Measured against the number of those who called themselves his followers, and given the speed with which these “Marxists” after 1917 laid hands on a substantial part of the globe, Karl Marx, in death if not in life, was one of the most successful people that ever lived. He falls in the category of conquerors, Alexander the Great and Genghis Khan, or of religious prophets with the stature of Jesus of Nazareth and Mohammed. The spectacular collapse of much of the communist world, of course, substantially detracts from Marx’s posthumous success, but it doesn’t annul “Marxism’s” earlier triumphs.

Marx’s twentieth-century followers reconfigured his ideas (as far as these were available to them at all) to the point of unrecognisability. The fact that both Pol Pot and Mikhail Gorbachev could wrap themselves in the master’s flag speaks volumes. But the fact remains that on whatever grounds and with whatever degree of justification, dozens of millions worldwide, on an historically rather abrupt time scale, began to call themselves “Marxists”. We follow Karl Marx.

Why did these millions make this person their emblem? The question has no easy answer, if only because Marx’s worldwide success is part of the larger question of why communism, Marxist or not, for a time became the world’s wave of the future. The fact that the radically estranged twins, social democracy and communism, made spectacular strides in the late nineteenth and the twentieth centuries, as such, surely, has little to do with anything Karl Marx ever did or wrote. But why did so many socialists precisely select him and not, for example, Ferdinand Lassalle, Mikhail Bakunin or any other well-known radical onto whom to project their hopes and aspirations?

I know why I did. If I remember correctly, I regarded myself as a Marxist from the age of eighteen. Undergoing a rapid process of radicalisation, I served as a member of various Maoist groups in the Netherlands between 1973 and 1981. In the wake of this experience I lost my sympathies not only for the Chairman but also for the alleged founder of the movement, Karl Marx. But I do remember what attracted me to him. My first political love as a youth was anarchism. What, in my imagination, made Marx so much more attractive was the way he managed to combine radical combativeness, also found in anarchism, with a sober, scientific perspective.

Obviously, personal experiences of half a century ago represent nothing more than that—one person’s history. But not only do memories and experiences inevitably colour any researcher’s work, they may even be quite helpful in formulating hypotheses. I believe with Karl Popper that, as long as hypotheses are testable, their original inspiration can never be held against them.[1]

What, then, did Marx have to offer potential “followers”? He was, I believe, one of the modern era’s great visionaries. Marx was a man of unusually broad interests and activities, engaging as he did in philosophy, economics, law, political analysis, journalism, and radical activism. What made him stand out among other potential world-level socialist gurus was the breadth and enormous diversity and scope of his vision, the extraordinarily multifaceted quality of his work, potentially appealing to people living in very different kinds of societies and of very different social position, views and temperament.
 
Many Marxes

The literature about Marx’s life and thought is so extensive that it is impossible to oversee even for researchers who have dedicated their whole life to the subject, a category the present author does not belong to. But it seems to me that the main existing academic interpretations of Karl Marx insufficiently bring out what made this man special and fascinating to so many people. I find four interpretations of Marx of special interest and interpretive power, even though I do not feel completely comfortable with any of them.

The first, Social Democratic Marx is to be met, for example, in Geoff Eley’s Forging Democracy. This Marx recognised the futility of Blanquist secret societies and insurrectionary committees, while instead embracing the model of the political party of the working class. Marxist Social Democratic parties wisely made good use of their parliamentary positions.[2] This Marx furthermore made socialism dependent on the material conditions created by industrial capitalism, thus altogether ruling out proletarian revolution outside the industrialised world. Wolfgang Leonhard was one authoritatively (and quite rigidly) to characterise Marx thus, back in 1962.[3] That Marx predicated proletarian revolution upon the conditions of developed industrialism has become something of an established truth. Recently the thesis was repeated, for example, by Terry Eagleton and Steve Paxton.[4]

Social Democratic Marx was, furthermore, a radical democrat. If he sporadically referred to the “dictatorship of the proletariat” he was merely referring to the rule of the working class, i.e. to majority rule.[5]

The second, Revolutionary Marx was a Bolshevik avant la lettre. This frame is less well represented in the academic literature but is certainly not to be ignored. Central in Michael Löwy’s reading of the insurrectionist Marx is the “permanent revolution”. Löwy’s Marx accepted that, in principle, proletarian-socialist revolution was doomed to remain a fantasy without a preceding, protracted stage of capitalist development and/or a bourgeois revolution. However, Marx nurtured some “brilliant but unsystematised intuitions”[6] to the effect that the proletariat might yet induce a “telescoped sequence”[7] compressing the two stages into one and seizing power before the bourgeoisie had completed its historical task.[8]

Reidar Larsson perceptively observes that, when between 1846 and 1852 Marx was creating strategies for proletarian revolution in Germany and France these countries were still industrially backward themselves. According to Larsson, Marx believed that by the 1840s, capitalism, even if still underdeveloped, yet had reached the limit of its capacity for development, which is what made the proletarian revolution timely even then.[9]

Even if I personally find the Revolutionary reading of Marx more convincing than the Social Democratic one, both readings are convincing enough, referring us as they do to different aspects of Marx’s thinking and practice.

Alvin Gouldner’s attractive thesis of “The Two Marxisms” is built on the idea of two spirits coexisting in Marx’s breast, both real, the one objectivist, relying on historical-economic laws, and the other voluntarist and emphasising human agency. Gouldner leaves open the question of whether Marx’s ambivalent ideas were irreducibly fragmented or, perhaps, expressive of some deeper coherence. The great merit of his work from my point of view lies in clearly establishing the multifaceted, diverse quality of Marx’s thinking.[10]

The third Marx, Man of the Nineteenth Century, was born in 2013. Biographer Jonathan Sperber reads Marx’s life and thought as the product of an era impressed with the French Revolution, philosophically coloured by G.W.F. Hegel, and shaken out of balance by early industrialisation. This biographer sidesteps the whole question of the possible influence of Marx’s ideas on the modern world, as essentially irrelevant.[11]

Sperber’s focus on what caused “Marxism” rather than on what it brought about seems to echo Quentin Skinner’s suggestion that historians do better to explore what authors meant to convey and achieve in their own times, than to lose themselves in imaginary, universal, and timeless elements of these authors’ ideas beyond their context of origination.[12] But, then again, irrespective of what historians may believe, millions of others did think that Marx’s ideas were worth following, and they patterned their actions on what they believed were his guiding thoughts. Even if they may have been misrepresenting these thoughts, we must discover the secret of their extraordinary attractiveness.

Finally, the fourth, Demystified Marx, created by Terrell Carver, was an activist journalist locked in everyday life. His “thinking” was valuable enough, even for radicals today, but it was action-oriented and lacked the academic rigour even to be called a “thought”. Most of Marx’s more theoretical writings were never published in his lifetime and were mere messy fragments without much coherence or consistency. After Marx’s death in 1883 an everyday activist was souped-up into the great, world-class philosopher that he never was.[13]

It seems to me that Carver does the thinker Marx less than complete justice. Even if, for example, The German Ideology (1845–6) was never more than a collection of fragments, to my mind that doesn’t change much. Even as fragments the texts remain fascinating and contain insights of great theoretical and sociological interest.[14]

Marx’s posthumous fame rested on his ideas, compressed into theories, rather than on any activist achievements. His less than spectacular activities for the Communist League and the First International had little to offer the creators of his cult. Friedrich Engels, Karl Kautsky, Georgy Plekhanov and the others, framed Marx as the creator of their doctrine, not as their original super-activist or exemplary underground fighter.[15] That returns us to the question of what it was in these ideas that attracted so many.
 
