The Upper Hand

It’s difficult in modern politics for those of one ideological persuasion to adequately describe and comprehend what the other side believes on its own terms. Progressives correctly scoff at right-wing notions that they are trying to pursue some undefined “European socialist” agenda and force the federal government into every aspect of American economic and social life. Progressives see themselves engaging in pragmatic uses of both governmental and private actions to solve concrete problems such as poverty, the lack of health care, or climate change. Progressives want to achieve greater liberty, equality, and opportunity for all people in a manner that acknowledges actual inequalities in social life and takes appropriate steps, within democratic and constitutional limits, to redress these inequities.

Conversely, conservatives rightly recoil at liberal depictions of conservatism as little more than an elaborate justification for greed, moral self-righteousness, economic privilege, and inequality. Conservatives see themselves advancing ideas about limited government and citizenship where individuals and families are the center-piece of social life and economic activity revolves around market interactions with little interference by outside forces. They believe a decentralized and limited government is more consistent with human nature and produces better economic outcomes.

Obviously, there’s more to each of these political traditions than described here. And it’s certainly fair for ideological proponents to question one another about their motivations, theories, core values, and policies.

But given the mutual confusion that often arises in ideological discussions, it is refreshing as a progressive to read Tod Lindberg’s astute article, Left 3.0, in the final issue of the Hoover Institution’s Policy Review.
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Our guest blogger is John Halpin, a Senior Fellow at the Center for American Progress and the co-director and creator of the Progressive Studies Program at CAP.

Alyssa

‘The Walking Dead’ Open Thread: Turnaround And Live

This post discusses plot points from the March 3 episode of The Walking Dead.

In both style and substance, The Walking Dead returned to its roots this Sunday, bringing back both the haunting aesthetic and a critical, seemingly forgotten character from the show’s premiere. The result was the most effective episode since the midseason break, a psychological horror show that tells us the worst thing about the apocalypse is being alone.

Only three of the regular characters (Rick, Carl, and Michonne) appeared tonight, as the show abandoned its standard whole-cast format to spotlight their mission to acquire the guns from Rick’s police station to sustain their war effort against the Governor. The more focused plotting facilitated the sort of nuanced character work that had been missing in the past few episodes: Michonne gets to display some welcome droll humor and Carl gets to step out of the “kid badass” archetype to remind us (through a sentimental quest for a photo of his family) that he is, in fact, still a kid.

But this was Morgan’s (Lennie James) episode, returning for the first time since Rick parted ways with Morgan and his son Duane in the first episode. As Rick himself notices, it’s hard not to see Morgan as Rick’s double, but while Rick suggests he and Morgan been through the same travails (“Things went bad for me, things went bad for you”), he’s wrong. While Rick found a community, Morgan and his son trod a solitary path. And that made all the difference: people need each other, often in more ways than we know.

Morgan lost Duane to an attack by his zombified wife (who, back in the first episode, Morgan couldn’t bring himself to shoot). Alone, Morgan spun further and further away from reality, and by the time we see him again he’s surrounded by an unnecessarily enormous weapons stockpile and walls defaced with disturbing, incomprehensible graffiti (“sometimes interrupt with the start;” “we PULL upon detention”). It wasn’t just seeing his wife devour his son that drove him over the edge; we know from real people that solitary living is the death of sanity. Terry Anderson, a journalist kidnapped and held in solitary confinement in 1985, described the experience as the destruction of thought, happiness, and human experience:

The mind is a blank. Jesus, I always thought I was smart. Where are all the things I learned, the books I read, the poems I memorized? There’s nothing there, just a formless, gray-black misery. My mind’s gone dead. God, help me.

Without people to tether him, Morgan snapped. The apocalypse remakes the whole world as a giant solitary cell, a hellscape that slowly but inexorably pushes one’s sanity to the breaking point.

Though recent research has proven that being held alone (quite literally) damages the human brain, the insight that people need each other is old. In his seminal Politics, Aristotle famously defines humans as “political animals,” capable of flourishing only in a community. Communities make people better: we define right and wrong for each other, while our moral faculties collapse when left alone. “For man, when perfected, is the best of animals,” Aristotle argues, “but, when separated from law and justice, he is the worst of all.”

The difference between Rick and Morgan’s lives could be Aristotle’s exhibit A. While Morgan nearly killed Rick (twice!) for essentially no reason, Rick nursed him back to sanity. Morgan, who when introduced in season one appeared morally exemplary, had lost his ethical compass. “People like you, the good people? They always die,” he tells Rick. The survival of Rick’s group says otherwise, and goes a long way towards showing why, despite the dangers of war with other groups, the members of Rick’s little band need their little city after all.

While the dangers of holding people alone have been well-known since Aristotle’s time, the US prison system still routinely locks people away in solitary. Over 80,000 people are currently living in what’s euphemistically called “segregated housing,” including children and at least one person who’s been held alone for 42 years. The UN Special Rapporteur on Torture has advised against extraditing suspects to the US who will likely be held in solitary, on grounds that, as you might have guessed, it’s torture.

