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satisfy two centrists:

desire for higher tax revenues without higher tax rates has left Democrats scrambling to make deep changes to how some levies work

straightforward result of their fragile control of Congress and the idiosyncrasies of two of their senators

failed to bring in straightforward reforms that raise revenue by enlarging the tax base

Taxing capital gains at death, as Mr Biden first proposed, would raise more than $200bn over a decade—not far off the “several hundred billion” Democrats say the tax on investment portfolios would yield

lobbyists defeated the idea

lifting the cap on an exemption from federally taxable income of money used to pay state and local taxes. Doing that would benefit the wealthy, narrow the tax base and subsidise high-tax states.

Mr Biden ignored the example of Europe. Its social spending is funded using broad-based and efficient taxes, most notably value-added tax, a levy on consumption

unfriendly to economic growth to begin with. Narrowing the target further—the capital-gains reform would apply only to billionaires and those with more than $100m in annual income sustained over three years

The failure to agree on a tax plan carries echoes of doomed Republican attempts, under Donald Trump, to “repeal and replace” the Obamacare health-insurance system.

Democrats will have to confront the fact that permanently expanding the welfare state without damaging the economy means winning an argument for higher taxes, rather than always telling voters that some rich person will pay.

Cuomo's favorable rating jumped to 77%. Just two months earlier, his favorable rating had been 44% -- a paltry figure for a Democrat from a blue state. close dialogThe world is watching as the Biden administration takes office.Get updates on US politics delivered to your inbox daily. Sign Me UpNo ThanksBy subscribing you agree to ourprivacy policy.The world is watching as the Biden administration takes office.Get updates on US politics delivered to your inbox daily. Please enter aboveSign Me UpBy subscribing you agree to ourprivacy policy.Success! See you in your inbox.</

California was one of the earliest states hit in the pandemic, and most voters applauded Newsom's response. His approval rating among likely voters in Public Policy Institute of California polling topped out at 64% in May 2020. That was up from 52% in February 2020 and 49% in January 2020. Newsom, though, has been criticized for how he handled lockdowns and business and school reopenings during the last year

His favorable rating is down to 44% and a mere 36% of voters want him to run for reelection, according to a March Quinnipiac University poll. The one piece of good news for Cuomo is that most Democrats (60%) have a favorable view of the governor, a slim majority (50%) want him to run again in 2022 and just 21% want him to resign.

More prominently, Cuomo is dealing with multiple allegations of inappropriate behavior toward women. The attorney general's office is investigating the claims, and the state Assembly speaker has allowed an impeachment investigation to begin. Many state and federal officials are calling on Cuomo to resign.

Still, the fact that Newsom is facing a recall and that his approval rating is averaging only about 50% right now is not a great position for a Democrat in California. Of course, both Cuomo and Newsom are in better political shape than Trump. While Trump ended up losing the election, at least in part to his response to the pandemic, voters actually had rallied around him early.

By the summer, Trump's overall approval rating dropped into the low 40s. He consistently low on who would better handle the pandemic compared with Democrat Joe Biden, who's now president. Indeed, Trump may very well have won the election without the pandemic. His approval rating on the economy was better than that of any of the incumbents who had lost in the last 45 years before him.

Republicans do not directly voice a preference for the integration of church and state. For instance, 58% of Republicans and Republican leaners say the federal government should never declare any religion as the official religion of the United States, while a quarter of Republicans (26%) say that the government should declare the U.S. a Christian nation. By comparison, among Democrats and those who lean toward the Democratic Party, 80% say the government should never declare any official religion, and just 6% want the government to declare the U.S. a Christian nation.

Nearly four-in-ten Black Americans (38%) say public school teachers should be allowed to lead students in Christian prayers, somewhat higher than the 31% of White Americans who say this. And about one-in-five U.S. Hispanics (22%) say the federal government should stop enforcing the separation of church and state, roughly on par with the 19% of White Americans who say this.

Overall, more than half of U.S. adults (55%) express clear support for the principle of separation of church and state when measured this way. This includes 28% who express a strong church-state separationist perspective (they prefer the church-state separationist view in five or six of the scale’s questions and the church-state integrationist position in none) and an additional 27% who express more moderate support for the church-state separationist perspective. By contrast, roughly one-in-seven U.S. adults (14%) express support for a “church-state integrationist” perspective as measured by the survey.

Most people who support separation of church and state are Democrats or lean toward the Democratic Party, think Donald Trump was a “poor” or “terrible” president, say immigrants strengthen American society, and reject the notion that society is better off if people prioritize getting married and having children. More than half of people with a church-state separationist perspective say it is “a lot” more difficult to be a Black person than a White person in the U.S., and that while the U.S. is one of the greatest countries in the world, there are other countries that are also great.

Most Democrats and those who lean toward the Democratic Party (72%) prefer church-state separation, compared with 38% of Republicans – although even Republicans are more likely to express this view than to consistently favor the integration of church and state (25%).

Support for separation of church and state is slightly higher among men than women; women are more likely than men to be in the “no opinion” category. College graduates are far more supportive of church-state separation than are those with lower levels of education. Similarly, young adults (ages 18 to 29) are more likely than their elders to consistently favor the separation of church and state.

On each of the six scale items, majorities of those in the church-state integrationist category express support for the intermingling of religion and government, ranging from 60% who say the federal government should advocate Christian religious values to 88% who favor allowing towns to exhibit religious displays and public school teachers to lead Christian prayers. By contrast, most church-state separationists take the opposite position on all six questions, ranging from 58% who say religious displays should be kept off public property to 95% who say the federal government should never declare any official religion.

they think religious displays should be permitted on public property (71%) and are comfortable with public school teachers leading Christian prayers (60%). But far fewer think the government should stop enforcing separation of church and state (39%) or that the U.S. Constitution was divinely inspired (29%). And clear majorities say the federal government should never declare an official religion (62%) and should advocate moral values shared by many faiths (61%) rather than Christian values.

Among White evangelical Protestants, for example, fewer than half (36%) express consistent support for a church-state integrationist perspective, although this is larger than the share of White evangelicals who favor the separation of church and state (26%). An additional 28% have mixed views.

By comparison, people who favor church-state integration are mostly Republicans and Republican leaners, think Trump was a “good” or “great” president, say the growing numbers of immigrants in the U.S. threaten traditional American values, and feel that society would be better off if more people prioritized getting married and having children. Church-state integrationists are far more inclined than church-state separationists to say that it is “no more difficult” to be Black than White in American society (42% vs. 13%), and that the U.S. “stands above” all other countries (40% vs. 15%).

The Green New Deal, first and foremost, can be understood as trying to fix the BAD problem. In the long term, it’s an ambitious package of laws that will touch every sector of the economy. The Sunrise Movement, a youth-led activism group that has pushed for the policy, has listed seven demands that any Green New Deal must satisfy. They range from requiring the U.S. to get 100 percent of its electricity from renewable sources to “decarbonizing, repairing and improving transportation and other infrastructure.” They also call for a massive investment in technology that could directly remove carbon dioxide from the atmosphere.

The single most crucial aspect of the Green New Deal is its proposed job guarantee, a controversial policy that says that every American can have a job with the government if they want one. Data for Progress, a leftist advocacy group, claims that the Green New Deal could generate 10 million new jobs across the country over 10 years.

This policy—a job for every American who wants one—reflects what the party learned from fighting Obamacare’s repeal. Obamacare provides a revealing view into how economists think about policy versus how people experience it

as far as policy makers are concerned, Obamacare comprises a set of clever tweaks and rules meant to change how insurance markets work and lower the cost of health care. Before the law passed, Democratic lawmakers cared deeply about getting those tweaks right.

Obamacare survived because it gave two new superpowers to voters. The first was the power never to be denied health insurance for preexisting conditions, and the second was free or cheap health insurance through Medicaid. The reason Americans jammed the Capitol Hill switchboards last year to protest the repeal—and pulled the lever for Democrats in November—wasn’t that they valued Obamacare’s elegant cost-control mechanism. They wanted to keep their superpowers.

Fixing climate change will include lots of technocratic tweaks, lots of bills about dirt. They will be hard to defend against later repeal. So it would be nice if lawmakers could wed them to a new benefit, a superpower that people will fight for years after passage. Hence the job guarantee—a universal promise of employment meant to win over Americans in general and create more union jobs in particular.