Marx For All

Marx’s intuitive genius, which after his death made his name victorious for a time, consisted in an uncanny ability to combine what seemed uncombinable and to spread his wings to the maximum. While he vigorously denied that he was a utopian, he assuredly was one. In the new communist world envisioned by him all means of production would be socialised under self-managing democratic communes; the state and the great societal divisions of labour would be overcome; scarcity itself would be overcome, and with it money, ending in a condition where all would receive according to their needs. Marx countered accusations of utopianism by offering proofs that the new communist order was inscribed in history by the sociological laws he had discovered. He thought of himself as a man of science.

It doesn’t really matter whether Marx’s philosophical exploits were of sufficient stature to call him a philosopher; or whether Das Kapital is to be regarded as a scientific or as a metaphysical work, whether on our present standards or on those of 1867. What matters here is only that Marx projected an image of himself as a scientist.

Whether we call it “Marxism” or not, what Marx worked out represented an unusually attractive proposition, appealing to those caught in the romantic allure of communist utopianism as much as to the less euphoric radical attracted to science and rationality. This pattern of balance repeats itself over and over again.

In the Communist Manifesto, Marx called out the proletariat for the battle of democracy. In his comments on the Paris Commune he embraced radical participatory democracy. But Marx also accepted the need of repressive measures to ward off “slave-owners’ rebellions” against the victorious proletariat, while over the years, together with Engels, referring to a future “dictatorship of the proletariat”. The power of Marx’s formula rested precisely in this ambivalence. Both radical democrats and those temperamentally inclined to harsh measures and dictatorship could feel represented by him. Not surprisingly, Social Democrats and Bolsheviks alike were happy to recognise this man as their founder.

Again, if Marx insisted that communism can strike root only in highly-developed industrial societies, he did not in fact rule out proletarian revolution in backward countries, thus accommodating socialists both from advanced, industrial and from economically backward nations.

Marx represented modern capitalism as a system of exploitation of wage-labour resulting in the gradual pauperisation of the industrial workers. The notion of “surplus value”, produced by the workers but appropriated by the capitalist class, possesses great mobilising power in conditions where exploitation and poverty reign. But Marx’s conceptual apparatus was encompassing enough to allow his followers to cast their nets far beyond these conditions. The concepts of “alienation” and “commodity fetishism” allowed later Marxists to remain in business to critique conditions in prosperous, post-industrial consumer societies, a form of society not even in existence in Marx’s own lifetime.
 
Coherence

The question remains of how to define the structure of Marx’s thought. How did Marx himself deal with his own thinking’s remarkably wide range and its concomitant ambivalence and contradictoriness? Where all these many ambivalent elements somehow welded together into an overarching intellectual structure, or were the contradictions indeed irreducible? Was there a system in Marx at all?

There was surely not, insofar as his views on philosophy, history, politics, and economics do not hang together logically, but are best seen as separate endeavours. But it does not follow that he would not have been bothered by obvious inconsistencies and incoherence.

Marx’s preoccupations shifted. Whereas the “Young Marx” was preoccupied with the problem of alienation, that theme later receded into the background, with the question of exploitation taking centre stage. But shifting interests are a far cry from contradiction. Marx regarded exploitation and alienation as the two downsides of the same coin of any social order based on private ownership, division of labour and the state. “Marxism” can, then, easily be framed as a single theoretical perspective speaking to the two conditions of exploitation and consumerism.

It does not seem to have bothered Marx overly much that many of his extraordinary insights remained mere attempts, false starts, and fragments. Nobody stopped him from working out a formal definition of “class”, a crucial concept in his work. Marx could easily have accomplished that task, but he never did. Neither did he work out theories of the state or the nation, entities he wrote about all the time. Even his expositions of what came to be called “historical materialism” remained few and far between, and they were formulated loosely, sometimes downright sloppily, and in very general terms. Not a system builder, then.

But this is not the whole story. Das Kapital follows a carefully crafted, deductive plan, based on clear and unequivocal definitions of “value”. Marx was immensely proud about his “discovery” that workers sell not their “labour” but their “labour power”, a conclusion that made his system logically flawless and allowed him to deduce “surplus value”. His argument that the expropriation of surplus value, i.e. capitalist exploitation, is based on equal exchange between workers and capitalists betrays great logical elegance. Marx was certainly not uninterested in coherence across the board. Achieving it could even be an obsession.

All my three recent articles on Marx touch on the problem of coherence. They discuss, respectively, “permanent revolution”; Marx’s racism, which I argue was substantial and to a point theoretically grounded; and his views on the human passions as drivers of the developing productive forces and of revolution.[16]

My particular interest goes out to such elements in Marx’s work as might be regarded as marginal but which on a closer look were significant. I find it especially interesting to explore how and if Marx made such eccentricities consistent with his other views more familiar to us, i.e. the problem of coherence.

In exploring a historical personality’s thought, my primary interest goes out to its structure, how and to what degree it all hangs together—if at all. I realise that “finding coherence” not only carries the risk of finding what one seeks but also goes against the grain: the spirit of the times is rather about finding incoherence. Those affected with the postmodern sensitivity take pleasure in demonstrating that the apparent order we discover in theoretical structures really exists only the eye of the beholder. With the postmodern primacy of language and the discarding of the author as centred subject, the coherence-seeking thinker becomes a deeply counter-intuitive proposition. Postmodernity echoes the Buddhist view of the mind as a loose collection of fragments only weakly monitored by an illusionary sense of self.

On the contrary, I work under the assumption that the individual mind to a point is centred and will attempt to hold the fragments together to avoid disintegration. This is never more than a hypothesis. Sometimes I have to admit defeat; as when, after much fruitless puzzling, I had to conclude that, whether the elderly Joseph Stalin’s political philosophy was more of the Marxist or of the Russian-patriot cast was a question he did not know the answer to any more than we do.[17]
 
Permanent Revolution, Race, the Passions

Back to Marx. In Löwy’s reading, “permanent revolution” is a highly significant element of Marx’s thought, but at basis remains an alien body. Capitalism must run its course. It must create a developed industrial infrastructure and must have exhausted its capacity for development for conditions of proletarian revolution to become mature. In economically backward conditions proletarian revolution is, then, at best, an odd occurrence—something that really couldn’t happen.

Löwy solves the problem by assuming that Marx believed the capitalist and socialist stages exceptionally could be “telescoped” into one. But even then, the revolution must be saved from certain doom by revolutions in other, more developed nations. On this reading, Marx’s permanent revolution remains a very conditional, messy, and ad hoc proposition, inspired by revolutionary impatience.

I believe there was considerably more logic and consistency to Marx’s revolutionism. As Larsson argues, in the 1840s Marx was under the impression that, even if industrialisation in most European nations, at best, was only beginning, crisis-prone capitalism had already lost its capacity for developing the productive forces much further. Fifty years later, in 1895, Engels admitted that he and Marx had made that mistaken appraisal.[18]

So, Marx’s expectations of proletarian revolution in backward Germany and France did in fact not run counter to his stated view that capitalism must first run its course. Capitalism had run its course! And now that the bourgeoisie had lost its capacity to create the industrial infrastructure necessary for a communist economy, it was only logical for the proletariat to assume that responsibility and take over. “Permanent revolution” did not run counter to Marx’s insights about capitalism and the productive forces; rather, it seems logically to follow from them.[19]

As for Marx’s racist views, he and with some different accents Engels too, worked under the assumption that human “races” differ in their inherited talents. Some races possess more excellence than others. Inherited differences in mental make-up between human races supposedly were caused by several factors, such as the soil on which people live; nutrition patterns; hybridisation; and—the Lamarckian hypothesis—adaptation to the environment and the heredity of acquired characteristics. Marx and Engels not infrequently stooped to derogatory and degrading characterisations of nations and races for whom had a low appreciation.

