Chapter 8. American Politics and American Culture

Last updated 11-05-2010

Copyright 2009 Robert E. Botsch

 

 

The punishment of wise men who refuse to take part in the affairs of government is to live under a government of unwise men.  Plato

 

As soon as any man says of the affairs of State: ‘What does it matter to me?’  the State may be given up for lost.  Rousseau

 

 

OUTLINE

 

I. Introduction—what is the problem?

 

II. Competing cultural Values

    A. Individualism

    B. Community

 

III. Terminology

     A. Capitalism or Corporate Consumerism?

     B. Entrepreneurism and "Social Entrepreneurism"

 

IV. Means to reach these normative ends

    A. Preaching and exhortation—intellectual foundations

    B. Possible directions

        1. Breaking down the public/private distinction

        2. Increasing positive feelings about the role of government

        3. Reducing economic inequality

        4. More responsible consumption

        5. Increasing democracy

    C. Problems facing any solution

        1. The fundamental nature of the political values in question

        2. Lack of a clear model: reform versus renewal

        3. Dissipation through individualized solutions

 


V. A modest programmatic plan—"Democratic Capitalism"

   A. Defined

   B. Based on existing American values—populist capitalism

   C. Addresses the problem of growth

       1. Directly

       2. Indirectly—having less and enjoying it more—promotes sacrifice

   D. Builds on programs that are already in existence—ESOPs

 

VI. Final Comment

 

 

 

TEXT

 

I. Introduction—what is the problem?

 

     Cynicism, alienation, and discontent are reflected in the media and in our day-to-day interactions with fellow citizens. Many observers are alarmed, but in some ways these feelings are nothing new. Indeed, American citizens have always been discontent and angry with government, whether it was the government of King George, the Articles of Confederation government (remember Shay's Rebellion), or almost any government since then.

 

     However, the really alarming difference today is that cynicism is so high that we have abandoned political life and any notion that public service is a high calling. We make little effort to be well-informed, thinking that it is not worth the effort, and our own self-imposed ignorance only increases our cynicism, moving us further down the spiral. Eventually these feelings could undermine the legitimacy of the system, our willingness to accept decisions made by government. We may become so distrusting that we will be unwilling to make necessary sacrifices in some time of real crisis when our distrusted leaders call upon us. If sacrifices are necessary for the survival of the nation, we could be doomed as a democratic republic.

 

     Is the American century of dominance and leadership is coming to an end, just as the British Empire began to crumble in the 1900s? When Cornell West spoke at USCA in the fall of 1999, he noted that perhaps one day history will record this as a long period of decline in America. Perhaps the eternal forces of entropy (remember that idea from the section on Machiavelli?) are at work doing the inevitable. Young people have not been attracted to public service for a long time. Most citizens pay little attention to public affairs. After a brief period of anger and rejuvenation after 9/11, we once again abandoned almost any notion of public service in favor of private individual gain. The most distinctive characteristics of our political culture, even after voting for “change” in 2008, have been cynicism, ignorance, and anger.

 

     Some observers trace contemporary discontent back to the Kennedy assassination, after which things seemed to go sour for the nation that emerged from WWII as the leader of the free world. This list of depressing events is enough to sour most anyone on politics: the King assassination, a peaceful nonviolent civil rights movement began to turn violence and anger in the streets, Vietnam and Johnson's tragically flawed presidency, Robert Kennedy's assassination, Watergate, the humiliation of President Carter and the Iranian hostage crisis and economic stagflation, Reagan and Bush and soaring budget deficits and the Iran-Contra affair, Clinton’s "Monica-gate," Bush 43 seemed to bog us down in deepening quagmires in Iraq and Afghanistan that we are borrowing money to finance at new record levels, and the great recession that began under Bush but continued far too long for most Americans under Obama.

 

     As I was updating this unit in 2005, the national debt reached $8 trillion, and the deficit for fiscal year 2005-6, which ended in October of 2006, is over $200 billion. As of the 2008 update the deficit for 2008-9 was projected at well over $500 billion and a deficit in the range of $10 trillion. For the 2009 and 2010 editions, the deficit, driven by the declining revenues of the “Great Recession” and stimulus spending along with spending on our two ongoing wars, project at about one and a half trillion for just one year! That will require raising the national debt up to about $13 trillion, with no real end in sight given the very slow growth that is taking place in 2010.

 

     A brief review of recent elections reveals the mood of the nation since the first Bush presidency.

 

     During the presidential election of 1992 many indicators suggested that fundamental changes had taken place in the political environment. Voters were more willing than ever to consider some new alternative like Ross Perot. Unusual numbers expressed disdain for any of the choices offered them. Dissatisfaction with President Bush ran deeper than just how well he was handling the economy. Four of every five citizens expressed dissatisfaction with the general direction of the country. People were feeling pessimistic about the future of the nation, fearing that things would not be improving for the next generation as it had for them. They no longer believed in either Reagan's "shining city on the hill" or in  G.W. Bush's "thousand points of light.” (Every president tries to create a positive metaphor for what their term in office means.) They wanted change, but were quite cynical about easy painless promises of Bill Clinton to bring about that change.

 

     These fears were captured in two popular books of 1992, William Greider's Who Will Tell the People: The Betrayal of American Democracy, and Don Barlett and James Steele's America: What Went Wrong. Both books focused on economic and social realities that were giving root to deeper feelings of cynicism. The list sounded like one of Clinton's or Perot's campaign speeches. The middle class was shrinking while the few were getting rich on unproductive leveraged buy-outs on Wall Street. We were losing some of our best manufacturing jobs to Mexico (Ross Perot talked about a “giant sucking sound” of jobs leaving the nation) and other nations with cheaper labor costs and fewer environmental regulations. Our education system was failing to produce as good a work force as in other nations. Quality of life statistics, like weekly hours worked, per capita income, infant mortality, vacation time, longevity, were causing alarm. We were far from number one in all the categories in which we once excelled. The recession of the early 1990s was destroying good white-collar jobs, not just the usual more marginal blue collar jobs. These jobs were being replaced with lower paying and even less satisfying jobs. Along with job loss, the cost of health care was going through the roof. Worse yet, more and more Americans were losing health insurance. The deficit was getting so big that even average people began wondering about how our children would ever pay for it. We began to feel guilty about what we would leave our children. Our balance of trade with other nations was growing worse and worse. How could we survive if we made fewer things ourselves and were buying goods on credit? To make matters worse, much of that credit came from the same nations that were also selling us things. Japan had become the world's largest banking power. Tokyo was the banking center of the world, not New York.

 

     If a lot of that sounds familiar, you have been paying attention to the news more recently, as many of the same things are happening over again. To cite a very local example, the price of steel went up so much because of Chinese demand for steel and the increasing price of energy required to make steel that USC Aiken had to delay the construction of the convocation center while the school sought more money and trimmed plans on the building.

 

     Ironically, just at the time that we had celebrated our Cold War victory over our greatest adversary in the world, we found that we were falling behind other nations in non-military areas of competition. Just when we should have been able to enjoy the fruits of our victory, we began to feel as though we were losers.

 

     Even President G.W. Bush acknowledged that, yes, these were problems, but the situation was not quite all that bad and his plan would do a better job in dealing with these problems. The voters didn't buy the Bush reelection line and voted for change in 1992. Bill Clinton promised a “bridge to the 21st century.”