The policy aligns with emerging Democratic strategy, too. The Green New Deal is policy-by-slogan, like “Medicare for All” or “Free Community College” or “Abolish ICE.” Those phrases capture a worldview, a promise, and a vision of how life would be different after their passage. They mirror the pungency, if not the politics, of Trump’s promise to “Build the wall.”

Franklin D. Roosevelt’s New Deal was not a tax, even if it included taxes; it’s remembered instead as the greatest of all stimulus and jobs bills. If Democrats take the White House during a recession, they will have a far easier time passing a Green New Deal than a carbon tax.

For her first day on Capitol Hill, and her first public act as a representative-elect, Ocasio-Cortez chose to focus on climate change

Many Americans first heard of the Green New Deal early last month, after Ocasio-Cortez made a surprise appearance at a demonstration in Nancy Pelosi’s office

The president and House Democrats also sought to increase the $300-per-week unemployment benefit to $400, but the Senate kept it at its current level and tightened income caps for receiving stimulus payments.

The bill that will go before the House on Wednesday differs in notable ways from the legislation that the chamber initially approved last month. It no longer contains an increase to the federal minimum wage, which Mr. Biden had proposed and House Democrats had included in their bill, but the Senate omitted.

The bill, which cleared the Senate on Saturday, would send direct payments of up to $1,400 to many Americans and extend a $300-per-week federal unemployment benefit until early September. It would provide funding for states and local governments as well as for schools to help them reopen. The bill also contains money for coronavirus testing, contact tracing and vaccine distribution.

Congress gave final approval on Wednesday to President Biden’s sweeping, nearly $1.9 trillion stimulus package, as Democrats acted over unified Republican opposition to push through an emergency pandemic aid plan that included a vast expansion of the country’s social safety net.

Mr. Biden is expected to sign the bill Friday. All but one Democrat, Representative Jared Golden of Maine, voted in favor.

It would provide another round of direct payments for many Americans, an extension of federal jobless benefits and billions of dollars to distribute coronavirus vaccines and provide relief for schools, states, tribal governments and small businesses struggling during the pandemic.

“With the stroke of a pen, President Biden is going to lift millions and millions of children out of poverty in this country,” Representative Rosa DeLauro, Democrat of Connecticut, said. “It is time to make a bold investment in the health and security of the American people — a watershed moment.”

“House Democrats have abandoned any pretense of unity,” said Representative Kevin McCarthy, Republican of California and the minority leader. “This isn’t a rescue bill, it isn’t a relief bill. It’s a laundry list of left-wing priorities that predate the pandemic.”

“This bill represents a historic, historic victory for the American people,” Mr. Biden said at the White House following the measure’s approval, thanking Speaker Nancy Pelosi and the House.

The bill also includes $30 billion for transit agencies; $45 billion in rental, utility and mortgage assistance; and billions more for small businesses and live performance venues.

Federal unemployment payments of $300 per week would be extended through Sept. 6, and up to $10,200 of jobless aid from last year would be tax-free for households with incomes below $150,000. It would also provide a benefit of $300 per child for those age 5 and younger — and $250 per child ages 6 to 17, increasing the value of the so-called child tax credit.

And for six months, it would fully cover COBRA health care costs for people who have lost a job or had their hours cut and who buy coverage from their former employer.

State Democratic Party Chair Jessica Velasquez said in a statement late Tuesday that "Democrats sent a clear message during this election that we're not taking anything for granted when it comes to electing leaders who truly represent our values."

The race was seen as an indicator of the political environment a little more than four months into Biden's presidency and is one of several early signs -- along with governor's races in Virginia and New Jersey this year -- of the electorate's mood headed into next year's midterms.

"We need more women in government, we need more women in business and we need more men to step up and support them," Emhoff said while campaigning with Stansbury.

Stansbury had worked on environmental and community issues in the Obama administration and for the US Senate's Energy and Natural Resources Committee.

In national polling by The New York Times and Siena College, voters across the political spectrum say they worry that the next generation of Americans will be worse off. And they are concerned America could lose its democracy.

Republicans describe fears of creeping socialism from within the Democratic Party and deep changes in American values amid protests against the police and historical figures. Democrats fear threats to democracy from within the White House itself, as they describe Mr. Trump undermining the country’s institutions and rule of law.

Americans deeply divided not just on which candidate they support in the election, but also on questions that have become inseparable from partisan politics this year.

Democrats believe the worst of the coronavirus pandemic is yet to come; Republicans believe the worst is already behind the country. Democrats, by broad margins, approve of the Black Lives Matter movement; Republicans, to a comparable degree, have denounced it.

Just one in five Democrats said they were personally better off than four years ago, in a recent Times/Siena national poll. Nearly nine in ten Republicans said they were better off at the end of the first Trump administration.

Today, the economic picture looks very different. The official unemployment rate in September was 7.9 percent, and more than 12.6 million people are unemployed — five million more than when Mr. Trump took office.

Republicans remain more positive than Democrats, but overall confidence in the economy is low, according to Gallup polls from mid-October, and only 28 percent of those surveyed approved of the way things were going in the United States.

On top of economic and election worries, America is facing a pandemic with a growing number of victims; 9.3 million Americans have been infected.

Nebraska, which splits its Electoral College votes and has been a focal point for Mr. Trump, has averaged more than 1,100 coronavirus cases per day over the last week, the most of any point in the pandemic.

Across the country, the virus outlook is bleak and getting bleaker. Infection numbers are trending upward in 41 states, and more than 20 states have set weekly case records in recent days.

Much of the recent increase has been driven by explosive growth in the same Northern battleground states that could decide the presidential race.

Worries about voter fraud, disinformation, misinformation, possible violence and disruptions to ballot casting are also troubling many Americans.

Color me alarmist, but that sounds like an invitation to do more than just watch. Trump put an exclamation point on it by exhorting those supporters to vote twice, once by mail and once in person, which is of course blatantly against the law.

On Wednesday Trump was asked if he would commit to a peaceful transfer of power in the event that he lost to Joe Biden. Shockingly but then not really, he wouldn’t. He prattled anew about mail-in ballots and voter fraud and, perhaps alluding to all of the election-related lawsuits that his minions have filed, said: “There won’t be a transfer, frankly. There will be a continuation.”

“sheriffs” and “law enforcement” who would monitor the polls on his behalf. At a rally in North Carolina, he told supporters: “Be poll watchers when you go there. Watch all the thieving and stealing and robbing they do.”

“I have never in my adult life seen such a deep shudder and sense of dread pass through the American political class.”

And the day after Ginsburg died, I felt a shudder just as deep.

This was an omen — and a harrowing one at that.

“I have never in my adult life seen such a deep shudder and sense of dread pass through the American political class.”

Is a fair fight still imaginable in America? Do rules and standards of decency still apply? For a metastasizing segment of the population, no.

Right on cue, we commenced a fight over Ginsburg’s Supreme Court seat that could become a protracted death match, with Mitch McConnell’s haste and unabashed hypocrisy

On Wednesday Trump was asked if he would commit to a peaceful transfer of power in the event that he lost to Joe Biden. Shockingly but then not really, he wouldn’t

“There won’t be a transfer, frankly. There will be a continuation.”

We’re in terrible danger. Make no mistake.

Trump, who rode those trends to power, is now turbocharging them to drive America into the ground.

The week since Ginsburg’s death has been the proof of that. Many of us dared to dream that a small but crucial clutch of Republican senators, putting patriotism above party,

Hah. Only two Republican senators, Lisa Murkowski and Susan Collins, broke with McConnell, and in Collins’s case, there were re-election considerations and hedged wording. All the others fell into line.

Most politicians — and maybe most Americans — now look across the political divide and see a band of crooks who will pick your pocket if you’re meek and dumb enough not to pick theirs first.

“If the situation were reversed, the Dems would be doing the same thing.”

Ugliness begets ugliness until — what? The whole thing collapses of its own ugly weight?

The world’s richest and most powerful country has been brought pitifully and agonizingly low. On Tuesday we passed the mark of 200,000 deaths related to the coronavirus, cementing our status as the global leader, by far, on that front. How’s that for exceptionalism?

What’s the far side of a meltdown? America the puddle? While we await the answer, we get a nasty showdown over that third Trump justice. Trump will nominate someone likely to horrify Democrats and start another culture war: anything to distract voters from his damnable failure to address the pandemic.

University of California-Irvine School of Law, with the headline: “I’ve Never Been More Worried About American Democracy Than I Am Right Now.”

you can be re-elected at the cost that American democracy will be permanently disfigured — and in the future America will be a failed republic — I don’t think either would have taken the deal.

