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This website’s purpose, and how I came to it<\/h2>\n\n\n\n
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Many discouraging observations have been made about Americans, some of them clearer than truth: French observers have called us les grands enfants<\/em>. The late American historian Louis Hartz lamented our \u201cvast and almost charming innocence of mind.\u201d Those are two of the nicer assessments. Some of the more-accurate ones are scarier. <\/em>Although millions of us behave encouragingly every day, often in distinctively \u201cAmerican\u201d ways that I assess on this website, this is no time to congratulate ourselves. But it’s also no time to consign ourselves to history’s dustbin by writing post-mortems for the 2024 election and for the republic itself.<\/p>\n\n\n\n The following essay is an account of my reckonings with these challenges. Before you read it, please read “About This Site”<\/a> in the left-hand column on this home-page and glance at its survey of challenges now facing an American, civic-republican culture that a mentor of mine, the late literary historian Daniel Aaron, once characterized as “ethical and pragmatic, disciplined and free.”<\/p>\n\n\n\n I’d like to see that civic culture transcend and outlive “woke” corporate neoliberalism, authoritarian state capitalism, right-wing, racist nationalism, Marxoid economic determinism, and post-modernist escapism. All of these are responses to global riptides that are transforming humanity’s economic, technological, communicative, climatic, migratory, and other arrangements. These swift, often dark currents are driven not only by capitalism but also by human inclinations, including by greed and power-lust, that antedate capitalism by millennia and that seem certain to outlast it. Neither the left nor the right seems able to block them or re-channel them, let alone to redeem us from them.<\/p>\n\n\n\n More than a few Americans actually find these currents energizing as well as disorienting. That’s partly thanks to accidents of this country’s history that have enabled Americans to combine faith, innovation, fakery, and force. Americans \u201chave all been uprooted from their several soils and ancestries and plunged together into one vortex, whirling irresistible in a space otherwise quite empty,” the philosopher George Santayana noted. “To be an American is of itself almost a moral condition, an education and a career.\u201d<\/p>\n\n\n\n Well, maybe. The 19th-century Prussian chancellor Otto von Bismarck is said to have said that “God protects, fools, drunkards, and the United States of America.” The ascent of Donald Trump and of Trumpism has reinforced that impression and made many of us doubt and even despair of \u201cAmerican\u201d virtues that we’d taken for granted or dedicated ourselves to upholding. I myself doubted our capabilities along those lines in the 1970s and more deeply in 2014, before I or anyone imagined that Trump would run for the presidency, let alone that tens of millions of Americans would be credulous or cankered enough to elect him. Now, they’ve done it twice, even though he has gotten worse.<\/p>\n\n\n\n But maybe the rest of us have gotten worse, too. \u201cJim Sleeper is the Jonathan Edwards of American civic culture \u2013 and that\u2019s a compliment,\u201d tweeted The New Yorker\u2019s <\/em>Hendrik Hertzberg, referring to the formidable Puritan “thought leader” of the 18th Century and to my Salon <\/em>essay “We, the People, are Violent and Filled with Rage,”<\/a> which you can read later on this site. With Jeremiadic woe, I’d surveyed the civic-cultural damage of the 2008 financial crisis and the run of public massacres, including in Oklahoma City in 1995, Columbine in 1998, and Sandy Hook in 2012. (Soon after Trump\u2019s inauguration in 2017, I doubted America’s prospects more deeply still in \u201cIt\u2019s Not Only a Constitutional Crisis, It\u2019s a Civic Implosion,\u201d<\/a> <\/strong>a short essay for Bill Moyers\u2019 website that you can read later on this website’s section, “A Sleeper Sampler.”)<\/p>\n\n\n\n Hertzberg’s reference to my cast of mind was fortuitous, not only because the damage I mentioned has been accelerating but also because I’d grown up in Longmeadow, Massachusetts, a small town settled by Puritans in 1644, six miles north of the spot where, in 1741, Edwards would preach his (in)famous sermon, \u201cSinners in the Hands of an Angry God.” Some of my Longmeadow public school classmates were direct descendants of the town\u2019s Puritan founders. A few of my teachers seemed to have been writhing in Edwards\u2019 congregation when he preached. Whenever some of them looked at me in school, I felt them looking\u00a0into\u00a0<\/em>me, as if arraigning my soul before something awesome.