Reaction to modern liberal society has apparently been treated as akin to ‘the Inquisition and Islamic State, Francisco Franco and Ayatollah Khomeini, Vichyism and Leninism’. If you make that claim and end by stating ‘[W]e do well to remind our fellow citizens [that] Man [sic] is made for more than this world, and his [sic] final destiny is in the hands of the Almighty’ you might be thought to have given up your own cause. But let us be charitable and (overlooking the implicit sexism) acknowledge that we must accept our ignorance of the universe’s final ends and live only according to the little that we can know.
Sohrab Ahmari’s essay on ‘The New American Right’ in First Things attempts to lay a philosophical base for what he calls ‘Post-Fusionist Conservatism’, but which elsewhere has been referred to as ‘Post-Liberalism’ and in the UK flies under the banners of ‘Blue Labour’ and ‘Red Toryism’, associated with Maurice Glasman and Phillip Blond respectively. The basic premise is that ‘liberalism’, in both its social guise and economic guise has precipitated a society that is ‘fragmented, atomized and morally disoriented’, and in consequence ‘we need a politics of limits, not of individual autonomy and deregulation’.
Ahmari’s call for ‘a public square reoriented to the
common good and ultimately the Highest Good’, is commendable, but leaves open
the question of what and whose ‘Highest Good’ is to be sought. Without revealed
truth (and a single revealed truth at that) this can only be speculative. The
unique selling point of liberalism is that it recognises this and so seeks to
maximise the options for everyone, individually or collectively, to seek and to
find their own Highest Good. Ahmari characterises ‘progressive liberalism’ as
wishing to ‘raze all structures that stand in the way of an empire of
autonomy-maximising norms’, while ‘conservative liberalism’ recognises ‘the
need for some limits’. He rejects both, arguing that ‘freedom requires a moral
and religious horizon…in the state and the political community’. But this is to
bring the subjective and the metaphysical into the objective and empirical; ‘[m]illennia
of religious tradition and philosophical contemplation’ are no better than ‘old
prejudices’ when they lack any empirical foundation or basis in common
experience of the world.
Donald Trump is coming to Scotland. He claims a special link to this country due to his Lewiswoman mother, Mary Anne Macleod. How should we respond to his visit – is it really an unacceptable violation of our liberal democratic culture for this American President to visit the UK and Scotland in particular? Is it right to think we should protest against him?
Today Theresa May’s Cabinet are meeting at Chequers (the UK Prime Minister’s out-of-town residence) in an attempt to thrash out a final Brexit negotiating position with the European Union. As they do so, the biggest threat to Brexit seems not to be a realisation of its purposelessness, although that will surely come soon enough, but the process difficulty. This difficulty is entailed by a government reliant for its parliamentary majority on Northern Irish members who as extreme Unionists will not accept any further differentiation between rules and regulations applying between the UK mainland and their own country, as well as on extreme Brexiteers who will not stomach any residual taint of the EU single market and customs union. This sets up an irreconcilable clash with the EU’s shared commitment with its member, Ireland, who are adamantly opposed to any agreed additional barriers between the north and south parts of the island. This opposition is both a matter of historical principle, as well as a practical concern over a reinstated ‘hard’ border being a focus for re-emerging intercommunity violence. Indeed Ireland and the EU both believe, a belief that implicitly is currently shared by the UK government, that the Good Friday Agreement (GFA) of 1998 commits all involved parties to the status quo in regard to the Irish border. Continue reading Brexit Endgames→
At the root of the ‘Brexit’ mess is a possibly unprecedented act of self-serving recklessness by the leader of a government in a democracy. It is in large part one which lays bare the sham of the UK’s primary democratic process – its system for electing representatives to its governing Parliament. For some years the electoral prospects and the cohesion of the UK Conservative party have been threatened by a relatively small, but vociferous and unscrupulous cabal of individuals and groups opposed to the idea of mutually beneficial co-operation with other European countries – either because it was a proxy for a mixing of UK (read English) ‘culture’ with that of ‘foreigners’ of different ethnic or religious identity or it was a plutocratic rejection of the co-operation for setting anti-exploitation rules as a basis for national and economic competition, or in quite a few cases – both.
In the winner-takes-all electoral system created by First-Past-the-Post (FPTP) the leaking of Conservative Party support (and even Parliamentary personnel) toward the United Kingdom Independence Party (UKIP) led by Nigel Farage was not an incremental risk but an existential one. The party risked being out of power perhaps indefinitely and even being reduced to a rump of MPs with little compensatory chance of UKIP allies, as the right of centre vote became split, allowing more EU-friendly left of centre parties to dominate. The Conservative Party, having little in the way of clear principles or ideas to bind it, requires the prospect of power and career advancement above all else to unite its members – particularly its Parliamentary contingent.Continue reading The EU, Democracy and Brexit – Part 2→
This is the first of three blog posts examining the past, present and future of the UK’s decision to leave the European Union.