“I don’t think the survival of the republic particularly means anything to Donald Trump.”

“Tribal,” “identity politics,” “fake news” and “hoax” are now mainstays of our vocabulary, indicative of a world where facts and truth are suddenly relative.

“The coronavirus pandemic, a reckless incumbent, a deluge of mail-in ballots, a vandalized Postal Service, a resurgent effort to suppress votes, and a trainload of lawsuits are bearing down on the nation’s creaky electoral machinery,”

But what if there’s bottom but no bounce? I wonder. And shudder.

This country, already uncivil, is on the precipice of being ungovernable, because its institutions are being so profoundly degraded, because its partisanship is so all-consuming, and because Trump, who rode those trends to power, is now turbocharging them to drive America into the ground. The Republican Party won’t apply the brakes.

At some point, someone had to be honorable and say, “Enough.”Hah. Only two Republican senators, Lisa Murkowski and Susan Collins, broke with McConnell, and in Collins’s case, there were re-election considerations and hedged wording. All the others fell into line.

So the lesson for Democrats should be to take all they can when they can? That’s what some prominent Democrats now propose: As soon as their party is in charge, add enough seats to the Supreme Court to give Democrats the greater imprint on it. Make the District of Columbia and Puerto Rico states, so that Democrats have much better odds of controlling the Senate. Do away with the filibuster entirely. That could be just the start of the list

And who the hell are we anymore? The world’s richest and most powerful country has been brought pitifully and agonizingly low. On Tuesday we passed the mark of 200,000 deaths related to the coronavirus, cementing our status as the global leader, by far, on that front. How’s that for exceptionalism?

he might contest the election in a manner that keeps him in power regardless of what Americans really want.

The coronavirus pandemic, a reckless incumbent, a deluge of mail-in ballots, a vandalized Postal Service, a resurgent effort to suppress votes, and a trainload of lawsuits are bearing down on the nation’s creaky electoral machinery,

this election might well degenerate into violence, as Democratic poll watchers clash with Republican poll watchers, and into chaos, as accusations of foul play delay the certification of state vote counts

headline: “I’ve Never Been More Worried About American Democracy Than I Am Right Now.”

“The republic is in greater self-generated danger than at any time since the 1870s,” Richard Primus, a professor of law at the University of Michigan Law School, told me, saying that Trump values nothing more than his own power and will do anything that he can get away with

“If you had told Barack Obama or George W. Bush that you can be re-elected at the cost that American democracy will be permanently disfigured — and in the future America will be a failed republic — I don’t think either would have taken the deal.” But Trump? “I don’t think the survival of the republic particularly means anything to Donald Trump.

What gave Primus that idea? Was it when federal officers used tear gas on protesters to clear a path for a presidential photo op? Was it when Trump floated the idea of postponing the election, just one of his many efforts to undermine Americans’ confidence in their own system of government?

Or was it when he had his name lit up in fireworks above the White House as the climax of his party’s convention? Was it on Monday, when his attorney general, Bill Barr, threatened to withhold federal funds from cities that the president considers “anarchist”? That gem fit snugly with Trump’s talk of blue America as a blight on red America, his claim that the pandemic would be peachy if he could just lop off that rotten fruit.

The deadly confrontations recently in Kenosha, Wis., and Portland, Ore., following months of mass protests against racial injustice, speak to how profoundly estranged from their government a significant percentage of Americans feel.

Litigation to determine the next president winds up with the Supreme Court, where three Trump-appointed justices are part of a majority decision in his favor. It’s possible.

Rush Limbaugh — you know, the statesman whom Trump honored with the Presidential Medal of Freedom earlier this year — has urged McConnell not even to bother with a confirmation hearing for the nominee in the Judiciary Committee and to go straight to a floor vote. Due diligence and vetting are so 2018

You know who has most noticeably and commendably tried to turn down the temperature? Biden. That’s of course its own political calculation, but it’s consistent with his comportment during his entire presidential campaign, one that has steered clear of extremism, exalted comity and recognized that a country can’t wash itself clean with more muck.

He’s our best bid for salvation, which goes something like this: An indisputable majority of Americans recognize our peril and give him a margin of victory large enough that Trump’s challenge of it is too ludicrous for even many of his Republican enablers to justify. Biden takes office, correctly understanding that his mandate isn’t to punish Republicans. It’s to give America its dignity back.

Maybe we need to hit rock bottom before we bounce back up.But what if there’s bottom but no bounce? I wonder. And shudder.

“I have never in my adult life seen such a deep shudder and sense of dread pass through the American political class.”

for the next three years Democrats need to wake up with one overriding political thought: What are we doing to appeal to all working-class voters in those five states? Are we doing anything today that might alienate these voters?

The authoritarians tell a simple story about how to restore order — it comes from cultural homogeneity and the iron fist of the strongman

Democrats have a harder challenge — to show how order can be woven amid diversity, openness and the full flowering of individuals. But Democrats need to name the moral values and practices that will restore social order.

Away from the national level, the commitment of conservative donors to support a power shift in state government illustrates the determination of the right to eliminate regulatory and legal constraints on markets where their money has proven most productive.

Attempts to control the White House have become far more risky with the rise of a strong Democratic presidential coalition. In 2012, conservative groups put $700 million in a bid to win the presidency, two and a half times as much as liberal groups, but Obama still won decisively.

The willingness of conservatives to weather difficulty and to endure prolonged delay has been demonstrated repeatedly over the past decades.

the result for conservatives is thatyour volunteers and paid activists come out of a values-based institution, which is essentially not a political institution. People are there because of their values. If you come to politics from a club or church or veterans hall, it reinforces the stickiness of your work, your willingness to keep at it even if you are tired.

When the State Policy Network was founded in 1986, it had 12 affiliated state-based groups and a goal of creating an “interstate freedom network” to spread “the growth of freedom across America until a permanent freedom majority is built.” Today, there are one or more affiliated organizations in every state.

An examination of IRS reports from all of these conservative groups shows total spending in just one year, 2013, of $142.2 million, with the Texas Public Policy Foundation’s $8.9 million the largest expenditure.

The complex transactions between the foundations in the Koch Brothers network obscure the dollar amount of their investments in state and local organizations. But the Koch Companies’ June Quarterly Newsletter notes that the Koch brothers “hope to raise $889 million by the end of 2016, about two-thirds of which will help support research and education programs, scholarships and other efforts designed to change policies and promote a culture of freedom in the United States.”

the right can tap into an embeddedstructure of community-based cultural, religious, social organizations — churches, Elks, veterans halls, gun groups, local business organizations, etc. — that are gathering places with offices, meeting halls, phones and computers that can be used by activist troops for logistical and operational support.

In 1973, as the Watergate scandal was closing in on the Nixon administration, conservatives financed the creation of two institutions: the Heritage Foundation to counter the left on national policy, and the American Legislative Exchange Council (ALEC) to foster state-based conservative lobbies, interest groups and foundations.

“progressives don’t have these community based, indigenous resources to educate, organize and mobilize troops anymore.” With the exception of unions, “we have fewer local places to gather and belong.”

In 2004, major liberal donors financed two new national groups created specifically for the 2004 presidential election — Americans Coming Together ($79,795,487) and the Joint Victory Committee ($71,811,666).

Despite the investment, the Democratic nominee, John Kerry, lost. At that point, the liberal donor community came to general agreement that the left needed a secure a permanent infrastructure at the national level to compete with such conservative institutions as the Chamber of Commerce, the American Enterprise Institute, Americans for Tax Reform and Heritage.

A year later, Democracy Alliance established its goal of building a “progressive infrastructure that could help counter the well-funded and sophisticated conservative apparatus in the areas of civic engagement, leadership, media, and ideas.”At a national level, the alliance has played a significant role in the development of such groups as the Center for American Progress, a liberal think tank; Catalist, which builds and maintains voter lists; and Media Matters, which seeks to document and discredit “conservative misinformation throughout the media.”

It has begun to appear that the twenty-first century progressive brain is not as interested in clubs, communities and cultural sharing as the conservative brain is.

How, Stein asked, “could we have lost that? How does a communitarian world view lose its communitarian sense of self?”

the nature of political liberalism has changed.

The liberalism of the 1930s and 1940s was shaped by the Great Depression, and the response was, in many respects, communitarian: the strengthening of unions, the provision of jobs and government benefits to the poor and unemployed and the creation of a safety net to provide a modicum of security.