<\/p>\n\n\n\n That residually Calvinist, \u201cYankee\u201d discipline converged with two other cultural currents in my upbringing, inclining me to look into<\/em> civic-republican society’s ups and downs. The Calvinist current drew on an even-older Hebraic biblical current of law and prophecy that was my inheritance as a grandson of four Lithuanian-Jewish immigrant grandparents and that was deepened in my youthful Jewish education. Neither the Christian current nor the Jewish one had disappeared in me when I entered Yale College in 1965 and learned that it had been founded by Puritans who\u2019d put the Hebrew phrase “Urim v’tummim”<\/em> — an approximation of \u201cLight and Truth\u201d or “Illumination and Testimony” — on the college’s seal and envisioned Yale as a \u201cschool of prophets.\u201d As if that weren\u2019t enough, Kingman Brewster, Jr., Yale\u2019s president during my undergraduate years and a lineal descendant of the Elder William Brewster, the minister on the Puritan Pilgrim ship\u00a0The Mayflower,\u00a0<\/em>had been born in my hometown, Longmeadow.<\/p>\n\n\n\n I wrote about the town in 1986 in a Boston Globe <\/em>column for my 25th high school reunion. <\/a>In 2004 I assessed Brewster’s civic-republican legacy,<\/a> whose remnants I\u2019d encountered (and embodied?) in the twilight of the \u201cold,\u201d white-male Yale. (You can read those essays later on this website’s section, “Liberal Education and Leadership.”)<\/p>\n\n\n\n <\/p>\n\n\n\n <\/p>\n\n\n\n <\/p>\n\n\n\n <\/p>\n\n\n\n <\/p>\n\n\n\n <\/p>\n\n\n\n Beyond Calvinism and Hebraism, two other cultural currents, leftish and civic-republican, followed me and surfaced at around the time I turned 30, in 1977. Like many New Englanders before me, I carried some of the region’s civic and moral presumptions (conceits? innocent hopes?) to New York City, although not to literary Manhattan but to \u201cinner city\u201d Brooklyn, where I ran an activist weekly newspaper<\/a> before bicycling across the Brooklyn Bridge every day to work as a speechwriter for City Council President Carol Bellamy. By 1982 I was writing for The Village Voice, Dissent, Commonweal <\/em>and other political magazines. From 1988 to 1995, I was an editor and columnist for the daily newspapers New York Newsday <\/em>and The New York Daily News<\/em>.<\/p>\n\n\n\n In 1987, my essay “Boodling, Bigotry, and Cosmopolitanism” <\/a>sketched New York\u2019s changing political culture for a special issue of Dissent <\/em>magazine that I edited and that was re-published as In Search of New York<\/em>. The “Boodling” essay was re-published yet again in Empire City,<\/a><\/em> a Columbia University Press anthology of 400 years of writing about the city, edited by the historian Kenneth Jackson and the master-teacher David Dunbar. <\/p>\n\n\n\n In 1990, W.W. Norton published my The Closest of Strangers: Liberalism and the Politics of Race in New York<\/em><\/a>. The book, a somewhat tormented love letter to the city, sparked public debate <\/a>in and beyond New York. After 1999, while continuing to live in the city and writing many of the pieces referenced and linked on this site, I taught Yale undergraduates for two decades in political science seminars with course titles such as “New Conceptions of American National Identity” and “Journalism, Liberalism, and Democracy.”<\/p>\n\n\n\n In the late 1970s I embraced, and I still affirm, a democratic-socialist politics that, unlike Stalinism and orthodox Marxism, has a distinctively American, civic-republican orientation that rejects Communists\u2019 opportunistic (ab)uses of civil liberties, civil rights, and democracy. Democratic socialism in the 1970s steered fairly clear of the racially essentialist “identity politics” that many of its adepts now wrongly embrace by fantasizing about \u201cBlack liberation\u201d as the cat’s paw of an advancing Revolution. Sample my offerings in the section “Why a Skin Color isn’t a Culture or a Politics,” and you’ll encounter my conviction that although ethno-racial identities are inevitable and sometimes enriching, they’ll never be wellsprings of social hope in America unless they’re transcended by all of us as citizens in the thicker civic culture of a larger republic, if not of the world. Precisely because The United States is more complex racially, ethnically, and religiously than most “multicultural” categorizing comprehends, Americans need work overtime to identify and, yes, instill, certain shared civic and moral premises and practices that I discuss in many of the pieces on this website.<\/p>\n\n\n\n \ufeff<\/p><\/p>\n\n\n\n <\/p>\n\n\n\n <\/p>\n\n\n\n Beginning in the 1990s and ever since, I’ve taken strong public stands against ethno-racialist evasions of the civic-republican mission. In 1991 I wrote a rather harsh assessment of leftist identity politics<\/a> for Tikkun <\/em>magazine that was re-published in Blacks and Jews: Alliances and Arguments,<\/em> edited by Paul Berman. I refined and, dare I say, elevated the argument in civic-republican terms in a 1996 Harper\u2019s<\/em> magazine essay, \u201cToward an End of Blackness,\u201d<\/a> that identified the emptiness of American blackness and whiteness as vessels of social hope. I summarized and updated the argument again in 2021, in a Commonweal<\/em> essay, <\/strong>\u201cScrapping the Color Code.