Marx’s racism is acknowledged and deplored in the existing literature, but authors tend to read it as a strange anomaly incompatible with Marx’s overall system and, therefore, as an embarrassment rather than a fundamental shortcoming of his thought.[20]

This is hard to maintain. As Marx and Engels saw it, systems of production are rooted in certain “natural conditions”—geological, climatic, and so on. Race represents one of these conditions, referring as it does to the quality of the human material. The inherited mental faculties of races, whether excellent or shoddy, help determine whether these races manage to develop their economies successfully.

But, crucially, this does not undo or even affect the dependence of “superstructural” phenomena on economic infrastructures. Race is simply not about the relationship between these two great societal spheres. In Marx’s own imagination the race factor added a dimension of understanding to how or if economies come to flourish, but without in any way affecting the deterministic order of his economic materialism, running from the economy to state and political institutions. No incoherence here.[21]

Something similar was the case with Marx’s remarkable views about the passions, which I have explored for the early years 1841 to 1846. In my interpretation of the philosophical fragments written in these years, Marx cast humanity as a productive force driven by creative passions: an impassioned productive force. If this reading is correct, this helps us understand why Marx assumed that economic and technological productive forces manifest an inherent tendency to accumulate and improve: it is because we passionately want them to. Conversely, it also helps explain why Marx believed productive stagnation makes revolution inevitable: humanity is too passionate a being to accept being slowed down. Marx’s “materialist” scheme of productive forces and relations of production, then, was predicated upon an essentially psychological hypothesis, a formula of materialised desire and subjectivity.[22]

And once again, no incoherence here: the hypothesis of a creative, passionate urge fuelling the productive forces in no way conflicts with the “materialist” assumption of a chain of causation running from stagnating productive forces to the emergence of new relations of production to a new political and ideological order.

Marx had remarkable integrative gifts; he was the master of combining the uncombinable. He managed to keep many of his wide-ranging intuitions, running in so many different directions, together in a single frame. Even if that frame often was incomplete and formulated in ramshackle ways, yet he managed to avoid all too glaring inconsistencies and keep a degree of underlying logic intact.
 
Future Marx

Does Marx have a future? There is much to suggest that he doesn’t and that the days of his posthumous success are finally over. Whether or not “actually-existing” communism reflected his ideas and ideals, its collapse and discreditation might be impossible for Marx’s ghost to recover from.

Some deep processes have further contributed to Marxism’s demise. Marx’s core business was the industrial proletariat and the class struggle. But contrary to his predictions, the manual workers’ share in the industrialised world’s labour force sharply decreased in the second half of the twentieth century. What is more, far from becoming impoverished, the relatively small class of manual workers became spectacularly better off. Newly industrialising countries likely will manifest the same pattern. The new “precariat” of marginal and not well-off workers, often consisting of ethnically-mixed migrant populations, are more difficult to organise than the old proletariat concentrated in large factories. Marxism’s consolidated proletarian basis has, then, largely fallen away.

Marxism thrived, too, on national-liberation struggles. National emancipation was an ambition Marx could sympathise with, even if never in a principled way. But he did support German, Italian, Hungarian, Polish, and other struggles for democracy and state independence. Not only class warriors, twentieth-century national-liberation warriors, too, could relate to him. However, with the end of colonialism the heydays of national-liberation wars are now long over.

There is an end even to Marx’s scope. Present-day activists have a hard time reconnecting with him. In the new post-modern condition, emancipatory struggles have shifted towards issues of gender, sexual preference, race, ethnicity and religion, and, importantly, the environment—themes Marx’s voluminous works have little if any positive connection with. The new times have at last begun to make the man irrelevant.

This is how things look now. But I am not absolutely convinced that Marx is irretrievably on the way out.
The structural downsides of capitalism are such that, even if we regard that system as a lesser evil compared to communism, critiques of its downsides will continue to be formulated. Those interested in the more radical critiques of capitalism will unavoidably pick up Marx, still the most radical critic of that system available on the market of ideas. The theory of “surplus value” allows Marx to argue that capitalism exploits wage labour not because of any particularly atrocious excesses but quite irrespective of wage and working conditions. Wage labour is exploitation (and alienation). Marx was all for reforms, but in his book, reforms change nothing in capitalism’s exploitative and alienation-producing nature. That the theoretical basis of this uniquely radical critique of capitalism, the “labour theory of value”, is an empirically untestable, metaphysical construction hardly matters: stranger things have been believed.

Whether Marxism will ever make a comeback depends on now unpredictable changing circumstances that would refocus global radical activism to once again target capitalist, rather than, for example, racist or patriarchal structures. Should that happen, Marx’s rediscovery as radical guide is likely. Marx’s ghost is waiting for us in the wings, happy and ready once more to offer us his services.



[1] Karl Popper, The Logic of Scientific Discovery (London, New York: Routledge, 2005), 7–9.

[2] Geoff Eley, Forging Democracy. The History of the Left in Europe, 1850–2000 (Oxford, New York: Oxford University Press, 2002), chapter 2. For a similar interpretation, see for example: Gary P. Steenson, After Marx, Before Lenin. Marxism and Socialist Working-Class Parties in Europe, 1884–1914 (London: University of Pittsburgh Press, 1991), 20–1.

[3] Wolfgang Leonhard, Sowjetideologie heute, vol. 2, Die politischen Lehren (/Frankfurt M., Hamburg: Fischer Bücherei, 1962), 106.

[4] Terry Eagleton, Why Marx was Right (New Haven, London: Yale University Press, 2011), 16; Steve Paxton, Unlearning Marx. Why the Soviet Failure was a Triumph for Marx (Winchester, Washington: Zero Books, 2021), chapter 1.

[5] See: Eley, 2002, 40, 509. Though emphasising the significance of the term “dictatorship of the proletariat” in Marx’s work, Hal Draper agrees that that it signified nothing more than “rule of the proletariat”: The “Dictatorship of the Proletariat” from Marx to Lenin (New York: Monthly Review Press, 1987), 22–7.

[6] Michael Löwy, The Politics of Combined and Uneven Development. The Theory of Permanent Revolution (London: Verso, 1981), 189.

[7] Ibid., 7–8.

[8] Ibid., chapter 1.

[9] Reidar Larsson, Theories of Revolution. From Marx to the First Russian Revolution (Stockholm: Almqvist & Wiksell, 1970), 9–11, 24–31.

[10] Alvin W. Gouldner, The Two Marxisms. Contradictions and Anomalies in the Development of Theory (London, Basingstoke: MacMillan, 1980).

[11] Jonathan Sperber, Karl Marx. A Nineteenth-Century Life (New York, London: Liveright Publishing Corporation, 2013), introduction.

[12] Quentin Skinner (1969), “Meaning and understanding in the history of ideas”, History and Theory, 8(1): 3–53.

[13] Terrell Carver, Marx (Cambridge, Medford: Polity Press, 2018).

[14] On The German Ideology see: Terrell Carver (2010), “The German Ideology never took place”, History of Political Thought, 31(1): 107–27.

[15] For the creation of the Marx cult and “Marxism”: Christina Morina, Die Erfindung des Marxismus. Wie eine Idee die Welt eroberte (München: Siedler, 2017).

[16] Erik van Ree (2013), “Marxism as permanent revolution”, History of Political Thought, 34(3), 540–63; “Marx and Engels’s theory of history: making sense of the race factor”, (2019) Journal of Political Ideologies, 24(1), 54–73; (2020) “Productive forces, the passions and natural philosophy: Karl Marx, 1841–1846”, Journal of Political Ideologies, 25(3), 274–93.

