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Thatcher said something else that's particularly interesting in this discussion. She said there's no such thing as society. There are only individuals and families. And so what we begin to see is the emergence of a kind of ethic, a survival of the fittest ethic that legitimates the most incredible forms of cruelty, that seems to suggest that freedom in this discourse of getting rid of society, getting rid of the social-- that discourse is really only about self-interest, that possessive individualism is now the only virtue that matters. So freedom, which is essential to any notion of democracy, now becomes nothing more than a matter of pursuing your own self interests

I want to echo something that FDR once said, When he said that, you know, you not only have to have personal freedoms and political freedoms, the right to vote the right to speak, you have to have social freedom. You have to have the freedom from want, the freedom from poverty, the freedom from-- that comes with a lack of health care.

How do you get a discourse governing the country that seems to suggest that anything public, public health, public transportation, public values, you know, public engagement is a pathology?

Individualize the social, which means that all problems, if they exist, rest on the shoulders of individuals.

that the government-- the larger social order, the society has no responsibility whatsoever so that-- you often hear this, I mean, if there--I mean, if you have an economic crisis caused by the hedge fund crooks, you know and millions of people are put out of work and they're all lining up for unemployment, what do we hear in the national media? We hear that maybe they don't know how to fill out unemployment forms, maybe it's about character.

I think that what we haven't seen before is an attack on the social contract, Bill, that is so overwhelming, so dangerous in the way in which its being deconstructed and being disassembled that you now have as a classic example, you have a whole generation of young people who are now seen as disposable.

young people can't turn anywhere without in some way being told that the only obligation of citizenship is to shop, is to be a consumer. You can't walk on a college campus today and walk into the student union and not see everybody represented there from the local banks to Disneyland to local shops, all selling things.

Where are the public spaces for young people other learn a discourse that's not commodified, to be able to think about non-commodifiable values like trust, justice, honesty, integrity, caring for others, compassion. Those things, they're just simply absent, they're not part of those public spheres because those spheres have been commodified.

It's a death machine. It's a death machine because in my estimation it does everything it can to kill any vestige of a robust democracy. It turns people into zombies, people who basically are so caught up with surviving that they have no-- they become like the walking dead, you know, they lose their sense of agency-

Zombie Politics and Culture in the Age of Casino Capitalism.” Why that metaphor, zombie politics? HENRY GIROUX: Because it's a politics that's informed by the machinery of social and civil death.

This casino capitalism as we talk about it, right, one of the things that it does that hasn't been done before, it doesn't just believe it can control the economy. It believes that it can govern all of social life. That's different. That means it has to have its tentacles into every aspect of everyday life. Everything from the way schools are run to the way prisons are outsourced to the way the financial services are run to the way in which people have access to health care, it's an all-encompassing, it seems to me, political, cultural, educational apparatus.

as the social state is crippled, as the social state is in some way robbed, hollowed out and robbed of its potential and its capacities, what takes its place? The punishing state takes its place. You get this notion of incarceration, this, what we call the governing through crime complex where governance now has been ceded to corporations who largely are basically about benefiting the rich, the ultra-rich, the big corporations and allowing the state to exercise its power in enormously destructive and limited ways.

we kill the imagination by suggesting that the only kind of rationality that matters, the only kind of learning that matters is utterly instrumental, pragmatist. So what we do is we collapse education into training, and we end up suggesting that not knowing much is somehow a virtue. And I'll and I think what's so disturbing about this is not only do you see it in the popular culture with the lowest common denominator now drives that culture, but you also see it coming from politicians who actually say things that suggest something about the policies they'd like to implement.

Rick Santorum is not-- is kind of a, you know, an obvious figure. But when he stands up in front of a body of Republicans and he says, the last thing we need in the Republican party are intellectuals. And I think it's kind of a template for the sort of idiocy that increasingly now dominates our culture.

I think intellectuals are-- there are two ways we can describe intellectuals. In the most general sense, we can say, "Intellectuals are people who take pride in ideas. They work with ideas." I mean, they believe that ideas matter. They believe that there's no such thing as common sense, good sense or bad sense, but reflective sense.

how we learn what we learn and what we do with the knowledge that we have is not just for ourselves. It's for the way in which we can expand and deepen the very processes of democracy in general, and address those problems and anti-democratic forces that work against it.

I think the real issue here is, you know, what would it mean to begin to do at least two things?

one is to develop cultural apparatuses that can offer a new vocabulary for people, where questions of freedom and justice and the problems that we're facing can be analyzed in ways that reach mass audiences in accessible language. We have to build a formative culture

Secondly, we've got to overcome the fractured nature of these movements. I mean the thing that plagues me about progressives in the left and liberals is they are all sort of ensconced in these fragmented movements

here's the contradiction I hear in what you're saying. That if you write about a turning toward despair and cynicism in politics. Can you get movements out of despair and cynicism? Can you get people who will take on the system when they have been told that the system is so powerful and so overwhelming that they've lost their, as you call it, moral and political agency?

to be different than it is now, rather than romanticizing hope and turning it into something Disney-like, right, it really has to involve the hard work of A) recognizing the structures of domination that we have to face, B) organizing collectively and somehow to change those, and C) believing it can be done, that it's worth the struggle.

I refuse to become complicitous. I refuse to say--I refuse to be alive and to watch institutions being handed over to right wing zealots. I refuse to be alive and watch the planet be destroyed. I mean, when you mentioned-- you talk about the collective imagination, you know, I mean that imagination emerges when people find strength in collective organizations, when they find strength in each other.

“Nothing in the West can compare with the role which aesthetics has played in Japanese life and history since the Heian period”; and “the miyabi spirit of refined sensibility is still very much in evidence” in modern aesthetic criticism.9

there has run through history the idea that the Japanese are, in terms of their original nature (that is, their nature before the introduction from the outside of such systems of thought and religion as Confucianism and Buddhism), essentially an emotional people. And in stressing the emotional side of human nature, the Japanese have always assigned high value to sincerity (makoto) as the ethic of the emotions.

If the life of the emotions thus had an ethic in makoto, the evolution of mono no aware in the Heian period provided it also with an aesthetic.

Tsurayuki said, in effect, that people are emotional entities and will intuitively and spontaneously respond in song and verse when they perceive things and are moved. The most basic sense of mono no aware is the capacity to be moved by things, whether they are the beauties of nature or the feelings of people,

One of the finest artistic achievements of the middle and late Heian period was the evolution of a native style of essentially secular painting that reached its apex in the narrative picture scrolls of the twelfth century. The products of this style of painting are called “Yamato [that is, Japanese] pictures” to distinguish them from works categorized as “Chinese pictures.”

The Fujiwara epoch, in literature as well as the visual arts, was soft, approachable, and “feminine.” By contrast, the earlier Jōgan epoch had been forbidding, secretive (esoteric), and “masculine.”

Despite the apparent lust of the samurai for armed combat and martial renown, much romanticized in later centuries, the underlying tone of the medieval age in Japan was from the beginning somber, pessimistic, and despairing. In The Tale of Genji the mood shifted from satisfaction with the perfections of Heian courtier society to uncertainty about this life and a craving for salvation in the next.

Despite political woes and territorial losses, the Sung was a time of great advancement in Chinese civilization. Some scholars, impressed by the extensive growth in cities, commerce, maritime trade, and governmental bureaucratization in the late T’ang and Sung, have even asserted that this was the age when China entered its “early modern” phase. The Sung was also a brilliant period culturally.

the fortuitous combination of desire on the part of the Sung to increase its foreign trade with Japan and the vigorous initiative taken in maritime activity by the Taira greatly speeded the process of transmission.

The Sung period in China, on the other hand, was an exceptional age for scholarship, most notably perhaps in history and in the compilation of encyclopedias and catalogs of art works. This scholarly activity was greatly facilitated by the development of printing, invented by the Chinese several centuries earlier.

In addition to reviving interest in Japanese poetry, the use of kana also made possible the evolution of a native prose literature.

peasantry, who formed the nucleus of what came to be known as the True Sect of Pure Land Buddhism. Through the centuries, this sect has attracted one of the largest followings among the Japanese, and its founder, Shinran, has been canonized as one of his country’s most original religious thinkers.

True genre art, picturing all classes at work and play, did not appear in Japan until the sixteenth century. The oldest extant genre painting of the sixteenth century is a work, dating from about 1525, called “Views Inside and Outside Kyoto” (rakuchū-rakugai zu).

the aesthetic principles that were largely to dictate the tastes of the medieval era. We have just remarked the use of sabi. Another major term of the new medieval aesthetics was yūgen, which can be translated as “mystery and depth.” Let

One of the basic values in the Japanese aesthetic tradition—along with such things as perishability, naturalness, and simplicity—is suggestion. The Japanese have from earliest times shown a distinct preference for the subtleties of suggestion, intimation, and nuance, and have characteristically sought to achieve artistic effect by means of “resonances” (yojō).

Amidism was not established as a separate sect until the time of the evangelist Hōnen (1133–1212).

But even in Chōmei we can observe a tendency to transform what is supposed to be a mean hovel into something of beauty based on an aesthetic taste for “deprivation” (to be discussed later in this chapter) that evolved during medieval times.

Apart from the proponents of Pure Land Buddhism, the person who most forcefully propagated the idea of universal salvation through faith was Nichiren (1222–82).