The left has, in part, shifted focus, with more stress on the values of self-expression and self-fulfillment, on individual liberation from the constraints of traditional morality, especially sexual morality — what my colleague Ross Douthat calls “The Liberalism of Adult Autonomy” or “the morality of rights.” Economic liberalism – despite progress on the minimum wage - has lost salience.

Instead of communitarian principles, the contemporary progressive movement — despite its advocacy of local issues like community policing — has produced a counterpart to conservative advocacy of free markets: the advocacy of personal freedom.

Insofar as liberals continue to leave the state-level organization to conservatives, they are conceding the most productive policy arenas in the country.

As left interests are being cut out of this process, the groundbreaking work is being done on the right. The losses for the Democratic Party and its allies include broken unions, defunded Planned Parenthood, lost wetlands and forests, restrictive abortion regulations and the proliferation of open-carry gun laws.

conservatives have overseen the drawing of legislative and congressional districts that will keep Republicans in power over the next decade. In this way, through the most effective gerrymandering of legislative and congressional districts in the nation’s history, the right has institutionalized a dangerous power vacuum on the left.

Stevens’s forthcoming book, “It Was All A Lie,” makes the case that President Trump is the natural outcome of a long chain of events going back to the 1964 election when Barry Goldwater ran for president as an opponent of the Civil Right Act passed earlier that year.

What were the lies? That the Republican Party “espoused a core set of values: character counts, personal responsibility, strong on Russia, the national debt actually mattered, immigration made America great, a big-tent party.”

There is nothing strange or unexpected about Donald Trump. He is the logical conclusion of what the Republican Party became over the last fifty or so years, a natural product of the seeds of race, self-deception, and anger that became the essence of the Republican Party. Trump isn’t an aberration of the Republican Party; he is the Republican Party in a purified form.

“I have no one to blame but myself,” he declares on the first page. “What I missed was one simple reality: it was all a lie.”

“As much as I’d love to go to bed at night reassuring myself that Donald Trump was some freak product of the system — a ‘black swan,’” Stevens writes, “I can’t do it”:

My overall point is that we have forgotten what racism means. In doing so, we have focused attention on bigots and white nationalists and not held ordinary citizens accountable for beliefs that achieve the same ends.

Race, Stevens writes,has defined the modern Republican Party. After Goldwater carried only southern states and received a record low of 7 percent of the black vote, the party faced a basic choice: do what was necessary to appeal to more nonwhite voters, or build a party to win with white voters. It chose the latter, and when most successfully executed, a race-based strategy was the foundation of many of the Republican Party’s biggest victories, from Nixon to Trump.

With Trump, the Party has grown comfortable as a white grievance party. Is that racist? Yes, I think it is. Are 63 million plus people who supported Trump racist? No, absolutely not. But to support Trump is to make peace with white grievance and hate.

Ordinary citizens, without being racists themselves, may do and say things that are consistent with a racist ideology. It does not make the outcomes any less egregious or harmful.

even though individual and group motives may not be racist, the outcomes achieved can be identical to the ones that racists would seek:

And what is the truth? The Republican Party is “just a white grievance party.”

Chloe Thurston, in turn, cited as specific examplesPresident Trump’s or Steve King’s comments about certain types of immigrants being unassimilable or not sufficiently American and suggesting that other (e.g. white) immigrants do not have those characteristics.

While both Trump and King, an anti-immigrant congressman from Iowa, “balk at the label ‘racist,’ she continued, “it is descriptively accurate and necessary from the standpoint of keeping track of the role and uses of racism in American society and politics.”

People can participate in and perpetuate racist systems without necessarily subscribing to those beliefs.

People can recognize something they participate in or contribute to as racist but decide it’s not disqualifying

Jardina joined others in calling for caution in the use of the word racist because itoften has a backlash effect. One reason is that people disagree on what is racist, another is that people are offended when they are called racist because they do not believe their acts or behaviors or racist (even if they are).

These are distinctive manifestations of racism but not all of them require us to know whether a person is expressly motivated by racism.

As a social scientist, I would entertain the possibility that people’s actions are guided by a variety of motivations, potentially including racial considerations but also values (i.e., a commitment to a free market; egalitarianism; moral conservatism); economic considerations; self-interest (concerns about my child’s ability to get into a high school or my child’s commute to a faraway school), or even factual beliefs.

Because of the wide variety of possible motivations, Kam wrote in her email, she “would hesitate to label an action as ‘racist’ — unless racial considerations seem to be the only or the massively determinative consideration at play, based upon statistical modeling or carefully calibrated experiments.”

Kam notes that she worries “about excessive use of these labels” because describing someone or some action as racist “can easily escalate conflict beyond the point of return.”

Eric Kaufmann voiced similar caution, noting that racism and racist are highly charged words, the deployment of which can in some cases prove damaging to liberals and the left. He cited the “unwillingness to talk about immigration for fear of being labeled racist,” giving free rein to populists who do address immigration “and thus get elected. Trump’s election is exhibit A.”

In addition, according to Kaufmann, thefear of being labeled racist may be pushing left parties toward immigration policies, or policies on affirmative action, reparations, etc., that make them unelectable.

None of the examples I cited, in Kaufmann’s view, “are racist” unless it could be explicitly demonstrated “in a survey that those espousing the policies were mainly motivated by racism.” If not, he said, the “principle of charity should apply.”

And people can design racist policies and systems.

In addition, she continued,many whites see accusations of racism as disingenuous. They believe that Democrats in particular “play the race card” by calling people or beliefs racist as a political strategy, rather than as a sincere effort to combat racism.

There is, in fact, a huge partisan divide over what is considered racist and what is not.

The powerful tendency of Democrats to perceive racism has a significant, if unintended, adverse effect on minority candidates seeking to be nominated in Democratic primaries

The result? Believing themselves to be realists, Democrats actually foreclose some outcomes they would favor:Democrats who perceive high levels of explicit prejudice toward a group also believe presidential candidates from that group would be less electable.

Clearly, there is a large divide not only over the definition of racism, but also over the level of racism in the nation.

one of the most relevant questions before the electorate is whether voters agree with Stuart Stevens on whether Donald Trump is a racist.

The answer to that question, according to a July 2019 Quinnipiac University national poll, is that 51 percent say Trump is a racist; 45 percent say he is not.

There are huge racial, partisan, gender and religious differences: whites say Trump is not racist 50-46; blacks say he is racist 80-11; Democrats 86-9 say yes, Republicans 91-8 say no; men 55-41 say no, women 59-36 say yes; white evangelicals say no 76-21, Catholics 50-48 say no; the unaffiliated say yes, 63-30.

What this boils down to is that racism is detected, determined and observed through partisan and ideological lenses.

what is still quite striking is how much the perception of the importance of racism has changed in recent years. How else is it that the United States, a nation that declared 244 years ago that “all men are created equal,” has a president seen as a racist by a majority of the electorate?

I’ve described it as a romantic narrative, one that’s about unities in the process of becoming, a calling together of Americans to transcend racial division and come together in a unifying way, a more perfect union, as a transcendence of essential American goodness over transitory American evils.

when we tell the story that way, unfortunately, not only is it mythic, but it trains us to treat King as the kind of person who’s not doing any original political thinking. What he’s doing is calling us to be true to who we always already were

And when you treat him like that, the thing that becomes most interesting about him is not his thought. It’s not the way he challenged us to think about violence. It’s not the way he challenges us to think about segregation, both de facto and de jure. It’s not how he challenges us to think about economic justice.

The thing that’s interesting about him starts to be his rhetoric or his tactics, the way in which he pushes people or frames arguments to call us to be true to who we always already were. That’s a real problem because it evades the most incisive, challenging and generative contributions that his public philosophy makes for our era.

it gets conscripted into a story that’s ultimately affirming about the adequacy of our constitutional order, the trajectory of our institutions, the essential goodness of our national character. You often hear politicians use this rhetoric of, this is not who we are.

it’s partly related to how we tell the story of the civil rights movement and particularly, how we tell King’s role in the civil rights movement.

There’s a way in which the philosophy of nonviolence gets painted, even in King’s time, as a kind of extreme, purist pacifism. And part of that is the connection with Gandhi, although I think it’s a radical misunderstanding of Gandhi, as well.

it’s a way of imagining the commitment to nonviolence as related to passivity, as related to the performance of suffering for pity. These are things that King never endures. For him, the idea of passive resistance was a misnomer. He helped coin the phrase “direct action” — he and other members of the civil-rights generation — that nonviolence is aggressive.