 

     By the 1994 midterm elections the picture had changed a little, but not enough to save the Democrats from suffering the wrath of voters who were still angry, perhaps even more angry. President Clinton and the Democratic controlled Congress were unable to deliver on some key promises, such as overhauling our health care system. While the deficit had declined notably and while economic growth had taken place and jobs had increased, the average American family was in worse economic shape than when Clinton had come into power. Family income had dropped by about $300. People were working longer hours just to stay in place. Despite all the rhetoric about social issues (social conservatives were going to oppose Democrats and Clinton regardless of what they accomplished), the bottom line with the independent swing voters who usually determine the outcomes of elections was that it still was "the economy, stupid." We were clearly unhappy in having to make the personal sacrifices necessary to match competition from around the world in the new global economy.

 

     As the 1996 election approached, the feelings of discontent and anger had turned toward the Republican winners in1994. Polls indicated that most citizens had lost faith with them—their  approval rating was falling even faster than Clinton's did in his first two years in office. A plurality of citizens (49%) viewed Congress as filled with greedy politicians who were controlled by powerful interests (only 25% knew that the Republicans were in charge of Congress and only 6% thought that Clinton was running the show, Newsweek, September 25, 1995, p.35). Speaker of the House Newt Gingrich didn't help in his efforts to make millions on book deals—just another greedy politician with higher negatives in public opinion than President Clinton. Clinton, who was generally seen as a weak leader throughout the first half of his term, looked like a stronger leader in just saying "no" to many of the Republican legislative initiatives by vetoing them.

 

     Illegal and questionable fund raising activities on the part of Democrats undercut the margin of Clinton's win in 1996. Many citizens were so turned off that they did not vote at all. Turnout was the lowest it had been since before the Great Depression. The public seemed to have concluded that they were all crooks.

 

     Things had not improved by 1998. The posturing by both parties on campaign finance investigations and reforms in 1997 and 1998 did little to inspire public confidence. Republicans seemed more determined to attack Clinton, seeking advantage for the next election, than to fix the campaign finance system. Indeed, Clintons personal misdeeds provided the perfect cover for Republicans to bury campaign finance reform and to kill a tobacco bill that would have done great harm to an industry that had been most generous in campaign donations to Republican members of Congress. Democrats, of course, had many years to enact the very reforms they now sought when they held the majority of seats. But then they, as incumbents, got the most donations. After the 1994 Republican take-over of both houses of Congress, the Republicans got the most money.

 

     The O.J. Simpson trial and Louis Farrakam's sometimes racist rhetoric along with continued conflicts over affirmative action programs, challenges to recently drawn representational districts that increased African-American representation in legislatures and Congress, and church burnings all raised racial tensions. Poll after poll revealed that whites and blacks saw the nation and their life chances differently. The rhetoric seemed to be less civil--more along the lines of let us shout at each other rather than let us reason together. (Again, this should sound familiar to those of you reading this in 2009and 10—again we see a rise in incivility in our political discourse.) President Clinton's efforts to start a national dialogue on race was replaced with a national dialogue on his sexual behavior. In September 1998 the Presidential Race Relations Commission issued its final report, calling for more dialogue (ho hum!). Radio and tv talk shows exploited these tensions more for profit than for resolution. We were drawn to listen and watch these rhetorical muggings just as the curious are drawn to crime scenes—all the while expressing how revolting the whole thing was and how revolting the media were for showing all of these negative things. The 1998 election was a most dispiriting affair, resulting in little change. Republicans held their slim majority in the Senate and lost a handful of seats in the House of Representatives so that they only held a slim majority there. Turnout was again very low.

 

     Politics in 1999 was even more depressing. The new House of Representatives proceeded to impeach the President for his revolting personal behavior even though conviction and removal from office was impossible. The Senate, as expected, failed to convict along nearly straight party lines, but even a handful of Republicans voted against conviction, feeling that the house had over-reached, turning personal failures into "high crimes and misdemeanors." Senate Republicans used their majority again to defeat the efforts at campaign finance reform by filibustering the bill to death. Democrats and a few reform-minded Republicans like Senator John McCain were unable to get the required 60 votes to cut off filibuster. 

 

      In 2000 Democrats were not at all excited about Clinton heir-apparent Vice President Gore, whose once squeaky clean image was sullied in the fundraising efforts of 1996. They were flirting with the intellectual yet dull former Senator Bill Bradley, who left politics for the same reasons many people disliked politics—it had become too uncivil and too dirty. Disaffected Democrats and liberals turned to Ralph Nader, who had no chance of winning, but did nave a chance of helping the Republicans win states like Oregon, Washington, and California. Many of these felt that a loss was just what the Democrats needed to wake them up. They felt that four years of Republican rule would wake the country up to the need for real change. The Republicans had been down that road with their own fringe groups in the 1990s, and it cost them two elections when they tried to move to the right with Pat Buchanan. As you know, the Democrats would be learning that hard lesson over the next couple of elections.

 

     In 2000 the Republicans just wanted a winner, no matter how much it cost, so they sent record millions to George Bush, Jr., who represented a murky new brand of Republicanism, the "compassionate conservative." Pat Buchanan, seeing little chance of challenging Bush, dropped out of the Republican primaries to try and be the Ross Perot of 2000, possibly taking millions of conservative voters with him.  But polls indicated that he would barely get 1% of the vote and would have little impact at all on the outcome.  The polls were right on Pat.

 

     With no great crises facing the nation (a strong economy, relative peace, lower crime rates, welfare roles down, and any Social Security or Medicare crisis way off in the future), it appeared that the election would be very close with most people simply voting on the basis of personality--which candidate they felt to be most likeable--despite Gore's cry that this is not a popularity contest. Few people beyond strong partisans seemed very happy with their choice. Put in the framework of critical election theory, this was to be another de-aligning election with some short-term deviation because of “Clinton fatigue” over more scandal.

 

     Turnout in the 2000 election was up slightly, up to 51%, but that was only because the election was so close. Close elections always bring out voters. Gore did win a bare plurality of the popular vote (a half million votes), but lost the electoral college because of ballot design and vote counting incompetence in Florida and a U.S. Supreme Court that asserted itself into the process in a most unusual and partisan way and Ralph Nader taking votes that mostly would have gone to Gore. Conservatives on the Supreme Court who had always stood for state’s rights suddenly decided to overturn state actions. Had the American population really cared about the election, rioting would have taken place in the streets. But they did not. Most people were just glad that it was all over so they could get back to their favorite television shows, video games, and eating meals in their ever larger SUV’s.

 

     The Bush presidency was at best mediocre for the first eight months of 2001. The Democrats had captured control of the Senate (after one member defected from the Republican ranks) and was able to block many actions Bush wanted. Worst of all, the economy was turning sour. The stock market was sliding down, and with it the job approval ratings of the president.

 

     Then everything changed on 9/11. Crisis allowed George W. to turn from the butt of late night tv jokes to leader in the war against terrorism. In a swell of patriotic pride and outrageous anger, the American people seemed ready to follow him almost anywhere. Even though the stock market took a nose-dive and has stayed down in the year after the disaster, few blamed the President.  The war on terrorism may not have been good for the economy, but it was good for presidential popularity ratings. Possibly extending the war to Iraq continued to put the economy on the back burner, even though the budget surpluses of 2000 had disappeared in 2001 and had turned into large deficits in 2002. The stage seemed set for Republicans to hold onto the House in the 2002 elections and perhaps even retake the Senate, a very unusual scenario after a party wins the White House. That is exactly what happened. All Republicans ran as supports of the popular President in his battle against terrorism.

