Hazony’s piece offers a description of Neo-marxism, its power and pitfalls and its take-over of institutions in the English-speaking world. He is careful to note that he is not using the term Marxist as an ad hominem smear, but instead to describe a genuine attempt to rewrite the history and re-shape the culture of the West. The fatal flaws of Marxism he describes include:
the simplistic assumption “that wherever one discovers a relationship between a more powerful group and a weaker one, that relation will be one of oppressor and oppressed”. This ignores the real state of affairs in which mixed relationships more often are the norm with powerful and weaker groups mutually benefiting one another in civil life. It is possible for the more powerful interest groups to seek to “balance the benefits and the burdens of the existing order so as to avoid actual oppression”.
the assumption “that every society is so exploitative that it must be heading toward the overthrow of the dominant class or group”. But if Hazony is right, and weaker groups favour the general preservation of the current order (surely with some reform), then there would be a preference not for the overthrow of current institutions but for an order that seeks to address the challenges of inevitable inequalities, with the help of custom and all with a view to improving, rather than tearing up, the social fabric.
the lack of consideration given to what the revolting class would construct once the revolution has been completed. Hazony goes on to suggest that the overthrow of an oppressive class by the revolters can, and indeed will, breed more oppression (assuming that Marx was right about relationships of power being the norm for human existence).
To his credit, Hazony also notes aspects missing in Enlightenment liberalism that Marxism helpfully fills in: it’s awareness of class and the formation of cohesive groups within society (which liberalism ignores because of its obsessive focus on the individual) and its aliveness to abuses of power in liberal Western societies (which liberals erroneously tend to think exist only in totalitarian societies “over there”).
However, on the question of the relationship between the three political philosophies, the article contains two points that stand out for me:
One of the important lessons of 2020 is that it is relatively easy to dismantle and deconstruct history, culture and institutions. Conversely, it is far more difficult to build-bridges, construct things and move forward with solutions. We desperately need the latter kind of person in Western society.
Now, we need such people across the political and cultural spectrum, of course. But we particularly need them among small c-conservatives, which is, broadly speaking, how I would describe myself.
As recent articles by Mary Harrington and Niall Gooch have shown, those on the right have, in recent years, become sucked into the culture wars of the day, often mirroring and mimicking the style and tone of cultural warriors on the left. While there are some notable exceptions, conservative public intellectuals of the last decade or so have been more characterised by their polemical prowess than their philosophical powers, as Ben Sixsmith has recently highlighted. In the wake of the death of Sir Roger Scruton (who, it must be said, wielded the pen of the pugilist and philosopher in equal measure), the question of who will take up the mantle of conservative philosophy, casting a vision of the good and beautiful for society at large, remains largely unanswered. Where are the constructionists?
A brief post to flag up the stimulating conversations happening over at Unherd on #LockdownTV. Today’s episode focussed on the virus and the environment. The climate is a fraught enough topic in normal circumstances without needing to throw in a global pandemic. In the anxious times we’re living in at the moment, it has been sad and frustrating to sometimes see the issues of the climate be handled so badly by some environmentalists. Take for instance the recent XR posters stating that “humans are the problem and Corona is the cure”. This is deeply disturbing, anti-human and frankly eugenicist stuff.
This was why I was encouraged by Elizabeth Oldfield’s strong contribution to the debate (see the video below). Oldfield rejected the approach outlined above but wisely cautioned against throwing out the baby with the bathwater. We can still use this moment to think about our personal individual decisions as well as the need for governments to re-think global capital’s reliance on fossil fuels.
On the point about individuals taking responsibility, I was encouraged and challenged by Liz’s bridge-building instincts (around 8:50) as she made reference to conservative doyen Roger Scruton’s writings on the environment (Liz makes reference to working transgenerationally and in local contexts that we call home). I also greatly appreciated her refusal to decide between the local and the global by making reference to the interdependence that has arisen so clearly in recent weeks between individuals within communities and between communities across borders.
Check out the video below and have a read of Liz’s most recent post on the issue here. It rightly avoids what she calls the “triumphalist crowing” from some in environmentalist circles just now, while still remaining faithfully and positively committed to the care of creation.
LockdownTV from Unherd (Elizabeth Oldfield b-right)