[17] Erik van Ree, The Political Thought of Joseph Stalin. A Study in Twentieth-Century Revolutionary Patriotism (London, New York: RoutledgeCurzon, 2002), 282.

[18] 1895 introduction to “Class struggles in France”, Karl Marx and Frederick Engels, Collected Works, vol. 27, Engels: 1890–95 (New York: International Publishers, 1990), 512.

[19] van Ree, 2013. More on the permanent revolution in Marx: Erik van Ree, Boundaries of Utopia – Imagining Communism from Plato to Stalin (London, New York: Routledge, 2015), chapter 5.

[20] See for example: Roman Rosdolsky, Engels and the “Nonhistoric” Peoples. The National Question in the Revolution of 1848 (Glasgow: Critique Books, 1986), especially chapter 8; Michael Löwy, Fatherland or Mother Earth? Essays on the National Question (London, Sterling: Pluto Press, 1998), 23–7; Kevin B. Anderson, Marx at the Margins. On Nationalism, Ethnicity, and Non-Western Societies (Chicago, London: The University of Chicago Press, 2010), 52 and passim.

[21] See for this argumentat in more detail: van Ree, 2019.

[22] See for these conclusions: van Ree, 2020.

Twenty years ago, the lines of debate between different versions of critically-oriented social and political theory were a tangled mess of misunderstandings and obfuscations. The critics of historicist metanarratives were often merged under the banner of postmodernism, grouped together in (sometimes surprising) couplings—postmodernism and poststructuralism, poststructuralism and post-Marxism, deconstruction and postmodernism—or strung together in a lazy list of these terms (and others) that usually ended with the customary ‘etc.’. Although this was partly the result of ‘posties’ still figuring out the detail of their respective challenges to and positions within modern critical thought, it was also a way of finding shelter together in a not altogether welcoming intellectual environment.
 
This is because it was not only the proponents of various post-isms who were unsure of what they were defending, it was also that the critics of these post-isms were indiscriminately attacking all the post-isms as one. They would cast their critical responses far and wide seeking to catch all in the nets of performative contradiction, cryptonormativism and quietism. ‘Unravelling the knots’ proposed one way of clarifying one post-ism—poststructuralism—as a small step toward inviting other posties to clarify their own position and critics to take care to avoid bycatch as they trawled the political seas.[1] That was twenty years ago: has anything changed?
 
In many respects, yes; but not always for the better. Within the academy, taking course and module content as a rough indicator, poststructuralism has become domesticated. Once a wild and unruly animal within the house of ideas, it is now a rascally but beloved pet that we all know how to handle.[2] In political studies, this domestication has come in two ways.[3] First, it has become customary to acknowledge one’s embeddedness within regimes of power/knowledge, such that almost everyone of a critical orientation is (apparently) a Foucauldian now. Second, it has become commonplace to study discourses and how they shape identities, adding this to the methodological repertoire of political science. These two simple gestures often merit the titular rubric ‘A Poststructuralist Approach’ and yet they often remain undertheorised in the manner discussed in the original article. Often, there is neither a fully-fledged account of the emergence of structures nor an account of how meaning is constituted through the relations of difference that define linguistic and other structures.
 
Without such in-depth accounts, we are left with empirically rich but ultimately descriptive accounts of how social forces impinge on meaning, which can have its place, or the treatment of language as a data source to be mined in search of attractive word clouds (or equivalents), which can also have its place. Whatever these claims and methods produce, however, it is not helpful to call them ‘poststructuralist’. There is still a need for the exclusive but non-deadening definition of this term, so that it is not confused with the tame house pet with which it is associated today. Part of the problem is that the discussion of how structures of meaning emerge and how they function through processes of differentiation before any dynamics of identification requires, let’s say in a Foucauldian tone, the hard work of genealogy: the patient, gray and meticulous work of the archivist combined with the lively critical work of the engaged activist.[4] But, these days, who has the patience, and the energy, for genealogy?
 
And, in many respects, the difficulties associated with constructing intricate ‘histories of the present’ have led to a tendency to short-circuit the genealogical process (and other poststructuralist methods[5]) under the name of ‘social constructivism’. It is a shorthand, however, that has generated new entanglements, new knots, that have come to define what those of us with a long enough memory can only regret are now frequently labelled the culture wars. On one side, there are the alleged heirs of the posties, awake to the constructed nature of everything and the subtleties of all forms of oppression. On the other side, there are the new defenders of Enlightenment maturity striving to protect science from constructivism and to guard free-speech from the ‘cultural Marxists’.
 
This epithet, of course, is the surest sign that we are in a phoney war—albeit one with real casualties—as it mimics the trawling habits of previous critics but industrialises them on a massive scale. Claims about the deleterious effects of ‘cultural Marxists’ and their social constructivist premisses simply scrape the seabed and leave it barren. But much like the debate twenty years ago, those seeking to defend ‘social constructivism’ cannot swim out of the way unless they specify that this, and other phrases like it, should never be used to end an argument. There is no use in proclaiming a social constructivism if, after all, the social itself is constructed. Shorthand is always helpful but only if we know that it is exactly that and that it will always need careful exposition and explication when critics raise the call.
 
Moreover, what is often forgotten, in the heat of battle, is that the task is not simply to clarify one’s own claims in response to critics but to reflect upon the nature of critical exchange itself. One side of the culture wars take lively spirited debate as the signal of a flourishing marketplace of ideas. Those on the side of social construction appear to agree, simply wanting it to be a regulated marketplace of ideas. What poststructuralism brings to market is succour for neither side. Forms of critical engagement bereft of analyses of the current structures of socially mediated critical practice will always fall short of the poststructuralist project and typically dissolve into the impoverished forms of communicative exchange that never rise above the to-and-fro of opinion. It is incumbent, therefore, on poststructuralists to have a view on the nature of public interaction through social media and how these interlock with different forms of algorithmic governmentality.[6] In this way, the social constructivist shorthand can be given real critical purchase by delving deeply into the nature of public discourse and the technological forms that sustain it, particularly because these make state intervention in the name of ‘the public’ increasingly difficult (even though they can also be used, to a certain extent, for statist purposes).
 
That said, the culture wars obfuscate a deeper misunderstanding about poststructuralism. To grasp this, however, it is important to be reminded of the overarching project of poststructuralism: it is a project aimed at completing the structuralist critique of humanism. It is important to specify this a little further. Humanism can be understood as the project of bringing meaning ‘down to earth’ so that it is in human rather than divine hands. Given this, we can articulate structuralism in a particular way: it was a series of responses to the ways in which humanism tended to treat the human being as a surreptitiously God-like entity and source of all meaning. Structuralism was the project aimed at completing the founding gesture of humanism. Poststructuralism simply recognises that there are tendencies within structuralism that similarly treat structures as analogous to God-like entities that serve as the basis of all meaning.
 
In this respect, poststructuralism is the attempt to complete the project of structuralism, which was itself aimed at completing the project of humanism. When we understand poststructuralism in this manner it is an approach to thinking (and doing) that seeks to remove the last vestiges of enchanted, supernatural, forces, entities and explanations from all theoretical and practical activity, including science but also philosophy and the arts (broadly understood). Given this, there is no room for a pseudo-divine notion of the social that often haunts ‘social constructivism’. Indeed, given this articulation of its project, poststructuralism is hardly anti-science (as some in the culture wars might claim); rather, it is a project of understanding meaning in every respect without reinstating a source of meaning that stands ‘outside’ or ‘above’ or ‘beyond’ the world that we inhabit. In fact, poststructuralists (though not all posties) are rather fond of science and they certainly do not want to undermine the natural sciences in the name of lazy ‘social constructivism’. It is, in fact, a way of seeking better science with help of philosophy, and a way of seeking better philosophy with the help of science (and for the full sense of what’s at stake, this gesture should be triangulated through inclusion of the arts).
 
