Posts Tagged ‘neoliberalism’

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We’re ten years on from the events the triggered the worst crisis of capitalism since the first Great Depression (although read my caveat here) and centrists—on both sides of the Atlantic—continue to peddle an ahistorical nostalgia.

Fortunately, people aren’t buying it.

As Jack Shenker has explained in the case of Britain,

one of the most darkly humorous features of contemporary British politics (a competitive field) is the ubiquity of parliamentarians, pundits and business titans who wail and gnash at our ceaseless political tumult but appear utterly incurious about the conditions that produced it. . .

Such stalwart defenders of a certain brand of “common sense” capitalism have watched in horror as ill-mannered upstarts — on both the right and the left — build power at the fringes. But these freshly emboldened centrists pretend that the rupture has no connection to their own dogma and seem to envision the whole sorry mess as some sort of administrative error that will be swiftly tidied away once the right person, with the right branding, is restored to authority.

Much the same is true in the United States, where centrists in the Democratic Party watch in horror as the Republican Party falls in lockstep with Donald Trump and the only energy within their own party comes from the Left. All the while, they ignore their own role in creating the conditions for the crash and the fact that their technocratic promises to American young people—university or community-college education leading to a stable and prosperous worklife, the dream of a thriving middle-class democracy, the claim for capitalism’s economic and ethical superiority—lie in tatters.

As it turns out, Jürgen Habermas sounded the warning of just this eventuality back in the mid-1980s.* His argument, in a nutshell, is that western cultures had used up their utopian energies—and for good reason, because

the very forces for increasing power, from which modernity once derived its self-confidence and its utopian expectation, in actuality turn autonomy into dependence, emancipation into oppression, and reality into the irrational.

In particular, the social welfare state—based on Keynesian economic policies and democratic politics (with a social basis in independent labor unions and labor-oriented parties)—had lost “its capacity to project future possibilities for a collectively better and less endangered way of life.”

The reactions to this crisis are well known: on the Right, the rise of neoliberalism associated with Margaret Thatcher and Ronald Reagan; on the Left, the celebration of non-party social movements. And, in the center? “Those who defend the legitimacy of industrial society and the social welfare state”—such as the more conservative wing of the Social Democrats (he mentions the Mondale wing of the Democrats in the United States and the second government of François Mitterand in France)—who “have been put on the defensive.”

I would make it even sharper: the center refashioned itself in the mould of the right-wing neoliberals, at least in part to isolate and contain the criticisms from the Left, by emphasizing individual (not collective) initiative and market-based (not social or solidarity) solutions to economic and social problems. As a result, the center lost its utopian impulse and settled for a meek defense of what remained of the social welfare state.

Habermas’s view is that society has been reoriented away from the concept of labor toward that of communication, which requires a different way of “linking up with the utopian tradition.” The alternative approach would be to rethink the concept of labor in terms of class and analyze the ways in which the forces of capital that were supposed to be regulated and contained by the social welfare state were left with both the interest and means to undo those regulations. And it’s the center that put itself in the position of responding to and representing the progressive dismantling of the economic side of the social welfare state—in deregulating finance, pursuing globalization, and helping to unleash new digital technologies. The result was, not surprisingly, the growth of obscene levels of inequality, increasing precariousness for large parts of the working-class, and finally the crisis that broke out in 2008, which has led not only to economic but also political breakdown.

However, as Shenker correctly observes, “the breakdown of any political order can be both emancipatory and revanchist.” And it now falls to the Left to reharness and reinvigorate the utopian impulses and energies that the center has squandered in order to chart a path forward.

*The English-language translation of Habermas’s article, “The New Obscurity: The Crisis of the Welfare State and the Exhaustion of Utopian Energies,” was first published in Philosophy & Social Criticism. The article, with a slightly different title (“The Crisis of the Welfare State and the Exhaustion of Utopian Energies”) and translation, was reprinted in On Society and Politics: A Reader. According to a friend and colleague who is a Habermas expert [ht: db], the essay is typical of his thinking that issued from what most people still consider Habermas’s most important work, The Theory of Communicative Action. “I would characterize Communicative Action as his middle period, which follows his earlier, more Frankfurt-styled emphasis on ideology critique (especially positivism) in books like Knowledge and Human Interests and Theory and Practice. In this middle period, he moved way from negative dialectics à la Adorno and Horkheimer toward developing a positive social theory of his own, one he would say was a “reconstruction” of Marxism but I would call a “replacement,” in which he develops a theory of communicative action to avoid what he sees as productivism and economism in the Marxist tradition.” And he adds:  “I find his means of doing so, evolutionary theory, unacceptable.”