Nichiren held that ultimate religious truth lay solely in the Lotus Sutra, the basic text of the Greater Vehicle of Buddhism in which Gautama had revealed that all beings possess the potentiality for buddhahood.

At the time of its founding in Japan by Saichō in the early ninth century, the Tendai sect had been based primarily on the Lotus Sutra; but, in the intervening centuries, Tendai had deviated from the Sutra’s teachings and had even spawned new sects, like those of Pure Land Buddhism, that encouraged practices entirely at variance with these teachings.

Declaring himself “the pillar of Japan, the eye of the nation, and the vessel of the country,”14 Nichiren seems even to have equated himself with Japan and its fate.

The kōan is especially favored by what the Japanese call the Rinzai sect of Zen, which is also known as the school of “sudden enlightenment” because of its belief that satori, if it is attained, will come to the individual in an instantaneous flash of insight or awareness. The other major sect of Zen, Sōtō, rejects this idea of sudden enlightenment and instead holds that satori is a gradual process to be attained primarily through seated meditation.

Fought largely in Kyoto and its environs, the Ōnin War dragged on for more than ten years, and after the last armies withdrew in 1477 the once lovely capital lay in ruins. There was no clear-cut victor in the Ōnin War. The daimyos had simply fought themselves into exhaustion,

Yoshimasa was perhaps even more noteworthy as a patron of the arts than his grandfather, Yoshimitsu. In any case, his name is just as inseparably linked with the flourishing of culture in the Higashiyama epoch (usually taken to mean approximately the last half of the fifteenth century) as Yoshimitsu’s is with that of Kitayama.

The tea room, as a variant of the shoin room, evolved primarily in the sixteenth century.

Shukō’s admonition about taking care to “harmonize Japanese and Chinese tastes” has traditionally been taken to mean that he stood, in the late fifteenth century, at a point of transition from the elegant and “aristocratic” kind of Higashiyama chanoyu just described, which featured imported Chinese articles, to a new, Japanese form of the ceremony that used native ceramics,

the new kind of tea ceremony originated by Shukō is called wabicha, or “tea based on wabi.” Developed primarily by Shukō’s successors during the sixteenth century, wabicha is a subject for the next chapter.

The Japanese, on the other hand, have never dealt with nature in their art in the universalistic sense of trying to discern any grand order or structure; much less have they tried to associate the ideal of order in human society with the harmonies of nature. Rather,

The Chinese Sung-style master may have admired a mountain, for example, for its enduring, fixed quality, but the typical Japanese artist (of the fifteenth century or any other age) has been more interested in a mountain for its changing aspects:

Zen culture of Muromachi Japan was essentially a secular culture. This seems to be strong evidence, in fact, of the degree to which medieval Zen had become secularized: its view of nature was pantheistic and its concern with man was largely psychological.

Nobunaga’s castle at Azuchi and Hideyoshi’s at Momoyama have given their names to the cultural epoch of the age of unification. The designation of this epoch as Azuchi-Momoyama (or, for the sake of convenience, simply Momoyama) is quite appropriate in view of the significance of castles—as represented by these two historically famous structures—in the general progress, cultural and otherwise, of these exciting years.

Along with architecture, painting was the art that most fully captured the vigorous and expansive spirit of the Momoyama epoch of domestic culture during the age of unification. It was a time when many styles of painting and groups of painters flourished. Of the latter, by far the best known and most successful were the Kanō,

Motonobu also made free use of the colorful Yamato style of native art that had evolved during the Heian period and had reached its pinnacle in the great narrative picture scrolls of the twelfth and thirteenth centuries.

what screen painting really called for was color, and it was this that the Kanō artists, drawing on the native Yamato tradition, added to their work with great gusto during the Momoyama epoch. The color that these artists particularly favored was gold, and compositions done in ink and rich pigments on gold-leaf backgrounds became the most characteristic works of Momoyama art.

there could hardly be a more striking contrast between the spirits of two ages than the one reflected in the transition from the subdued monochromatic art of Japan’s medieval era to the blazing use of color by Momoyama artists, who stood on the threshold of early modern times.

aware, which, as we saw in Chapter 3, connotes the capacity to be moved by things. In the period of the Shinkokinshū, when Saigyō lived, this sentiment was particularly linked with the aesthetic of sabi or “loneliness” (and, by association, sadness). The human condition was essentially one of loneliness;

During the sixteenth century the ceremony was further developed as wabicha, or tea (cha) based on the aesthetic of wabi. Haga Kōshirō defines wabi as comprising three kinds of beauty: a simple, unpretentious beauty; an imperfect, irregular beauty; and an austere, stark beauty.

The alternate attendance system also had important consequences in the cultural realm, contributing to the development for the first time of a truly national culture. Thus, for example, the daimyos and their followers from throughout the country who regularly visited Edo were the disseminators of what became a national dialect or “lingua franca” and, ultimately, the standard language of modern Japan.

They also fostered the spread of customs, rules of etiquette, standards of taste, fashions, and the like that gave to Japanese everywhere a common lifestyle.

“[Tokugawa-period] statesmen thought highly of agriculture, but not of agriculturalists.”6 The life of the average peasant was one of much toil and little joy. Organized into villages that were largely self-governing, the peasants were obliged to render a substantial portion of their farming yields—on average, perhaps 50 percent or more—to the samurai, who provided few services in return. The resentment of peasants toward samurai grew steadily throughout the Tokugawa period and was manifested in countless peasant rebellions

Although in the long run the seclusion policy undeniably limited the economic growth of Tokugawa Japan by its severe restrictions both on foreign trade and on the inflow of technology from overseas, it also ensured a lasting peace that made possible a great upsurge in the domestic economy, especially during the first century of shogunate rule.

Both samurai and peasants were dependent almost solely on income from agriculture and constantly suffered declines in real income as the result of endemic inflation; only the townsmen, who as commercialists could adjust to price fluctuations, were in a position to profit significantly from the economic growth of the age.

We should not be surprised, therefore, to find this class giving rise to a lively and exuberant culture that reached its finest flowering in the Genroku epoch at the end of the seventeenth and the beginning of the eighteenth centuries. The mainstays of Genroku culture were the theatre, painting (chiefly in the form of the woodblock print), and prose fiction,

The Japanese had, of course, absorbed Confucian thinking from the earliest centuries of contact with China, but for more than a millennium Buddhism had drawn most of their intellectual attention. Not until the Tokugawa period did they come to study Confucianism with any great zeal.

One of the most conspicuous features of the transition from medieval to early modern times in Japan was the precipitous decline in the vigor of Buddhism and the rise of a secular spirit.

The military potential and much of the remaining landed wealth of the medieval Buddhist sects had been destroyed during the advance toward unification in the late sixteenth century. And although Buddhism remained very much part of the daily lives of the people, it not only ceased to hold appeal for many Japanese intellectuals but indeed even drew the outright scorn and enmity of some.

it was the Buddhist church—and especially the Zen sect—that paved the way for the upsurge in Confucian studies during Tokugawa times. Japanese Zen priests had from at least the fourteenth century on assiduously investigated the tenets of Sung Neo-Confucianism, and in ensuing centuries had produced a corpus of research upon which the Neo-Confucian scholarship of the Tokugawa period was ultimately built.

Yamaga Sokō is generally credited as the formulator of the code of bushidō, or the “way of the warrior.”4 Certainly he was a pioneer in analyzing the role of the samurai as a member of a true ruling elite and not simply as a rough, and frequently illiterate, participant in the endless civil struggles of the medieval age.

The fundamental purpose of Neo-Confucian practice is to calm one’s turbid ki to allow one’s nature (ri) to shine forth. The person who achieves this purpose becomes a sage, his ri seen as one with the universal principle, known as the “supreme ultimate” (taikyoku), that governs all things.

Neo-Confucianism proposed two main courses to clarify ri, one objective and the other subjective.7 The objective course was through the acquisition of knowledge by means of the “investigation of things,” a phrase taken by Chu Hsi from the Chinese classic The Great Learning (Ta hsüeh). At the heart of things to investigate was history,

Quite apart from any practical guidance to good rulership it may have provided, this Neo-Confucian stress on historical research proved to be a tremendous spur to scholarship and learning in general during the Tokugawa period;8 and, as we will see in the next chapter, it also facilitated the development of other, heterodox lines of intellectual inquiry.

the subjective course appeared to have been taken almost directly from Buddhism, and in particular Zen. It was the course of “preserving one’s heart by holding fast to seriousness,” which called for the clarification of ri by means remarkably similar to Zen meditation.

The calendrical era of Genro ku lasted from 1688 until 1703, but the Genroku cultural epoch is usually taken to mean the span of approximately a half-century from, say, 1675 until 1725. Setting the stage for this rise of a townsman-oriented culture was nearly a century of peace and steady commercial growth.

places of diversion and assignation, these quarters were the famous “floating worlds” (ukiyo) of Tokugawa fact and legend. Ukiyo, although used specifically from about this time to designate such demimondes, meant in the broadest sense the insubstantial and ever-changing existence in which man is enmeshed.

ukiyo15 always carried the connotation that life is fundamentally sad; but, in Genroku times, the term was more commonly taken to mean a world that was pleasurable precisely because it was constantly changing, exciting, and up-to-date.

the Tokugawa period was not at all like the humanism that emerged in the West from the Renaissance on. Whereas modern Western humanism became absorbed with people as individuals, with all their personal peculiarities, feelings, and ways, Japanese humanism of the Tokugawa period scarcely conceived of the existence of true individuals at all; rather, it focused on “the people” and regarded them as comprising essentially types, such as samurai, farmers, and courtesans.

there is little in the literature as a whole of that quality—character development—that is probably the single most important feature of the modern Western novel.