It’s an aggressive attack on injustice, an aggressive form of noncooperation with domination. It’s about trying to wedge yourself into the machinery of domination, to prevent its adequate functioning, to try to force or coerce your fellow citizens to stop and take stock of what kind of injustices are being unfurled in their name.

And it does so on the presumption that politics involves coercion, especially for King, who had a pretty tragic sense of human nature, that politics is going to involve confrontation with great evil, that it’s not a Pollyannaish view about what we’re all capable of if we just turn our eye toward God in the right way.

We’re owe it to them to live with evil. And we always are going to be called to confront it. We just need to do it in ways that won’t unleash a further chain of social evil and bitterness and revenge and retaliation. And King thought nonviolence was the only weapon that could cut and heal at the same time.

So when you hear King talk about love, when you hear King talk about nonviolence, these things actually require not just an enormous discipline around the acceptance of suffering, as if it’s some kind of passive practice, but they require really creative, dedicated thinking around how exactly to push and prod your neighbors into addressing the forms of injustice that structure the polity and how to do it in a way that doesn’t leave a perpetual midnight of bitterness when the conflict is done.

He says that the really interesting question, however, is how to organize a sustained, successful challenge to structural injustice. And for King, that requires something that blends militant resistance and a higher-order ethical practice that can point the way toward peaceful reconciliation over the long term.

Gandhi has this line where he says, if you can’t practice nonviolence, it quote, “retaliation or resistance unto death is the second best, though a long way off from the first. Cowardice is impotence, worse than violence.” So this idea that if you can’t be nonviolent, it’s better to be violent than to be a coward, doing nothing — I think gets at something important. Can you help unpack that?

to raise the question of strategy, as if we can evaluate means without some kind of ethical reflection or without some kind of underlying ethical commitments, for King, is already a confusion. He thinks that the ends are prefigured in any means.

Gandhi, in “Hind Swaraj,” has this great passage where he talks about how could come to acquire a piece of property. You could buy it. You could steal it. You could kill somebody in pursuit of it. You could ask for it as a gift.At the end of the day, you still have the same property. But the thing, itself, has changed. In one scenario, it’s a piece of stolen property. It’s a theft. In another, it’s a gift, which is different than something you’ve purchased.

So in the course of acquiring the thing, even though the thing is the same, the means have transformed it in a really, really important way. And King wants to say something similar — that in all political practice, the ends are prefigured in the means

nonviolence has to be — if it’s going to be true nonviolence for King — informed by a philosophy of love that really wants and desires and wills goodwill for the enemy at present and is committed, at the fundamental level, to going on together in peace, going on together, sharing the polity in perpetuity.

I think for King, imperative to nonviolent resistance turns, in large part, on the question of your own dignity and self-respect. So it is a justice question. He’s concerned with structural justice as a matter of the kinds of arrangements that prevail in the larger American society. That’s obviously true.

So there’s the person or group you’re in conversation or conflict with. I’m a liberal, and I’m arguing with a conservative. And I think that’s the most common target to think about: How do I beat or convince this person or group on the other side?

Then there’s the broader community polity — the voters, of the country, people who are bystanders, maybe interested, maybe not, but a broader community that is in some way watching or can be brought in to watch. And then there’s you, the person taking the action, and how it affects you and your group to take a particular action.

something that seems present in King’s thought is much, much, much, much more concern and focus than I think most political thinkers have today on how political action affects you, the person taking it, and affects the broader community that might be watching it

— that ends up with you being turned away from the good and toward things like hatred, resentment, violence, which he thinks, ultimately, will corrode your soul and take you further away from flourishing.

But he’s also concerned with how you relate to your own sense of equality, equal standing, worth, as he would say, somebodiness, we might say dignity — he also says that a lot — and that for King, to acquiesce in the face of oppression and domination, without protest, is to abdicate your own self-respect and dignity.

for him, dignity also required a certain kind of excellence of character, a certain kind of comportment and practice toward others.

So it is about trying to defend your dignity, defend yourself respect against insult and humiliation, oppression. But it’s also about doing so in a way that doesn’t degrade your character in the long term, that doesn’t cause you to end up being turned away from the good, which, again, for him, is going to be a religiously-inflected category

When you think about somebody’s political philosophy or their theory of political action, you can maybe think of there being a couple agents they’re thinking about.

It has fallen out of favor to say that there are certain ways of acting, politically, that are better and worse, from a virtue perspective, because it often is seen not as really a question of you and your relationship to some baseline or ideal but is some kind of concession you’re making to people who don’t deserve

I am a person who believes those questions are still legitimate, that they can’t all be reduced to strategy or will to power or psychic drives. I think that there’s something like an ethical life that requires us to argue about it and requires us to think really hard about how we discipline ourselves to achieve it.

Evelyn Brooks Higginbotham, wrote a phenomenal book, many years ago, called “Righteous Discontent.” And that’s what introduces the phrase, “the politics of respectability.” It’s a study of turn of the century Black Baptist women and their organizing efforts through the church.

It’s this idea that, in confronting a system of social stigma, the response that you need to have to it is to try to adjust your behavior, comportment, your self fashioning, in line with the dominant norms so that you can, over time, undermine the stigma and become a full participant in society.

there are all sorts of questions, legitimate questions, that are raised against that. Are we losing something valuable about alternative forms of life, about alternative cultural practices, when we take the existing, dominant norms as unassailable or something to aspire to?

what’s really fascinating is that he talks a lot about how he sympathizes with all those criticisms. He agrees with them

here’s the other part of Evelyn Higginbotham’s formulation — there’s a deeper question, one with thousands of years of moral reflection built up into it, which is about virtue ethics — that there are some things that people are appealing to you about that aren’t about their effect in the polity that aren’t about trying to manipulate white, racial attitudes. They’re about your own flourishing and character. They’re deep questions about how to live a good life, how to achieve excellence and the crafting of your soul.

as King would say, our reason sometimes can become subordinate to our passions. It can just be a legitimizing power or rationalizing power to the point where we lose track of what we really want to achieve, the kind of character we really want to have.

And for King, many of the appeals he made in that vocabulary are really about that. They’re really about virtue. They’re really about what hatred does to your life, what anger does to your life, what violence does to your life

there is a question for him, at the core of his life, which is, what makes this worth doing? That’s a virtue question. It’s not just a strategic or tactical one, in the narrow sense.

he describes nonviolence, I think really importantly, as also being about a nonviolence of spirit.

the example that he often gives is about humiliation — that there’s a way in which the desire to humiliate others, to diminish their status in front of other people for your own pleasure, the desire to subject them to standards of evaluation that they probably themselves don’t hold or don’t understand, in order to enable mockery. There’s a way in which, if we’re reflexive about where that desire comes from, we will find that it comes from a place that’s irrational, indefensible and, likely, cruel, and that if we were to imagine a way of life built around those feelings, those desires, those practices, it would be one that would make it really hard for us to have healthy social ties, stable institutions, flourishing social relationships.

So part of what he’s up to is asking us, at all times, to be self-reflexive about the desires and needs and fantasies that drive us in politics

the concession.

So what nonviolence does is, it builds in a check on those kinds of rationalizations, those kinds of emotional drives, by teaching us to avoid forms of humiliation and forms of physical violence that make it hard to come back from. So that’s the first point.

The second point — and it goes more to your sense of revenge and retaliation — is again, forcing us to acknowledge the legitimacy of anger.

He uses the phrase, “legitimate anger” in the late ’60s — but to be reflective about it and understand that, even in a case where someone kills a loved one of yours, revenge, violence, retaliation, that doesn’t bring back the loved one that you’ve lost.

The only thing that can do that is a kind of forward-looking, constructive practice of politics and social ethics.

so what he’s trying to do is raise the question of, can we channel our legitimate rage, our legitimate anger, into a practice that allows us to maintain our self respect?

here’s this man who is both making this public argument and trying to get people to follow him in it and put themselves at risk over it, and is also living it himself, and talks about this unbelievably difficult thing, which is not feel righteous anger, but to not feel hatred, to internally reflect the world you want externally.

he does falter. He does fail. And I think when we read biographies of King, when you read the last parts of David Garrow’s biography, when you read Cornel West’s essay, from “To Shape a New World,” which talks a lot about the despair at the end of King’s life, if you watch HBO’S great documentary, “King in the Wilderness,” you see a person faltering and failing under the pressure.

He’s not able, for example, to bring himself to a kind of reconciliation with Malcolm X

How imaginable is King’s philosophy, is this practice, without his deep Christianity, without a belief in redemption, in salvation, in the possibility of a next life?