\u201d<\/a> <\/strong> (You can find all of the essays on race that I’ve just mentioned in this website’s section on race, “Why Skin Color Isn’t Culture or Politics.”) I’ve published a lot more along these lines and debated in many public forums, some of them linked in the Commonweal<\/em> essay and elsewhere on this site. (My two books on the subject are The Closest of Strangers<\/em> and Liberal Racism: How Fixating on Race Subverts the American Dream<\/a><\/em> (1997).<\/p>\n\n\n\n Some of this work sparked resentment among activists and academics on the left and among journalists and other writers across the political spectrum. I accused some of them of betraying a civic-republican ethos and creed that’s under assault by capitalist, neoliberal, and even radical-racialist forces, the most dangerous of them white-supremacy, but others of them are unconstructively “woke” or subtly, seductively commercial. Some of my criticisms of writers who’ve ridden these currents have been gratuitously cruel, even when they’ve been accurate.<\/p>\n\n\n\n <\/p>\n\n\n\n <\/p>\n\n\n\n <\/p>\n\n\n\n Although many Americans behaved admirably, even heroically, on 9\/11 and in the civil-rights and anti-Vietnam War movements, what matters to a republic\u2019s survival are the little things people do daily, when no one\u2019s looking and no digital tracking device, cellphone camera, or journalist is recording them. Essential though a republic\u2019s wealth and military power are to its strength, they can become parasitical on it pretty quickly if people are feeling stressed, dispossessed, and susceptible to simplistic explanations. Neither a booming economy nor massive firepower can ensure a republic’s vitality, especially if prosperity and power are dissolving civic-republican norms and practices.<\/p>\n\n\n\n President Dwight D. Eisenhower warned against this in his Farewell Address in 1960, condemning what he called a “military-industrial” complex. (An early draft of his address, well-known to historians, called it, rightly, a “military-industrial-academic” complex.) Ike, who was hardly a radical leftist inveighing against capitalism or a rightist railing against “the deep state,” was a deeply decent, heartland American who’d gotten to know the military-industrial-academic complex from within, as its supreme warmaker and then as Columbia University’s president. He didn’t like everything he saw there.<\/p>\n\n\n\n Even more than Eisenhower’s warning or Jonathan Edwards’ and the Hebrew prophets’ jeremiads, several developments since 9\/11 have convinced me that Americans who are accustomed to think well of themselves would be better off convicting themselves of complicity in democracy’s decline. In The Decline and Fall of the Roman Empire,<\/em> the 18th<\/sup> century British historian Edward Gibbon noted that \u201ca slow and secret poison\u201d had worked its way into the vitals of ancient Rome’s republic, distorting and draining its virtues and beliefs. In our own time, faster, glaringly public poisons have been working their way into our republic. Yet most Americans, \u201cliberal\u201d or \u201cconservative,\u201d have been ingesting and pushing them without naming them honestly.<\/p>\n\n\n\n You may insist that whatever is driving Americans\u2019 increasing resort to force, fraud and mistrust comes from human nature itself. The republic\u2019s founders understood that argument in Calvinist terms and also from reading Gibbon\u2019s semi-pagan assessment of human history as \u201clittle more than a record of the crimes, follies, and misfortunes of mankind.\u201d They tried to devise a republican system of self-government that \u201cdoesn\u2019t depend on our nobility. It accounts for our imperfections and gives an order to our individual strivings,\u201d as one of their legatees, John McCain, put it two and a half centuries later in one of his last addresses to Senate colleagues.<\/p>\n\n\n\n Assessed by these lights, Trump (who cruelly disparaged McCain) is only the most prominent carrier and pusher of poisons that the founders knew were already in us, even in those of us who deny that we\u2019re carriers and pushers. In 2008 Barack Obama reinforced our “vast and almost charming innocence of mind” by staging a year-long equivalent of a religious revival rally for the civic-republican faith, across partisan, ideological, and ethno-racial lines. But he wasn’t only a performance artist. He embodied and radiated distinctively American strengths that fascinate people the world over \u2014 not our wealth and power or our technological affinities, which are often brutally or seductively unfair, but our classless egalitarianism, which inclines an American to say \u201cHi\u201d to a stranger instead of \u201cHeil!