Although shogunate authorities and Tokugawa-period intellectuals in general had relatively little interest in the purely metaphysical side of Chu Hsi’s teachings, they found his philosophy to be enormously useful in justifying or ideologically legitimizing the feudal structure of state and society that had emerged in Japan by the seventeenth century.

With its radical advocacy of violent irrationality—to the point of psychosis—Hagakure has shocked many people. But during Japan’s militarist years of the 1930s and World War II, soldiers and others hailed it as something of a bible of samurai behavior, and the postwar nationalist writer Mishima Yukio was even inspired to write a book in praise of its values.

It is significant that many of the leading prose writers, poets, and critics of the most prominent journal of Japanese romanticism, Bungakukai (The Literary World, published from 1893 until 1898), were either converts to or strongly influenced by Protestant Christianity, the only creed in late Meiji Japan that gave primacy to the freedom and spiritual independence of the individual. The absolutism embodied in the Meiji Constitution demanded strict subordination of the interests of the individual to those of the state;

The feeling of frustration engendered by a society that placed such preponderant stress upon obedience to the group, especially in the form of filial piety toward one’s parents and loyalty to the state, no doubt accounts for much of the sense of alienation observable in the works of so many modern Japanese writers.

These writers have been absorbed to an unusual degree with the individual, the world of his personal psychology, and his essential loneliness. In line with this preoccupation, novelists have perennially turned to the diary-like, confessional tale—the so-called I-novel—as their preferred medium of expression.

In intellectual and emotional terms, the military came increasingly to be viewed as the highest repository of the traditional Japanese spirit that was the sole hope for unifying the nation to act in a time of dire emergency.

The enemy that had led the people astray was identified as those sociopolitical doctrines and ideologies that had been introduced to Japan from the West during the preceding half-century or so along with the material tools of modernization.

If there is a central theme to this book, it is that the Japanese, within the context of a history of abundant cultural borrowing from China in premodern times and the West in the modern age, have nevertheless retained a hard core of native social, ethical, and cultural values by means of which they have almost invariably molded and adapted foreign borrowing to suit their own tastes and purposes.

Again, the survey isn’t a perfect proxy for the opinions of right-leaning intellectuals, but it strongly suggests that there is nothing close to consensus on the right as to whether or not racially disparate outcomes are due to innate group differences. What’s more, while Charles Murray and others have emphasized IQ as a key factor that explains both interracial and intraracial disparities, my impression is that theirs is far from the leading narrative on the right.

A third story covered the Fresno State professor criticized for insulting Barbara Bush upon her death. A fourth reported on a Breitbart reporter who was suspended from Twitter for declaring that 100 percent of transgender people are “mental patients.” A fifth notes that the U.K. now ranks embarrassingly low on the Press Freedom Index. A sixth notes that a British man was fined in court for teaching his dog to do a Nazi salute––he says that he did it as a joke in order to annoy his girlfriend. A seventh praised Kanye West for ostensibly winning a victory for free speech. Those are the first articles that I pulled up, not a random sample, but they illustrate that the site’s coverage of free speech includes many controversies that, boiled down, have nothing to do with “the right to say races and sexes are inherently different without fear of censure,” along with some that do.

He concludes his Twitter essay, “The age of Trump is one of racial and gender animus. Trump’s divisiveness and hate have infected every corner of our intellectual landscape, poisoned every discussion.” With his last sentence I concur: “American intellectual life is just one more thing that won’t be healthy again until Trump is gone.”

I think that was something the right had failed to wrestle with. They hadn’t had those conversations.”

right-of-center magazines have been debating and reassessing the soul of their political philosophy. Trumpism has torn down the conservative house and broken it up for parts. Conservative magazines are working to bring a plausible intellectual order to this new reality — and figure out what comes next.

“I’ve been a big critic of mainstream-media ideological blinders and biases, and I still am,” he said. “But we also have a president who lies aggressively, who lies casually, who lies about things that matter in huge ways and about things that don’t matter at all.”

Goldberg and writers Jay Nordlinger and Kevin D. Williamson are perhaps the most conspicuous members of National Review’s anti-Trump camp.

Hayes hopes that when a reader of the liberal magazine the Nation or a watcher of MSNBC seeks out an “intellectually honest conservative take,” that person will go to the Weekly Standard.

Kristol said he was reluctant to assess the present-day magazine as a whole, but he agreed that such a change was possible. “I feel now like I was unconsciously constraining the ways I was thinking,” he said. “You had friends. You had allies. You didn’t want to look too closely at the less savory parts of them.”

While the Weekly Standard has generally reflected a conventionally hawkish Republican worldview, it has also been willing to entertain varying political outlooks, with its writers landing in different places on Trump and many other matters. Labash, for instance, never hid his opposition to the war in Iraq. “It’s a magazine, not a cult,” he says. “You’re free to think freely.”

Goldberg told me that he had been spared any pressure from his employers to line up with the White House — “not a peep from a soul” at AEI or National Review — but that other employers were less tolerant. “One of the things I have much less respect for is Conservatism Inc.,” he said. “When the real histories of this period are done, one of the more important points is that institutions, both in the media and the think- tank universe, that are dependent on really large donor bases, they were among the first to give way.”

In response, Hayes has increased the magazine’s focus on reporting, he said, less for the purpose of winning debates than to rescue a sense of shared premises. “We thought it was important to focus on reporting and facts and try to determine what the facts are, so that we can have a big debate about policies we should pursue as a country based on a common understanding of those facts,”

Krein seemed more sanguine than most conservative intellectuals I met, viewing the changed policy discourse as a good in itself. “We have an honest question — what the role of the nation-state is,” Krein said. “This is a world of nation-states, but we no longer have any positive rationale for them. Those questions need to be worked out.”

Most of the magazine’s writers are somewhere in between. “We have a number of writers who are vehemently anti-Trump; I’m one of them,” says National Review Online editor Charles C.W. Cooke. “That doesn’t mean he can’t do anything right. That would be to throw my brain away.”

“One of the giant ironies of this whole phenomenon for us is that Trump represents a cartoonish, often exaggerated, version of the direction we wanted to see the party go in,” Lowry said. “Trump was in a very different place on regulation and trade, but we had been widening the lens of mainstream conservatism and arguing that the party needed to be more populist.”

“National Review has absolutely become more interesting,” says Helen Andrews, an essayist who has written for nearly all of the publications mentioned in this article. “When Trump won, I thought that’s it. National Review is done. There’s no way they can bounce back. But it turns out that all the folks over there that I thought were peacetime consiglieres were actually ready to seize the moment.”

Other contributors, like Dennis Prager and Victor Davis Hanson, reliably line up behind Trump, arguing he’s the only defense against an overpowering left.

Merry’s hope, in the face of what he feels are increasingly unfavorable odds, is that Trump will fulfill some of his promises. Assessing that will be one of the main goals of the magazine in the coming years. “We’re interested in the Trump constituency,” Merry says. “The question for us is whether Trump is proving worthy of his voters.”

One curse of the American Conservative, starting with Iraq, has been to serve as an unheeded voice in the face of indifferent or hostile elite opinion. In 2011, Larison was sounding repeated warnings against intervening in Libya, and for several years, before more famous names took notice, he was a lonely voice against the Saudi war in Yemen.

Back in June 2016, the magazine ran a cover story by McConnell, “Why Trump Wins,” which argued that globalism vs. nationalism was the new defining issue in our politics and that GOP elites would be unable to “put the lid on the aspirations Trump has unleashed.”

A sense of the political power of cultural conversations likewise inspired former Senate staffer Ben Domenech, now 36, to launch the Federalist in the fall of 2013

Each of them is playing a distinct role on the right.

Modern Age, founded by conservative luminary Russell Kirk in 1957 and operated by the Intercollegiate Studies Institute, takes what may be the most high-toned approach to politics, with many academic contributors, and McCarthy hopes to see its pages synthesizing ideas from different strains of conservatism.

The National Interest, co-founded in 1985 by the late Irving Kristol, father of Bill, remains devoted to foreign-policy realism, offering thoughtful articles on what role the United States should play on a changed world stage.

National Affairs, founded by former George W. Bush policy staffer Yuval Levin in 2009 as a venue in which conservative policy could be considered more deeply, spent the Obama years offering broad philosophical articles along with wonkier explorations of policymaking, from housing to public broadcasting. This continues, but after the rise of Trump, the journal has become even more introspective, running articles with titles like “Redeeming Ourselves” and “Is the Party Over?”

These publications are highly unlikely to affect the course of Trump, but, by making plausible sense of this moment sooner rather than later, they may affect the course of his successors.

Two surprising stars of the Trump era have been the Claremont Review of Books and the religious journal First Things. It was in the normally restrained Claremont Review of Books that someone going by the name “Publius Decius Mus” (later revealed to be Michael Anton) published “The Flight 93 Election,” an influential essay arguing that the election of Trump, however extreme the risks, was the only hope of preventing a complete surrender to the cultural left.