 

     The lack of quick success in Iraq and economic stagnation gave the Democrats a chance in the 2004 election. Americans seemed to care about the outcome and both sides worked hard to get voters out. Voting turnout was at 61%, this highest it had been since the turbulent 1960s. The media running stories about the closeness of the election certainly helped turnout. But it was also the most bitter and perhaps the most negative campaign in modern history. Certainly we have had negative campaigning ever since the beginning, and we have had negative ads on tv for decades. But this time the negativity flowed over into the popular culture as never before—books, movies, really nasty websites, new outside groups that attacked the characters of both candidates spending hundreds of millions. 

 

     Here is what I wrote in 2004 as the election approached: As we approach the primaries for the 2004 election, the war against terrorism and its extension into Iraq have not gone so well. Despite President G.W. Bush’s announcement in May of 2003 that the mission had been accomplished, Americans continue to die and the monetary costs are going up with no end in sight. Comparisons are being made to Vietnam, not a good thing to hear if one is running for reelection. Moreover, the economy continued to sputter, though there were some signs that a recovery, including even jobs, was beginning to take place. Perhaps the timing of the recovery would be kinder to the second President Bush. If the stock market continues to go up and jobs do continue to go up, then perhaps the growing deficits will also begin to decline, and the only obstacle to re-election would be the war in Iraq. 

 

     The economy did start to pick up, as measured by new jobs in the last few months before the election. However, deficits kept going up and the stock market did not do well as oil prices hit record highs. The major wedge issue was gay marriage. A wedge issue splits the opposition, driving some of their supporters to your side. This issue helped Republicans get record numbers of religious conservatives to the polls, especially in Ohio that offset the rise in the youth vote that mostly went for Kerry. Kerry’s line of attack was that the president was incompetent in pursuing the war, and Bush’s main theme was that he had been strong and would continue to be strong in a consistent way. With no new terrorist attacks on the nation’s homeland, the image of consistent strength carried the day, by about three million votes. About fifty-nine million Americans were happy and about fifty-five were not. The other approximately seventy-six million who could have voted did not care enough. 

 

     Ok, here is what I wrote in 2005 looking forward to the 2006 election: How the next election goes depends on how well Bush can resolve the situation in Iraq. Polls following the election show that this is the number one priority for citizens. As of the fall of 2005 things are not going well for the Republicans. The war slogs on with over 2,000 American soldiers killed, the President and members of his own party are divided on stem cell research and on allowing torture of prisoners, and Bush stumbled badly on hurricane responses and on his effort to name a Supreme Court replacement for Sandra Day O’Conner. His job approval numbers were at a new low for his administration. Of course, there was still time to turn it around, but Republicans were becoming ever more nervous about the 2006 off-year election.

 

     Of course, as we look back at the election of 2006, now long over, Republican did have a lot to worry about, and they got the worst of it, at least nationally, if not in South Carolina, which is the storm cellar for the Republican “red states.” About 60% of all voters, according to exit polls said that their number one issue in voting was the Iraq War, and they did not approve of how W. Bush has pursued that war. The result was that Democrats retook both chambers of Congress, reversing what took place for the Republicans in 1994.

 

     That gets us to the 2008 election. Clearly Americans voted for change and gave a negative verdict on the last eight years of rule by the Bush administration and the Republican Party. Barack Obama, the first African American ever to be elected (and for that matter, the first President who was not of western European background), inherited a mess both here (an economic melt-down started by the burst of the housing boom) an abroad (two unresolved wars with no clear ends in sight that we could no longer afford). Voter turnout was up marginally, and for a change, voters, especially young voters, were excited.

 

     This situation provided the new president the same opportunity that President Bush had after 9/11: the opportunity to bring renewal to America and create a major political realignment if he was successful. These opportunities come rarely, only when the nation faces a great crisis and looks to strong leadership for change, and may even be willing to sacrifice. But we must remember what Machiavelli warned, that nothing is more difficult than to bring about a new order. As we saw in the 2010 election, the really significant change that Obama did bring did not digest well to the Americans who voted in that off-year election. The Republicans took control of the House easily and nearly controlled the Senate. Obama was left in a similar position as Clinton after 1994, though Clinton was faced with Republican majorities in both houses.

 

     Much evidence exists that a new American order is needed regardless of which party is on power. A few reforms will be insufficient to allow us to go back to the way we had been living. This is because we have been financing our consumption of luxuries with money borrowed on overpriced housing and cheap gasoline. 

 

     During the early 2000s we continued to swap higher paying industrial jobs for lower paying service jobs. The auto industry was on the verge of collapse along with the many financial firms that had lost their bet on ever increasing housing prices. 

 

     Wage inequities have continued to grow. Those in the 90th percentile of wages made 83% more than the average wage in 1973. In 1994 the difference was 115%. The average difference between the low end jobs and CEO salaries was once a factor of about 16 to 1. Today it is about 400 to 1. To put this another way, the average CEO makes as much or more in one day than the lowest paid worker in her or his company makes for the entire year. Conservative columnist Kevin Phillips was so troubled by these trends in income disparity that he concluded the nation was on the verge of a political upheaval not seen since the 1930s or the 1890s before that—a revolt of the lower classes!      

 

     More and more children are in poverty. What about the greatest welfare program in the nation—Social Security? The government has been borrowing the surplus in that program for decades. In a few years when baby boomers start to retire the bills will come due. That begins happening in about 2015. Either benefits must be cut or taxes must be raised—unless all of you have a lot of kids really fast and educate the dickens out of them so that they can make a lot of money. It is that simple.

 

     Schools, which are seen as the key to economic success, are under fire from all sides. Education budgets, already tight, were being cut with the economic downturn in 2008-9. The average college student, if she or he could afford to go to school at all, was graduating with over $20,000 in debt. But tuition continued to go up as states cut funding to institutions of higher learning. A 2010 study by the Council on Competitiveness, a private foundation, concluded that we are slipping badly in education and areas that are closely related to education.

  • While we are still 6th in innovation-based competitiveness, our rate of progress in this key area is number 40.

  • In college completion we are number 16.

  • In broadband internet access we are number 22.

  • We are number 11 in percentage of high school grads compared to other industrialized nations.

  • We are number 27 in percentage of degrees in science and engineering compared to developed nations.

  • In k-12 math and science, we rank number 48 in quality! 

  • And in mobile phones we are number 29. (All figures from "Rising Above the Gathering Storm Revisited: Rapidly Approaching Category 5.")

 

     Clearly the U.S. is no longer number 1 in some very key categories that have great implications for the future. If these trends continue, we can conclude that the American Century may well be quickly waning.

 

     The “American Dream” of each generation being better off than the previous generation is in danger. Studies done in the early 2000s show less upward mobility in class status and income in America than in most European nations. Even in France, a nation that many Americans see as an old aristocratic nation, children have a better chance of moving up than in the America of the early 2000s.