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Special mention

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Dwight Billings—Professor Emeritus of Sociology at the University of Kentucky, preeminent scholar of Appalachia, and occasional contributor to this blog—just completed a chapter for a collection of critical responses to J. D. Vance’s Hillbilly Elegy, edited by Anthony Harkins, which will be published by West Virginia University Press. He has kindly agreed to allow me to publish extracts from his chapter in this guest post. 

Once upon a time, there was “a strange land and peculiar people.”* It was a mythical place known as “Trumpalachia.” J. D. Vance, author of the best-selling book Hillbilly Elegy: A Memoir of a Family and Culture in Crisis, has been widely acclaimed as its foremost explorer, mapmaker, interpreter, and critic. Countless readers have turned to his book to understand the appeal of Donald Trump to white working-class voters. But Hillbilly Elegy is not a “Trump for Dummies,” nor is it an elegy for Appalachia. It’s an advertisement for capitalist neoliberalism and personal choice.

***

Vance’s main argument in Hillbilly Elegy is that Appalachians and their descendants in the Rust-Belt have been “reacting to [economic decline] in the worst possible way.” He notes that “Nobel-winning economists worry about the decline of the industrial Midwest and the hollowing out of the economic core of working whites” but more important, he contends, is “what goes on in the lives of real people when the economy goes south.” There is nothing wrong with that question of course, but Vance’s answer points in the wrong direction. In his opinion, the problem boils down simply to the bad personal choices individuals make in the face of economic decline—not to the corporate capitalist economy that creates immense profits by casting off much of its workforce or the failure of governments to respond to this ongoing crisis. The real problem, he says, is “about a culture that increasingly encourages social decay instead of counteracting it.”

Vance’s bottom line is: “Public policy can help, but there is no government that can fix these problems for us. . . These problems were not created by governments or corporations or anyone else. We created them, and only we can fix them.” Vance’s fix, the usual neoliberal fix, is fix thyself. There is of course nothing new here in Vance’s recycling of worn out culture of poverty theory. Hillbilly Elegy is the pejorative 1960s Moynihan report on the pathology of the black family in white face and a rehash of Charles Murray’s more recent Coming Apart: The State of White America, 1960-2010.

When the Wall Street Journal endorsed Hillbilly Elegy, it commended the book for its stress on the values of “religion, discipline, and family,” but chiefly lauded that fact that “most of all [Vance] wants people to hold themselves responsible for their own conduct and choices.” The stress on personal choice and accountability is a central theme in the ideology of neoliberalism. Hillbilly Elegy’s alignment with it is surely another reason for the book’s sales success.

Capitalist neoliberalism encompasses a broad range of ideas, practices, and policies. Its diverse economic, political, and cultural projects promote, among other things, deregulation, privatization, the outsourcing of public services, fiscal austerity, global trade liberalization, supply-side monetarism rather than demand-side stimulation, financialization, marketization, anti-unionism, and massive taxes cuts for the superrich and corporations. At the individual level, it stresses personal responsibility for one’s own wellbeing

But wait. Things get a little more complicated. Vance isn’t saying that his hillbillies are perfect neoliberal subjects—just that they should become so. To get ahead, they must fix themselves but what holds them back is a dysfunctional ethno-regional, Scots-Irish culture. Here is where the two tracks of Hillbilly Elegy come together, or perhaps tensely collide, Vance’s personal memoir and his cultural one. One the personal level, Hillbilly Elegy is about the good choices Vance made that he believes allowed him to escape poverty. On the cultural level it is about good choices that “others in [his] neighborhood hadn’t” made because of their ethnic heritage. Never mind that the book’s premise about what Scots-Irish culture in Appalachia or elsewhere is based on stereotypes that have long been refuted, or that its demographic claim that the Scots-Irish ever constituted a majority of the Appalachian population is simply not true. Hillbilly Elegy is at once an advertisement for the neoliberal promised land of zombie-like entrepreneurial souls and an elegy for a dying but not yet dead-enough Scots-Irish regional culture that doesn’t really exist.