<\/em>\u201d to a dictator; to give that stranger a fair chance; to be optimistic and forward-looking; and, from those collective and personal strengths, to take a shot at the moon.<\/p>\n\n\n\n I don\u2019t think that the American republic is sliding irreversibly into Nazi-style fascism, as some on the left fear and some on the alt-right hope, or that it will succumb to leftist totalitarian socialism. More likely is an accelerating dissolution of the civic-republican way of life that Daniel Aaron characterized as \u201cethical and pragmatic, disciplined and free.\u201d That subtle balance of divergent qualities and of the trust and comity they engender is being routed now by global undercurrents -\u2013 economic, technological\/communicative, climatic\/migratory, and demographic\/cultural \u2013- that are sluicing force, fraud, and mistrust into our public and private lives. A bare majority of us are holding on to common ground.<\/p>\n\n\n\n Looking across the tracks.<\/strong> Illustration by Philip Toolin,<\/a> a film art director\/production designer who’s been doing this since he was 15.<\/strong><\/p>\n\n\n\n In his foreboding 1941 prophecy, What Mein Kampf Means for America<\/em>, Francis Hackett, a literary editor of The New Republic, <\/em>warned that people who feel disrespected and dispossessed are easy prey for demagogic orchestrations of \u201cthe casual fact, the creative imagination, the will to believe, and, out of these three elements, a counterfeit reality to which there was a violent, instinctive response. For it is clear enough that under certain conditions men respond as powerfully to fiction as they do to realities, and that in many cases they help to create the very fictions to which they respond. The fiction is taken for truth because the fiction is badly needed.\u201d <\/p>\n\n\n\n Edward Gibbon and Jonathan Edwards would have recognized that condition in us now. Yet its causes and subtleties often escape the notice of journalists who are busy chasing \u201ccurrent events\u201d without enough historical and moral grounding to contextualize them within \u201cundercurrent events\u201d that are driving upheavals and horrors around us and within us. I have a thing or two to say about that myopic side of American journalism (and I have some experiences to share) in this website’s sections on “News Media, Chattering Classes, and a Phantom Public” and on “Scoops and Revelations.”<\/p>\n\n\n\n The undercurrent events that many journalists mishandle aren’t malevolent, militarized conspiracies. They\u2019re civically mindless<\/em> commercial intrusions into our public and private lives that derange our employment options, public conversations, and daily aspirations and habits. They bypass our hearts and minds relentlessly, 24\/7, on their way to our lower viscera and our wallets, to attract eyeballs to their ads, to maximize the profits of swirling whorls of shareholders. These commercial riptides incentivize (and brainwash?) many Americans to behave as narrowly self-interested investors and as impulse-buying consumers, not as citizens of a republic who restrain their immediate self-interest at times to enhance the public interests of a \u201ccommon<\/em>wealth.\u201d That word is still on our legal documents and pediments, but we\u2019re losing its meaning, along with its \u201cethical and pragmatic, disciplined and free\u201d ethos.<\/p>\n\n\n\n <\/p>\n\n\n\n <\/p>\n\n\n\n Decay and Renewal<\/strong><\/p>\n\n\n\n Imagine a former auto worker, a white man in his mid-50s whose $30-an-hour job and its benefits were replaced a decade ago by a job stocking shelves at Wal-Mart for less than half the pay and who has lost his home because he accepted a predatory mortgage scam of the kind that prompted the 2008 financial and political near-meltdown. Imagine that he winds up here: <\/p>\n\n\n\n Illustration by Philip Toolin<\/a> <\/strong><\/p>\n\n\n\n <\/p>\n\n\n\n <\/p>\n\n\n\n \u201cWhen the people give way,\u201d warned John Adams (a graduate of the then-still residually Calvinist Harvard College and a self-avowed admirer of Hebrews<\/a>) in 1774, \u201ctheir deceivers, betrayers, and destroyers press upon them so fast, that there is no resisting afterwards. The nature of the encroachment upon the American constitution is such, as to grow every day more and more encroaching. Like a cancer, it eats faster and faster every hour\u2026. The people grow less steady, spirited, and virtuous, the seekers more numerous and more corrupt, and every day increases the circles of their dependents and expectants, until virtue, integrity, public spirit, simplicity, and frugality, become the objects of ridicule and scorn, and vanity, luxury, foppery, selfishness, meanness, and downright venality swallow up the whole society.