In a world without these kinds of legal structures, there’s also a more obvious need to have others around. At the beginning of Sunday’s episode, we see a man sprinting after Rick’s car desperately calling for help while they coldly drive by. At the end, they come across to his bloody backpack, and stop only to scavenge his supplies.

Sometimes, hell is the lack of other people.

Justice

What The People Ted Cruz Describes As ‘Communists’ Actually Believe

Recently, it came to light that Sen. Ted Cruz (R-TX) suggested that roughly a dozen professors at Harvard Law “would say they were Marxists who believed in the Communists overthrowing the United States government.” Through a spokesman, Cruz doubled down on these comments, saying “Senator Cruz’s substantive point was absolutely correct: in the mid-1990s, the Harvard Law School faculty included numerous self-described proponents of ‘critical legal studies’ — a school of thought explicitly derived from Marxism – and they far outnumbered Republicans.”

Not only is Cruz’s follow-up not a defense of his original statement, but it’s wrong in and of itself. Critical Legal Studies (CLS) isn’t “derived from Marxism;”although the movement was influenced by some Marxist ideas, it’s explicitly designed to be a critique of Marxist approaches to the law rather than an extension of them.

First, it’s important to understand how CLS thinkers actually define their own beliefs — remember, Cruz said that they themseves “would say” that they were revolutionary Marxists. ThinkProgress reached out to Georgetown University law professor Louis Michael Seidman, a leading “crit” (the term CLS exponents use for themselves). Here’s what Seidman told us:

I don’t have anything that’s not obvious to say about Cruz’s disgusting comments. A lot of early crit work was designed to refute Marxist theories of law, although some crits were also influenced by Marx. I know of no crit who thought of himself as a communist or who supported the regimes in the Soviet Union or China.

A 1992 article by crit Richard Michael Fischl backs up Seidman. As if anticipating Cruz, he wrote “Those of us associated with cls think it grossly unjust when our critics make an analytically identical move and argue that Stalinist totalitarianism is the ‘best worked-out, most consummated’ version of our position — in the face of the fact that a common intellectual thread that ties together virtually all cls work is its rejection of the authoritarianism and vulgar determinism suggested by the Stalinist label.”

So it’s clear enough: crits aren’t revolutionary Marxists. But Seidman’s suggestion that CLS “was designed to refute Marxist theories” implies that even Cruz’ spokesperson’s reformulation was inaccurate: far from being “explicitly derived” from Marxism, CLS was explicitly seen as a critique of Marxist thought. So not only did Cruz get it wrong, but in a certain sense he got it backwards.

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Alyssa

Cinderella Stories

Apparently, in addition to the 10 million Snow White projects under development, we’re also getting a new Cinderella movie. I have absolutely no hope that this will happen, but it would be pretty awesome if the writers considered the example of Ever After. Not only does it do a good job of thinking about fairy-tale settings — there’s Leonardo Da Vinci and sharply drawn class distinctions — but it’s an awesome story about protagonists who fall in love because they have shared political interests. I don’t actually mind a lot of fairy-tale tropes, be they deserving poor girls or rewarded morality, but love at first sight is silly and not that interesting. Even if they can’t pull off political consciousness, I’d settle for a story where Cinderella and the prince actually get to know each other, or where love at first sight doesn’t work out.

Yglesias

Philosophical Referee Signs

Via Alex Tabarrok:

As Ned Resnikoff observes the “that thinker does not argue what you think” foul very frequently has to be called on discussions of Friedrich Nietszche. My best advice would be that if you think you understand what Nietszche’s saying, you’re probably mistaken. Still, worth a read!

Yglesias

Truth and Convention

I see Karl Smith is puzzling over Richard Rorty’s account of truth.

This is clearly not a topic that will be resolved in a blog post, but as an adherent of a Rortian view I think the best way to get there is to start with Tarski, who offered the disquotational account of the truth condition:

“Snow is white” is true if and only if snow is white.

That seems utterly trivial. But it can be made somewhat less trivial:

“La neige est blanche” is true if and only if snow is white.

Add the element of translation and it looks a little bit less trivial. And what you’re seeing here more clearly is that truth is a property of sentences, of linguistic elements. You have the language inside the quotation marks and the language outside the marks. You’re saying things and you’re talking about things that are being said. And while people can (and do) devise formal languages on their own and by stipulation, ordinary language doesn’t work this way. English is a set of social conventions and so is French and so are all the rest. Note that this doesn’t commit you to any kind of outlandish propositions about the nature of the world, it’s an account of the nature of descriptions of the world. It says that there will always be some margins at which the distinctions between advancing false claims and misusing words breaks down. When Jonah Goldberg says that liberalism is a species of fascism, for example, he largely seems to me to be abusing English rather than abusing the facts. But there’s no definitive adjudicator of what does and doesn’t constitute an acceptable way to use English words, there’s merely a very large and diffuse community of people who use the language.

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