***

Undoubtedly, efforts to understand voters’ choice for Donald Trump led many readers and much of the mass media to Hillbilly Elegy, probably the single factor that most directly contributed to the book’s phenomenal sales. (The New York Times hailed it as one of the most important books to read for understanding the election.) Despite its ultra conservative slant—Senate Majority leader Mitch McConnell recommended it as his favorite book of 2016—many of its readers were political liberals according to an analysis in The Economist based on Amazon book sales. Readers of Hillbilly Elegy were far more likely to buy books like Mark Lilla’s Once and Future Liberal, Nancy Isenberg’s White Trash, and Arlie Russell Hochschild’s Strangers in their Own Land rather than rightwing books such as Ann Coutler’s In Trump We Trust, Eric Bolling’s The Swamp, or Mark Levin’s Rediscovering Americanism. One hundred and fifty years of stereotypes about Appalachia and elitist stereotypes about poor people as “white trash” (shown by Isenberg to date back to the early colonial era) help to explain the why liberal readers might find J. D. Vance to be a plausible guide to the current political scene as well as a analgesic for any qualms over inequality and injustice in the United States.

Appalachia became what I call “Trumpalachia,” a media-constructed mythological realm, backward and homogenous. Appalachians were still “yesterday’s people” as they were described in the 1960s, but now it seems they had grown bitter, resentful, rightwing, and racist. Its supposed “cultural issues with racism, sexism, and homophobia” took center stage in liberals’ diagnosis of its pathology. “A perfect storm of economics, creeping conservatism and outright racism” was said to have spawned its turn to the right after decades in the Democratic column. Hillbillies were said to be in despair over their “perceived and real loss of the social and economic advantages of being white.” The Guardian described them as part of “a backlash from white, working-class voters frustrated by their relative decline in status in America—symbolized, in part, of course, by its first black president.” “America is no longer white enough” for these voters wrote a New York Times columnist. “To these people, Trump’s ‘Make America Great Again’ is not the empty rhetoric of a media-savvy con artist from Queens but a last-ditch rallying cry for the soul of a changing land where minorities will be the majority by the middle of the century.” Another stated: “Let’s put this clearly, the stressor at work here is the perceived and real loss of the social and economic advantages of being white.” Above all, white Appalachia came to be represented as “a tinderbox of resentment that ignited national politics.”

Appalachian voters did of course resoundingly support Donald Trump in 2016, and like non-metropolitan voters elsewhere, for a variety of reasons. For many, Hillary Clinton’s unfortunate remark that she would put “a lot of coal miners and coal companies out of work” was decisive. But there is more to the story than this. When asked to explain why Trump was so popular in Appalachia, J. D. Vance explained: “The simple answer is that these people—my people—are really struggling, and there hasn’t been a single political candidate who speaks to those struggles in a long time. Donald Trump at least tries.”

But that’s not true. Bernie Sanders did, and he beat Hillary Clinton in every county in West Virginia and almost all the counties in Appalachian Kentucky including all its coal counties in the presidential primaries, yet the national media gave this almost no attention at all. McDowell County, West Virginia probably got more media attention than any other place because while Obama had won a majority of votes there in 2008, Trump won by 74 percent in 2016. Significantly, however, Sanders won twice as many votes as Trump in the primary election there. When he was not on the ballot, however, 73 percent of McDowell’s registered voters simply stayed home and did not vote at all. Sanders strong support suggests to me that a significant number of voters in the coalfields and the wider region were prepared to vote for a more progressive candidate in the general election had one been available, not one indebted to Wall-Street.

***

In the meantime, J. D. Vance has gone on to shore up his rightwing credentials. He has been discussed as a candidate for high political office and has established a non-profit organization in Ohio to fight “opiate abuse, save families, and create a pathway to the middle class.” Recently, he wrote the preface to the Heritage Foundation’s “2017 Index of Culture and Opportunity,” a Koch-funded reiteration of the culture of poverty thesis. In line with the Koch brothers who put their vast money behind down-ticket Republican candidates rather than Donald Trump, Vance reports that he loved but was terrified by Trump and voted for a conservative write-in candidate instead. Nevertheless, he was promoted by alt-right extremist Steve Bannon as a candidate for head of the Heritage Foundation. Vance is misguided, but he is no Steve Bannon. Given his depiction of hillbillies as a distinct race of disadvantaged white ethnics, however, it’s perhaps not surprising that Bannon, who called Hillbilly Elegy “a magnificent book,” would try to recruit him as a potential “ally.”