\u201d<\/p>\n\n\n\n In 1787, Alexander Hamilton, urging ratification of the Constitution, wrote that history seemed to have destined Americans, \u201cby their conduct and example, to decide the important question, whether societies of men are really capable or not of establishing good government through reflection and choice, or whether they are forever destined to depend for their political constitutions on accident and force.\u201d<\/p>\n\n\n\n In 1975, two centuries after James Madison, Adams, Hamilton, and others designed the republic with dry-eyed wisdom about its vulnerabilities, the political philosopher Hannah Arendt worried that \u201cMadison Avenue tactics under the name of public relations have been permitted to invade our political life.\u201d She characterized the then-recently exposed Pentagon Papers, which confirmed the Vietnam War\u2019s duplicity and folly, as an example of the invasion of political life by public relations, of Madison by Madison Avenue \u2013 that is, of efforts to separate its public promises of a democratic victory in Vietnam from realities on the ground, until, finally, the official words lost their meaning and, without them, the deeds became more starkly brutal.<\/p>\n\n\n\n <\/p>\n\n\n\n <\/p>\n\n\n\n <\/p>\n\n\n\n What many Americans should have learned from that debacle, and what I\u2019ve been learning ever since, reinforces Oliver Goldsmith\u2019s warning, in 1777: \u201cIll fares the land, to hastening ills a\u2019prey, when wealth accumulates and men decay.\u201d A wealthy society may decay and implode not only because its prosperity isn\u2019t distributed fairly but also because it’s only <\/em>material and therefore weak against profit-maximizing engines such as Rupert Murdoch\u2019s media, which prey upon the susceptibilities and resentments of stressed, dispossessed people such as the former auto worker and the Uber driver. If the manipulative engines aren\u2019t stopped, they’ll grope, goose, titillate, intimidate, track, indebt, stupefy and regiment people, many of whom will crave easy escapes in bread-and-circus entertainments like those of Rome in its decline. They’ll join mobs that demand<\/em> to be lied to with simplistic story lines that tell them who to blame for their pains and who to follow to fix them.<\/p>\n\n\n\n Perhaps with Gibbon\u2019s slow and secret poison in mind, Alexis de Tocqueville described \u201cthe slow and quiet action of society upon itself\u201d in the little daily interactions that matter as much as the high moments of national decision. Writing Democracy in America <\/em>in 1835, he marveled, perhaps wishfully, at an American individualism that was inclined to cooperate with others to achieve goods in common that individualism couldn\u2019t achieve on its own:<\/p>\n\n\n\n \u201cThe citizen of the United States is taught from his earliest infancy to rely upon his own exertions in order to resist the evils and the difficulties of life; he looks upon social authority with an eye of mistrust and anxiety\u2026.This habit may even be traced in the schools of the rising generation, where the children in their games are wont to submit to rules which they have themselves established\u2026. The same spirit pervades every act of social life. If a stoppage occurs in a thoroughfare, and the circulation of the public is hindered, the neighbors immediately constitute a deliberative body; and this extemporaneous assembly gives rise to an executive power which remedies the inconvenience before anybody has thought of recurring to an authority superior to that of the persons immediately concerned.\u201d<\/p>\n\n\n\n This civic-republican disposition — to give the other person a fair chance and to back her up as she tries, to deliberate rationally with her about shared purposes, and to reach and to keep binding commitments — relies on the elusive balance of civic values, virtues and body language that\u2019s ethical and pragmatic, disciplined and free. You see it in a team sport whenever a player closes in on the action not to show off but to back up a teammate and help him score. You see it in how people in a contentious meeting extend trust cannily to potential adversaries in ways that elicit trust in return. <\/p>\n\n\n\n You used to see it even on Capitol Hill, as I did in 1968 while interning for my western Massachusetts Republican Congressman, Silvio O. Conte:<\/p>\n\n\n\n Or maybe you don\u2019t see civic grace like that so often these days. Maybe backbiting, road rage, and the degradation of public space and cyberspace are prompting quiet heartache and withdrawal as trust in other people slips out of our public lives. Without the balance that I\u2019m sketching here and elsewhere on this website, the United States won\u2019t survive as a republic amid the undercurrent events that I\u2019ve mentioned.