Economics, Law, Politics

“Finally, Whites Come First”

Free Photo: KKK Members With an Airplane

Like many white Americans, I have been pleasantly surprised by the Trump administration’s efforts to increase racial equality in the United States. After a lifetime of being denied opportunities based solely on the color of my skin, I now have a first, tentative sense of what racial justice must feel like.

To paraphrase the immortal words of Dr. Martin Luther King, Jr., “Free at last, free at last. Thank God almighty I am free at last.”

I realize my reaction may be difficult to understand for the dominant groups in the United States today, such as blacks, undocumented immigrants, gays, and Muslims. If you have never been discriminated against, it can be difficult to appreciate the ways that racial oppression distorts and limits a life.

Let me share a parable that captures my experience. It comes from the sociologist Arlie Hochschild, who spent years talking with the white victims of racial discrimination in the United States.

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Law, Politics

Trump/Caesar

Free Photo: Investigating the KKK

From Christian Meier’s Caesar: A Biography:

Caesar was insensitive to political institutions and the complex ways in which they operate. . . . Since his year as consul, if not before, Caesar had been unable to see Rome’s institutions as autonomous entities. . . . He could see them only as instruments in the interplay of forces. His cold gaze passed through everything that Roman society still believed in, lived by, valued and defended. He had no feeling for the power of institutions to guarantee law and security, but only for what he found useful or troublesome about them. . . . Thus what struck him most about the Senate was the fact that it was controlled by his opponents. It hardly seems to have occurred to him that it was responsible for the commonwealth. . . . In Caesar’s eyes no one existed but himself and his opponents. It was all an interpersonal game. He classified people as supporters, opponents, or neutrals. The scene was cleared of any suprapersonal elements. Or if any were left, they were merely props behind which one could take cover or with which one could fight. Politics amounted to no more than a fight for his rights.

Quoted in Jeremy Waldron’s Political Political Theory (2016), a defense of the importance of political institutions to political theory. Waldron concludes: “And by ‘his rights’ Meier meant not Caesar’s interests or his wealth but due recognition for his greatness.”

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Economics, Law, Philosophy, Politics, Religion, Science

Max Weber and Political Ethics

Free Photo: Constructing the Manhattan Bridge

I hadn’t read anything by Max Weber until very recently, but finally made my way through “Politics as a Vocation,” his late lecture delivered shortly after the end of the First World War and the start of the German Revolution.

Weber seems to be primarily known today for several largely logically independent ideas scattered across the social sciences and humanities — especially: the idea that a Protestant work ethic played a role in the rise of capitalism, the importance of charisma to politics, the centrality of bureaucracy in the modern state, and the definition of the state as “a human community that (successfully) claims the monopoly of the legitimate use of physical force within a given territory” (where “legitimate” only means “accepted as legitimate,” to the apparent consternation of many normative political theorists).

I had heard that “Politics as a Vocation,” where this definition of the state appears, was one of the places where Weber approached political theorizing, and I was predisposed to sympathize with the lecture by some positive remarks that the legal scholar Duncan Kennedy had made about Weber and the “ethic of responsibility.” I’ve also always believed that political theorists tend to pay too little attention to empirical knowledge from history and political science, so I was hopeful that a broadly historically and empirically informed social scientist like Weber might offer a valuable perspective.

To my surprise, however, the lecture as a whole turns out to be remarkably parochial, and in parts, dangerously misguided.

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Economics, Politics, Religion

Constitutional Rot: A Thought Experiment

Free Photo: Dead Casualties, Russo-Japanese War

As more than three in four Republicans continue to support our dangerously unfit president, despite the daily accumulation of evidence that his unprecedented mental and emotional unwellness and incompetence threaten the security of our country, I find myself wondering: how much further can our democracy decline before it collapses? How much more steady constitutional rot can we sustain before there is a true constitutional crisis?

The greatest threat to the future of American democracy, I continue to believe, is the risk that there will be an attack on the United States or other mass-casualty catastrophe, such as an epidemic or cyberattack on critical infrastructure, during the Trump presidency. Whether or not Trump bears responsibility for the catastrophe, through his unfathomable incompetence or otherwise, it seems virtually inevitable that he will respond, as he characteristically does, by blaming his usual enemies—the press, the courts, immigrants, Muslims, and opposition political forces that may now include not only Democrats, women, and scientists, but apparently the FBI and the American intelligence community.

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