The top echelon of the super rich in America has never been wealthier, while the income of deeply indebted American wage earners has been stagnant for decades. Millions of people in the United States are forced to live in poverty, and millions more suffer from economic insecurity and severe hardship. Now is no time for identity politics and shibboleths about self-sufficiency and personal choice.

In “The Afterlife of a Memoir,” Aminatta Forno advises: “Write a memoir but only if you are sure you want to live with the consequences everyday for the rest of your life.” The great danger and ultimate tragedy of Hillbilly Elegy is not simply that it perpetuates Appalachian stereotypes. It is that it promotes toxic politics that will only further oppress the hillbillies that J. D. Vance professes to love and speak for.

 

*Appalachian readers will be familiar with the phrase “strange land and peculiar people” as an early instance of the “othering” of Appalachia. See Henry D. Shapiro, Appalachia on Our Mind (Chapel Hill: University of North Carolina Press, 1978).

socialism

Every public opinion survey I’ve seen in recent years shows a growing interest in socialism, especially among young people.*

Socialism is an obvious solution to the most pressing economic and social problems threatening the world today, from growing inequality to climate change. But, as I’ve written before, socialism has many different meanings—both what it is or might be, and what it is not.

John Quiggin [ht: ja] suggests that what we need today is not “soft neoliberalism” (what I have referred to as “left neoliberalism,” of the sort that came to be articulated in the trajectory of the U.S. Democratic Party defined by Bill Clinton, Al Gore, Barack Obama, and Hillary Clinton and the Labor Party of Tony Blair and Gordon Brown), much less the tribalist politics of Donald Trump’s Republicans and Teresa May’s Tories, but a radically new vision—what Quiggin refers to as “socialism with a spine.”

I couldn’t agree more. Moreover, Quiggin is right to point out that,

As it is used today, the term socialism does not reflect a well-worked ideology. Rather it conveys an attitude that could be described as “unapologetic social democracy” or, in the US context, “liberalism with a spine”. It’s expressed in support for proposals that break with the cautious incrementalism of the past, and are in some cases frankly utopian: universal basic income, free post-school education, large increases in minimum wages, and so on.

That’s important, but a real alternative needs more than attitude and a grab-bag of policy ideas. After decades in which the focus has been on critiquing neoliberalism, the task of thinking about positive alternatives is urgent, but efforts in this direction are only just beginning.

But I’m not convinced by much of the rest of Quiggin’s argument, which is focused on looking backward to what he considers to be the “social democratic moment of the 50s and 60s” and forwards in terms of “a genuine sharing economy based on the internet and other technological advances.”

The backwards move uncritically celebrates the supposed successes of Keynesian macroeconomic management and, looking forward, narrowly focuses on the possibilities opened up by digital technologies.

While I’m all in favor of articulating a vision of a “genuine sharing economy”—because, if socialism is nothing else, it certainly means, as Jeremy Corbyn put it, “You care for each other, you care for everybody, and everybody cares for everybody else”—I think we can do better than limiting ourselves to Keynesian full employment and the production of information.

We have to remember that the middle of the twentieth century, which turns out to have been a unique period of sustained economic growth and full employment in developed market economies, also meant long hours of drudgery in factories and offices to the benefit of employers, who retained both the interest and means to evade and ultimately overturn the regulations that had been implemented during the first Great Depression. Which of course they did, culminating in the crash of 2007-08. Why would we want to repeat the mistakes of that period?

And, looking forward, the emergence of new digital technologies, by themselves, doesn’t make socialism any more possible than the waves of innovation we’ve witnessed in the past. And focusing on the new technologies just puts the idea of socialism beyond anyone who is not already enamored of digital connectivity and social media—and therefore all but the youngest members of the working-class.

The task, it seems to me, is to articulate a vision of socialism that is predicated not on a nostalgia for the past or the role of a particular set of technologies, but on the persistent and growing gap that exists between the conditions of contemporary life and the possibilities created by existing forms of economic and social organization.

Thus, for example, instead of railing against Wall Street and increasingly concentrated industries, why not imagine the possibilities that capitalism itself has created both to eliminate the need for capitalists and to easily administer large parts of the economy to the benefit of everyone?

By the same token, why not build on the idea that, today, it is increasingly recognized that decent jobs, healthcare, education, and retirement are rights, not privileges, but that those in charge prevent those rights from being fulfilled?