<\/p>\n\n\n\n Civic-republican grace in writing and public life<\/strong><\/p>\n\n\n\n Finding a better description of civic republicanism than I\u2019ve offered here would require harder analysis and reportage but also more poetry, faith and, even some fakery. You can develop an ear and an eye for it, and maybe a voice for it. I\u2019ve been following American civic republican culture\u2019s ebbs and flows since around 1970, when I was 23, but really since World War II, because I was born on June 6, 1947, two years after the war\u2019s end and three years, to the day, after D-Day, so and I grew up in a civic culture that seemed, at least to a child, more triumphant and coherent than it actually was or ever had been.<\/p>\n\n\n\n Some of the writing collected here records my and others\u2019 growing disillusionment. A lot of it began for me in journalism, \u201cthe first rough draft of history\u201d if a journalist has some grounding in history and isn\u2019t just chasing \u201cbreaking news.\u201d Whenever the chattering classes make cicada-like rackets over the latest Big Thing, I’ve tried to assess that noise in its historical and other contexts, remembering Emerson\u2019s admonition \u201cthat a popgun is [only] a popgun, though the ancient and honorable of the earth affirm it to be the crack of doom.\u201d<\/p>\n\n\n\n Contextualizing current events this way sometimes yields scoops and insights that others have missed. (See the \u201cScoops and Other Revelations\u201d Section for a sampler of what I’ve found.) Some of those pieces spotlight fissures and fragilities in the republican experiment, and some assail public leaders and journalists who I believed had lost their civic-republican lenses and standards, along with virtues and beliefs necessary to wise reporting. (See also \u201cLeaders and Misleaders\u201d)<\/p>\n\n\n\n I’m collecting some of my essays for a book that I’ll call Somebodyhaddasayit<\/em>. Some my work has prompted people to tell me they were glad that I\u2019d written what they, too, had been thinking but were reluctant to say. Somebody really did need to say it, even when doing so made enemies not only among the \u201cvillains\u201d but also, as George Orwell lamented, <\/a>among editors and other writers who cancel honest speech that might embarrass them. \u201cSaying it\u2019 requires not only sound judgment and tact, but also, sometimes, courage. I’ve sometimes “said it” with too little fact or courage. <\/p>\n\n\n\n <\/p>\n\n\n\n Editorial writer and editor at New York Newsday, 1992<\/strong><\/p>\n\n\n\n But usually I\u2019ve defended people who bear the American republican spirit bravely, against daunting odds. One of my pieces began in Yale\u2019s Sterling Memorial Library in 2006, when I was looking for family background on Ned Lamont, then a little-known computer executive (now Governor of Connecticut) who was making a Democratic primary bid for the Connecticut U.S. Senate seat of Joe Lieberman, in protest against Lieberman\u2019s unbending support for the Iraq War. I ended up writing not about Ned himself but about a long-forgotten uncle of his, Thomas W. Lamont II, <\/a>whose young life and supreme sacrifice in World War II seemed to me a fata morgana<\/em>, a fading mirage, of the American republic and of the citizenship that we\u2019re losing, not at its enemies\u2019 hands but at our own. (See the essay “Duty Bound” on this website’s section, “A Civic Republican Primer.”)<\/p>\n\n\n\n Being an American like Tommy Lamont is an art and a discipline. You can\u2019t just run civic grace like his up a flagpole and salute it, but neither should you snark it down as just a bourgeois mystification of oppressive social relations. When the Vietnam War\u2019<\/strong>s brutality and folly were at their worst and when official words had lost their credibility and official deeds had become murderous, the perennial socialist presidential candidate Norman Thomas told protestors \u201cnot to burn the American flag but to wash it.\u201d I took his point. I work with it. Americans who consider themselves too sophisticated for that are na\u00efve.<\/p>\n\n\n\n Although one can’t credibly call my writing \u201cnationalist\u201d or \u201cconservative,\u201d more than a little of it has been motivated by my and others\u2019 civic-republican patriotism. I\u2019ve written often for left-of-center sites and journals,<\/strong> challenging much of what\u2019s called \u201cconservative\u201d in American life. But a civic-republican compass points rightward at times, and I\u2019ve written once or twice in right-of-center venues to condemn racialist \u201cidentity politics\u201d and ethno-racial banner-waving that passes for progressive politics even when it only compounds a racial essentialism that fuels white superracist politics more than black-power politics.