 

     Man-made climate change, while still denied by some who reject the near-consensus of scientists, poses another set of challenges. Even if the probability of the scientific community being right on this is only fifty percent, would we be wise to continue to burn carbon based fuels and hope that they are wrong? Consider the “minimax strategy” in approaching this dilemma—what is the rational thing to do? Of course, most of us will not be around to see the end of life as we know it? Would that be fair to our children? And even if the scientists are wrong, are we wise to continue to try and fuel our economy on resources controlled by nation-states that hate us?

 

     In short, this review of elections and changing economic, social, and environmental conditions since the late 1980s strongly suggest that some significant sacrifices are needed. They suggest that government will be asking us to do some things we may not want to do. If our new leaders ask, will we be willing to sacrifice for future generations and for the national good rather than try to maintain our own individual short-term comfort? Is the kind of renewal that needs to be asked of us possible? 

 

     You will discuss most of the institutional aspects of American politics in the American government course I hope many of you will take. So rather than getting into that in this course, the major question I will ask is whether Americans are willing to pay the price required to meet the difficult challenges that face us today? To start to answer this question, I want to focus on the relationship of American cultural values with the challenges we face. And then I will offer some proposals.

 

 

 II. Competing normative values

 

     Culture alone will not determine our ability to solve the problems the nation faces. Our ability to reverse the negative trends depends on many factors: leadership, plans, resources, an element of good luck (Machiavelli's "fortuna"). But cultural values will also play a role. So I would argue that our political culture is one of many key independent variables in meeting the many challenges we face.

 

      Let me pose a hypothesis. Those citizens with cultural values that emphasize community obligation are more likely to make personal sacrifices for the general good than those with cultural values that see individual gain as paramount. To put this in arrow diagram form:

 

                Cultural values

        (community/individualism)   ‑‑‑‑----->    willingness to sacrifice

 

     In all fairness, I should point out that this hypothesis has important and controversial value assumptions built into it. As a good post-behavioralist, I should be sensitive to this. (Remember? All research involves values!)

 

     Some would argue that sacrifice is not necessary. They say that all we need to do is loose the creative juices of self‑seeking individuals by greatly reducing regulations and taxes and all of these material problems will take care of themselves. You hear that argument from Libertarians and "supply‑siders" within the Republican Party.

 

     I disagree (though you certainly do not have to agree with me on this one!). The study of the fall of other empires suggests that decline is strongly related to the lost willingness to make sacrifice for the general good. Even if the government took in no taxes, we would still face stiff competition from the rest of the world (much of which has a larger public sector than the U.S.—you should remember that from the comparative politics chapter), and then no public programs would exist to help you when you lost your job and needed retraining or face a natural disaster (think Hurricane Katrina) beyond your personal ability to cope. It would be private charity or nothing.

 

     Both of the alternative cultural values in the independent variable in this hypothesis (individualism and community) play a central role in American ideology and culture. In fact, these values have had a long ongoing conflict throughout American history. Much of American political and social history can be seen as the conflict and balancing between these two values. Let us begin the discussion by looking at individualism.

 

    A. Individualism

 

     If you take a course in American government or in American political theory, you will quickly learn that individualism is probably the single most dominant value in the American ideology, political creed, value system, or whatever you wish to call it. Of course, Americans hold many values, values that often come into conflict with each other. For example, the value of due process and presumption of innocence often conflict with the value of being safe from crime. Values of individualism, which argue that each should have a chance to prove their individual worth in a kind of competitive marketplace where everyone has at least some, if not equal, opportunity, have come into conflict with other cultural values and institutions. The value of individualism has supported emancipation of African Americans from slavery and from legalized segregation, both which denied them individual rights. Individualism has supported equal rights for women, who were culturally tied to limited roles and opportunities. All kinds of cultural taboos and habits eventually have had to give way when they ran into the bedrock American value of judging each person as an individual. So a lot of very good things can be said of individualist values.

 

     Civil rights programs began to run into real trouble when they began to be seen as violating individualism by creating quotas where people got things because they were a member of a group, not because they had earned them as individuals. The fact that Affirmative Action programs may have only tried to do for minorities and women what the "good old boy" system had done for white males for generations made little difference in most people's minds. Popular support eroded when people perceived Affirmative Action programs as violating individual merit.

 

     Our popular culture reflects individualistic values almost everywhere. You see the rugged individual praised in commercials—the “Marlboro Man” is perhaps the classic. You see the rugged individual, often a lonely, romantic, strong, loner—hero in films and books: Rambo, Clint Eastwood and all manner of cowboys and cops. Most all of Louis L'Amour's heroes in his famous western novels fit into the mold. Even if they aren't so rugged, we like to see individuals beat the odds. In the summer of 1994, Forrest Gump was the unlikely individual movie hero who beats all those who think they are better. He is our hope in the tough competition that we all face each day—his victory in getting the girl, in becoming rich, in producing a wonderful child, is our victory. He is the latest version of the Horatio Alger American myth—that anyone, through hard work and pluck (and luck), can find success.

 

    B. Community

 

     Despite the dominance of individualism in American political culture, we also yearn for community. We want to belong to something that is greater and more constant than ourselves. We romanticize small town life (like Bedford Falls in the classic American movie "It's a Wonderful Life"), go to family reunions in search of our roots, and join all kinds of civic groups, clubs, fraternities/sororities, and religious organizations seeking community connections. We decry the lonely "nuclear family" and condemn the demands of modern life that separate us from friends and family and place us in never‑ending casual relationships with a constantly shifting group of strangers. Are "Facebook" friends really friends in any meaningful way?

 

     Community provides an escape from the rigors of the individual marketplace in which we have to constantly prove ourselves. Community provides each of us with a sense of self-worth by virtue of membership—we don't have to do or prove or accomplish anything as an individual. It relieves us of the burden and possible failure of individual competition. Think about all the possible communities of meaning into which people sometimes escape the hardships of everyday life: family, church or religious group, school or sports team identities, clubs, informal groups that hang out together, and so on. Sometimes we even escape into unreal groups that give us a false sense of belonging, like tv shows or even groups in tv commercials. Youths join gangs that give them a sense of belonging and community that they cannot find elsewhere.

 

     Science fiction author Kurt Vonnagut visited the USC Aiken campus in late 1997 and advised his audience of college students that the most important thing they need is an extended family group. We need more people to talk to and interact with than we have in our isolated nuclear families that are always relocating to meet the demands of corporate America. 

 

     Sometimes we acknowledge that cooperation in a community is necessary to go beyond what we can do as individuals. And cooperation means giving up some things we may want as individuals. Even Louis L'Amour recognized this in his western novels about lonely rugged heroes.

 

"There can be no living together without understanding, and understanding means compromise. Compromise is not a dirty word, it is the cornerstone of civilization, just as politics is the art of making civilization work. Men do not and cannot and hopefully will not think alike, hence each must yield a little in order to avoid war, to avoid bickering. Men and women meet together and adjust their differences; this is compromise. He who stands unyielding and immovable upon a principle is often a fool, and often bigoted, and usually left standing alone with his principle while other men adjust their differences and go on." Bendigo Shafter, (New York: Bantam, 1979), p.196.

 

 

     Yet despite this acknowledgment, L'Amour heroes almost always went off on their own individualistic heroic way. That is what made them romantic heroes.