Socialism is born out of that yawning crevasse between reality and promise—by articulating a set of changes in the existing reality that move us closer to that real promise.**

And here I think Quiggin and I may actually be in agreement:

Socialists have always seen short-term political struggles as part of a long-term project of transforming society for the better.

 

*For example, according to the 2016 Gallup Survey, 35 percent of Americans have a positive view of socialism (itself a remarkably high figure, given the Cold War legacy in the United States), which rises to 55 percent for Americans age 18 to 29. And while only 13 percent of Republicans and Republican-leaners have a positive view of socialism, 58 percent of Democrats and Democratic-leaners view socialism in a favorable light.

**To be clear, it’s not just a question of defining socialism; we also need to discuss the strategic issue, of where and how a reborn socialist movement can build a political and social base. As Bill Fletcher explains, with respect to “the growth in interest in socialism, broadly defined, among a large number of people, particularly younger people.”

That is fantastic!  But it is far from clear that they are wedded to a class project, except in a very abstract sense. And that difference is fundamental. It’s not just an ideological question; it is also a strategic question.

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As I argued a couple of days ago, recent events—such as Brexit, Donald Trump’s presidency, and the rise of Bernie Sanders and Jeremy Corbyn—have surprised many experts and shaken up the existing common sense. In short, they’ve rocked the neoliberal boat.

The question is, where does this leave us?

Thomas Edsall thinks it means we’ve reached the end of class-based politics. I’m not convinced.

Yes, the response to the problems with neoliberal globalization has challenged and cut across traditional party families and their positions on domestic matters, in the United States as in Western Europe. But that doesn’t mean the differences between the Left and the Right have disintegrated or that class politics have become irrelevant.

To take but one of Edsall’s examples, just because there’s no one-to-one correspondence between people who have lost and gained from existing forms of globalization and those who voted for or against Donald Trump doesn’t mean class has declined in political importance, much less that it’s been displaced by a simple “globalism versus nationalism” opposition. Plenty of voters in economic distress voted for Trump and for Clinton—in part because of their different ways of framing class issues, but also because class politics have always been overlain with other, salient identities, resentments, and desires. The 2016 presidential election was no exception.

What this means is battles take place not only between political parties, including newly resurgent ones, but also within those parties. Thus, for example, the mainstream of the Democratic Party was and remains wholly committed to a liberal version of neoliberalism, and its inability to respond to the “economic distress”—the class grievances—of large sections of the American working-class led to its loss last November (which means, of course, the battle inside the Democratic Party has become even more intense). Similarly, Trump’s campaign rhetoric—although certainly not his actual economic and social program—galvanized many who were dissatisfied with “business as usual” in Washington. And, of course, the response to those different positions was affected by the framing of the issue of globalization (for example, Trump’s focus on job losses versus Clinton’s call for more education and reskilling), race (Trump’s dog-whistle invoking of the “inner city” and the need to build a wall in contrast to Clinton’s calls for diversity and inclusion), and much else.

But, in contrast to what Edsall sees, the future of the American left does not lie in mimicking Emmanuel Macron’s defeat of France’s National Front. While Macron’s campaign did represent a rejection of the “racialized and xenophobic politics” that served as one of the pillars of Trump’s victory, there is nothing in Macron’s proposed domestic policy reforms that represent anything other than a French version of “left neoliberalism,” and therefore a real threat to the French working-class.

No, we’re going to have to look elsewhere for an alternative common sense.

Espen Hammer suggests we return to the “rocking of the boat” that has been the underlying aim of the great utopias that have shaped Western culture.

It has animated and informed progressive thinking, providing direction and a sense of purpose to struggles for social change and emancipation.

It is a tradition, beginning with Thomas More, that involves not only thought experiments, of what might be, but also—and perhaps even more important—a critique of the existing order, and therefore what needs to be changed.

Finally, Bhaskar Sunkara suggests that the history of socialism suggests the way forward.

Stripped down to its essence, and returned to its roots, socialism is an ideology of radical democracy. In an era when liberties are under attack, it seeks to empower civil society to allow participation in the decisions that affect our lives. A huge state bureaucracy, of course, can be just as alienating and undemocratic as corporate boardrooms, so we need to think hard about the new forms that social ownership could take.