<\/p>\n\n\n\n Although American national identity was developed self-critically and sometimes hypocritically in secular Enlightenment terms, ultimately it relies on something akin to religious faith, even though it doesn\u2019t impose a particular religious doctrine. Living with that paradox requires skill and empathy, as some leftist activists learned while swaying and singing with black-church folk against armed white men in the American South. Precisely because this country is so diverse religiously, racially, and culturally, it needs to generate shared civic standards and lenses, with help from newly potent (and therefore \u201cmythic\u201d) civic narratives. We don\u2019t refuse to ride horses because they\u2019re strong enough to kill us; we learn to break them in. Some liberals need to learn something similar about religion and patriotism instead of refusing them entirely.<\/p>\n\n\n\n How (and How Not)<\/em> to Think About Left and Right<\/strong><\/p>\n\n\n\n Both left and right in American life offer distinctive truths that are indispensable to governing ourselves by reflection and choice instead of by accident, force, and fraud. The left understands that without public supports in a village that raises the child, the family and spiritual values that conservatives cherish cannot flourish. But the right understands that unless a society also generates and defends irreducibly individual autonomy and conscience, well-intentioned social engineering may reduce persons to clients, cogs, or cannon fodder. Each side often clings to its own truths so tightly that they become half-truths that curdle into lies, leaving each side right only about how the other is wrong.<\/p>\n\n\n\n The consequent damage to the public sphere can\u2019t be undone by clinging to the left-vs.-right floor plan that I mentioned at the outset and that still limits many people I know. Analysis and organizing against socioeconomic inequities are indispensable, but they’re insufficient. That\u2019s equally true of conservative affirmations of communal and religious values that bow quickly to accumulated wealth that, as Oliver Goldsmith noted, preys upon and dissolves values and bonds that conservatives claim to cherish. (See this website\u2019s sections, \u201cFolly on the Left\u201d and \u201cConservative Contradictions.\u201d)<\/p>\n\n\n\n Ever since Madison helped to craft a Constitution to channel and deflect such factions, the republic has needed an open, circulating elite \u2013 not a caste or an aristocracy \u2014 of \u201cdisinterested\u201d leaders whose private or special needs don\u2019t stop them from looking out for the public and its potential to govern itself by reflection and choice. When John McCain voted in 2017 against repealing Barack Obama\u2019s Affordable Care Act, he admonished Senate colleagues<\/a> <\/strong>to \u201clearn how to trust each other again and by so doing better serve the people who elected us\u2026Considering the injustice and cruelties inflicted by autocratic governments, and how corruptible human nature can be, the problem solving our system does make possible\u2026and the liberty and justice it preserves, is a magnificent achievement\u2026. It is our responsibility to preserve that, even when it requires us to do something less satisfying than \u2018winning.\u2019\u201d <\/p>\n\n\n\n Maybe McCain had a good speechwriter, but he believed what he was saying, even though he hadn’t always lived up to it. (See the section, “Leaders and Misleaders”.) Another flawed but sincere legatee of the founders’ Constitutional project was New York Mayor Ed Koch, whom I assailed for years until I got to know him a little better<\/a>. <\/p>\n\n\n\n Many Americans still do uphold the civic-republican promise –as moderators of candidates\u2019 debates; umpires in youth sporting leagues; participants in street demonstrations; board members who aren\u2019t afraid to say, \u201cNow wait a minute, let me make sure that we all understand what this proposal is based on and what it entails;\u201d and as jurors <\/a>who quiet the ethno-racial voices in their own and fellow-jurors\u2019 heads to join in finding the truth. Truth is a process as much as it\u2019s a conclusion. It emerges not from radical pronouncements of the general will or from ecclesiastical doctrines but provisionally, from the trust-building processes of deliberative democracy. \u201c[A]nyone who is himself willing to listen deserves to be listened to,\u201d Brewster wrote. \u201cIf he is unwilling to open his mind to persuasion, then he forfeits his claim on the audience of others.\u201d In politics, unlike science, the vitality of truth-seeking matters as much as the findings.<\/p>\n\n\n\n At any historical moment, one side\u2019s claims can seem liberating against the other side\u2019s dominant conventions and cant: In the 1930s, Orwell sought liberation in democratic-socialist movements against ascendant fascist powers, and his sympathy remained with workers, but sometimes that required him to oppose workers\u2019 self-proclaimed champions, especially Stalinists, as well as their capitalist exploiters. Orwell “never forgot <\/a>that both left and right tend to get stuck in their imagined upswings against concentrated power and to disappoint in the end: The left\u2019s almost willful mis-readings of human nature make it falter in swift, deep currents of nationalism and religion, denying their importance yet surrendering to them abjectly and hypocritically as Soviets did by touting \u2018Socialism in One Country\u2019 (i.e., while touting Russian nationalism) and preaching Marxism as a secular eschatology\u201d (i.e., as a religion).