But how can there be a ‘better’ if the posties, including the poststructuralists, are sceptical of metanarratives? This question brings us to one of the more fruitful aspects that has changed in the last twenty years. The most interesting challenge faced by poststructuralists in recent times has come from the emergence of forms of neo-rationalism looking to reinvigorate critical philosophy through pragmatically oriented forms of Kantianism and non-totalising forms of Hegelianism.[7] From the neo-rationalist perspective, poststructuralism has failed in its attempts to naturalise meaning, to take it away from explanations that rely upon supernatural forces, to the extent that it is reliant upon a transcendent notion of Life that treats the priority of becoming over being as given. This immanent critique of poststructuralism cuts much closer to the bone than the Critical Theory inspired fishing which cast their nets wide but always from the harbour of their own shores.
 
At the heart of this dispute is whether or not what we know about the world and how we know what we know about the world can be articulated within a single theoretical framework. For the neo-rationalist, it is (in principle, at least) possible to work on the assumption that there is an underlying unity between ontology and epistemology founded upon a specific conception of reason-giving. For poststructuralists, exploration of the conditions of experience suggests a dynamic distance between the what and the how, such that the task is to secure the claims of philosophy, art and science as equal routes into our understanding of both. While this reconstitutes a certain return to the pre-critical debates between rationalists and empiricists, it is equally indebted to the critical turn with respect to the shared task of legitimating knowledge claims, but with a pragmatic or practical twist. Both the neo-rationalists and the poststructuralists pragmatically assess the worth of the knowledge produced by virtue of the challenges they proffer to arguments that rely upon a transcendent God-like entity and the dominant form of this today; namely, the sense of self-identity that underpins capitalist endeavours to maximise profit.
 
This critical perspective, perhaps surprisingly, was seeded within the fertile soil of American pragmatism. For the pragmatists—and we might think especially of Pierce, Sellars, and Dewey—it is the practical application of philosophy that engenders standards of truth, rightness and value. Admittedly, in the hands of its founding fathers, this practical application was often guided by the idea of maintaining the status quo. But that is not essential. Neo-rationalists and poststructuralists have found a shared concern with the idea that philosophical practice should be guided by the critique of capitalist forms of thought and life. As such, they share a common ground upon which meaningful discussion can be forged, aside from the culture wars (which are simply a reflex of capitalist identitarian thinking). While deep-seated divisions remain—does the knowledge generated by social practices of reason giving trump the experience of creative learning or are they on the same cognitive footing?—the shared sense of seeking a critical but non-final standard for what counts as better (better than the identity-oriented thinking sustaining capitalism) is driving much of the most productive debate and discussion at the present time. Work of this kind reminds us that poststructuralism is still a wild animal rather than a domesticated house pet, that it is a critical project but also one that has political intent.
 
That said, it is not always easy to convey the political dimension of poststructuralism, especially given the vexed question of its relationship to ideology. As discussed in the original article, part of the initial excitement about poststructuralism was that its major figures distanced themselves from the idea of ideology critique. However, this was only ever the beginning of a complex story about the relationship of poststructuralism to ideology and never the end.[8] While Marxist notions of ideology were critiqued for the ways in which they incorporated notions of the transcendental subject, naïve versions of what counts as real and over-inflated notions of truth, poststructuralists have always endorsed the power of individual subjects to express complex notions of reality and historically sensitive and effective notions of truth, and to do so against dominant social and political formations. These formations are often given unusual names—dispositif, assemblages, discourses, and such like—but the aim of unsettling and ultimately unseating the dogmatic images and frozen practices of social and political life is not too distant from that animating Marxism. Of course, as Deleuze and Guattari expressed it, any revised Marxism needs to be informed by significant doses of Nietzscheanism and Freudianism (just as these need large doses of Marxism if they are to avoid becoming critically quietest and practically relevant for the critique of capitalism).[9]
 
What results, though, is an immanent version of ideology critique rather than a rejection of it tout court: there are many assemblages/ideologies that dominate our thoughts, feelings and behaviour and it is possible to learn how they operate by making a difference to how they function and reproduce themselves. In searching for the natural bases of meaningful worlds it is no surprise that poststructuralists have become adept at diagnoses of how natural processes can lead to systems of meaning that import supernatural fetishes into our everyday lives, and how these are sustained in ways even beyond merely serving the interests of the economically powerful. There appear to be an endless number of these knots that need untying. If we want to untie at least some of them, then unravelling the knots that currently have poststructuralism tangled up in a phoney culture war is another small step on the road to bringing a meaningful life fully down to earth.



[1] I.MacKenzie, ‘Unravelling the knots: post-structuralism and other “post-isms”’, Journal of Political Ideologies, 6 (3), 2001, pp. 331–45.

[2] I. MacKenzie and R. Porter, ‘Drama out of a crisis? Poststructuralism and the Politics of Everyday Life’, Political Studies Review, 15 (4), 2017, pp. 528–38.

[3] One of the interesting features of the recent history of poststructuralism is that it is not the same across disciplines. Of course, this need for disciplinary specificity with respect to how knowledge is disrupted, new forms of knowledge established and then domesticated is part of what poststructuralism offers. That said, much of what follows can be read across various disciplines in the arts, humanities, sciences and social sciences to the extent that the legacies of humanism and historicism traverse these disciplines.

[4] M. Foucault, ‘Nietzsche, Genealogy, History’, in D. Bouchard (ed.) Language, Counter-Memory, Practice: Selected Essays and Interviews by Michel Foucault (New York: Cornell University Press, 1992 [1971]), pp. 139–64.

[5] B. Dillet, I. MacKenzie and R. Porter (eds) The Edinburgh Companion to Poststructuralism (Edinburgh: Edinburgh University Press, 2013).

[6] A. Rouvroy, ‘The End(s) of Critique: data-behaviourism vs due-process’ in M. Hildebrandt and E. De Vries (eds), Privacy, Due Process and the Computational Turn. Philosophers of Law Meet Philosophers of Technology (London: Routledge, 2012), pp. 143–68.

[7] See R. Brassier’s engagment with the work of Wilfrid Sellars, for example: 'Nominalism, Naturalism, and Materialism: Sellars' Critical Ontology' in B. Bashour and H. Muller (eds) Contemporary Philosophical Naturalism and its Implications (Routledge: London, 2013).

[8] R. Porter, Ideology: Contemporary Social, Political and Cultural Theory (Cardiff: Wales University Press, 2006) and S. Malešević and I. MacKenzie (eds), Ideology After Poststructuralism (Oxford: Pluto Press, 2002).

[9] G. Deleuze and F. Guattari, Anti-Oedipus: Capitalism and Schizophrenia (New York: Viking Press, 1977). This triangulation of the philosophers of suspicion, with a view to completing the Kantian project of critique, is one especially insightful way of reading this provocative text: see E. Holland, Deleuze and Guattari’s Anti-Oedipus: Introduction to Schizoanalysis (London: Routledge, 2002).

