Death of the Liberal Class (2 page)

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Authors: Chris Hedges

Tags: #Political Culture, #Political Ideologies, #General, #Conservatism & Liberalism, #Political Science, #Liberalism

BOOK: Death of the Liberal Class
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“The winters [in New York State] are really hard,” Bell says:
There are less jobs and the heating costs are high. I pay about $200 a month for electric and gas. I live really cheaply. I don’t have cable. I don’t go out or spend money that is not necessary. It is a struggle. But at least I have not had to devote forty hours a week to a minimum-wage job that does not pay me a living wage. People here are really hurting. The real underemployment rate must be at least twenty percent. A lot of people are working part-time jobs when they want full-time jobs. There are many people like me, independent contractors and small business owners, who can’t file for unemployment insurance. Unemployment [coverage] is not available to me because I worked as a 1099, a self-employed contractor, even when I worked for the construction company.
 
 
 
“People are scared,” he says. “They want to live their lives, raise their children, and be happy. This is not possible. They don’t know if they can make their next mortgage payment. They see their standard of living going down.”
 
Bell says he and those around him are being pushed off the edge. He says he fears the social and political repercussions.
 
“I hope there is a populist revolution,” he says:
We have to take the corporate bailouts and the money we are sending overseas and use that money in our communities. If this does not happen there will be more anger and eventually violence. When people lose everything they start to lose it. When you can’t find a job, even though you look repeatedly, it leads to things like random shootings and suicides. We will see acts of domestic terrorism. The state will erode more of our civil liberties to control mass protests. We are seeing some student protests, but we will see these on a wider scale. I hope the protests will be constructive. I hope people will not resort to extreme measures. But people will do what they have to do to survive. This may mean things like food riots. The political establishment better work very fast to take the pressure off.
 
 
 
Anger and a sense of betrayal: these are what Ernest Logan Bell and tens of millions of other disenfranchised workers express. These emotions spring from the failure of the liberal class over the past three decades to protect the minimal interests of the working and middle class as corporations dismantled the democratic state, decimated the manufacturing sector, looted the U.S. Treasury, waged imperial wars that can neither be afforded nor won, and gutted the basic laws that protected the interests of ordinary citizens. Yet the liberal class continues to speak in the prim and obsolete language of policies and issues. It refuses to defy the corporate assault. A virulent right wing, for this reason, captures and expresses the legitimate rage articulated by the disenfranchised. And the liberal class has become obsolete even as it clings to its positions of privilege within liberal institutions.
 
Classical liberalism was formulated largely as a response to the dissolution of feudalism and church authoritarianism. It argued for non-interference or independence under the rule of law. It incorporates a few aspects of ancient Athenian philosophy as expressed by Pericles and the Sophists, but was a philosophical system that marked a radical rupture with both Aristotelian thought and medieval theology. Classical liberalism has, the philosopher John Gray writes,
four principle features, or perspectives, which give it a recognizable identity: it is individualist, in that it asserts the moral primacy of the person against any collectivity; egalitarian, in that it confers on all human beings the same basic moral status; universalist, affirming the moral unity of the species; and meliorist, in that it asserts the openended improvability, by use of critical reason, of human life.
3
 
 
 
Thomas Hobbes (1588-1679), John Locke (1632-1704), and Baruch Spinoza (1632-1677) laid the foundations for classical liberalism. The work of these theorists was expanded in the eighteenth century by the Scottish moral philosophers, the French
philosophes,
and the early architects of American democracy. The philosopher John Stuart Mill (1806-1873) redefined liberalism in the nineteenth century to call for the redistribution of wealth and the promotion of the welfare state.
 
The liberal era, which flourished in the later part of the nineteenth century and the early years of the twentieth, was characterized by the growth of mass movements and social reforms that addressed working conditions in factories, the organizing of labor unions, women’s rights, universal education, housing for the poor, public health campaigns, and socialism. This liberal era effectively ended with World War I. The war, which shattered liberal optimism about the inevitability of human progress, also consolidated state and corporate control over economic, political, cultural, and social affairs. It created mass culture, fostered through the consumer society the cult of the self, led the nation into an era of permanent war, and used fear and mass propaganda to cow citizens and silence independent and radical voices within the liberal class. Franklin Delano Roosevelt’s New Deal, put in place only when the capitalist system collapsed, was the final political gasp of classical liberalism in the United States. The New Deal reforms, however, were systematically dismantled in the years after World War II, often with the assistance of the liberal class.
 