The trajectory of First Things, a journal of religion and public life founded in 1990, has been even more striking. Its editor, R.R. Reno, contributed to the “Against Trump” issue of National Review but became increasingly frustrated by what he felt was the failure of his fellow conservatives to understand the nature of the rebellion taking place. Eventually, Reno wound up signing on to a “Statement of Unity” in support of Trump by a group called Scholars & Writers for America. First Things is now devoting itself to understanding the altered political and cultural landscape. “The conservative intellectual infrastructure is like a city after the neutron bomb goes off,” says Reno. “There’s a whole network of ideas, and it turns out there are no voters for those ideas.”

The monthly conservative magazine the New Criterion, edited by Roger Kimball, may devote the bulk of its pages to reviews of things like symphonies or art exhibits, but it was also among the first journals to take Trump seriously and understand, as contributor James Bowman put it in October 2015, that Trump spoke for “those whom the progressives have sought to shut out of decent society, which encompasses a much larger universe than that of the movement conservatives.”

Commentary, founded in 1945 by the American Jewish Committee — from which it separated in 2007, becoming a stand-alone nonprofit — has always balanced its forays into politics with grander musings on Western civilization, Judaism and high culture. This seems to be a successful combination in the Trump era, because the circulation, according to Podhoretz, has risen by over 20 percent since the 2016 election. Podhoretz, who has edited the magazine since 2009 (his father, Norman Podhoretz, edited it from 1960 to 1995), is known for a prickly and combative approach to public life

“It may be that Commentary is uniquely suited to the weirdness of this position because it has been a countercultural publication for close to 50 years. It is a Jewish publication on the right. It is a conservative publication in a liberal Jewish community. It remains a journal with literary, cultural and intellectual interests, which makes it a minority in the world of conservative opinion, which tends not to focus on the life of the cultural mind.”

Commentary has had several high-profile articles in the past year. In February 2017, it published “Our Miserable 21st Century,” by Nicholas N. Eberstadt, who argued that the economic insecurity of Americans spiked after 2000 and never recovered.

Many of the smallest conservative journals are unadorned and low in circulation. But, in keeping with the rule that what’s in the wilderness today can be most influential tomorrow, they too are awash in fresh ideas. “There’s still a pretty substantial community that relies on these publications as a channel of communications within the conservative neural network,” observes Daniel McCarthy, editor of one such journal, Modern Age. “They’re even more relevant today than they were in 2012.”

Domenech told me he started to envision a new kind of conservative opinion site after observing that more and more areas of our culture — movies, talk shows, sports — were becoming politicized.

The staff of the Federalist is majority female, half millennial, and a quarter minority, according to Domenech, and youthfulness was reflected in the publication’s design

By engaging in pop-culture debates, going on television, and focusing on engagement with writers and voices outside the conservative sphere, the Federalist hopes to reach audiences that might normally be dismissive

Conservative magazines, Domenech said, had been mistaken to think they spoke for voters on the right. “This battle was not over whether we’re going to have a Chamber of Commerce agenda or a constitutionalist agenda,” Domenech said. “It left out this huge swath of people who weren’t interested in either of those things.”

As much as their contributors may differ in opinion or even dislike one another, what unites these magazines — and distinguishes them from right-wing outlets like Breitbart — is an almost quaint belief in debate as an instrument of enlightenment rather than as a mere tool of political warfare.

“There’s an argument on part of the right that the left is utterly remorseless and we need to be like that,” says Lowry. “That’s the way you lose your soul and you have no standards.”

“You want to be a revolutionary on the right?” asks Labash. “Tell the truth. Call honest balls and strikes. That’s become pretty revolutionary behavior in these hopelessly tribal times.”

With so many Americans today engaged in partisan war, any publication with a commitment to honesty in argument becomes a potential peacemaker. It also becomes an indispensable forum for working out which ideas merit a fight in the first place. This is what, in their best moments, the conservative magazines are now doing.

Ideologically, the president is trying to depose so-called mainstream media in favor of the media he likes — Breitbart News and the rest.

he’s trying to substitute news for propaganda, information for boosterism.

His objection is to objectivity itself. He’s perfectly happy for the media to be disgusting and corrupt — so long as it’s on his side.

that’s not all the president is doing.

Today, just 17% of adults aged 18-24 read a newspaper daily, down from 42% at the turn of the century. Today there are fewer than 33,000 full-time newsroom employees, a drop from 55,000 just 20 years ago.

“Many people say” is what’s known as an argumentum ad populum. If we were a nation of logicians, we would dismiss the argument as dumb.

The president is responding to a claim of fact not by denying the fact, but by denying the claim that facts are supposed to have on an argument.

He isn’t telling O’Reilly that he’s got his facts wrong. He’s saying that, as far as he is concerned, facts, as most people understand the term, don’t matter: That they are indistinguishable from, and interchangeable with, opinion; and that statements of fact needn’t have any purchase against a man who is either sufficiently powerful to ignore them or sufficiently shameless to deny them — or, in his case, both.

If I had to sum it up in a single sentence, it would be this: Truth is what you can get away with.

Today we have “dis-intermediating” technologies such as Twitter, which have cut out the media as the middleman between politicians and the public

Consider this recent exchange he had with Bill O’Reilly. O’Reilly asks:Is there any validity to the criticism of you that you say things that you can’t back up factually, and as the President you say there are three million illegal aliens who voted and you don’t have the data to back that up, some people are going to say that it’s irresponsible for the President to say that.To which the president replies:Many people have come out and said I’m right.

If a public figure tells a whopping lie once in his life, it’ll haunt him into his grave. If he lies morning, noon and night, it will become almost impossible to remember any one particular lie. Outrage will fall victim to its own ubiquity.

“We have been re-defining deviancy so as to exempt much conduct previously stigmatized, and also quietly raising the ‘normal’ level in categories where behavior is now abnormal by any earlier standard,” Moynihan wrote.

I personally think we crossed a rubicon in the Clinton years, when three things happened: we decided that some types of presidential lies didn’t matter; we concluded that “character” was an over-rated consideration when it came to judging a president; and we allowed the lines between political culture and celebrity culture to become hopelessly blurred.

It has been stunning to watch a movement that once believed in the benefits of free trade and free enterprise merrily give itself over to a champion of protectionism whose economic instincts recall the corporatism of 1930s Italy or 1950s Argentina.

One of the most interesting phenomena during the presidential campaign was waiting for Trump to say that one thing that would surely break the back of his candidacy.

Abraham Lincoln, in his first inaugural address, called on Americans to summon “the better angels of our nature.” Donald Trump’s candidacy, and so far his presidency, has been Lincoln’s exhortation in reverse.

The interesting conversation concerns how we come to accept those lies.

Whichever way, it’s exhilarating. Haven’t all of us noticed that everything feels speeded up, more vivid, more intense and consequential? One of the benefits of an alternative-facts administration is that fiction can take you anywhere.

At some point, it becomes increasingly easy for people to mistake the reality of the performance for reality itself. If Trump can get through a press conference like that without showing a hint of embarrassment, remorse or misgiving—well, then, that becomes a new basis on which the president can now be judged.

I’ve offered you three ideas about how it is that we have come to accept the president’s behavior.

The first is that we normalize it, simply by becoming inured to constant repetition of the same bad behavior.

The second is that at some level it excites and entertains us.

And the third is that we adopt new metrics of judgment, in which politics becomes more about perceptions than performance—of how a given action is perceived as being perceived.

Let me add a fourth point here: our tendency to rationalize.

Overall, the process is one in which explanation becomes rationalization, which in turn becomes justification. Trump says X. What he really means is Y. And while you might not like it, he’s giving voice to the angers and anxieties of Z. Who, by the way, you’re not allowed to question or criticize, because anxiety and anger are their own justifications these days.

The most painful aspect of this has been to watch people I previously considered thoughtful and principled conservatives give themselves over to a species of illiberal politics from which I once thought they were immune.

In his 1953 masterpiece, “The Captive Mind,” the Polish poet and dissident Czeslaw Milosz analyzed the psychological and intellectual pathways through which some of his former colleagues in Poland’s post-war Communist regime allowed themselves to be converted into ardent Stalinists

They wanted to believe. They were willing to adapt. They thought they could do more good from the inside. They convinced themselves that their former principles didn’t fit with the march of history, or that to hold fast to one’s beliefs was a sign of priggishness and pig-headedness. They felt that to reject the new order of things was to relegate themselves to irrelevance and oblivion. They mocked their former friends who refused to join the new order as morally vain reactionaries. They convinced themselves that, brutal and capricious as Stalinism might be, it couldn’t possibly be worse than the exploitative capitalism of the West.

I fear we are witnessing a similar process unfold among many conservative intellectuals on the right.

Here’s a simple truth about a politics of dishonesty, insult and scandal: It’s entertaining.

It is no less stunning to watch people once mocked Obama for being too soft on Russia suddenly discover the virtues of Trump’s “pragmatism” on the subject.

And it is nothing short of amazing to watch the party of onetime moral majoritarians, who spent a decade fulminating about Bill Clinton’s sexual habits, suddenly find complete comfort with the idea that character and temperament are irrelevant qualifications for high office.

There’s the same desperate desire for political influence; the same belief that Trump represents a historical force to which they ought to belong; the same willingness to bend or discard principles they once considered sacred; the same fear of seeming out-of-touch with the mood of the public; the same tendency to look the other way at comments or actions that they cannot possibly justify; the same belief that you do more good by joining than by opposing; the same Manichean belief that, if Hillary Clinton had been elected, the United States would have all-but ended as a country.