In recent years, several analysts have contended that the old cleavage between left and right has faded gradually, to become less central politically than it once was. The end of communism, the unchallenged victory of market capitalism, and the rise of neoliberalism narrowed the distance between parties of the left and of the right, and reduced the range of options available in political debates.  Yet, although the left-right distinction may have become blunter as a cognitive instrument for politicians and voters, numerous studies show that it has not been replaced.  In fact, no ideological cleavage is more encompassing and ubiquitous than the opposition between the left and the right.[1]

When asked, most people across the world are able to locate themselves on a left-right scale, which basically divides those who support or oppose social change in the direction of greater equality. Ideological self-positioning also tends to be in line with the values and policy preferences associated with one of the two sides. The strength of this left-right schema, however, varies significantly among countries. In some cases, left-right positions correlate strongly with expected attitudes about equality, the state, the market, or social diversity; in others, they do not. We know little about the factors that make the left-right opposition more or less effective in structuring national debates. At best, existing studies suggest that left-right ideology is a more powerful constraint in Western democracies than elsewhere. To assess this question, we have taken the measure of cross-national variations in left-right ideology in 83 societies, and linked them to various factors, including economic development, secularisation, and the age of democracy.

Instead of focusing on individual determinants of ideology such as social class, gender or education, as scholars generally do, our analysis looks at country-level survey evidence and evaluates how, in each country, political debates are framed, or not framed, in left-right terms. The idea, along the lines suggested by Ronald Inglehart and Christian Welzel, is to take the mass attitudes measured by large-N comparative survey projects as “stable attributes of given societies,” and as indicative of a country’s elites’ success in structuring politics along left-right dimensions. More specifically, we consider answers to twelve survey questions that capture the standard dimensions of the left-right political distinction. All answers were collected between 2008 and 2014 through the World Values Survey (WVS) and the European Values Study (EVS).  The twelve questions include, for each society, one on individual left-right self-positioning, and eleven related to issues that have historically divided the two sides. The varying degree of ideological consistency in citizens’ responses then makes it possible to assess the architecture of a country's political debates and make cross-national comparisons.

This approach to the workings of left-right ideology has two advantages. First, it moves the discussion of ideology beyond Western countries, and makes it possible to draw an extensive map of national ideological patterns. Second, and more importantly, because we use aggregate survey evidence, we can assess national-level causal mechanisms, and weigh, in particular, the respective influence of economic, social, and political factors on the constitution of the left-right cleavage.

Our results indicate that the left-right opposition is unevenly effective in structuring national politics. Individual answers to questions about equality, personal responsibility, homosexuality, the army, churches, or major companies correlate with left-right self-positioning in more than half of the countries considered. But answers to questions about abortion, government ownership of industry, competition, trade unions, or environmental groups correlate with ideological self-positioning in only a third of the cases. In line with the expectations of Inglehart and Welzel, we also find that economic development, secularisation, and the age of democracy are the best predictors of a structured left-right debate.
 
Theorising left and right

The construction of ideological identities is both a top-down and a bottom-up process, whereby people adopt political orientations defined by elites and institutions in line with their own personal predispositions. Psychologists have naturally paid more attention to the bottom-up, personal determinants of ideology, while political scientists have been more interested in the top-down, collective process. As a top-down process, the building of the left-right divide hinges on a country’s elites’ and institutions’ capacity to propose to voters what Paul Sniderman and John Bullock call a “menu of choices.”  For these authors, political institutions—most notably parties—give consistency to the views of ordinary citizens, by providing coherent menus from which they can choose.  As left-right self-positioning is strongly correlated with partisanship, we can hypothesise that a long-established, institutionalised party system contributes to structure ideological debates along left-right lines, compared to the more volatile politics of countries with fragile democracies.

To evaluate if the “menu of choices” proposed by a country’s elites and parties and adopted by voters is organised along left and right lanes, we test whether divisions in a country’s public opinion appear consistent with individual left-right self-positioning. People on the left are likely to be more favourable to equality, state intervention, public ownership, and trade unions, and people on the right better disposed toward markets, individual incentives, competition, and major companies. The left should also be more open toward homosexuality and abortion and more supportive of environmental organisations, and the right more at ease with churches and the armed forces. In countries where the menu of choices is strongly structured by the left-right opposition, there should be significant relationships between individual left-right self-positioning and the expected attitudes on these questions; in countries with a less powerful left-right schema, these relationships should be weaker.

Moreover, one should expect a connection between the structure of left-right discourse and the human development sequence identified by Inglehart and Welzel. Economic development, secularisation, and democratisation broaden the possibility, the willingness, and the rights of people to consider social alternatives. Economic development fosters the material capacity of a people to make choices, secularisation expands the moral frontiers of available choices, and democratic consolidation allows political parties and groups to define over time a menu of choices ordered around the usual left-right patterns. Left-right patterns should thus be associated with these three dimensions of human development.
 
Methodology

83 societies have a complete set of WVS/EVS answers for the questions we select. The core question of interest concerns left-right self-positioning, and it is addressed by asking respondents to locate themselves on a 1 to 10 scale going from left to right. Although the rate of response varies significantly across countries, overall, about three-quarter of respondents proved able to locate themselves on a left-right scale, allowing for valid inferences about ideology.

To verify whether this left-right positioning corresponds to consistent ideological stances, we correlate left-right positioning to responses on substantive political issues. Some of our eleven ideological questions refer to the core socio-economic components of the left-right cleavage (attitudes about equality, private or public ownership, the role of government, or competition), others concern cultural or social values (attitudes about homosexuality and abortion), and others tap respondents’ views about various organisations (churches, the armed forces, labor unions, major companies, and environmental organisations).  We expect people on the left to be more favourable to equal incomes, public ownership of business or industry, and the government’s responsibility “to ensure that everyone is provided for,” and less likely to consider that “competition is good.” Respondents on the left should also be more open toward homosexuality and abortion, and more confident in labour unions and environmental organisations, but less so in the churches, the armed forces, and major companies.

Using national responses to our eleven questions on substantive issues, we build a composite dependent variable, called left-right ideological reach. This variable measures the extent to which, in a given country, left-right self-positioning predicts the expected ideological stances on substantive political issues. If, in country A, the relationship between self-positioning and, say, attitudes about equality is significant (p < 0.05) and in the expected direction, we give a score of 1, and if not of 0. Adding results for eleven questions, a country’s score for left-right ideological reach can then range from 0, when self-positioning never correlates in the expected direction with a substantive left-right political division, to 11, when the expected relationships are present for all questions.

To account for national differences in ideological reach, we use indicators for economic development, secularisation, and democratic experience, as well as a number of control variables, for cultural differences in particular.
 
Results

Left-right ideological reach varies significantly across countries, from 0 for Libya and Moldova to 11 for a number of Western countries, including France and the United States. As Table 1 shows, there are 27 countries with scores of 0 to 3, where left-right self-positioning hardly predicts respondents’ positions on traditional issues dividing the left and the right; 31 where left-right ideological reach is moderate, with scores of 4 to 7; and 25 where a person’s ideological self-positioning predicts her position on most issues, most of the time, with scores of 8 to 11.

​This is a new, multidimensional, and country-scale representation of left and right public attitudes across the world, and the idea of a relationship between left-right self-positioning and substantive political orientations appears validated, at least for nearly two thirds of our sample.             

A cursory look at the data suggests, in line with the literature and with our theory, that left-right ideological reach is influenced by economic and democratic development. Countries with high scores in Table 1 are predominantly rich, established democracies; countries at the low end of the scale tend to be poorer, with authoritarian regimes or newer democracies. Indeed, economic development, measured by GDP per capita, is strongly correlated with ideological reach, and so are our indicators of secularisation and democracy.  In multiple regressions, the three explanatory variables considered are significant, with democracy coming first.  Control variables for cultural differences (religiosity and civilisations) are non-significant. 