 

     George Soros, the multi-billionaire philanthropist we mentioned in the international politics chapter, exemplifies the conflict between individualism and community. He made billions through his individual genius in exploiting the world currency market. Yet he failed to find happiness in wealth. He then dedicated himself and his wealth to build community in new emerging democracies and here in his own nation. He feared that "excessive individualism" had replaced traditional values and posed a greater danger to democracy than totalitarian nations (William Shawcross. "Turning Dollars into Change." Time. September 1, 1997, p.54). 

 

     Having said all these positive things, community also has its own negative side. Being a member of an "in‑group" by definition makes all other people into members of the "out‑group." Being in the out‑group creates the basis for discrimination and dehumanization. When we choose to segregate ourselves into families, gangs (which sometimes serve as family surrogates), ethnic groups, religious groups, we run the danger of placing group solidarity and honor above individual rights. We are tempted to seek revenge upon any who would violate our group/family honor. Of course, the ultimate expression of this kind of behavior is not family feuds or gang wars, but the horrors of "ethnic cleansing," a euphemism for genocide.

 

     These insights are far from new. In the 1830s a French aristocrat visited the U.S. for a nine month period and drew the same conclusions. Alexis de Tocqueville compiled his observations in Democracy in America, a book that was remarkably prescient (look up this word if you do not know what it means!). Tocqueville used different terms to talk about the conflicts we have been discussing in a more modern context. Tocqueville saw that feudalism and the aristocracy it supported were being systematically destroyed by the forces of growing democracy, forces that cried out for equality. He saw new national communities rising, communities that were based on "equality of conditions." By this he meant that rank and privilege by birth no longer existed. He felt all the world would evolve in this direction. So he went to see America, where the forces had been at work for the longest period of time with the least interference, to get a preview of what he thought would be the rest of the world in the future.

 

     What Tocqueville saw fascinated but also alarmed him. He saw people forming all kinds of voluntary associations to solve problems. He saw that people did have all kinds of opportunities that did not exist in feudal states. But at the same time, he also saw that equality endangered the very freedom that presumably was a driving force behind democracy. While I have described the conflict in terms of community endangering individualism, Tocqueville was talking about the very same thing. The danger that Tocqueville saw was majority opinion, not necessarily expressed through law, but through social pressure created by the community. Anyone who exercises freedom to act different, who acts as a unique individual, is viewed as “putting on airs” or thinking they are better than everyone else. Individuals get shunned, and soon they meekly conform to the accepted community standards and tastes. He understood the power of social conformity and feared that it would drive everyone onto mindless mediocrity.

 

     Moreover, Tocqueville observed the forces of industrialization that were just beginning to surface in his day, and concluded that they would make the situation worse. As people specialized in their work and knew less and less beyond their tiny job in the workplace, their senses would be dulled. The standards of thought and action they embraced would be lower and lower. The standard to which other members of the community were expected to conform would also regress. He feared that democracy, with its demand for equality and social conformity, would produce citizens who were equal in their inferiority.

 

     The only ones to escape this fate would be those who capitalized the industry. They would live apart since their presence was not needed for the factories to run. They would create their own communities (perhaps "gated?"), and therefore be free from the forces off stifling social conformity. Owners would form a new aristocracy, based not on birth, but rather on wealth. Of course, they would be resented by the workers, creating future conflicts. If you think about the industrial barons and tycoons and the conflicts between labor unions and wealth of the late 1800s and early to mid 1900s, you can see how far-sighted Tocqueville was. But this moves us beyond our topic of major concern here, the conflict between individualism (or freedom) and community (equality).

 

     We can see modern manifestations of this conflict that Tocqueville wrote about so long ago. The suburban landscape is filled with housing developments and strip shopping centers that provide a higher standard of living than any generation has ever had. But at the same time the blandness and sameness of it all seems to depress our spirits. The recent trend on college campuses to respect varied cultural backgrounds and individual differences and abilities has paradoxically led to a uniform "political correctness" that suppresses points of view that the majority find "insensitive." Individual tolerance and free speech are in conflict with majority notions of acceptable behavior. Any college professor who censors her own lectures out of fear that something may be misconstrued or taken out of context knows of what I speak.

 

     Despite these problems, why can't we have some of both? Can we have both the freedom of individualism and the comfort of community? As Tocqueville and many others have noted, community emphasis often means a loss of individualism and a loss of freedom. That loss stifles the creative powers that come with individualism. However, one can argue that creating a community that has the cherishing and promotion of individual freedom as a fundamental value is theoretically possible.

 

     This is certainly no easy task, as nearly all of human history attests. It was and continues to the one of the great dilemmas in political philosophy. We once had a course on this campus called "Community and Freedom." In struggling to teach it, I told students that the title of the course was a paradox. (You should know what that is -- we talked about it when we covered nuclear strategy.) I told students that if we could solve the problem posed by this title, we would have accomplished a great deal in the course. I'm not sure that we did, but we sure tried. This problem also arises in other courses that I teach, including this one.

 

     The task of creating this kind of community that cherishes diversity and freedom depends on convincing those who would form the community to adopt certain key values. Members need to feel a sense of commitment not only to the community, but to each other. Leading simple thrifty lives would also be helpful. That would help us escape the individualistic "rat race" that many of us complain about. Members should value hard work, but not for its own sake nor for the sake of acquiring things people are manipulated to feel that they need to fill the voids left in their lives by this lack of community. Rather, members should value work for its creative value, for its expressive value, and as a statement of their concern for others and the community. If hard work only has instrumental value (that is, value for what it can get for you), then members will be tempted to engage in the same old competition of individuals hustling each other to see who can get the most for the least effort. Any sense of commitment to each other starts eroding. In such a community each member might take her or his turn in doing the dirty unpleasant work that inevitably must be done. In clubs don't members try to take turns at doing the unpleasant but necessary tasks? Above all, members of this kind of liberating community must be tolerant. They must understand the power of social pressure and exercise restraint in gossip and social judgment. They must be careful that this tolerance does not become an unofficial form of orthodoxy. This leads to another paradox—how far should the tolerant community go in tolerating the intolerant? (I'll let you think about that one on your own. If you like, we'll talk about it in class.)

 

     If you have been reading closely, you will note that this prescription involves many interrelated normative values, what we call "should" statements. The discussion has moved from empirical theory concerning the importance of conflicting cultural values to one possible normative solution that allows us to have the benefits of both community and individualism.

 

 

III. Terminology

 

     A. Capitalism or Corporate Consumerism?

 

     Some of those who criticize the tremendous American emphasis on individualism see the enemy as capitalism. This is an unfortunate and counterproductive choice of terms. In attacking capitalism, they anger most Americans because we have been well-socialized into seeing capitalism as the essence of American life (another bedrock American cultural value). Capitalism is a sacred term in American civil religion. Those who attack that which is sacred are rarely invited to stick around and say very much more. They run the risk angering their audience before they even have a chance to make their case.

 

     Moreover, the attackers of capitalism may be just plain wrong. If you agree that we may have overdosed on individualism, the villain might not be good old American capitalism. I would argue that the villain is one very narrow variety of capitalism—what we might label as "large centralized corporate consumerist capitalism."

