Read Death of the Liberal Class Online
Authors: Chris Hedges
Tags: #Political Culture, #Political Ideologies, #General, #Conservatism & Liberalism, #Political Science, #Liberalism
Death of the Liberal Class (27 page)
Schanberg, Goldstone, and Finkelstein violated the unwritten code, one established in the anticommunist hysteria of the twentieth century, between the power elite and the liberal class. The liberal class is expected to mask the brutality of imperial war and corporate malfeasance by deploring the most egregious excesses while studiously refusing to question the legitimacy of the power elite’s actions and structures. When dissidents step outside these boundaries, they become pariahs. Specific actions can be criticized, but motives, intentions, and the moral probity of the power elite cannot be questioned.
The liberal class has ossified. It has become part of the system it once tried to reform. It continues to speak in the language of technical jargon and tepid political reform, even though the corporate state has long since gutted the mechanisms for actual reform. The failure by the liberal class to adjust to the harsh, new reality of corporate power and the permanent war economy, to acknowledge its own powerlessness, has left the liberal class isolated and despised. The liberal class has died because it refused to act as if anything had changed. It ignored the looming environmental and economic collapse. It ignored the structural critique that might pull us back from the horrific effects of climate change and a global depression. Our power elite and their liberal apologists lack the ideas and the vocabulary to make sense of our new and terrifying reality.
We have entered a historical vacuum. The systems built around the old beliefs have failed, but new alternatives have yet to be articulated. The longer the power elite and the liberal class speak in words that no longer correspond to reality, the more an embittered and betrayed populace loses faith in traditional systems of government and power. The inability of liberals and the power elite to address our reality leaves the disenfranchised open to manipulation by the demagogues. The moral nihilism Dostoyevsky feared with the collapse of the liberal class inevitably leads to social chaos.
Alan Greenspan, the former head of the Federal Reserve Board, once treated with reverential deference by the power elite and the liberal class, announced in 2008, “I made a mistake in presuming that the self-interest of organizations, specifically banks and others, were such that they were best capable of protecting their own shareholders and their equity in their firms.”
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Greenspan exposed the folly of the liberal experts and economists, who had promoted a baseless belief in the power of free markets to self-regulate and solve the world’s problems. In holding up what amounts to a strenuously defended utopianism, these leaders ignored three thousand years of economic and human history to serve a corporate ideology. All the promises of the free market have turned out to be lies.
The mechanisms of control, which usually work to maintain a high level of fear among the populace, have produced, despite these admissions of failure, the “patriotic” citizen, plagued by job losses, bankrupted by medical bills, foreclosed on his or her house, and worried about possible terrorist attacks. In this historical vacuum, the “patriotic” citizen clings to the privilege of being a patriot—or, perhaps, the double privilege of being white and a patriot. The retreat into a tribal identity is a desperate attempt to maintain self-worth and self-importance at a time of deep personal and ideological confusion. The “patriotic” citizen, although abused by the actual policies of the state, unfailingly supports widespread surveillance and permanent war. The “patriotic” citizen does not question the $1 trillion in defense-related spending. The “patriotic” citizen accepts that the eighteen military and civilian intelligence agencies, most of whose work is now outsourced to private corporations, are held above government. The “patriotic” citizen accepts the state’s assertion that it needs more police, prisons, inmates, spies, mercenaries, weapons, and troops than any other industrialized nation. The “patriotic” citizen objects when anyone suggests that military budgets can be cut, that troops need to come home, that domestic policies need more attention than the pursuit of permanent war. The military-industrial lobbies have ensured that military budgets are untouchable. The “patriotic” citizen admires the military and somehow pretends that the military is not part of the government. In the name of patriotism, the most powerful instruments of state power and control are effectively removed from public discussion. We endure more state control than at any time in U.S. history. And the liberal class, whose task was once to monitor and protest the excesses of the power elite, has assisted in the rout.