The Role and Nature of the European Union
The great divide in politics (and perhaps human affairs in general) is between co-operation and competition – whether between individuals, businesses or countries. The role of co-operation is to pool decision-making for a greater shared benefit, including the benefit of avoiding foreseeable future conflicts. The role of competition is to pit resources, techniques and organisational structures against each other to find the ones that work best. The degree to which one or other is favoured – even to the extent of fetishisation – tends to define political outlooks.
There are two main arguments for the pre-eminence of co-operation, all else equal. Firstly, it is potentially less wasteful – all resources, techniques and structures are focussed on common goals, whereas under competition the losing approaches may have consumed much with little useable output. Secondly any worthwhile competition requires a co-operative base – to determine the winning criteria, and to set the framework of rules that makes the result meaningful. (Note that this latter even applies to the ultimate competitive scenario – that of war; conventions generally exist to avoid the destruction of the civilisations and the planet that are being fought over.) Continue reading The EU, Democracy and Brexit – Part 1→
The eminent philosopher Harry Frankfurt has issued a small book comprising parts of two essays written some decades ago (On Equality, 2015, Princeton University Press). The stimulus to this publication is the recent work of Thomas Piketty on economic inequality in the developed countries, and Frankfurt’s view that
It is, I believe, of some considerable importance to get clear about these matters. Appreciating the inherent moral innocence of economic inequality leads to an understanding that it is misguided to endorse economic egalitarianism as an authentic moral ideal. Further, it facilitates recognition of why it may actually be harmful to regard economic equality as being, in itself, a morally important goal.
We will see however, that Frankfurt strips the concept of ‘economic inequality’ so bare as to render it meaningless more or less by definition, and that what he does regard as important inevitably brings us back to economic inequality as a highly significant issue as it manifests in the real world. Continue reading Harry Frankfurt Gets It Wrong On Inequality→
I found myself reading an alarming article by ‘Red Tory’ Philip Blond recently. The piece was a response to the book ‘The Politics of Virtue’, by John Milbank and Adrian Pabst, two academics who have been associated with the Red Tory/Blue Labour nexus that combines, to a greater or lesser degree depending on flavour, social conservatism with economic collectivism. I haven’t read the book, but I don’t think this is important to the points I raise here.
Blond identifies the purpose of Milbank and Pabst’s book as being ‘to challenge the ascendancy of liberalism and recommend a humane post-liberalism that can succeed it’. He criticises a reviewer of the book for failing to see a ‘link between the social liberalism of the left and the economic liberalism of the right’. Blond quotes approvingly from the book the claim that ‘liberalism brings about…an isolated individual abstracted from all social ties and duties’ and himself states:
Liberalism finds its quintessential form in a market state that enforces individualism. The market state must abolish anything that stands in the way of unconstrained freedom; it must eliminate solidarity or shared associations with other people, places, or things…Social liberalism (left-inspired) was necessary to take apart social solidarity in order to make possible its (right-inspired) economic correlate: economic liberalism.
Everyone in British politics, right and left, is now talking about inequality and social justice. But there is much confusion and obfuscation. Specificity is required. Social justice has rather different implications depending on whether it comes from the right or the left of the political spectrum. Leaving aside issues of capital ownership, right social justice essentially relies of the economic concept of the ‘marginal productivity of labour’ (MPL). An individual’s share of society’s material rewards should exactly represent his or her individual contribution to the output of society (usually in effect the output of their employer). Continue reading Equality of Voice – An Introduction→
What is it about ideological free marketeers and their shaky relationship with the facts? Everyone likes markets and free exchange is one of the best manifestations of human co-operation there is – so why tell lies about their limitations and the infrastructure required to make them work for our benefit?
Sam Bowman of the Adam Smith Institute is keen to adapt the often pejorative label of ‘neoliberalism’ to his cheery brand of paid-for market propaganda, and promotes it under this banner in an article in the online i newspaper. He defines a neoliberal as
For most of us, it’s a great boon to live in a world in which travel between even distant parts is relatively cheap and takes hours rather than days, weeks or months. We can visit, explore and learn about places and people we never could have done only 40 years ago. More than that, if things are difficult for us at home this gives us the option to try our fortune elsewhere where resources, attitudes and the style of governance may suit us better.
Is there are approaches which are systematically superior to others then it is entirely to be expected that people finding themselves where these are sub-optimal will, if they are courageous and determined enough, seek to move to those where things are better. In Western Europe and North America we regard ourselves as fortunate in having considerable freedom to say, do and trade what we wish. We think of these as rights to which most global citizens aspire. If we are right about this we must expect the arrival of people from abroad at our ports and airports who would like to live and work in our countries. Continue reading Bad Targets for Policy 2: Immigration→