This is supposed to be the road of pragmatism, of turning lemons into lemonade. I would counter that it’s the road of ignominy, of hitching a ride with a drunk driver.

We each have our obligations to see what’s in front of one’s nose, whether we’re reporters, columnists, or anything else. This is the essence of intellectual integrity.

Not to look around, or beyond, or away from the facts, but to look straight at them, to recognize and call them for what they are, nothing more or less. To see things as they are before we re-interpret them into what we’d like them to be. To believe in an epistemology that can distinguish between truth and falsity, facts and opinions, evidence and wishes. To defend habits of mind and institutions of society, above all a free press, which preserve that epistemology. To hold fast to a set of intellectual standards and moral convictions that won’t waver amid changes of political fashion or tides of unfavorable opinion. To speak the truth irrespective of what it means for our popularity or influence.

The legacy of Danny Pearl is that he died for this. We are being asked to do much less. We have no excuse not to do it.

At the other extreme sit conservatives like my Atlantic colleague David Frum, Johns Hopkins School of Advanced and International Studies Professor Eliot Cohen, and New York Times columnist David Brooks, who warned against Trump during the campaign, and believe he is now vindicating their fears.

For them, conservatism is about prudence, inherited wisdom, and a government that first does no harm; they see none of those virtues in Trump. They see themselves as the inheritors of a rich conservative intellectual tradition; Trump’s ignorance embarrasses them.

they believe America should stand for ideals that transcend race, religion and geography; they fear white Christian identity politics in their bones

In between are the conservatives who will tip the balance. Unlike Breitbart and company, they generally opposed Trump during the campaign. Unlike Brooks and company, they serve a conservative audience that now overwhelmingly backs him.

they work for conservative publications and networks. Their business model is opposing the left. And that means opposing the people who oppose Trump."

National Review is the most illustrative. During the campaign, it called Trump “a menace to American conservatism who would take the work of generations and trample it underfoot in behalf of a populism as heedless and crude as the Donald himself.”

But now Trump is a Republican president, popular with most conservatives, and under liberal attack. So National Review has developed a technique that could be called anti-anti-Trump. It goes like this.

Step number one: Accuse Trump’s opponents of hyperbole.

Step number two: Briefly acknowledge Trump’s flaws while insisting they’re being massively exaggerated.

The problem with these formulations should be clear. Some liberal criticism of Trump may indeed be melodramatic. But liberals don’t wield much power in Washington right now. Conservatives do. The key question facing National Review, therefore, is not whether Trump’s actions are as bad as the most extreme lefties say they are. The key question is whether Trump’s actions warrant conservative opposition.

In this way, National Review minimizes Trump’s misdeeds without appearing to defend them.

Among National Review’s favorite phrases these days is “Trump Derangement Syndrome.” It refers to Democrats who describe Trump as mentally unstable, a pathological liar or a would-be dictator

But National Review once described Trump in those terms itself. A year ago, in its issue entitled, “Against Trump,” the magazine called him a “huckster” whose populism contained “strong-man overtones.”

Its contributors declared him a “charlatan,” a “con man,” someone exhibiting “emotional immaturity bordering on personality disorder” and an “American Mussolini.”

Where exactly does National Review see the evidence of emotional, intellectual and moral growth?

It’s not deranged to worry that Trump may undermine liberal democracy. It’s deranged to think that leftist hyperbole constitutes the greater threat. Unfortunately, that form of Trump Derangement Syndrome is alive and well at National Review.

It is inconvenient for National Review that the individual in government who now most threatens the principles it holds dear is not a liberal, but a president that most conservatives support. But evading that reality doesn’t make it any less true.

The project would demand that Habermas reconsider the major philosophers of world-rationalization—Kant, Hegel, Weber—to wrest from their theories all that might enrich a new model of truly human freedom while dispensing with their impoverished conception of reason as a mere instrument for the mastery of nature.

The very armature of the Enlightenment tradition had to be excavated and reset, like a bone that had once broken and never properly healed.

in these volatile times, intellectuals would do well to reacquaint themselves with what Kolakowski described as the “history of many deceitful hopes”—the crimes of ideological passion in which even liberals have been complicit. ♦

“It was André Glucksmann who dealt the decisive blow to Communism in France,”

“In the West, he presented the anti-totalitarian case more starkly and more passionately than anyone else in modern times,

“He was a passionate defender of the superoppressed, whether it was the prisoners of the Gulag, the Bosnians and Kosovars, gays during the height of the AIDS crisis, the Chechens under Putin or the Iraqis under Saddam,” he said. “When he turned against Communism, it was because he realized that Communists were not on the same side.”

After earning the teaching degree known as an agrégation from the École Normale Supérieure de Saint-Cloud in 1961, Mr. Glucksmann enrolled in the National Center for Scientific Research to pursue a doctorate under Raymond Aron — an odd matchup because Aron was France’s leading anti-Marxist intellectual.

His subsequent turn away from Marxism made him a reviled figure on the left, and former comrades looked on aghast as he became one of France’s most outspoken defenders of the United States. He argued for President Ronald Reagan’s policy of nuclear deterrence toward the Soviet Union, intervention in the Balkans and both American invasions of Iraq. In 2007, he supported the candidacy of Nicolas Sarkozy for the French presidency.

“There is the Glucksmann who was right and the Glucksmann who could — with the same fervor, the same feeling of being in the right — be wrong,” Mr. Lévy wrote in a posthumous appreciation for Le Monde. “What set him apart from others under such circumstances is that he would admit his error, and when he came around he was fanatical about studying his mistake, mulling it over, understanding it.”

In his most recent book, “Voltaire Counterattacks,” published this year, he positioned France’s greatest philosopher, long out of favor, as a penetrating voice perfectly suited to the present moment.

“I think thought is an individual action, not one of a party,” Mr. Glucksmann told The Chicago Tribune in 1991. “First you think. And if that corresponds with the Left, then you are of the Left; if Right, then you are of the Right. But this idea of thinking Left or Right is a sin against the spirit and an illusion.”

Bush also destroyed centrist Democrats intellectually, by making it impossible for them to credibly critique liberalism from the right.

. In the late ’80s and the ’90s, centrist Democrats had also argued that Reagan’s decision to boost defense spending and aid the Afghan mujahideen had helped topple the Soviet empire. But in 2003, when Bush invaded Iraq, he sparked the greatest foreign-policy catastrophe since Vietnam.

If the lesson of the Reagan era had been that Democrats should give a Republican president his due, the lesson of the Bush era was that doing so brought disaster.

In the Senate, Bush’s 2001 tax cut passed with 12 Democratic votes; the Iraq War was authorized with 29. As the calamitous consequences of these votes became clear, the revolt against them destroyed the Democratic Party’s centrist wing

With the Dean campaign came an intellectual revolution inside the Democratic Party. His insurgency helped propel Daily Kos, a group blog dedicated to stiffening the liberal spine. It energized the progressive activist group MoveOn. It also coincided with Paul Krugman’s emergence as America’s most influential liberal columnist and Jon Stewart’s emergence as America’s most influential liberal television personality.

All of this has shaped the Clinton campaign’s response to Sanders. At the first Democratic debate, she noted that, unlike him, she favors “rein[ing] in the excesses of capitalism” rather than abandoning it altogether. But the only specific policy difference she highlighted was gun control, on which she attacked him from the left.

Whereas the party’s most respected thinkers had once urged Democrats to critique liberal orthodoxy, they now criticized Democrats for not defending that orthodoxy fiercely enough. The presidency of George W. Bush had made Democrats unapologetically liberal, and the presidency of Barack Obama was the most tangible result.

that’s only half the story. Because if George W. Bush’s failures pushed the Democratic Party to the left, Barack Obama’s have pushed it even further. If Bush was responsible for the liberal infrastructure that helped elect Obama, Obama has now inadvertently contributed to the creation of two movements—Occupy and Black Lives Matter—dedicated to the proposition that even the liberalism he espouses is not left-wing enough.

Todd Gitlin quotes Jeremy Varon, a close observer of Occupy who teaches at the New School for Social Research, as saying, “This is the Obama generation declaring their independence from his administration. We thought his voice was ours. Now we know we have to speak for ourselves.

Occupy. The movement may have burned out, but it injected economic inequality into the American political debate

The same anger that sparked Occupy—directed not merely at Wall Street but at the Democratic Party elites who coddled it—fueled Bill de Blasio’s election and Elizabeth Warren’s rise to national prominence. And without Occupy, it’s impossible to understand why a curmudgeonly Democratic Socialist from Vermont is seriously challenging Hillary Clinton

the Democracy Alliance, the party’s most influential donor club, which includes mega-funders such as George Soros and Tom Steyer, has itself shifted leftward during the Obama years. In 2014, it gave Warren a rapturous welcome when she spoke at the group’s annual winter meeting. Last spring it announced that it was making economic inequality its top priority.

By the time Barack Obama defeated Hillary Clinton for the Democratic presidential nomination in 2008, in part because of her support for the Iraq War, the mood inside the party had fundamentally changed.

Moreover, the Occupy-Warren-Sanders axis has influenced Clinton’s own economic agenda, which is significantly further left than the one she ran on in 2008. She has called for tougher regulation of the financial industry, mused about raising Social Security taxes on the wealthy (something she opposed in 2008), and criticized the Trans-Pacific Partnership (a trade agreement she once gushed about).

