In a recent thread, Spotify the Welfare State, one of our esteemed founders, Rob Long, asked:
People are demanding -- and getting -- more choices and more power in their entertainment.
So why are they choosing the opposite when it comes to health care and education, just to name two important things that government wants to deliver?
It's a good question, isn't it? And the answer to this question doesn’t seem intuitively obvious, does it? Why should it be so? Is it simply a case of the ineptitude of the Republican Party in convincingly addressing this love of preferences and freedom of choice?
Well, there’s no doubt that the Republican Party has often been maladroit in making use of technology or in deploying effective arguments. But it is my suspicion that there is something else at play underneath the surface of our politics that might help us make some sense of this peculiar situation.
To make my case, I want to briefly refer to a discussion that is taking place on member Rachel Lu’s thread on the Member Feed.
The battle lines on that thread are shaping up in somewhat predictable and conventional ways between libertarians and social conservatives as to what the meaning of freedom is. In the context of that thread, Isaiah Berlin’s description of negative and positive liberty in his famous essay “Two Concepts of Liberty” has made a significant appearance.
As one would expect, libertarians on Rachel’s thread express their fear that positive liberty can be invoked to justify every imaginable state encroachment into the lives of its citizens in the name of something "good", thus destroying limited government. And SoCon's should acknowledge that this is a valid criticism. In fact, I think that most SoCons do acknowledge this.
Equally predictably, SoCons are arguing on that thread that a regime of negative liberty, left only to itself, tends to produce fragmented communities and isolated individuals who are not animated by a love of virtue or by the public spiritedness that any republic requires if it is to survive; unwittingly, this tendency when unchecked contributes to hollowing out society in a way that fosters soft despotism. Libertarians are often extremely reluctant to acknowledge that this is also a valid criticism.
Now is probably a good time for us to turn to an author I think we all respect and admire, Alexis de Tocqueville, and to sit at his feet and listen to what he says about the dangers of a democratic social order and their relationship to soft despotism. In the process, we might learn the answer to Rob's question.
In Section 2 of Democracy in America, Tocqueville observes the following:
Individualism is a reflective and peaceable sentiment that disposes each citizen to isolate himself form the mass of those like him and to withdraw to one side with his family and his friends, so that having thus created a little society for his own use, he willingly abandons society at large to itself…..
As [social] conditions are equalized, one finds a greater number of individuals who, not being wealthy enough or powerful enough to exert a great influence over the fates of those like them, have nevertheless acquired or preserved enough enlightenment and goods to be able to be self-sufficient. These owe nothing to anyone, they expect so to speak nothing from anyone; they are in the habit of always considering themselves in isolation, and they willingly fancy that their whole destiny is in their hands.
Thus not only does democracy make each man forget his ancestors, but it hides his descendents from him and separates him from his contemporaries; it constantly leads him back toward himself alone and threatens finally to confine him wholly in the solitude of his own heart.
[I’ve quoted from Harvey Mansfield’s translation because I find it superior, but the link above provides you with an online version of another translation if you don’t already own the book]
Clearly, then, Tocqueville’s account of the equalization and privatization of freedom is mixed: it is mature, and peaceable, and sustains our little platoons in families. But it is also dangerous, because it can lead to an abandonment of public spiritedness, civic engagement, and a feeling of helplessness before the government.
As he says:
Despotism, which in its nature is fearful, sees the most certain guarantee of its own duration in the isolation of men, and it ordinarily puts all its care into isolating them. There is no vice of the human heart that agrees with it as much as selfishness: a despot readily pardons the governed for not loving him, provided they do not love each other…..thus, the vices to which despotism gives birth are precisely those that equality favors. These two things complement each other in a fatal manner.
Tocqueville goes on to describe for us the ingenious remedy that was to be found in America, once upon a time:
The legislators of America did not believe that, to cure a malady so natural to the social body in democratic times and so fatal, it was enough to accord to the nation as a whole a representation of itself; they thought that, in addition, it was fitting to give political life to each portion of the territory in order to multiply the occasions for citizens to act together and to make them feel every day that they depend upon one another. This was wisely done….
Thus by charging citizens with the administration of small affairs, much more than leaving the government of great ones to them, one interest them in the public good and makes them see the need they constantly have for one another in order to produce it….
Local freedoms, which make many citizens put value on the affections of their neighbors and those close to them, therefore constantly bring men closer to one another, despite the instincts that separate them, and force them to aid one another....
The free institutions that the inhabitants of the United States possess and the political rights of which they make so much use recall to each citizen constantly and in a thousand ways that he lives in society. At every moment they bring his mind back toward the idea that the duty as well as the interest of men is to render themselves useful to those like them….One is occupied with the general interest at first by necessity and then by choice; what was calculation becomes instinct; and by dint of working for the good of one’s fellow citizens, one finally picks up the habit and taste of serving them.
Tocqueville’s account of the way local and state governments foster civic virtue and create muscle-memory in the citizen body, as well as his description of the impact of voluntary associations in solving community problems, is masterful. He understands perfectly why it is so essential, especially in a democracy, to break down the drive to simply be left alone and to oneself, and instead to build up, through ambition and affection, a hearty civic-mindedness that will be a fierce opponent to despotism.
I would suggest today that it is precisely the death of our voluntary associations among adults and for children—documented, for example, in Putnam’s Bowling Alone—and the stripping of power from our local and state institutions in ever increasing ways by the bureaucratic central administrators in DC, that produces the awkward tendency in our young citizens that Rob’s question highlights: we demand a 1,000 channels and to be able to order steel from China from our iPhone, and yet we defer to and even hail the massive expansion of centralized programs in DC.
This is what is happening just beneath the surface of our politics, and it is this trend that answers Rob's question "why are they choosing the opposite?"; that this trend has many causes--technological, religious, political, economic--there is no doubt. But this is a problem for which a remedy must be found.
And this is also why SoCons are concerned, and why libertarians must reflect more deeply on the human condition. Thrown back upon ourselves alone, reduced to privately pursuing our most narrow interests, confined to our little platoons, the desire simply to be left alone unwittingly collaborates and furthers the plans of centralizers and the partisans of soft despotism.
Tocqueville’s solution for us, therefore, is straightforward—though it will not be simple. We must devolve power from Washington back to our states and localities where citizens can play a larger role in their own self-government; we must re-instill a knowledge of civics in our schools and a sense of memory in our students; we must defend the family, but in so doing we must not forget Aristotle’s lesson that the family is radically incomplete and must be lodged within and drawn out of itself into society; we cannot retreat to the pews, but must rather reassert our churches' role in public; we must join private associations fostering the public good, even if they meet at the end of a long workday; we must defend the freedom of association.
Whatever our differences on negative and positive liberty, surely we are united in this endeavor. To prevail, it will require all the strength we can muster.