  • It is large in that most all of us are employees with little chance of ever reaching the top and little hope of controlling our lives or even having any significant impact on the whole organization.
  • It is centralized in the sense that even though many branches/offices are located in a variety of nations and communities (MNC's, remember?), decisions about what happens in each of these locations are made in one or a few central locations. The net result is that a management decision in LA or Tokyo can totally disrupt the daily lives of thousands of people living in some small town far away. The employees there can do little about it.
  • It is corporate in the legal sense that it enjoys the same legal rights as individuals would under the law. Of course, because the corporation controls so many resources, it can hire lawyers who give the corporation a huge advantage over almost any individual before a court of law. We admire Ralph Nader in part because he took on General Motors and won.
  • It is consumerist in that it often creates its own demand for consumption. You and your family see about 1,600 commercials every day that promise you the bliss, beauty, happiness and power you can't find at work or elsewhere in your life. (If you remember, you can see a little of Marcuse in some of these ideas.)

 

     Famous author and now deceased Kurt Vonnagut recognized this in a humorous attack on modern society when he said that our pledge of allegiance no longer read “I pledge allegiance to ... ,”  but instead “I believe I can lose 30 pounds in 30 days and not ever feel hungry" (speech at USC Aiken, September 23, 1997).

 

     We have been able to see the negative power of artificially created consmption in our own daily lives and those of our children for the last several decades. In an article that looked at the children of the children who went to Woodstock in the "summer of love" of 1967, James Kunen lamented that "We failed. We ran out of answers. Now there is no politics, just the petty scuffling of narrow self-interests. There is no cause but our own happiness, which we search for in the marketplace...the example our children have grown up with." The young people he interviewed in the piece saw life as dull and uninteresting with little to rebel against--only consumption. “The counterculture has been absorbed by the culture," said one young man. ”Theres nothing to do but entertainment--make it or watch it. The 60's and whatever it stood for have mutated into something that's just another show" ("It Aint Us Babe." Time. September 1, 1997. P.67). Perhaps that is changing—I hope so.

 

     If large centralized corporate consumerist capitalism is the problem, no reason exists why some other varieties of capitalism could not be more supportive of community values. After all, industrial nations have already modified the laissez faire capitalism of the 1800s to make it more acceptable. Why could not we modify capitalism further to address these current flaws? 

 

     B. Entrepreneurism and "Social Entrepreneurism"

 

     One of the terms that had been hot in academia and in political discussions around the country is entrepreneurism. USCA is no exception. USCA has had a program with the help of a private grant that is designed to promote entrepreneurship, the Economic Enterprise Institute. The aim is to foster the creation and development of small businesses. 

 

     Why is entrepreneurism popular? What about it do we all seem to find so attractive? We can find clues in our own daily lives. We want more power and control over our own work lives. We are willing to give up some of the security of corporate benefits packages in order to do this. Starting our own businesses seems the best way to gain the control we want. All too often the entrepreneurism movement is explained in terms of simple financial benefits. No doubt the possibility of getting rich is a powerful motivation for some. Sadly, those who build companies to find freedom for themselves often then ask employees to make the same sacrifices in freedom that drove them to start the enterprise in the first place. Regardless, the movement has been around too long and is too popular to be explained by simple acquisitive tendencies. Long before entrepreneurism became a buzz word, factory workers dreamed of starting their own little businesses. They dreamed of that triumphant moment of telling the boss where to shove it. Comic strips like "Dilbert" are popular because they resonate with the daily feelings of millions of employees. A few years ago a study revealed that the stress of working in low status jobs in which you have little control increases the risk of heart disease (Robert Barr. "Your Job May Be Killing You." The State. July 25, 1997. B11.)

 

      I remember interviewing factory workers in North Carolina in the mid 1970s. Their dreams had a common theme. They would only be in the factory a short time until they saved enough money to start a small business of their own—usually an auto repair or body shop. Their older demoralized peers, who were still in the factory struggling to make monthly payments on a variety of consumer products they didn't really need, told me the same stories when I was working with them in the late 1960s.

 

     Some insightful and pioneering souls have recognized this central human value of entrepreneurship. They have tried to build enterprises that are socially conscious to both those who work in them and the community in which they reside. In doing so they recognize that they may sacrifice some short term monetary profits. They do so choosing to maximize utilities other than just profits, to use a favorite term of economists. Dr. Davis Folsom, a former economics professor at  USCA, discussed this idea in the Wall Street Journal. The label for it is "social entrepreneurism."

 

     Unfortunately, relatively little public discussion has focused on attempting to apply individual entrepreneurial values to larger enterprises. Why must we have to choose between the large corporation, in which we have so little autonomy and control, and our own small and personal business? Can't we think of some other alternative? Can't we find something between these two extremes? After all, we can't become a nation of only small businesses. 

 

 

IV. Means to reach these normative ends

 

    A. Preaching and exhortation

 

     The task is more complicated than just doing it, as the Nike slogan tells us. You must have a clear and workable political strategy to get there.

 

     The traditional solution of the liberal left is redistributing wealth. Certainly redistributing wealth would provide more opportunities for more individuals. But as many failed Democratic presidential candidates have proved, wealth redistribution is an impossible political program to sell in America. A thoughtless quip about “spreading the wealth around” in the last few weeks of the 2008 presidential election cost Barack Obama some votes. Redistributions that have taken place had to be disguised a something else (like old age security) and had to be careful not to violate the norms of individual competition (we should not expect the old to compete anymore). Liberal programs inevitably involve government administration, which touches on another basic American value—distrust of government to administer programs (even though government has done a pretty good job in many areas, like Social Security and Unemployment Compensation).

 

     What seems left is the kind of thing we hear from the pulpit on Sunday morning. We are told to love our neighbors and to follow the golden rule. Many of us try, but reality usually overtakes our best efforts by late Monday morning.

 

     Nevertheless, the preaching and exhortation is useful. Before change can take place, someone must perform the intellectual task of pointing out and defining problems. These intellectual tasks are a necessary precondition for change. But that preaching has been going on for a long time with seemingly little effect.

 

    B. Possible directions

 

     What are the intellectual foundations for realizing more positive community values which can lead to the kinds of sacrifice necessary to change the course of the nation? How can we survive and prosper in the new more highly competitive world without all (or at least many of us) feeling miserable in the process? (Going back to the readings you did on Machiavelli, this process would be called "renewal.")

 

       1. Breaking down the public/private distinction

 

     This distinction has been broken down for a long time anyhow.  We have just pretended that it existed. We have a mixed economy with no such thing as a truly free market or truly free enterprise. And quite frankly, we wouldn't want all of our economy to be free OR private anyway. How many of you would want to go back to the "good old days" of the turn of the century when corporations had practically no limits of what they could do? If you think so, take a look at books like Upton Sinclair's The Jungle.

 

     So when corporations scream that some government regulation or program is destroying the "free market," they are talking about something that only exists as a myth. They don't complain when government bails them out with loans or protects them from foreign competition. The real question is not whether to interfere with the market, but when and where to interfere with the market. 

 

     This is certainly not to say that no legitimate private realm exists. Back in the 1980s both public opinion and the U.S. Senate rejected Ronald Reagan's nomination of Judge Bork to the Supreme Court. Bork's sin was that he said there is no right to privacy in the Constitution and that the Supreme Court's ruling that such a right existed was reading too much into the Constitution. Americans, even southern conservatives, strongly disapprove of anyone who rejects the notion that the Constitution implies a right to privacy. 