“Black Lives Matter developed in the wake of the failure of the Obama administration,” argues the Cornell sociologist Travis Gosa, a co-editor of The Hip Hop & Obama Reader. “Black Lives Matter is the voice of a Millennial generation that’s been sold a ba

Had Black Lives Matter existed when Bill Clinton was seeking the presidency, he probably would have run against the group

Today, by contrast, the Democratic Establishment has responded to Black Lives Matter much as it responded to Occupy: with applause

what’s most remarkable isn’t Hillary Clinton’s move to the left, or the Democratic Party’s. It’s the American public’s willingness to go along.

Much of this shift is being driven by a changing mood among whites. Between January and April alone, according to a YouGov poll, the percentage of whites who called deaths like those of Michael Brown and Freddie Gray “isolated incident[s]” dropped 20 points. There’s even been movement within the GOP. From 2014 to 2015, the percentage of Republicans saying America needs to make changes to give blacks an equal chance rose 15 points—more than the percentage increase among Democrats or Independents.

Most interesting—because he is the Republican candidate with the keenest sense of how to appeal to the general electorate—has been the approach of Senator Marco Rubio. In August, a Fox News anchor asked him about Black Lives Matter. Instead of condemning the movement, Rubio told the story of an African American friend of his whom police had stopped eight or nine times over the previous 18 months even though he had never broken the law. “This is a problem our nation has to confront,” Rubio declared. Then he talked about young African Americans who get arrested for nonviolent offenses and pushed into plea deals by overworked public defenders. The government, he said, must “look for ways to divert people” from going to jail “so that you don’t get people stigmatized early in life.”

Conservative Republicans didn’t talk this way in the ’90s. They didn’t talk this way even in the early Obama years. The fact that Rubio does so now is more evidence that today, unlike in the mid-’60s, the debate about race and justice isn’t moving to the right. It’s moving further left

What’s different this time? One difference is that in the 1960s and ’70s, crime exploded, fueling a politics of fear and vengeance. Over the past two decades, by contrast, crime has plummeted. And despite some hyperbolic headlines, there’s no clear evidence that it’s rising significantly again.

When the Williams Institute at the UCLA School of Law examined polls, it found that between two-thirds and three-quarters of Americans now support barring discrimination against transgender people.

Most Americans, in other words, having decided that discriminating against lesbians and gay men was wrong, have simply extended that view to transgender people via what Flores describes as a “mechanism of attitude generalization.”

In polling, Americans typically say they favor smaller government in general while supporting many specific government programs. When Bill Clinton took office in 1993, Americans said they favored “a smaller government providing fewer services” over “a bigger government providing more services” by 37 percentage points. When Obama took power in 2009, the margin was a mere eight points. And despite the president’s many economic interventions, the most recent time Pew asked that question, in September 2014, the margin was exactly the same.

This intervention has sparked an angry response on the Republican right, but not among Americans as a whole.

On health care, the story is similar: no public backlash. When Obama signed the Affordable Care Act in March 2010, most polls showed Americans opposing it by about eight to 10 points. Today, the margin is almost identical

Little has changed on taxes, either, even though Obama allowed some of the tax cuts passed under George W. Bush to expire. The percentage of Americans who say they pay more than their fair share in taxes is about the same as it was in the spring of 2010 (

in an era when government has grown more intrusive, African American activists have grown more confrontational, and long-standing assumptions about sexual orientation and gender identity have been toppled, most Americans are not yelling “stop,” as they began doing in the mid-1960s. The biggest reason: We’re not dealing with the same group of Americans.

On issue after issue, it is the young who are most pleased with the liberal policy shifts of the Obama era, and most eager for more

It is largely because of them that the percentage of Americans who want government to “promote traditional values” is now lower than at any other time since Gallup began asking the question in 1993, and that the percentage calling themselves “socially liberal” now equals the percentage calling themselves “socially conservative” for the first time since Gallup began asking that question in 1999.

Millennials are also sustaining support for bigger government. The young may not have a high opinion of the institutions that represent them, but they nonetheless want those institutions to do more

They were also 25 points more likely than those 65 and older to approve of Occupy Wall Street and 36 points more favorable toward socialism, which they actually preferred to capitalism, 49 percent to 46 percent. As the Pew report put it, “Millennials, at least so far, hold ‘baked in’ support for a more activist government.

The press often depicts American politics as a battle pitting ever more liberal Democrats against ever more conservative Republicans. Among the young, however, that’s inaccurate. Young Democrats may be more liberal than their elders, but so are young Republicans. According to Pew, a clear majority of young Republicans say immigrants strengthen America, half say corporate profits are too high, and almost half say stricter environmental laws are worth the cost—answers that sharply distinguish them from older members of the GOP.

Asked how they categorize themselves ideologically, more than two-thirds of Republican Millennials call themselves either “liberal” or “mixed,” while fewer than one-third call themselves “conservative.” Among the oldest Republicans, that breakdown is almost exactly reversed.

Millennials are not liberal primarily because they are young. They are liberal because their formative political experiences were the Iraq War and the Great Recession, and because they make up the most secular, most racially diverse, least nationalistic generation in American history. And none of that is likely to change.

America is not governed by public-opinion polls, after all. Congressional redistricting, felon disenfranchisement, and the obliteration of campaign-finance laws all help insulate politicians from the views of ordinary people, and generally empower the right. But despite these structural disadvantages, Obama has enacted a more consequential progressive agenda than either of his two Democratic predecessors did

If Clinton does win, it’s likely that on domestic policy, she will govern to Obama’s left. (On foreign policy, where there is no powerful left-wing activist movement like Occupy or Black Lives Matter, the political dynamics are very different.) Clinton’s campaign proposals already signal a leftward shift. And people close to her campaign suggest that among her top agenda items would be paid family leave, debt-free college tuition, and universal preschool

Clinton will face this reality from her first day in office. And she will face it knowing that because she cannot inspire liberals rhetorically as Obama can, they will be less likely to forgive her heresies on policy. Like Lyndon B. Johnson after John F. Kennedy, she will have to deliver in substance what she cannot deliver in style.

it’s likely that any Republican capable of winning the presidency in 2016 would govern to the left of George W. Bush. In the first place, winning at all would require a different coalition. When Bush won the presidency in 2000, very few Millennials could vote. In 2016, by contrast, they will constitute roughly one-third of those who turn out

In 2000, African Americans, Hispanics, and Asians constituted 20 percent of voters. In 2016, they will constitute more than 30 percent.

even if the 2016 Republican nominee wins 60 percent of the white vote (more than any GOP nominee in the past four decades except Reagan, in 1984, has won), he or she will still need almost 30 percent of the minority vote. Mitt Romney got 17 percent.

This need to win the votes of Millennials and minorities, who lean left not just on cultural issues but on economic ones, will shape how any conceivable Republican president campaigns in the general election, and governs once in office.

If America’s demographics have changed since the Bush presidency, so has the climate among conservative intellectuals. There is now an influential community of “reformocons”—in some ways comparable to the New Democratic thinkers of the 1980s—who believe Republicans have focused too much on cutting taxes for the wealthy and not enough on addressing the economic anxieties of the middle and working classes.

The candidate closest to the reformocons is Rubio, who cites several of them by name in his recent book. He says that partially privatizing Social Security, which Bush ran on in 2000 and 2004, is an idea whose “time has passed.” And unlike Bush, and both subsequent Republican presidential nominees, Rubio is not proposing a major cut in the top income-tax rate. Instead, the centerpiece of his economic plan is an expanded child tax credit, which would be available even to Americans who are so poor that they don’t pay income taxes

it’s likely that were he elected, Rubio wouldn’t push through as large, or as regressive, a tax cut as Bush did in 2001 and 2003. Partly, that’s because a younger and more ethnically diverse electorate is less tolerant of such policies. Partly, it’s because Rubio’s administration would likely contain a reformocon faction more interested in cutting taxes for the middle class than for the rich. And partly, it’s because the legacy of the Bush tax cuts themselves would make them harder to replicate

A key figure in passing the Bush tax cuts was Federal Reserve Chairman Alan Greenspan, who in 2001 warned that unless Washington lowered tax rates, surpluses might grow too large, thus producing a dangerous “accumulation of private assets by the federal government.” Greenspan’s argument gave the Bush administration crucial intellectual cover. But the idea now looks laughable. And it’s hard to imagine the current Federal Reserve chair, Janet Yellen, endorsing large upper-income tax cuts in 2017.

the kind of centrist, Chamber of Commerce–friendly Democrats who helped Bush pass his tax plan in 2001—including Max Baucus, John Breaux, Mary Landrieu, Zell Miller, Max Cleland, Tim Johnson, Blanche Lambert Lincoln—barely exist anymore. The Democrats’ shift left over the past decade and a half means that a President Rubio would encounter more militant opposition than Bush did in 2001

the next Republican president won’t be able to return the nation to the pre-Obama era.

That’s what happened when Dwight Eisenhower followed Franklin D. Roosevelt and Harry Truman. Ike moderated the growth in government expansion that had begun in the 1930s, but he didn’t return American politics to the 1920s, when the GOP opposed any federal welfare state at all. He in essence ratified the New Deal

It’s also what happened when Bill Clinton followed Ronald Reagan and George H. W. Bush. By passing punitive anticrime laws, repealing restrictions on banks, signing NAFTA, cutting government spending to balance the budget, reforming welfare, and declaring that the “era of big government is over,” Clinton acknowledged that even a Democratic president could not revive the full-throated liberalism of the 1960s and ’70s. He ratified Reaganism.