I think King, himself, thinks that the practice of nonviolent politics does the kind of work that you’re describing. And I think he would be worried about the fact that, in our time, so much of these questions about the management of emotion, the building of character, has become a privatized practice.

So I think he does think that that’s one way that this really does happen. And we have lots of evidence from the Civil Rights Movement, personal testimony, and personal reflection, where this seems to be the case.

the last thing I’ll say is that in order to do that work, in order to do some of the work you’re describing, he also is building an alternative community

So one way that I read that famous final speech, “I’ve seen the promised land” — there’s obviously a prophetic reading of it, but there’s also one where he’s describing the prefiguration of the promised land in the kind of politics and social life he’s participated in over his career, that the promised land is seen in the union politics in Memphis, it’s seen in the Student Nonviolent Coordinating Committee, gathering to do Mississippi Freedom Summer. It’s seen in the people walking for 350-plus days in Montgomery, Alabama, and banding together to help each other out, that is the promised land.

And when you are in a community that’s constantly talking with each other and lifting each other up and engaging in practices like song, prayer, other communal rituals, to try to affirm this alternative set of ethical and political commitments against the whole rest of the culture, that’s the only way it can be done, is that you have to have an alternative form of social life that can sustain you in that work. The private practice isn’t going to do it.

When you look at the principles of nonviolence on Stanford’s King Institute, I think a bunch of them would be familiar to people. You can resist evil without resorting to violence. You seek to win the friendship and understanding of the opponent, not to humiliate.

He thinks that we learn a lot about how to love other people by confronting them in public, by forcing ourselves into uncomfortable situations where we have to endure the look of the other, back and forth, where we train ourselves to extend these interactions of contentious politics until they can alter or change the people that we’ve put our bodies in close contact with on the field of politics.

I go back to the sermon he gave — and it’s collected in “Strength to Love,” and it’s called shattered dreams — where he confronts a problem that is all over the Black tradition, which is that the struggle we’re engaged in has gone on, in some form or another, for hundreds of years. At the moments of its greatest promise, you can look over the course of history and see, just years later, we find ourselves in situations that are unimaginably awful.

King is not naive. He’s a student of history. He’s somebody who asks himself hard questions like this. And he gives two different kinds of answers. And one is the answer that you’ve mentioned here, which is a theological answer. It’s conventional theodicy story, that look, at the end of the day, God is at work in the world. And God is on the side of justice.

There’s another way that he goes at it, however. And for me, I read it as rooted in a different kind of project, one that combines what used to be called philosophical anthropology, which is just a way of saying philosophical reflections on what kind of beings we are. It’s rooted in that, and it’s rooted in politics. And I think those things can find lots of overlapping consensus from people outside of the Christian tradition.

What you have to be committed to, in the last instance, is that evil is not the totality of who we are as persons, that people have the capacity, emotionally and rationally, to reflect on their life plans, their practices, their commitments, and change them, maybe not all of them, maybe not all at once, but that those things can be changed, and that politics is really a field where contingency is the key word, that although there are structural constraints and everything can’t be done at every moment, that the unprecedented, the new, the unexpected, happens in this realm.

And the only way that we can confirm that nothing new will happen, that oppression will last forever, that the future bears no hope, is if we don’t act. That’s the only way we can confirm that it’s true for all time, is by failing to act in pursuit of justice.

that’s King’s view, I think. And to me, that’s the persuasive one, that in our action, we might be able to see some measure of justice from a complicated, complex swirl of contingencies, and to move the ball forward — we will inevitably fail — but to look back on that failure with maturity and try to do better the next time.

How do you think about the question of the weaponization of nonviolence and then the applicability of its principles to the powerful and to what they might, we might, the state might learn from it.

there were many people — Harold Cruse famously wrote this, but others even closer to King — who said, you’re not the leader of Vietnam. You’re the leader of the African American civil rights movement. You should not speak out on this war because you’ll lose your relationship with Johnson.

King says that the people who are advising him in this way, they just don’t know him, his commitment or his calling. They don’t understand that if he’s going to raise his voice against violence in Watts or Detroit, that he’s got to raise it against what he called, “the greatest purveyor of violence in the world today,” his own government.

for him, the question was really one about militarism and the way that gets imagined as this hardheaded, realistic, hyper-rational response to international disputes and social problems abroad, when in actuality, if we take stock of what he called the casualties of war, the spiritual ones and the material ones, we would realize that most of the violence we engage in at the foreign-policy level is counterproductive. It’s created more problems and more harms than it ever has seemed to solve.

This is one of the powerful interventions that you see in Lionel McPherson’s essay, in “To Shape a New World.” It’s just this idea that this is about hardheaded realism is mythic. King says it’s about an immature image that we are nurturing for ourselves, that we’re trying to shore up this idea of ourselves as some kind of crusading hero or all-powerful world power, while not taking stock of all of the things about our freedoms, about our way of life, about our connectedness as a society, about our social divisions, that war has exacerbated, not to mention the violence that’s prosecuted abroad.

And he says similar things about domestic policy, the ways in which our politics toward poor families, single-parent households, is punitive for reasons that aren’t justified, that our response to what he calls “the derivative crimes of the ghetto” are wildly out of proportion and unjust compared to how we treat the systematic crimes of exploitation, segregation, disenfranchisement, that structure much of ghetto life.

So I’m in total agreement with Coates on that question

it just seems — I don’t want to call it axiomatic, but a repeated d that the more willing you become to use violence as a state, the more it corrupts you, and the more violent you become as a state, and to some degree, the more violent the people you are policing, the people you are occupying, become.

I’m not a pacifist. I don’t believe you can fully eradicate violence. But we don’t weigh how violent we make others, in our actions, very well, and then how violent we become in response, how much we enter into that escalatory dynamic.

But then the other thing is this question of this broader community, of changing hearts, of changing minds, of acting upon people, not through punishment, but through our belief that they can alter. And I’d be curious to hear you reflect on that question of community a little bit, because I think one of the central debates of our time is who’s actually in the community.

What would it mean to have a bit more of King’s view, of trying to create community at the center of what the state is attempting to do, as it fashions and helps govern the country?

BRANDON TERRY: So one underappreciated feature from King’s famous Riverside Church speech against Vietnam, is he goes on this whole riff about America lacking maturity. And it’s a weird thing to have in a foreign-policy speech. You’re used to — you’re a policy person. You don’t usually hear the word “maturity” bandied about in these kinds of debates.

But what he’s getting at is that something really tightly linked to violence, that violence always exceeds the original justification you have for it. It’s not precise. It’s not able to be easily targeted, as we think. It spirals out. It produces retaliation. And then we retaliate again.

And all the while, it’s expanding its justifications to the point of absurdity. And King describes that as adding cynicism to the process of death. And he says that maturity is one of the only ways out here, that the maturity to be able to stand up and say, we were wrong, we want to make amends, we want to repair evils committed in our name, those are questions that are essentially nonstarters in American politics right now, certainly about foreign policy, but even in some places in domestic policy.

that feature of King’s thinking is something that I always want to draw attention to because I think it’s something we ignore. So that’s the first point I want to make.

The second thing — and this is also really deeply-seeded in that Vietnam speech — one of the reasons that people hated it so much — he was attacked in The New York Times, basically every editorial page in the country — one of the reasons people hated that speech so much is that he spent so much time expressing solidarity and sympathy with Ho Chi Minh and the North Vietnamese forces.

How could you express sympathy or some kind of solidarity with the enemy? And it’s very instructive, how King went about it. He wasn’t one of these people — you’ve seen these images of people waving the North Vietnamese flag at counterculture protests. It wasn’t like that.

It was him really spending a lot of time meditating on the reasons why we had ended up in this conflict, narrating the whole history of our failure to support Ho Chi Minh and the struggle against French colonialism, against Chinese colonialism, and how that had led to the situation we were in by 1967. King is narrating this history. He’s also trying to get people to think about what it must feel like to be on the ground in Vietnam and witness these bombings, witnessed this imposition of terror.

And he’s doing that because at bottom, he’s inspired by a vision really rooted in a parable the Good Samaritan, from the Bible, that everyone is our neighbor, that there are no sectional loyalties that should eviscerate our moral obligations to others, our obligation to show them respect, to go on in community with them, and that most of what goes on in foreign policy and particularly war making, is a bad-faith evasion of the fact that we’re all interconnected.

he understood that there’s a fundamental interconnectedness amongst humanity at the ethical level and at the material, structural level, and that war making is an evasion of that fact. We’re going to have to live together. So the chief question that should organize it is, how can we do so in peace?