A mutant outgrowth of the liberal class, one that embraced a fervent anticommunism and saw national security as the highest priority, emerged after World War I in the United States. It was characterized by a deep pessimism about human nature and found its ideological roots in moral philosophers such as the Christian realist Reinhold Niebuhr, although Niebuhr was frequently misinterpreted and oversimplified by those seeking to justify political passivity and imperial adventurism. This brand of liberalism, fearful of being seen as soft on communism, struggled to find its place in contemporary culture as its stated value systems became increasingly at odds with increased state control, the disempowerment of workers, and the growth of a massive military-industrial complex. By the time Cold War liberalism shifted into a liberal embrace of globalization, imperial expansion, and unfettered capitalism, the ideals that were part of classical liberalism no longer characterized the liberal class.
 
What endures is not the fact of democratic liberalism but the myth of it. The myth is used by corporate power elites and their apologists to justify the subjugation and manipulation of other nations in the name of national self-interest and democratic values. Political theorists such as Samuel Huntington wrote about the carcass of democratic liberalism as if it was a vibrant philosophical, political, and social force that could be exported abroad, often by force, to those they deem less civilized. The liberal class, cornered and weak, engaged in the politically safe game of attacking the barbarism of communism—and, later, Islamic militancy—rather than attempting to fight the mounting injustices and structural abuses of the corporate state.
 
The anemic liberal class continues to assert, despite ample evidence to the contrary, that human freedom and equality can be achieved through the charade of electoral politics and constitutional reform. It refuses to acknowledge the corporate domination of traditional democratic channels for ensuring broad participatory power. Law has become, perhaps, the last idealistic refuge of the liberal class. Liberals, while despairing of legislative bodies and the lack of genuine debate in political campaigns, retain a naïve faith in law as an effective vehicle for reform. They retain this faith despite a manipulation of the legal system by corporate power that is as flagrant as the corporate manipulation of electoral politics and legislative deliberation. Laws passed by Congress, for example, deregulated the economy and turned it over to speculators. Laws permitted the pillaging of the U.S. Treasury on behalf of Wall Street. Laws have suspended vital civil liberties including habeas corpus and permit the president to authorize the assassination of U.S. citizens deemed complicit in terror. The Supreme Court, overturning legal precedent, ended the recount in the 2000 Florida presidential election and anointed George W. Bush as president.
 
“A decayed and frightened liberalism,” as C. Wright Mills put it, was disarmed by “the insecure and ruthless fury of political gangsters.” The liberal class, found it was more prudent to engage in empty moral posturing than confront the power elite. “It is much safer to celebrate civil liberties than to defend them, and it is much safer to defend them as a formal right than use them in a politically effective way. Even those who would most willingly subvert these liberties, usually do so in their very name,” Mills wrote. “It is easier still to defend someone else’s right to have used them years ago than to have something yourself to say
now
and to say it now forcibly. The defense of civil liberties—even of their practice a decade ago—has become the major concern of many liberal and once leftward scholars. All of which is a safe way of diverting intellectual effort from the sphere of political reflection and demand.”
4
 
In a traditional democracy, the liberal class functions as a safety valve. It makes piecemeal and incremental reform possible. It offers hope for change and proposes gradual steps toward greater equality. It endows the state and the mechanisms of power with virtue. It also serves as an attack dog that discredits radical social movements, making the liberal class a useful component within the power elite.
 
But the assault by the corporate state on the democratic state has claimed the liberal class as one of its victims. Corporate power forgot that the liberal class, when it functions, gives legitimacy to the power elite. And reducing the liberal class to courtiers or mandarins, who have nothing to offer but empty rhetoric, shuts off this safety valve and forces discontent to find other outlets that often end in violence.
 
The inability of the liberal class to acknowledge that corporations have wrested power from the hands of citizens, that the Constitution and its guarantees of personal liberty have become irrelevant, and that the phrase
consent of the governed
is meaningless, has left it speaking and acting in ways that no longer correspond to reality. It has lent its voice to hollow acts of political theater, and the pretense that democratic debate and choice continue to exist.
 
The liberal class refuses to recognize the obvious because it does not want to lose its comfortable and often well-paid perch. Churches and universities—in elite schools such as Princeton, professors can earn $180,000 a year—enjoy tax-exempt status as long as they refrain from overt political critiques. Labor leaders make lavish salaries and are considered junior partners within corporate capitalism as long as they do not speak in the language of class struggle. Politicians, like generals, are loyal to the demands of the corporate state in power and retire to become millionaires as lobbyists or corporate managers. Artists who use their talents to foster the myths and illusions that bombard our society live comfortably in the Hollywood Hills.
 
The media, the church, the university, the Democratic Party, the arts, and labor unions—the pillars of the liberal class—have been bought off with corporate money and promises of scraps tossed to them by the narrow circles of power. Journalists, who prize access to the powerful more than they prize truth, report lies and propaganda to propel us into a war in Iraq. Many of these same journalists assured us it was prudent to entrust our life savings to a financial system run by speculators and thieves. Those life savings were gutted. The media, catering to corporate advertisers and sponsors, at the same time renders invisible whole sections of the population whose misery, poverty, and grievances should be the principle focus of journalism.

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