Barack Obama sought the presidency hoping to be the Democrats’ Reagan: a president who changed America’s ideological trajectory. And he has changed it. He has pushed the political agenda as dramatically to the left as Reagan pushed it to the right, and, as under Reagan, the public has acquiesced more than it has rebelled.

At midcentury, the common critique was not of too little bipartisanship, but of too much

Two currents, one intellectual and one cultural, helped to undermine this model and presage the marriage of party and ideology we have today.

The intellectual current was the rise of the “responsible party” theory of government, advocated by political scientists who argued that the lack of clarity between parties “stifled progress while blurring accountability to the voters,”

The cultural trend was that as voters became better educated and more economically stable, they wanted something more out of politics than the patronage provided by the old political machines

This led a new generation of solidly middle-class and young activists in both parties to turn away from the pragmatic politics of backroom bargaining and technocratic tinkering of their elders and toward a new front of ideological battle, beginning with civil rights.

The Goldwaterites, for example, rightly believed that they could appeal to southern conservative Democrats over their shared distaste for civil rights legislation and defeat the far less organized urban-oriented liberal moderates, who Rosenfeld importantly notes were too top heavy with elected officials and intellectuals and “devoid of grassroots strength.”

Among Democrats, the energy for aligning party with principle came from “young, educated New Deal liberals, motivated largely by national issues, [who] forged alliances with organized labor and racial minorities to square off against sclerotic, generally non-ideological Democratic organizations.” Civil rights was their cri de coeur

With the arrival of the “Watergate Babies” after the 1974 election, congressional Democrats enacted new rules to give both the caucus and the speaker more power to overcome the conservatives. These rules were pushed by liberal outside groups, most prominently Common Cause. Later, Newt Gingrich would further centralize power when he became speaker, bringing American politics a step even closer to the responsible-party vision.

Richard Nixon opined in 1959, “It would be a great tragedy if we had our two major political parties divided on what we would call a conservative-liberal line. . . . [O]ne of the attributes of our political system has been that we have avoided generally violent swings in administrations from one extreme to the other.”

As a mode of governing, non-ideological politics worked well with the technocratic solutionism of President John F. Kennedy, who proudly told Yale graduates in 1962, “The central domestic issues of our time relate not to basic clashes of philosophy or ideology but to ways and means of reaching common goals.”

Consensus politics could work when the substance of party politics was thick with issues of consensus, in which debates over means dominated debates over ends. Once ends came to be more important than means, politics changed. Pragmatic incrementalism was no match for moral urgency.

Since the 1980s, the ideological activists have remained dominant in both parties, steadily weeding out dissenting holdovers from an earlier era while enforcing more and more programmatic unity, an iterative and ultimately generational project. Even the “New Democrats” of the 1990s “pitched moderate programmatic initiatives in explicitly partisan terms.”

Rosenfeld’s history lesson gives us two key takeaways.

modern advocates of “bipartisanship” remember that bipartisanship was not all lollipops and roses. It fostered a political system in which voters lacked meaningful choices, and it stymied civil rights.

it’s not clear how we could simply reverse six decades of organizational and coalitional transformation. The party organizations of the 1950s reflected a very different world, in which most politics was local and there were few highly educated, activist voters

an optimistic takeaway from the book is that change is possible through deliberate action. Just as activists half a century ago set in motion a new vision for a party system, so too might today’s activists set in motion their own vision for a new party politics.

He tries to break free of narrow specialization and cross the boundaries between scientific disciplines. Expeditions beyond economics’ borders and its connection to history, philosophy, psychology, and ancient myths are not only refreshing, but necessary for understanding the world of the twenty-first century.

Reality is spun from stories, not from material. Zdeněk Neubauer

“The separation between the history of a science, its philosophy, and the science itself dissolves into thin air, and so does the separation between science and non-science; differences between the scientific and unscientific are vanishing.”

The study of the history of a certain field is not, as is commonly held, a useless display of its blind alleys or a collection of the field’s trials and errors (until we got it right), but history is the fullest possible scope of study of a menu that the given field can offer.

History of thought helps us to get rid of the intellectual brainwashing of the age, to see through the intellectual fashion of the day, and to take a couple of steps back.

That is the reason for this book: to look for economic thought in ancient myths and, vice versa, to look for myths in today’s economics.

stories; Adam Smith believed. As he puts it in The Theory of Moral Sentiments, “the desire of being believed, or the desire of persuading, of leading and directing other people, seems to be one of the strongest of all our natural desires.”

“The human mind is built to think in terms of narratives … in turn, much of human motivation comes from living through a story of our lives, a story that we tell to ourselves and that creates a framework of our motivation. Life could be just ‘one damn thing after another’ if it weren’t for such stories. The same is true for confidence in a nation, a company, or an institution. Great leaders are foremost creators of stories.”

contrary to what our textbooks say, economics is predominantly a normative field. Economics not only describes the world but is frequently about how the world should be (it should be effective, we have an ideal of perfect competition, an ideal of high-GDP growth in low inflation, the effort to achieve high competitiveness …). To this end, we create models, modern parables,

I will try to show that mathematics, models, equations, and statistics are just the tip of the iceberg of economics; that the biggest part of the iceberg of economic knowledge consists of everything else; and that disputes in economics are rather a battle of stories and various metanarratives than anything else.

Before it was emancipated as a field, economics lived happily within subsets of philosophy—ethics, for example—miles away from today’s concept of economics as a mathematical-allocative science that views “soft sciences” with a scorn born from positivistic arrogance. But our thousand-year “education” is built on a deeper, broader, and oftentimes more solid base. It is worth knowing about.

is a paradox that a field that primarily studies values wants to be value-free. One more paradox is this: A field that believes in the invisible hand of the market wants to be without mysteries.

mathematics at the core of economics, or is it just the icing of the cake, the tip of the iceberg of our field’s inquiry?

we seek to chart the development of the economic ethos. We ask questions that come before any economic thinking can begin—both philosophically and, to a degree, historically. The area here lies at the very borders of economics—and often beyond. We may refer to this as protoeconomics (to borrow a term from protosociology) or, perhaps more fittingly, metaeconomics (to borrow a term from metaphysics).

The more important elements of a culture or field of inquiry such as economics are found in fundamental assumptions that adherents of all the various systems within the epoch unconsciously presuppose. Such assumptions appear so obvious that people do not know what they are assuming, because no other way of putting things has ever occurred to them, as the philosopher Alfred Whitehead notes in Adventures of Ideas.

I argue that economic questions were with mankind long before Adam Smith. I argue that the search for values in economics did not start with Adam Smith but culminated with him.

We should go beyond economics and study what beliefs are “behind the scenes,” ideas that have often become the dominant yet unspoken assumptions in our theories. Economics is surprisingly full of tautologies that economists are predominantly unaware of. I

argue that economics should seek, discover, and talk about its own values, although we have been taught that economics is a value-free science. I argue that none of this is true and that there is more religion, myth, and archetype in economics than there is mathematics.

In a way, this is a study of the evolution of both homo economicus and, more importantly, the history of the animal spirits within him. This book tries to study the evolution of the rational as well as the emotional and irrational side of human beings.

I argue that his most influential contribution to economics was ethical. His other thoughts had been clearly expressed long before him, whether on specialization, or on the principle of the invisible hand of the market. I try to show that the principle of the invisible hand of the market is much more ancient and developed long before Adam Smith. Traces of it appear even in the Epic of Gilgamesh, Hebrew thought, and in Christianity, and it is expressly stated by Aristophanes and Thomas Aquinas.

This is not a book on the thorough history of economic thought. The author aims instead to supplement certain chapters on the history of economic thought with a broader perspective and analysis of the influences that often escape the notice of economists and the wider public.

Progress (Naturalness and Civilization)

The Economy of Good and Evil

from his beginnings, man has been marked as a naturally unnatural creature, who for unique reasons surrounds himself with external possessions. Insatiability, both material and spiritual, are basic human metacharacteristics, which appear as early as the oldest myths and stories.

the Hebrews, with linear time, and later the Christians gave us the ideal (or amplified the Hebrew ideal) we now embrace. Then the classical economists secularized progress. How did we come to today’s progression of progress, and growth for growth’s sake?

The Need for Greed: The History of Consumption and Labor

Metamathematics From where did economics get the concept of numbers as the very foundation of the world?

All of economics is, in the end, economics of good and evil. It is the telling of stories by people of people to people. Even the most sophisticated mathematical model is, de facto, a story, a parable, our effort to (rationally) grasp the world around us.

idea that we can manage to utilize our natural egoism, and that this evil is good for something, is an ancient philosophical and mythical concept. We will also look into the development of the ethos of homo economicus, the birth of “economic man.”

The History of Animal Spirits: Dreams Never Sleep

Masters of the Truth

Originally, truth was a domain of poems and stories, but today we perceive truth as something much more scientific, mathematical. Where does one go (to shop) for the truth? And who “has the truth” in our epoch?

Our animal spirits (something of a counterpart to rationality) are influenced by the archetype of the hero and our concept of what is good.

The entire history of ethics has been ruled by an effort to create a formula for the ethical rules of behavior. In the final chapter we will show the tautology of Max Utility, and we will discuss the concept of Max Good.