He has a line where he says, quote, “the dignity of the individual will flourish when the decisions concerning his life are in his own hands, when he has the assurance that his income is stable and certain and when he knows that he has a means to seek self-improvement. Personal conflicts between husband, wife and children will diminish when the unjust measurement of human worth, on a scale of dollars, is eliminated.” Tell me a bit about the spiritual and psychological dimensions of King’s economic philosophy and organizing.

BRANDON TERRY: Well, for King, the question of poverty and the question of economic inequality are both questions of dignity and democracy, and the questions of dignity because when you live without the adequate means to really enjoy the fair value of your basic rights, when you live in a society — and this is a really important point for King — when you live in a society of profound affluence, like the United States, and you live in severe poverty, it expresses a kind of contempt from your fellow citizens about your standing as an equal member of the polity.

So separate from the plain, material fact of hunger or health care, there’s this additional spiritual concern with the way in which living with nothing, living on a lonely island amidst an ocean of prosperity, as he would put it, diminishes your dignity.

then another piece — this is bridging of the dignity and democracy question — is that when people don’t have a say in the core, vital interest of their life, when they have no decision-making power over the processes which determine how their life is going to go, that too is a diminishment of their dignity. And King, who was operating in a long tradition of social democracy, wants to expand democratic practices to the broader economic realm.

Without expanding democracy into that economic realm, for King, we’re both making a mockery of democracy and we’re diminishing the dignity of citizens who live in search of a real standing as free and equal.

as somebody who spends a lot of my time in debates about economic policy, I think it is fair to say that the ends of economics are taken as the economy, typically. People hopefully shouldn’t starve. But a lot of debates about what we should do, even for the poor, become these recursive, well, how can they better participate in the economy and how are they going to be able to invest in themselves and how they’ll be economic opportunity for their children.

And the idea that the economy is subservient to the community, that the point of the economy is the community, that it should be measured— our policy should be measured by what they do for democratic participation, for the dignity of individuals, is pretty lost. If anything, I see it more now, on the post-liberal right, as people call it, than I even do among mainline Democrats.

it has fallen out of favor as a way to frame and think about these conversations.

BRANDON TERRY: Yeah, I think it’s rooted in some really complicated things. I think there’s a kind of liberal anxiety about speaking forthrightly about the fact that living in areas of severe, concentrated disadvantage and racial segregation that we call ghettos, diminishes the dignity of the people who live there.

That feels uncomfortable for people to say forthrightly, in the way that King would.

so we try to get around it by speaking about opportunity and the wealth gap and unemployment statistics. But really what people are feeling is an existential assault on dignity.

one way to read that book is to say that she’s telling a tragic story about the loss of a particular ideal that guided great society politics. And that’s the principle of maximum feasible participation.

That was a really social-democratic idea, this idea that, well, we need to empower all sorts of people to participate in policy making and democratic deliberation, and that part of where people will find self-respect and dignity is through engagement in politics and their community

I think it gets to something that is very present, towards the end of King’s life, which is his sense that there is something important for the civil rights movement in the labor movement. And unions, on some level, they are mechanisms of democracy. One of the most important functions they have is workplace democracy

King is, in this tradition, in many ways inspired by a mentor of his. And one of the most important figures in American history but one of the most severely neglected was A. Philip Randolph, the great labor leader, former organizer of the Pullman Porters, the architect of both the March on Washington that gets canceled, which was going to target the Roosevelt administration during World War II, and the 1963 famous March on Washington for Jobs and Freedom.

they’ve got a certain set of commitments. So one is the idea that because most African Americans are working class or poor, anything that advances the interests of working-class people and their ability to exercise democratic control over the economy is going to advance the interests of African Americans.

for King labor unions are also, as you described, important laboratories of democracy. So they’re one of the few places where people from all walks of life can get together, deliberate about strategy, deliberate about social ends, social goods, put money behind things that they value, that aren’t only their own material interest.

today, of course, there’s this ongoing — always is this ongoing argument — of should you have race-based politics or is that unusable, doesn’t work, creates too much backlash? Or you should have class-based politics that are looking for commonalities, and because you’ve had so much economic disadvantage for Black Americans, that’ll work through the mechanism of class just fine.

BRANDON TERRY: So King often invokes the philosopher Hegel, because he’s constantly describing his mode of thinking as a dialectical one, where he’s trying to reconcile seeming opposites and produce a new synthesis, which helps you transcend certain intractable problems.

Now as a reading of Hegel, that has much to be desired. But as a description of Martin Luther King’s thought, I think that’s always a good way to understand what he’s up to. And so I think what he’s always trying to do is transcend that opposition.

there’s a way in which we sometimes will say class-based politics works to lift African Americans because they’re disproportionately poor. And what’s tricky about that is that it doesn’t really theorize what to do about the African American middle class and the African American elite.

So a thing that King was thinking a lot about when he wrote “Stride Toward Freedom” and the Montgomery bus boycott, is there are areas where racial solidarity is going to be really effective and probably indispensable.

where questions of anti-Black racism emerge, where questions of racial humiliation, stigma that really affects the larger group, things that all Black people feel vulnerable to, those are going to be areas — like the segregation laws on the buses — those are going to be areas where you actually can generate a lot of racial solidarity and do a lot of important work with it, especially as a defensive posture.

When you start to get into questions of political economy, however, you have to be careful because the appeal of racial solidarity can actually obscure the fact that Black people don’t all share the same material interest in lots of ways.

King’s primary principle always is, is that he’s dedicated to the group that William Julius Wilson called the truly disadvantaged, the least of these, that at the end of the day, he’s going to give everything to the people who are in the most desperate situation, the poor. And that’s going to guide his politics.

where that is enabled by a race-based solidarity, so in questions of policing, perhaps, or questions of social stigma and media discourse, that’s where he’ll turn. But in other cases, I think he’d really be trying to experiment with a form of politics that empowers the poor to take leadership on their ow

How does being more aware of the distinctions he drew and the decisions he made help you look at some of the paths we should be walking down today and are not, in these conversations, or are walking down and shouldn’t be?

n order for us to understand why so many African Americans are located in the realm of the most disadvantaged, in the strata of the most disadvantaged, you have to understand the history of racial domination in this country. You have to understand the persistence of racial discrimination, especially in labor markets. And you have to understand the ways that racial ideology allows us to obscure the nature of our economy.

So the most classic example is that structural unemployment gets reframed, in part by racism, as questions of laziness or pathology or criminality instead of as a feature of the economy as such. So King always talks about the critique of racism as part of the diagnosis of the disease in order to cure it.

So even in the privileging the least well off and being concerned with poor people of all races, he wants to say that the critique of racism helps us see through the kinds of blindnesses that obscure the nature of our economy and the commonalities across race and the things that we need to address the questions of economic justice precisely

The second thing is that, in his critique of Black power, one of the things he says is that he worries that Black power gives priority to the question of race in a way that confuses our analysis of social reality. So what does he mean by that?

if you think that all Black disadvantage is primarily about anti-Black racism, you can start to miss the fact that there are broader economic dislocations that need to be addressed, that there are structural features of the American constitutional order, the ways in which municipal boundaries are structured, ways that funding decisions are made, that aren’t primarily driven by racial animus, that need to be addressed.

You can lose sight of those things and start to think that the real battle is in something like a totality of anti-Black racial ideology that can be battled in Hollywood movies and comic books and school curricula and legislation and political rhetoric

it’s not to say that those things don’t exist. It’s just to say that there’s a confusion about what’s going to make the biggest impact in improving the life circumstances of the least well off.

King really calls us to constantly be very precise about what the causal mechanisms are for Black disadvantage and to not be confused by the fact that there’s discrimination and injustice and cruelty in these other realms but which might not have as much causal impact as some of these other things.

King was very adamant that Black pride, that a concern with representation, that thinking in expansive ways about how do you affirm the somebodiness of Black youth, that those things are really, really important and that they’re not to be dismissed.