These results are consistent with our interpretation of the left-right divide as a political construct that has global resonance but is clearly more structured in countries that have long experienced economic development, secularisation, and democratic politics. They also dispose of the seemingly common sense but misleading argument that would jump from a look at the cases in Table 1 to the conclusion that left and right are a Western specificity. Looking closely at the same table, one can see countries like Uruguay, Argentina, Japan, South Korea, Turkey, and Pakistan with scores of 7 or more, and countries like Hungary, Taiwan, and Brazil with low scores. Fostered by economic development and to some extent by secularisation, the left-right cleavage remains, first and foremost, a product of the enduring democratic conflict for control of the government. Not surprisingly, a host of comparative politics writings lend support to this conclusion, and suggests that the left-right divide is more structuring in countries with a strongly institutionalised party system.
 
Conclusion

The evidence from cross-national surveys is rather clear: around the world, most people are able and willing to locate themselves on a left-right scale and when they do, they tend to understand what this self-positioning implies. Their understanding, however, tends to be more comprehensive in countries that are more advanced economically, more secular, and more solidly democratic. As political parties compete for the popular vote, they construct an ideological pattern that makes sense for both elites and voters, and that gives structure to politics. When they fail to do so, or when democracy is non-existent, political discourse remains more haphazard, driven by context and personalities.

To go beyond these conclusions, we would need to probe further the political mechanisms that contribute to the development of ideology. Looking systematically at the party system institutionalisation hypothesis, in particular, would seem promising. For now, however, we can be satisfied that the language of the left and the right seems to function as an imperfect but critical unifying element in global politics.

​

[1] Russell J. Dalton, ‘Social Modernization and the End of Ideology Debate: Patterns of Ideological Polarization’, Japanese Journal of Political Science, 7:1 (2006), pp. 1-22; John T. Jost, ‘The End of the End of Ideology’, American Psychologist, 61:7 (2006), pp. 651-670; Peter Mair, ‘Left-Right Orientations’, in Russell J. Dalton and Hans-Dieter Klingemann (Eds), The Oxford Handbook of Political Behavior (Oxford: Oxford University Press, 2007), pp. 206-222; Alain Noël and Jean-Philippe Thérien, Left and Right in Global Politics (Cambridge: Cambridge University Press, 2008); André Freire and Kats Kivistik, ‘Western and Non-Western Meanings of the Left-Right Divide across Four Continents’, Journal of Political Ideologies, 18:2 (2013), pp. 171-199.

During the upheaval against Alyaksandr Lukashenka in Belarus after the contested presidential election in August 2020, the idea of ‘Europe’ has often been invoked. These invocations might be surprising, given that Belarusians themselves have shunned explicit references to the EU and that EU flags were absent on the country’s streets. Instead, a rhetorical call to Europe has served to amplify demands for the support of Belarusian society and direct Europe’s attention to a country long-neglected by the international community. Lithuania’s former foreign secretary stated on Twitter: “The 21st century. The heart of Europe – Belarus. A criminal gang a.k.a. ‘Police Department of Fighting Organized Crime’ terrorizing Belarusians who have been peacefully demanding freedom and democracy for already 80 consecutive days. Shame!”

​Designating a particular region as “the heart of Europe” is a popular rhetorical device, acting as a way to call for attention. During the Yugoslav Wars in the 1990s, Margaret Thatcher used the metaphor to denounce the E.C.’s failure to prevent the mass killings in Bosnia: “this is happening in the heart of Europe […] It should be within Europe’s sphere of conscience.” The force of this phrasing defies geographical reality and lies in elevating specific values and principles as central to the idea of Europe. Europe’s political activity should live up to these values, simply to protect a vital part of its body. Through this formula, places like Belarus or Bosnia become part of a shared mental map, understood as a “spatialisation of meaning [that] dwells latently in the minds of individuals or groups of people.”[1]
​
Another look at the rhetoric of the Belarusian protests indicates that shared representations of the past and the language of memory are particularly powerful tools in spatialising meaning and increasing the visibility of regional events for a transnational audience.

​All these tweets and pictures compare the Okrestina Detention Centre in Minsk, where many of the protesters were interned, to the Nazi extermination camp Auschwitz. Leaving aside the question of whether such comparisons are appropriate, their implication for protesters is clear: “The heart of Europe” is where Europe’s founding norm of “Never again!” is at risk.
​
The spatialised communication of normative arguments are at the core of our ongoing research project on the contested languages of European memory—“Europe’s Europes” if you will. It is informed by a larger qualitative study, in which we study public ideas of Europe through the prism of representations of the past and the language of memory. Examining press discourse in France, Germany, Poland, Italy, Spain, and the United Kingdom between 2004 and 2018, we have reconstructed several entrenched mental maps of Europe, which differ according to regional perspectives, ideological stances or historical trajectories. Some of these imaginaries—“Europe’s Europes”—complement each other, while others stand in open or implicit contradiction and provoke conflicts over the mental geography of Europe. To say that they are “entrenched” mental maps means that they are deeply rooted in everyday thought-behaviour and help to make sense of today’s political challenges. It is here that the language of memory, whose importance in forming shared senses of identity has long been noted, shows its ideological pertinence even beyond debates over memory politics strictly speaking.[2] Understanding these mental maps allows us to better seize discursive deadlocks, but also to identify missed encounters in debating in, over and with Europe.
 
Islands of consensus

The metaphor of the “heart of Europe” pictures Europe as a body whose different parts naturally work together to assure the functioning of a holistic “community of values”. While this metaphor might sound unsurprising, it turns out to be a concept that has a limited discursive reach, and is of limited agency when it comes to everyday political debates beyond grandiose speeches.

In our study, we found that Europe is predominantly understood as a contested idea. Most of the deep-rooted mental maps spatialise this contestation through imaginary borders, both internal and external. Against the predominance of these fractured mental maps, ideas of Europe as a consensual community of values appear as “islands of consensus” of limited discursive reach. Between 2004 and 2018, one such “island of consensus” structured significant parts of the Italian press discourse, where Europe was pictured as a continent united through a canone occidentale, embracing Antiquity, Judaeo-Christian roots, Enlightenment, Liberalism, and other historical cornerstones with a positive connotation. This idea of a European canon also occurs in other national discourses but is more partisan. Especially in times of crisis, speaking from within a community of values has allowed for a clear yardstick of judgment. For example, the failure to set up a joint accommodation system for migrants in 2015, from the viewpoint of this mental map, appeared to betray European memory—a memory which had claimed a humanitarian impetus when boatpeople had fled from communism in the 1970s and 1980s: “On the issue of immigration, the Europe of the single currency and strengthened political governance seems less cohesive and less aware than Europe at the time of the Berlin Wall and the Cold War. The memory of the new Europeans and the new ruling classes seems indifferent to recent history.”[3]  Yet, the moral self-confidence of dwellers of an island of consensus comes at some cost. From the perspective of an island of consensus, conflicts appear as a misunderstanding that could be solved by proper integration, inclusive of a European memory. However, this perspective remained largely confined to Italy and found little echo in other discursive spheres.
 
Frictions between ‘East’ and ‘West’

A particularly prominent way of spatialising the meaning of Europe revolves around an East-West divide. While it is prominent both in ‘old Europe’ and those post-communist countries that joined the EU in 2004, it must be understood as the junction of two different, and in fact competing mental mappings. For France and Germany, ‘Eastern Europe’ largely represents a mnemonic terrain on which, after 1945, the communist regimes froze the memories of World War 2 and the Holocaust, and which still today rejects communist rule as an external imposition on its societies. Hence, post-communist societies are expected to catch up with the successful travail de mémoire or Vergangenheitsbewältigung, which are associated with Western European societies. The ‘West’ is pictured as a spring of impartial rules for facing the past, rules that might in principle flow into the Eastern periphery to resuscitate withered memories. This even seems a precondition for the kind of dialogue suitable for bridging the often-decried East-West divide.