<\/p>\n\n\n\n The balance that we should hold out for against ideologues is like that of a person striding on both a left foot and a right one without noticing that, at any instant, all of the body\u2019s weight is on only one foot as the other swings forward and upward in the desired direction. What matters is that the balance enables the stride. <\/em>Again, it requires both a \u201cleft foot\u201d of social equality and provision \u2013 without which the individuality and the communal bonds that conservatives claim to cherish couldn\u2019t flourish \u2013 and a \u201cright foot\u201d of irreducibly personal responsibility and autonomy, without which any leftist social provision or engineering would reduce persons to passive clients, cogs, cannon fodder, or worse.<\/p>\n\n\n\n A balanced stride can be upset by differences among individuals and by the divisions within every human heart between sociable and selfish inclinations. A strong republic anticipates such imbalances. It sustains an evolving <\/em>consensus without ceding ground to hatred and violence. It remains vigilant against concentrations of power because it knows how to extend trust in ways that elicit trust and reward it in return. Being ethical and pragmatic, disciplined and free, it acts on virtues and beliefs that armies alone can\u2019t defend and that wealth can\u2019t buy. Ultimately, and ironically, a republic’s or democracy’s strength lies in it very vulnerability, which comes with extending trust. \u201cThe presumption of innocence is not just a legal concept,” Kingman Brewster Jr. wrote, in a passage that is now the epitaph on his grave in New Haven. “In common place terms it rests on that generosity of spirit which assumes the best, not the worst, of the stranger.\u201d<\/p>\n\n\n\n Think of Rosa Parks, refusing to move to the back of a public bus in Montgomery, presenting herself not only as a black woman craving vindication against racism but also as a decent, American working Everywoman, damning no one but defending her rights. Presenting herself that way, she lifted the civil society up instead of trashing it as irredeemably racist. <\/p>\n\n\n\n Civic grace like that is heroic, and rare. But after forty years of tracking American civic culture\u2019s ups and downs, I believe that, ultimately, it’s all that we have.<\/p>\n\n\n\n <\/p>\n","protected":false},"excerpt":{"rendered":" This website’s purpose, and how I came to it Many discouraging observations have been made about Americans, some of them clearer than truth: French observers have called us les grands enfants. The late American historian Louis Hartz lamented our \u201cvast and almost charming innocence of mind.\u201d Those are two of the nicer assessments. Some of […]<\/p>\n","protected":false},"author":5,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[5,1],"tags":[],"class_list":["post-1862","post","type-post","status-publish","format-standard","hentry","category-signature-pieces","category-uncategorized"],"_links":{"self":[{"href":"https:\/\/www.jimsleeper.com\/index.php?rest_route=\/wp\/v2\/posts\/1862","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.jimsleeper.com\/index.php?rest_route=\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.jimsleeper.com\/index.php?rest_route=\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.jimsleeper.com\/index.php?rest_route=\/wp\/v2\/users\/5"}],"replies":[{"embeddable":true,"href":"https:\/\/www.jimsleeper.com\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=1862"}],"version-history":[{"count":155,"href":"https:\/\/www.jimsleeper.com\/index.php?rest_route=\/wp\/v2\/posts\/1862\/revisions"}],"predecessor-version":[{"id":5544,"href":"https:\/\/www.jimsleeper.com\/index.php?rest_route=\/wp\/v2\/posts\/1862\/revisions\/5544"}],"wp:attachment":[{"href":"https:\/\/www.jimsleeper.com\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=1862"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.jimsleeper.com\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=1862"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.jimsleeper.com\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=1862"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}![\"\"\/](\"https:\/\/yale1969.org\/wp-content\/themes\/enfold-child\/images\/50th_reunion_essay_img\/sleeper.james_Jim-Sleeper-photo-age-19-1966-Yale-College-prank.png\")
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Civic-republican strengths and susceptibilities<\/strong><\/h2>\n\n\n\n
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