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
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
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
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
Illegal and questionable fund raising
activities on the part of Democrats undercut the margin of
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
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
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 “
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
The lack of quick success in
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
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
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
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
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
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.
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
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.
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.
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
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
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
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."
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
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
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
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
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
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.
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
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
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)