 

       2. Increasing positive feelings about the role of government

 

     Politicians who run on anti‑politician and anti‑government programs deserve a measure of the blame for these negative feelings—and that's nearly all of them. It certainly was a large part of Bush's rhetoric in the 2000 campaign. We heard it again in 2010. But we should also recognize that this is also an important part of our political cultural heritage. We have disliked big external powers—like government—ever since King George. That is not likely to change soon.

 

     Nevertheless, significant counter‑trends do exist. For example, all of the 1992 presidential candidates wanted government to play a role in solving problems. The only question was how much. In the last week of the 1992 campaign, even George Bush said that he saw a role for government in rebuilding the American economy. The only difference was whether it would be liberal economic involvement or conservative economic involvement. In other words, he just wanted a little less government involvement in the economy, but government involvement just the same. Despite all the anti-government rhetoric in the 1994 campaigns, Republicans promised that government would play some role in such reforms as health care, it will just be less and at a lower level (i.e. state governments rather then the national government). The 1995 Republican proposals on Medicare were advertised as reforms to "save" Medicare, thereby acknowledging the popularity of the program and government responsibility for the health care of citizens. Late in the 1996 election Republicans in Congress rediscovered the need for more government money for education and increased what they had earlier budgeted.  In 1999 George Bush, Jr. saw a positive role for government as a "compassionate conservative," despite all his rhetoric to the contrary about Washington being out of touch. In 2003, both political parties were trying to pass a prescription drug program. Following Hurricane Katrina in 2005 citizens of all political persuasions called for government help in rebuilding the Gulf Coast, and George W. Bush promised that it would come. Fears of an impending Avian Flu pandemic and later swine flu stimulate cries for government planning and programs. Nearly everyone expected the government to take action to deal with the financial crisis of 2008-9. Both presidential candidates called for more regulation and help for businesses. In the health care reform debate of 2009, even Republicans call for more government regulations of insurance practices. Certainly we looked to government for help in the BP Gulf Oil leak of 2010. And while Republicans call for repealing the health care act of 2010 in 2011, they will certainly not want to repeal all parts of it, even if they could because that would be political suicide.

 

     Some would say that the only counterbalance to large corporate power is government power. The question is whether government can balance private corporate power in a way that does not necessarily mean a simple trade in who controls our lives with no gain in personal autonomy. If the only alternative is government control, I might be tempted to side with Milton Friedman. He argued in Capitalism and Freedom that corporate power is preferable to government power because government is potentially more repressive. Friedman, a Nobel Prize winning economist, made the libertarian argument that if we want to maximize our freedom as individuals, government should do little more than enforce contracts. He did not want government to license medical doctors or inspect foods, because that places government in a paternalistic role that opens the door to more and more control of our daily lives. He saw the alternative as private certification along with the threat of lawsuits for damages that are done. (Note: Friedman died the day before I was revising this reading at the age of 94 in the fall of 2006.)

 

     However, I don't like the choices offered in this simple equation. Most of you also probably do not want to give up government inspection of the meat that goes into hamburgers. Something needs to be found in between large centralized governmental control and large centralized corporate control.

 

        3. Reducing economic inequality

 

     Considering the relative justice of how our current reward structure distributes goods and honors is a useful intellectual exercise to consider. But as I argued earlier, redistribution can not be a central part of any viable political program. Part of this may be simply a matter of labeling. You can talk about health care; you can talk about helping kids and the old; you can talk about housing; you can even talk about jobs; you can talk about fairer taxes that don't let corporations off; but, you can't win office in this country if you talk about wealth redistribution.

 

        4. More responsible consumption

 

     This is probably the area that we already hear the most about in school and certainly in churches on Sunday. Yet we seem to be able to do little about it. Perhaps we are unfair to expect a 20 minute sermon or a few class discussions to make even a dent in the hours and hours of commercials we get each day telling us that we are what we buy. Perhaps we are hopelessly hooked. Perhaps we are addicted to conspicuous consumption. Perhaps we are struggling against something basic in human nature. Perhaps wanting to drive powerful cars that consume a lot of gasoline is inevitable.

 

     I don't think so. The powerful commercials are not really the problem, although they are indeed powerful. The problem is what enables them to be powerful. Commercials are powerful because they appeal to human needs that go unfulfilled. (This could be seen as a hypothesis that could be tested.) If we could fulfill those needs for power, autonomy, creative activities, and at the same time a sense of belonging and commitment to a caring and tolerant community, then the commercials wouldn't be so powerful. We certainly wouldn't stop consuming. Most of us are more comfortable with air conditioning, especially here in the South. Most find computers useful in being creative, get fewer headaches riding in quiet cars, enjoy dressing in colorful clothes, and so on. But we might not feel we need larger and more powerful cars to compensate for our lack of personal power or need a new dress or shirt every time we have had a bad day—which is all too often. 

 

       5. Increasing democracy

 

     If you are a southerner, you may know something of the populist tradition, a tradition that promised much by giving power to average people. But, populism usually failed to deliver because it was exploited by selfish demagogues, or was side-tracked by these demagogues into the most ugly kind of racism. That does not necessarily mean we should give up on this idea of power for average people.

 

     Perhaps we have not thought of power and democracy in the right areas. Here is where democracy in the workplace comes in. If trusting people to be wise enough to choose political leaders to make government decisions for them makes sense, and if the process of making the selection makes them better citizens and makes leaders more responsive, does it not also make sense for people to play similar roles in the work place? Perhaps this even makes more sense. Don't the workers know far more about the work place than citizens know about politics? Wouldn't active participation in workplace decisions also make them better workers and workplace leaders more responsive? We can already see some of this happening in the form of quality circles, eliminating middle management positions, and allowing workers to make more decisions in their work. But why should we stop by just copying what the Japanese have been doing? Why not take the idea farther and embrace American values?

 

    C. Problems facing any solution

 

       1. The fundamental nature of the political values in question

 

     Catherine the Great adopted the religious forms of the people she was to rule in Russia. Caesar Augustus built his autocracy within the framework of a democracy that Romans valued. Whatever one plans to do, one must account for the fundamental values that the population holds and know how far one can push people. That's pure Machiavelli.

 

     How much liberty are people willing to give up in order to improve the community? Individual liberty is a fundamental American value that we are unlikely to want to give up for vague promises. Americans want something tangible at the front end of the deal before they give up any individual freedom. Obama's health care plan failed to account for this reality. So building community, as Tocqueville stressed, must be very careful not to violate the individual freedoms we cherish. 

 

     Another area that may be off-limits is government mandated redistribution, at least if you call it that, as I have noted a couple of times. Any program that takes private property away will almost surely fail and cause great political turmoil in the process.

 

     Finally, we should consider the distrust American have for centralized government power. Policy proposals should minimize centralized governmental agencies. Although Americans also dislike large faceless corporations and although recent trends to downsize and replace permanent employees with part-time employees who have no benefits only adds to that distrust and dislike, fear of large government is the stronger value. Again, opposition to Obama's health care plan come to mind.

