Man, are we Americans bad at politics.
I don’t know if we’re uniquely bad, but we do seem to have some difficulty with the notion that disagreement (and expressions thereof) is normal.
I’m not just talking about the violence at Trump rallies, but also to violence at protests generally as well as meltdowns about campus politics. Disagreement over whether the best way to accomplish x is achieved by y or z is still acceptable, but disagreement over the fundamental means by which we prioritize x over p or decide that only y or z are worthy options is considered uncivil.
The very heart of politics—uncivil!
Granted, there are many plausible ways of understanding politics, and not everyone would go along with my Arendtian/Crickian view which places distinctiveness and pluralism at the center of political life. But if one accepts that a complex society will necessitate substantive differences amongst the members of that society, then the management of those differences will in turn be required to maintain both its complexity and functioning.
There are, as Crick notes, any number of ways for societies to deal with complexity, among them attempts to bring its various pieces into line and/or to suppress expressions of difference. It is only in politics, Crick argues, that the freedom which arises from and allows further complexity may be found and strengthened.
Or, as Madison somewhat more pessimistically put it,
Liberty is to faction what air is to fire, an aliment without which it instantly expires. But it could not be less folly to abolish liberty, which is essential to political life, because it nourishes faction, than it would be to wish the annihilation of air, which is essential to animal life, because it imparts to fire its destructive agency. …
The latent causes of faction are thus sown in the nature of man; and we see them everywhere brought into different degrees of activity, according to the different circumstances of civil society.
So, what Madison is resigned to and what Arendt and Crick celebrate is the endurance of difference and disagreement—and of politics to allow and make use of its expression.
Some leftists have argued that an open politics (of the sort often found in democracies) is merely reformist or bourgeois (as did the Communists in the Weimar republic), and thus fail to take seriously the radical possibilities contained within politics. Madison may indeed have been a conservative of a sort in wanting to limit what politics could accomplish in the new American system, but it was precisely because he saw that politics could be transformative that he sought to limit it.
And there is something to his conservatism, as well. As Crick noted, the first requirement of any system, political or otherwise, is to maintain order and thus provide security to its citizens or subjects. This is Hobbes’s basic insight: absent a leviathan, life is but a ‘war of all against all’, ‘solitary, poore, nasty, brutish, and short’. Fear matters, as does security.
But even as they matter, they are not all that matters, and the promise of politics is, pace Arendt, the promise of something more.
cont.
AbsurdBeats 