The failure by the liberal class to articulate an alternative in a time of financial and environmental collapse clears the way for military values of hypermasculinity, blind obedience, and violence. A confused culture disdains the empathy and compassion espoused by traditional liberalism. This cruelty runs like an electric current through reality television and trash-talk programs, where contestants endure pain and humiliation while they betray and manipulate those around them in a ruthless world of competition. These are the values championed by an increasingly militarized society and the manipulation and dishonesty on Wall Street. Friendship, trust, solidarity, honesty, and compassion are banished for the unadulterated world of competition.
This hypermasculinity, the core of pornography, fuses violence and eroticism, as well as the physical and emotional degradation of women. It is the language employed by the corporate state. Human beings are reduced to commodities. Corporations, which are despotic, authoritarian enclaves devoted to maximizing profit and ensuring that all employees speak from the same prompt cards, have infected the wider society with their values. Hypermasculinity crushes the capacity for moral autonomy, difference, and diversity. It isolates us from one another. It has its logical fruition in Abu Ghraib prison, the wars in Iraq and Afghanistan, along with our lack of compassion for our homeless, our poor, our mentally ill, our unemployed, our sick, and our gay, lesbian, transgender, and bisexual citizens. It is the antithesis of liberalism.
In his two-volume 1987 study entitled
Male Fantasies
, which draws on the bitter alienation of demobilized veterans in Germany following the end of World War I, Klaus Theweleit argues that a militarized culture attacks all that is culturally defined as the feminine, including love, gentleness, compassion, and acceptance of difference. It sees any sexual ambiguity as a threat to male “hardness” and the clearly defined roles required by the militarized state. The elevation of military values as the highest good sustains the perverted ethic, rigid social roles, and emotional numbness that Theweleit explored. It is a moral cancer that the liberal class once struggled against. The collapse of liberalism permits the hypermasculinity of a militarized society to redefine the nation. Sexual metaphors of abuse and rape are used to justify imperial and military power. And once the remnants of the liberal class adopt the heartless language of sexual violence, they assent, consciously or not, to the rule of corporate greed and violence.
Male Fantasies
, which draws on the bitter alienation of demobilized veterans in Germany following the end of World War I, Klaus Theweleit argues that a militarized culture attacks all that is culturally defined as the feminine, including love, gentleness, compassion, and acceptance of difference. It sees any sexual ambiguity as a threat to male “hardness” and the clearly defined roles required by the militarized state. The elevation of military values as the highest good sustains the perverted ethic, rigid social roles, and emotional numbness that Theweleit explored. It is a moral cancer that the liberal class once struggled against. The collapse of liberalism permits the hypermasculinity of a militarized society to redefine the nation. Sexual metaphors of abuse and rape are used to justify imperial and military power. And once the remnants of the liberal class adopt the heartless language of sexual violence, they assent, consciously or not, to the rule of corporate greed and violence.
Tom Friedman, interviewed in 2003 by Charlie Rose, used this hypermasculine, sexualized language of violence to justify the invasion and occupation of Iraq. It was a window into the moral and intellectual collapse of the liberal class. The old liberal columnists at the
New York Times
, writers such as Anthony Lewis, would have never descended to Friedman’s crudity. These older liberals were domesticated by corporate capitalism, but they retained some moral and intellectual independence. Friedman and the new liberal class has none.
New York Times
, writers such as Anthony Lewis, would have never descended to Friedman’s crudity. These older liberals were domesticated by corporate capitalism, but they retained some moral and intellectual independence. Friedman and the new liberal class has none.
What Islamic extremists needed to see, Friedman told Rose, “was American boys and girls going house to house, from Basra to Baghdad, and basically saying, ‘Which part of this sentence don’t you understand? You don’t think, you know we care about our open society, you think this bubble fantasy, we’re just gonna let it grow? Well,
suck on this
.’ That, Charlie, is what this war is about. We could have hit Saudi Arabia, it was part of that bubble. Could have hit Pakistan. We hit Iraq because we could.”
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suck on this
.’ That, Charlie, is what this war is about. We could have hit Saudi Arabia, it was part of that bubble. Could have hit Pakistan. We hit Iraq because we could.”