 

       2. Lack of a clear model: reform versus renewal

 

     I suppose this is the real challenge. Thinking of reforms that might help a little bit is not so hard. We have been doing this since our competitive position in the world has been slipping. Our reforms allowed us to continue to consume as we had in the good old 1950s pretending that all was well. Our children (that is you students!) will have to pay the bill, unless they can think of some other reforms to put off the day of reckoning longer. This is what Caesar Augustus did. He papered over a basically inefficient and uncommitted society. He could not think of a way to renew society—to rebuild any real commitment and sense of sacrifice of those in the society. 

 

     Machiavelli and Augustus would agree that no clear model exists for renewal. I would agree that no clear complete model exists, but I would argue that we know at least one clear place to begin—the  workplace. And if "fortuna" smiles, we may be able to use American selfishness to induce people to choose situations where they discover caring and commitment.

 

        3. Dissipation through individualized solutions

 

     This is a real danger to any plan to promote community because many models and trends already exist that move us in the private individualist direction. Given the fundamental nature of individualism in American values, individual solutions are an attractive alternative for many. Much of what is called entrepreneurism fits into this mold. I see it in myself when I just want all those committees on campus to leave me alone so that I can do my own research, write my own lectures, ride my bike all alone across the countryside, build additions on my own house by myself (as much as possible, and sometimes more than possible!), and occasionally walk around the golf course by myself and enjoy my own fallibility. Of course we can't all live this way. But if some of us are able to find some relief pursuing the goal of being the "Marlboro Man," societal frustration may be reduced just enough to leave better alternatives unexplored.

 

 

V. A modest programmatic plan—"Democratic Capitalism"

 

    A. Defined

 

     Let me offer a possible beginning point, one that involves a bit of seduction. If you remember Machiavelli, seduction can certainly be in the realm of good politics. I'm not talking about lying. I'm talking about a more marketable political program that has a better chance of achieving the positive values associated with community. This may sound horribly inconsistent, to talk about "marketing" an idea that is aimed at reducing the power of marketing on our lives. But, that may be the only possibility in a nation that only pays attention to well-marketed products, including politicians. It is like fighting fire with fire. Machiavelli reminded us to be practical and use whatever tools we find available to achieve peace and prosperity—ordini.

 

     We must have some economic growth in the sense of greater productivity. Certainly growth cannot be as cheap or easy as in the past. (Actually it wasn't so cheap—we merely deferred the costs of spilling and dumping and sloppy safeguards and budget deficits to future generations.) I think realistic possibilities exist. But regardless, I know that to be elected, politicians must promise some growth. All presidential candidates promise a stronger growing economy. If you can't get your people elected, you can't get many programs passed.

 

     Down to the nitty‑gritty—some more of my own normative theory: I would advise politicians (or parties) to base their campaign on a program called "Democratic Capitalism." (I should note that this title has been used to describe other programs that have little to do with what I am talking about.) This program would promise growth, individual participation, expanded creative opportunities, greater social stability, and stronger, more meaningful and lasting group allegiances. It would focus on one of the most important communities in a person's life—his or her work community. 

 

     Democratic capitalism would start—and this is the key—by giving corporations dramatic economic incentives to raise capital through the sale of stock in their own companies to the employees who work there. Incentives would exist to make the employees the majority owners who would then have control over management.

    

     This last part, worker control, is a must. Democratic capitalism would be democratic in that it would bring democracy to the workplace and allow workers to earn “votes” that really count in shaping their daily work lives. It is capitalist in that it would make workers into capitalists. Today few workers are really capitalists, although they pay lip service to the idea.

 

    B. Based on existing American values—making the U.S. capitalist

 

     Citizens will "buy" this idea because it is based on existing American capitalist values. We believe in private ownership and we all dream of having our own business. Unfortunately, few of us ever have and take the opportunity. About 96% of all corporate stock in this supposedly capitalist nation belongs to 20% of the people. Most of us own almost no stock at all except what is invisible from us in retirement plans controlled by fund managers. Most of the growth is in retirement plans—a 1997 Fed report found that 41% of all families have at least an indirect stake in the stock market, up nine percentage points from six years earlier (Steven Pearlstein. "Working Class Making.” The State. February 2, 1997. G3 ). It would be a more populist capitalism by bringing capitalism to the average person.

 

    C. Addresses the problem of growth

 

       1. Directly

 

     Growth could and would take place in employee owned corporations. The record here is quite dramatic: profit rates for existing employee-owned companies is higher than for other companies, despite the fact that many of these companies became employee owned as a last ditch effort to avoid folding. Why? I could give you a lot of complex answers, but the most basic one is that ownership creates greater incentives. Two examples in our area are Home Depot and Lowes, both of which very aggressive stock ownership plans for employees (see Dan Sewell, "Workers Prosper at Home Depot," The State, July 26, 1998, G1).

 

       2. Indirectly—having less and enjoying it more—promotes  sacrifice

 

     Growth is aided indirectly in that employees will save and invest more of their incomes with these kinds of incentives. Low saving rates has been a persistent problem for the U.S. While West Germany has had a rate of around 12% and Japan of around 20%, we have hovered at 2 to 3%. In 1999 we hit a new low—a 1% saving rate—our personal economic programs can be described and spend, borrow, and spend some more. In 2000 the rate dropped into the negative area—that is, Americans were spending more than they made each month and it continues to be negative today! In other words, we have been paying for our lifestyles by borrowing money! Only the Great Recession of 2008-9 brought savings rates back up again.

   

     If democratic capitalism does lead to a more meaningful daily work life, we will have the situation where workers may have fewer material goods, but enjoy life more. They will indirectly learn (or be seduced into learning) community values through the experience of cooperation and shared sacrifice. In the process they become more willing to sacrifice because they no longer see it as sacrifice—they see hard work and less consumption as good old American individual self-interest.

 

     Side benefits arise here. A long term commitment to a company means that you are less likely to move, and more stable communities that are physically located around the companies will be created. We know that neighborhood stability is one of the keys in reducing crime in any area. Long term benefits of owning stock will reduce the burden of old age social insurance programs—although some provision will have to be maintained for those who work in companies that fail. As people are postponing retirement plans following the financial collapse, we can see why this is necessary. But if you like your work, you may be happy working longer!

 

    D. Builds on programs that are already in existence—ESOPs

 

     A number of programs already exist that begin to do the very kind of thing I am talking about. The most well known is the Employee Stock Ownership Plan, or ESOP. It could be a beginning place for the more dramatic kind of program I am talking about. If you want to know more about ESOPs, the World Wide Web has a home page on ESOPs (the URL is http://www.nceo.org).    

 


VI. Final Comment

 

     If you are like most students, you may read this and then forget most of it within five minutes of the exam. You may disagree with all or most of it. That's okay with me, as long as you take some time to think through the life you are choosing to pursue. If you find any merit in these arguments, you might, as a beginning point in your own life, look for work in companies that have meaningful employee power in decision making. This is something you might ask about in job interviews. You might also look for this idea in proposals that you will be hearing in politics the rest of your life.

 

 

KEY TERMS AND IDEAS


why voters are angry

relationship of community

  and individualism to a

  willingness to sacrifice

individualism

wedge issue

Horatio Alger American myth

community

negative side of community

Tocqueville

Louis L'Amour

political correctness

paradox

instrumental value

capitalism

large centralized corporate

   consumerist capitalism

laissez faire capitalism

social entrepreneurism

mixed economy

Milton Friedman

reform

renewal

Democratic Capitalism

Employee Stock Ownership Plan (ESOP)