Some broad outlines should already be clear: Worker-owned cooperatives, still competing in a regulated market; government services coordinated with the aid of citizen planning; and the provision of the basics necessary to live a good life (education, housing and health care) guaranteed as social rights. In other words, a world where people have the freedom to reach their potentials, whatever the circumstances of their birth.

As I see it, that conception of socialism—an expansion of democracy that capitalism promises but simply can’t permit—is capable of satisfying both Edsall’s aversion to a “racialized and xenophobic politics” and Hammer’s utopian “rocking of the boat.”

It’s the start of something new precisely because, in Sunkara’s words, it “allows so many now crushed by inequity to participate in the creation of a new world.”

Update

It should perhaps come as no surprise that Sunkara’s view of the contemporary relevance of socialism, appearing as it did in the New York Times, should invite a backlash reminiscent of the kind of red-baiting and ahistorical analysis that socialists and Marxists were often subjected to during the Cold War. In this case, Jonathan Chait [ht: sm] uses Venezuela as his whipping-boy, decrying the authoritarian elements of the left-wing governments of Hugo Chávez and Nicolás Maduro, without any mention of the upper-class roots of the contemporary opposition or of the crisis in Venezuelan society (exemplified in El Caracazo, in 1989) and the subsequent election of Chávez a decade later. No, Chait can’t let actual political and historical analysis get in the way of his broad-brush indictment of what he, echoing generations of liberal anticommunists, considers to be “the inherent authoritarianism that is embedded in an illiberal thought system.”

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Mark Tansey, “Discarding the Frame” (1993″

Obviously, recent events—such as Brexit, Donald Trump’s presidency, and the rise of Bernie Sanders and Jeremy Corbyn—have surprised many experts and shaken up the existing common sense. Some have therefore begun to make the case that an era has come to an end.

The problem, of course, is while the old may be dying, it’s not all clear the new can be born. And, as Antonio Gramsci warned during the previous world-shaking crisis, “in this interregnum morbid phenomena of the most varied kind come to pass.”

For Pankaj Mishra, it is the era of neoliberalism that has come to an end.

In this new reality, the rhetoric of the conservative right echoes that of the socialistic left as it tries to acknowledge the politically explosive problem of inequality. The leaders of Britain and the United States, two countries that practically invented global capitalism, flirt with rejecting the free-trade zones (the European Union, Nafta) they helped build.

Mishra is correct in tracing British neoliberalism—at least, I hasten to add, its most recent phase—through both the Conservative and Labour Parties, from Margaret Thatcher to Tony Blair and David Cameron.* All of them, albeit in different ways, celebrated and defended individual initiative, self-regulating markets, cheap credit, privatized social services, and greater international trade—bolstered by military adventurism abroad. Similarly, in the United States, Reaganism extended through both Bush administrations as well as the presidencies of Bill Clinton and Barak Obama—and would have been continued by Hillary Clinton—with analogous promises of prosperity based on unleashing competitive market forces, together with military interventions in other countries.

Without a doubt, the combination of capitalist instability—the worst crisis of capitalism since the first Great Depression—and obscene levels of inequality—parallel to the years leading up to the crash of 1929—not to mention the interminable military conflicts that have deflected funding at home and created waves of refugees from war-torn zones, has called into question the legacy and presumptions of Thatcherism and Reaganism.

Where I think Mishra goes wrong is in arguing that “A new economic consensus is quickly replacing the neoliberal one to which Blair and Clinton, as well as Thatcher and Reagan, subscribed.” Yes, in both the United Kingdom and the United States—in the campaign rhetoric of Theresa May and Trump, and in the actual policy proposals of Corbyn and Sanders—neoliberalism has been challenged. But precisely because the existing framing of the questions has not changed, a new economic consensus—an alternative common sense—cannot be born.

To put it differently, the neoliberal frame has been discarded but the ongoing debate remains framed by the terms that gave rise to neoliberalism in the first place. What I mean by that is, while recent criticisms of neoliberalism have emphasized the myriad problems created by individualism and free markets, the current discussion forgets about or overlooks the even-deeper problems based on and associated with capitalism itself. So, once again, we’re caught in the pendulum swing between a more private, market-oriented form of capitalism and a more public, government-regulated form of capitalism. The former has failed—that era does seem to be crumbling—and so now we begin to turn (as we did during the last system-wide economic crisis) to the latter.**

However, the issue that keeps getting swept under the political rug is, how do we deal with the surplus? If the surplus is left largely in private hands, and the vast majority who produce it have no say in how it’s appropriated and distributed, it should come as no surprise that we continue to see a whole host of “morbid phenomena”—from toxic urban water and a burning tower block to a new wave of corporate concentration  and still-escalating inequality.