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Capitalism, as Marx understood, when it emasculates government and escapes its regulatory bonds, is a revolutionary force. And this revolutionary force is plunging us into a state of neofeudalism, endless war, and more draconian forms of internal repression. The liberal class lacks the fortitude and the ideas to protect the decaying system. It speaks in a twilight rhetoric that no longer corresponds to our reality. But the fiction of democracy remains useful, not only for corporations, but also for the bankrupt liberal class. If the fiction is exposed as a lie, liberals will be forced to consider actual resistance, which will be neither pleasant nor easy. As long as a democratic façade exists, liberals can engage in a useless moral posturing that requires no sacrifice or commitment. They can be the self-appointed scolds of the Democratic Party, acting as if they are part of the debate, vindicated by their pathetic cries of protest.
The best opportunities for radical social change exist among the poor, the homeless, the working class, and the destitute. As the numbers of disenfranchised dramatically increase, our only hope is to connect ourselves with the daily injustices visited upon the weak and the outcast. Out of this contact we can resurrect, from the ground up, a social ethic, a new movement. We must hand out bowls of soup. Coax the homeless into a shower. Make sure those who are mentally ill, cruelly abandoned on city sidewalks, take their medication. We must go back into America’s segregated schools and prisons. We must protest, learn to live simply and begin, in an age of material and imperial decline, to speak with a new humility. It is in the tangible, mundane, and difficult work of forming groups and communities to care for others that we will kindle the outrage and the moral vision to fight back, that we will articulate an alternative.
Dorothy Day, who died in 1980, founded the Catholic Worker movement with Peter Maurin in the midst of the Great Depression. The two Catholic anarchists published the first issue of the
Catholic Worker
newspaper in 1933. They handed out twenty-five hundred copies in Union Square for a penny a copy. The price remains unchanged. Two Catholic Worker houses of hospitality in the Lower East Side soon followed. Day and Maurin preached a radical ethic that included an unwavering pacifism. They condemned private and state capitalism for its unfair distribution of wealth. They branded the profit motive as immoral. They were fervent supporters of the labor movement, the civil-rights movement, and all antiwar movements. They called on followers to take up lives of voluntary poverty. And when the old Communist Party came under fierce attack in the 1950s during the anticommunist purges, Day, although not a communist, was one of the only activists to denounce the repression and attend communist demonstrations.
Catholic Worker
newspaper in 1933. They handed out twenty-five hundred copies in Union Square for a penny a copy. The price remains unchanged. Two Catholic Worker houses of hospitality in the Lower East Side soon followed. Day and Maurin preached a radical ethic that included an unwavering pacifism. They condemned private and state capitalism for its unfair distribution of wealth. They branded the profit motive as immoral. They were fervent supporters of the labor movement, the civil-rights movement, and all antiwar movements. They called on followers to take up lives of voluntary poverty. And when the old Communist Party came under fierce attack in the 1950s during the anticommunist purges, Day, although not a communist, was one of the only activists to denounce the repression and attend communist demonstrations.
The Catholic Worker refused to identify itself as a not-for-profit organization. It never accepted grants. It did not pay taxes. It operated its soup kitchen in New York without a city permit. The food it still provides to the homeless is donated by people in the neighborhood. There are some 150 Catholic Worker houses around the country and abroad, although there is no central authority. Some houses are run by Buddhists, others by Presbyterians. Religious and denominational lines are irrelevant. Day cautioned that none of these radical stances, which she said came out of the Gospels, ensured temporal success. They were not practical. She wrote that sacrifice and suffering were expected parts of the religious life. Success, as the world judges it, should never be the final criterion for the religious and moral life, or for the life of resistance. Spirituality, she said, was rooted in the constant struggle to fight for justice and be compassionate, especially to those in need. And that commitment was hard enough without worrying about its ultimate effect. One was saved in the end by faith, faith that acts of compassion and justice had an intrinsic worth, even if these acts had no disernable practical effect.
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