So it is a question of justice if people in Hollywood just constantly demean or diminish the talent of nonwhite actors. That is a question of justice. It’s just that we have to be honest about what the import of those struggles will be for the broader group. And the only way we can do that is by being attentive to the class differences within the group.

there’s a way in which — and King diagnoses this very incisively — there’s a way in which some genres of Black nationalism are so pessimistic about the possibility for multiracial democracy in the United States, for any kind of Black flourishing in the United States that they essentially foreclose real interest in political organizing and social movements

But the energy they still managed to generate — the outrage, the sentiment, the sociality — they find their outlet, instead, in a practice of humiliation, counter humiliation. So that there may not be hope that we can actually change the country, but at the very least, we can enjoy a feeling of retaliation, a kind of self-respecting sense of resistance, by engaging in a practice of trying to humiliate our opponents in the public spher

there’s a titillation to that. There’s a catharsis in watching someone — at that point, it would have been called stick it to whitey. Now it would be stick it to the libs or own the libs.

this is a significant amount of people that could cause real damage in the places where they don’t face many countervailing forms of power. And they can exercise a much more toxic impact on the broader state of American politics in a time where the media environment is way more fragmented

I see those elements. And I think that we need more people operating, in the kind of mode that King did, in his critique of Black power, to try to turn people away from their understandable feelings of hostility and resentment, toward more productive forms of political engagement.

the word, “emotion,” which is a neglected part of politics, maybe of King’s thought in particular is that he understood — I think he understood part of the goal of politics and political action as creating a particular structure of political emotion.

, what structure of emotion, of political emotion, we’re actually living in.

BRANDON TERRY: My mentor and friend, Karuna Mantena, at Columbia, political theorist, a brilliant political theorist working on a book on Gandhi — I learned this from her, thinking a lot about how nonviolence is a kind of realism, in part because it doesn’t engage in of fiction that politics is operating on, in the model of rational discussion. It takes very, very, very seriously the problem of emotion.

for King, thinking about the history of racial oppression in America, they’re key emotions that you have to think about. One of the most important ones is fear

If that fear is a longstanding, deeply-structuring feature of American culture and political life, if it’s something that animates our comedy movies, our stand-up routines, our political discourse, you can’t operate as if it’s not there. You have to do things that will somehow disarm, disrupt, dispel those fears, in order to make progress on the political questions you want to pursue. That was one of King’s deepest, deepest commitments.

He’s thinking a lot about anger, which we’ve talked at great length about. And one of the disappointments I’ve had with radical politics in the present, as sympathetic as I am to most of the aims, is that I just don’t think the emotion question has been adequately considered

people often defend their politics as like, King was unpopular. And the things we’re saying are unpopular. So we’re operating in that tradition.

it’s not enough to just say, I’ve started a conversation, I’ve provoked something toxic in the culture. He’s not trying to do that, necessarily. He’s trying to elicit reactions that bring forward certain emotions but not let those emotions unravel the society itself. He’s trying to channel them into other forms of political affect that are much more congenial to reconciliation and justice.

what we’ve unfortunately ended up with is that the sophistication of mobilization strategists, the depth of the polarization, has made anger the principal affect of American politics at this moment.

a King-inspired political philosophy, both at the state level and the activist level, has to do, is think about how do we transform the recalcitrant nature of today’s political anger and channel it into forms of constructive politics that might point toward a more just future and that might dissolve the forms of anger that are illegitimate and ill founded, in part, by doing the kind of work sometimes described as a moral jujitsu, turning those affects against themselves, in part, to try to transform them into something different.

maybe it’ll be easier to use myself as an example, here.

When I started out in blogging and political writing and journalism, particularly blogging, I think I thought a lot about politics in terms of winning and losing, and in my corner of it, winning and losing intellectually, that I was involved in political arguments, and arguments could be won or lost in front of some kind of audience.

One is having been in a lot of arguments. And I think I’m a reasonably good arguer. And so I’ve done, by my own likes, well, and then noticed it didn’t have it all the effect I wanted it to have, which is, if anything, it usually — if you really beat somebody in an argument and they feel humiliated, they go further into views they already held

And two things have begun to corrode, for me, that sense

so you lose by winning.

then the second is, particularly in the Trump era, the sense that if you met something awful with an equal and opposite energetic force, that in some weird way, you just added energy to what was now an awful system and conversation.

What do you do to not create a sense that this is a right conversation to be having? And I don’t the answers to it. And I’m not saying like I’ve ascended to some higher plane and don’t argue or any of that. I have all the same intuitions and senses I’ve always had.

that’s why I find King so interesting and challenging in this way, because it’s just really, really, really different to ask the question, how do I reshape the emotional politics and the emotional structure of myself, of the people I’m in conflict with and then of the people who are bystanders or watchers of that conflict, for the better

It’s just a really different goal to be targeting, and just unimaginably harder than, can I come up with an argument that I think is a winning argument.

I think you see it — when he’s assassinated, the leading figures of the Black-Power generation, they’re heartbroken. They mourn his loss. They grieve for him, in part because — and you can read any of these memoirs, particularly Stokely Carmichael’s — they felt like he never — that even when he disagreed with them, he loved them, and not just because they were friendly, but because he loved in the sense that he always invoked, of agape love, that he wanted goodwill for them, and that his arguments weren’t from a place of trying to humiliate them or embarrass them or expose them as ridiculous.

He wanted to affirm their right to make the arguments they were making, to affirm their intelligence and judgment and to enter into their mind, to try to reconstruct a position with sympathy, but then show why it falls short for the sake of goals that he was forthright about, about justice, about reconciliation, about love

we are in a moment of extraordinary cynicism. And cynicism can take advantage of your intellectual honesty, your practice of agape love. But I think that’s in the short term.

In my better moments, I’m of the view that the only way to start to turn the tide against the cynicism that has so corroded and corrupted our political culture is to try to have these demonstrations of humility and authenticity that cause us to put ourselves at some risk, the way that King did

So always our final question: What are three books you would recommend to the audience? And if I can put one spin on that, you mentioned the many books King wrote. If people want to start with one thing he actually wrote to read, one book, which one should they start with?

I think you get the best sense of his mature thought from his 1967 book, “Where Do We Go From Here: Chaos or Community,” which is still our question. So I would definitely recommend that. I also really love “A Trumpet of Conscience,” his Canadian Broadcasting Corporation lectures that were published posthumously.

I really strongly recommend Peniel Joseph’s, “The Sword and the Shield.” It’s a dual biography of Martin Luther King and Malcolm X. I reviewed it for The New York Review of Books and think really highly of it. It’s a great meditation on the ways they influenced each other. And it gives you a good sense of the broader intellectual milieu of the period.

I also really like Jeanne Theoharis’s “A More Beautiful and Terrible History.” I think for people coming to the study of the civil rights movement for the first time are kind of curious about why some of the things that I’ve said don’t sound familiar to them. She writes, in a really accessible and intelligent way, about some of the myths, that structure, how that history is taught and popularly conveyed. We have a lot of agreements there.

And then a where do we go from here question, I want to recommend my colleague, Tommie Shelby’s book, “Dark Ghettos,” which is a King-inspired philosophical reflection on the deep structure of ghetto poverty and what it requires of us, as a society, to do to redress it. It’s a book that’s very demanding on how far we’ve fallen short and questions of justice that pertain to the kind of neighborhoods that we grew up in and around.

It’s worth noting that the original version of the Green New Deal was devised by the left-leaning British National Economic Foundation, as a means for recovery after the 2008 economic collapse

Once Labour’s full, staggeringly bold proposals were unveiled, support for the party soared

Labour climbed a full 20 points in the six weeks of the 2017 campaign, robbing the Tories of a majority in the Parliament

So it seems to me there is a massive opportunity for the left now across the Western world. Look at how popular a 70 percent top rate is … in America! The left is correct to sense a huge opportunity and they are right, I think, to be bold.

I wrote about Jeremy Corbyn’s Labour last year in these pages, and that, under his leadership, “it turned out to be difficult to propel a new movement of left radicalism without simultaneously tapping into a vein of left extremism,” and that seems to me to be precisely the challenge in the U.S. as well

the full package from the contemporary radicalized left in both the U.K. and U.S. brings with it far more troubling ideas

If they insist on calling our multicultural and multiracial democracy a manifestation of “white supremacy,” they will empower real white supremacists.

A passion for social justice curdles into attacks on free speech

Postmodern critical gender theory denies any meaningful natural differences between men and women, and casts an entire sex as inherently problematic

Concern about mass immigration is dismissed as nothing but racism and xenophobia.

so Labour, after so much promise and success, has not been able to get any sustainable polling lead over the most shambolic Tory government in memory.

If the Democrats want to fight the next election on the need for a radical rebalancing of the economy in favor of the middle and working class, for massive investment in new green technology, for higher taxes on the superrich, and for health-care security for all Americans, they can win