Questioning some dimensions of neoliberalism does not, in and of itself, constitute a new economic consensus. I’m willing to admit it is a start. But, as long as remain within the present framing of the issues, as long as we cannot show how unreasonable the existing reason is, we cannot say the existing era has actually come to an end and a new era is upon us.

For that we need a new common sense, one that identifies capitalism itself as the problem and imagines and enacts a different relationship to the surplus.

 

*I add that caveat because, as I argued a year ago,

Neoliberal ideas about self-governing individuals and a self-organizing economic system have been articulated since the beginning of capitalism. . .capitalism has been governed by many different (incomplete and contested) projects over the past three centuries or so. Sometimes, it has been more private and oriented around free markets (as it has been with neoliberalism); at other times, more public or state oriented and focused on regulated markets (as it was under the Depression-era New Deals and during the immediate postwar period).

**And even then it’s only a beginning—since, we need to remember, both Sanders and Corbyn did lose in their respective electoral contests. And, at least in the United States, the terms of neoliberalism are still being invoked—for example, by Ron Johnson, Republican senator from Wisconsin—in the current healthcare debate

L0lwacX

Apparently, “late capitalism” is the term that is being widely used to capture and make sense of the irrational and increasingly grotesque features of contemporary economy and society. There’s even a recent novel, A Young Man’s Guide to Late Capitalism, by Peter Mountford.

A reader [ht: ra] wrote in wanting to know what I thought about the label, which is admirably surveyed and discussed in a recent Atlantic article by Anne Lowrey.

I’ll admit, I’m suspicious of “late capitalism” (like other such catchall phrases), for two main reasons. First, it presumes and invokes a stage theory of development, which relies on identifying certain “laws of motion” of capitalist history. That’s certainly the way Ernest Mandel understood and developed the term—as the latest in a series of necessary stages of capitalist development. For me, the history of capitalism is too contingent and unpredictable to obey such law-like regularity. Second, “late capitalism” is meant to characterize all of a certain stage of economy and society, thereby invoking a notion of totality. Like other such phrases—I’m thinking, in particular, of “globalization,” “empire,” and “neoliberalism”—the idea is that the entire world, or at least what are considered to be its essential elements, can be captured by the term. As I see it, capitalism exists only in some parts of the world, some but certainly not all economic and social spaces, and, even when and where it does exist, it assumes distinct forms and operates in different modalities. Using a term like “late capitalism” tends to iron out all those differences.

So, I’m wary of the notion of “late capitalism,” which for both reasons may lead us astray in terms of making sense of and responding to what is going on in the world today.

At the same time, I remain sympathetic to the idea that “late capitalism” effectively captures at least some dimensions of contemporary economic and social reality. Here in the United States, there’s clearly something late—both exhausted and exhausting—about contemporary capitalism. In the wake of the worst crises since the first Great Depression, growth rates remains low, leaving millions of workers either unemployed or underemployed. Wages continue to stagnate, even as corporate profits and the stock market soar. And the unequal distribution of income and wealth, having become increasingly obscene in recent decades, has ushered in a new Gilded Age.

As Lowrey explains,

“Late capitalism” became a catchall for incidents that capture the tragicomic inanity and inequity of contemporary capitalism. Nordstrom selling jeans with fake mud on them for $425. Prisoners’ phone calls costing $14 a minute. Starbucks forcing baristas to write “Come Together” on cups due to the fiscal-cliff showdown.

And, of course, the election of Donald Trump.

What is less clear is if “late capitalism” carries with it a hint of revolution, whether it contains something akin to the idea that the contradictions of capitalism create the possibility of a radical alternative. Even if contemporary capitalism is exhausted and we, witnessing and being subjected to its absurdities and indignities, are being exhausted by it—that doesn’t mean “late capitalism” will generate the political forces required for its being replaced by a radically different way of organizing economic and social life.

But perhaps that’s asking too much of the concept. If it merely serves to galvanize new ways of thinking, to recommit us to the task of a “ruthless criticism of everything existing,” then we’ll be moving in the right direction.