The History of the Invisible Hand of the Market and Homo Economicus

We understand “economics” to mean a broader field than just the production, distribution, and consumption of goods and services. We consider economics to be the study of human relations that are sometimes expressible in numbers, a study that deals with tradables, but one that also deals with nontradables (friendship, freedom, efficiency, growth).

When we mention economics in this book, we mean the mainstream perception of it, perhaps as best represented by Paul Samuelson.

By the term homo economicus, we mean the primary concept of economic anthropology. It comes from the concept of a rational individual, who, led by narrowly egotistical motives, sets out to maximize his benefit.

the Epic of Gilgamesh bears witness to the opposite—despite the fact that the first written clay fragments (such as notes and bookkeeping) of our ancestors may have been about business and war, the first written story is mainly about great friendship and adventure.

Even today we live in Gilgamesh’s vision that human relations—and therefore humanity itself—are a disturbance to work and efficiency; that people would perform better if they did not “waste” their time and energy on nonproductive things.

is a story of nature and civilization, of heroism, defiance, and the battle against the gods, and evil; an epic about wisdom, immortality, and also futility.

But it is in friendship where—often by-the-way, as a side product, an externality—ideas and deeds are frequently performed or created that together can altogether change the face of society.19 Friendship can go against an ingrained system in places where an individual does not have the courage to do so himself or herself.

started with Babylonians—rural nature becomes just a supplier of raw materials, resources (and humans the source of human resources). Nature is not the garden in which humans were created and placed, which they should care for and which they should reside in, but becomes a mere reservoir for natural (re)sources.

To be human seems to be somewhere in between, or both of these two. We

The entire history of culture is dominated by an effort to become as independent as possible from the whims of nature.39 The more developed a civilization is, the more an individual is protected from nature and natural influences and knows how to create around him a constant or controllable environment to his liking.

The epic captures one of the greatest leaps in the development of the division of labor. Uruk itself is one of the oldest cities of all, and in the epic it reflects a historic step forward in specialization—in the direction of a new social city arrangement. Because of the city wall, people in the city can devote themselves to things other than worrying about their own safety, and they can continue to specialize more deeply.

“The chief thing which the common-sense individual wants is not satisfactions for the wants he had, but more, and better wants.”47

If a consumer buys something, theoretically it should rid him of one of his needs—and the aggregate of things they need should be decreased by one item. In reality, though, the aggregate of “I want to have” expands together with the growing aggregate of “I have.”

the Old Testament, this relationship is perceived completely differently. Man (humanity) is created in nature, in a garden. Man was supposed to care for the Garden of Eden and live in harmony with nature and the animals. Soon after creation, man walks naked and is not ashamed, de facto the same as the animals. What is characteristic is that man dresses (the natural state of creation itself is not enough for him), and he (literally and figuratively) covers52 himself—in shame after the fall.53

Nature is where one goes to hunt, collect crops, or gather the harvest. It is perceived as the saturator of our needs and nothing more. One goes back to the city to sleep and be “human.” On the contrary, evil resides in nature. Humbaba lives in the cedar forest, which also happens to be the reason to completely eradicate it.

Symbolically, then, we can view the entire issue from the standpoint of the epic in the following way: Our nature is insufficient, bad, evil, and good (humane) occurs only after emancipation from nature (from naturalness), through culturing and education. Humanity is considered as being in civilization.

The city was frequently (at least in older Jewish writings) a symbol of sin, degeneration, and decadence—nonhumanity. The Hebrews were originally a nomadic nation, one that avoided cities. It is no accident that the first important city57 mentioned in the Bible is proud Babylon,58 which God later turns to dust.

is enough, for example, to read the Book of Revelation to see how the vision of paradise developed from the deep Old Testament period, when paradise was a garden. John describes his vision of heaven as a city—paradise is in New Jerusalem, a city where the dimensions of the walls(!) are described in detail, as are the golden streets and gates of pearl.

Hebrews later also chose a king (despite the unanimous opposition of God’s prophets) and settled in cities, where they eventually founded the Lord’s Tabernacle and built a temple for Him. The city of Jerusalem later gained an illustrious position in all of religion.

this time Christianity (as well as the influence of the Greeks) does not consider human naturalness to be an unambiguous good, and it does not have such an idyllic relationship to nature as the Old Testament prophets.

If a tendency toward good is not naturally endowed in people, it must be imputed from above through violence or at least the threat of violence.

If we were to look at human naturalness as a good, then collective social actions need a much weaker ruling hand. If people themselves have a natural tendency (propensity) toward good, this role does not have to be supplied by the state, ruler, or, if you wish, Leviathan.

How does this affect economics?

us return for the last time to the humanization of the wild Enkidu, which is a process we can perceive with a bit of imagination as the first seed of the principle of the market’s invisible hand, and therefore the parallels with one of the central schematics of economic thinking.

Sometimes it is better to “harness the devil to the plow” than to fight with him. Instead of summoning up enormous energy in the fight against evil, it is better to use its own energy to reach a goal we desire; setting up a mill on the turbulent river instead of futile efforts to remove the current. This is also how Saint Prokop approached it in one of the oldest Czech legends.

Enkidu caused damage and it was impossible to fight against him. But with the help of a trap, trick, this evil was transformed into something that greatly benefited civilization.

By culturing and “domesticating” Enkidu, humanity tamed the uncontrollable wild and chaotic evil

Enkidu devastated the doings (the external, outside-the-walls) of the city. But he was later harnessed and fights at the side of civilization against nature, naturalness, the natural state of things.

A similar story (reforming something animally wild and uncultivated in civilizational achievement) is used by Thomas Aquinas in his teachings. Several centuries later, this idea is fully emancipated in the hands of Bernard Mandeville and his Fable of the Bees: or, Private Vices, Publick Benefits. The economic and political aspects of this idea are—often incorrectly—ascribed to Adam Smith.

Here the individual does not try anymore to maximize his goods or profits, but what is important is writing his name in human memory in the form of heroic acts or deeds.

immortality, one connected with letters and the cult of the word: A name and especially a written name survives the body.”77

After this disappointment, he comes to the edge of the sea, where the innkeeper Siduri lives. As tonic for his sorrow, she offers him the garden of bliss, a sort of hedonistic fortress of carpe diem, where a person comes to terms with his mortality and at least in the course of the end of his life maximizes earthly pleasures, or earthly utility.

In the second stage, after finding his friend Enkidu, Gilgamesh abandons the wall and sets out beyond the city to maximalize heroism. “In his (…) search of immortal life, Gilgamesh

The hero refuses hedonism in the sense of maximizing terrestrial pleasure and throws himself into things that will exceed his life. In the blink of an eye, the epic turns on its head the entire utility maximization role that mainstream economics has tirelessly tried to sew on people as a part of their nature.81

today remember Gilgamesh for his story of heroic friendship with Enkidu, not for his wall, which no longer reaches monumental heights.

the eleventh and final tablet, Gilgamesh again loses what he sought. Like Sisyphus, he misses his goal just before the climax

The very existence of questions similar to today’s economic ones can be considered as the first observation. The first written considerations of the people of that time were not so different from those today. In other words: The epic is understandable for us, and we can identify with it.

We have also been witnesses to the very beginnings of man’s culturing—a great drama based on a liberation and then a distancing from the natural state.

Let us take this as a memento in the direction of our restlessness, our inherited dissatisfaction and the volatility connected to it. Considering that they have lasted five thousand years and to this day we find ourselves in harmony with a certain feeling of futility, perhaps these characteristics are inherent in man.

with the phenomenon of the creation of the city, we have seen how specialization and the accumulation of wealth was born, how holy nature was transformed into a secular supplier of resources, and also how humans’ individualistic ego was emancipated.

For small acts (hunting together, work in a factory), small love is enough: Camaraderie. For great acts, however, great love is necessary, real love: Friendship. Friendship that eludes the economic understanding of quid pro quo. Friendship gives. One friend gives (fully) for the other. That is friendship for life and death,

less a civilized, city person is dependent on nature, the more he or she is dependent on the rest of society. Like Enkidu, we have exchanged nature for society; harmony with (incalculable) nature for harmony with (incalculable) man.

human nature good or evil? To this day these questions are key for economic policy: If we believe that man is evil in his nature, therefore that a person himself is dog eat dog (animal), then the hard hand of a ruler is called for. If we believe that people in and of themselves, in their nature, gravitate toward good, then it is possible to loosen up the reins and live in a society that is more laissez-faire.

For a concept of historical progress, for the undeification of heroes, rulers, and nature, mankind had to wait for the Hebrews.

Because nature is not undeified, it is beyond consideration to explore it, let alone intervene in it (unless a person was a two-thirds god like Gilgamesh). It

As early as the “dark” ages, the Jews commonly used economic tools that were in many ways ahead of their time and that later became key elements of the modern economy:

Gilgamesh’s story ends where it began. There is a consistency in this with Greek myths and fables: At the end of the story, no progress occurs, no essential historic change; the story is set in indefinite time, something of a temporal limbo.

For a nation originally based on nomadism, where did this Jewish business ethos come from? And can the Hebrews truly be considered as the architects of the values that set the direction of our civilization’s economic thought?

PROGRESS: A SECULARIZED RELIGION One of the things the writers of the Old Testament gave to mankind is the idea and notion of progress. The Old Testament stories have their development; they change the history of the Jewish nation and tie in to each other. The Jewish understanding of time is linear—it has a beginning and an end.