From a Polish perspective however, the question of an East-West divide is not one of rules for remembering, but about determining a factual historical truth. “For Western elites it is difficult to accept that history for Eastern Europeans does not end with Hitler and the extermination of the Jews.”[4] It is the recognition of these truths and the national histories of suffering that is seen as the precondition of dialogue. From the perspective of this mental map, historical analogies can also serve to strengthen Poland’s position in the EU, for instance, when Polish Deputy Minister of Foreign Affairs, Szymon Szynkowski vel Sęk likened Germany’s North Stream 2 pipeline to the Hitler-Stalin-Pact that had divided Poland and all of Eastern Europe between Nazi Germany and Soviet Russia. As the pipeline was “precisely such an agreement over the heads of others,”[5] it appeared impossible in the context of European integration in the 21st century.
 
Periphery or boundary?

Another entrenched way of mapping Europe proceeds not from its internal divisions, but from its external demarcation: Where does Europe end, or, how far does Europe reach? Again, in public discourse, asking this question serves to spatialise the strife over Europe’s core values. Over the 2000s and 2010s, the position of Turkey on Europe’s mental map has been the occasion to answer this question. And as for the East-West divide, what we observe is in fact a competition between two mental maps. From an affirmative perspective, Europe represents a clearly demarcated space, based either on conservative values such as its “Christian roots” or radical Enlightenment principles which are framed as universal and secular values. A test case for the latter was the recognition of the mass killing of 1,5 million Armenians as genocide—Europe had to end where this recognition was refused. French intellectual Bernard-Henri Lévy, at that point in favour of Turkish EU-membership, formulated the point very clearly: “amongst the criteria fixed by Brussels for the Turkish entry into the European Union, the most important condition is lacking: the recognition of the Armenian genocide. . . . During the genocide, Turkey attempted to amputate itself of its European part. This was a genocide, and a suicide.”[6]

From the viewpoint of a competing mental map, Europe appeared rather as an open space, reflexive of its own history and its cultural, historical, and religious diversity. The political motives supporting the image of such an open Europe were highly heterogeneous. From a British viewpoint, Turkey’s EU membership ambitions represented a welcome occasion for renegotiating power relations within the EU and allowed the UK to articulate more utilitarian attitudes towards European integration. For Polish conservatives, Turkey presented an alternative to a model of integration marked by secularisation and unquestioned Westernisation. Instead of further secularising Turkey, they favoured a religious turn in European integration. Accordingly, the “conservative Muslim” went to the mosque on Fridays and “the conservative Pole” to church on Sundays.[7]
 
Jeux d’échelles

A last way of mapping Europe becomes evident in the question of how Europe links to the global context. This question is of particular importance in British discourse, where memories of the Empire project a national mnemonic order onto Europe. It is noteworthy indeed that other post-imperial countries such as France, Germany, Spain or Italy do not develop on this global component through a discussion of their past. Theresa May’s call for a “truly global Britain” which had the ambition “to reach beyond the borders of Europe” testifies to how, after the 2016 Brexit referendum, British spatial imaginaries were pitted against Europe, often referencing the UK’s more flexible economy as much as the historical grandeur of a Britain before European integration. Other countries explicitly reject such framings, but do not include perspectives from outside an alleged Europe either. The discourse on ‘European memory’ mostly relied on the ‘world’ to talk exclusively about Europe.
 
Diverging ideas of Europe beyond conflict and consensus

Mental maps of European memory stake claims of what constitutes Europe, who belongs to it and where the continent ends. In the mental maps sketched out here consensus is restricted to Sunday-best speeches and the Italian canone occidentale that exemplifies a form of model Europeanism. In contrast, the other spatial imaginations rely on the conflictive character of ‘European memory’ and demarcate the continent from an internal, external or global other. These findings provide a deeper understanding of European memory underpinning ideas of European integration and may also serve for further analysis of conflicts over the idea of Europe itself. In our future research, we will inquire into the diachronic shifts of these mental maps: they reveal the entangled relation between European integration and disintegration as scenarios for a future Europe.



[1] Norbert Götz and Janne Holmén, ‘Introduction to the theme issue: “Mental maps: geographical and historical perspectives”’, Journal of Cultural Geography 35(2) (2018), 157.

[2] Gregor Feindt, Félix Krawatzek, Daniela Mehler, Friedemann Pestel, and Rieke Trimçev, Europäische Erinnerung als verflochtene Erinnerung – Vielstimmige und vielschichtige Vergangenheitsdeutungen jenseits der Nation (Formen der Erinnerung 55) (Göttingen: Vandenhoek & Ruprecht unipress), 2014.

[3] ‘Sfide dopo il no di Londra’, Corriere della Sera, 18.05.2015.

[4] ‘Stalinizm jak nazizm’, Rzeczpospolita, 23.02.2008.

[5] https://emerging-europe.com/news/polish-minister-compares-nord-stream-2-with-molotov-ribbentrop-pact/

[6] ‘Ma non si può parlare di adesione se non si scioglie il nodo del passato’, Corriere della Sera, 23.1.2007.

[7] ‘Masowa imigracja to masowe problemy’, Rzeczpospolita, 25.07.2015.

As in most liberal democracies, India’s national political parties work to gain the support of constituencies with competing and often contradictory perspectives on expertise, science, religion, democratic processes, and the value of politics itself. Political leaders, then, have to address and/or embody a web of competing antipathies and anxieties.  While attacking left and liberal academics, universities, and the press, the current, Hindu-nationalist Indian government is building new institutions to provide authority to its particular historically-grounded, nationalist discourse. The ruling party, the Bharatiya Janata Party, and its grassroots paramilitary organisation, the Rashtriya Swayamsevak Sangh (RSS), have a long history of sustained Hindu nationalist ideology. Certain scholars see the BJP moving further to the centre through its embrace of globalisation and development. Others argue that such a mainstream economic stance has only served to make the party’s ethno-centric nationalism more palatable. By oscillating between moderation and polarisation, the BJP’s ethno-nationalist views have become more normalised. They have effectively moved the centre of political gravity further to the right. Periods of moderation have allowed for democratic coalition building and wider resonance. At the same time, periods of polarisation have led to further anti-Muslim, Hindu majoritarian radicalisation.
 
This two-pronged dynamic is also present in the Hindu Right’s cultivation of intellectuals, which is what my research is about. Over the last five to ten years, the BJP has been discrediting, attacking, and replacing left-liberal intellectuals. In response, alternative “right-wing” intellectuals have built a cultural infrastructure to legitimate their Hindutva ideology. At the same time, technical experts associated with the government and its politics project the image of apolitical moderation and economic pragmatism.
 
The wide-ranging roles of intellectuals in social and political transformation beg fundamental questions: Who counts as an intellectual and why? How do particular forms of expertise gain prominence and persist through politico-economic conjunctures? How is intellectual legitimacy redefined in new political hegemonies? I examine the creation of an intellectual policy network, interrogating the key role of think tanks as generative proselytisers. Indian think tanks are still in their early stages, but have proliferated over the last decade. While some are explicit about their political and ideological leanings, others claim neutrality, yet pursue their agenda through coded language and resonant historical nationalist narratives. Their key is to effect a change in thinking by normalising it. Six years before winning the election in 2014, India’s Hindu-nationalist party, the BJP, put together its own network of policy experts from networks closely affiliated to the party. In a national newspaper, the former vice-president of the BJP described this as an intentional shift: from “being action-oriented to solidifying its ideological underpinnings in a policy framework”.[1] When the BJP came to power in 2014, people based in these think tanks filled key positions in the central government. The BJP has since been circulating dominant ideas of Hindu supremacy through regional parties, grassroots political organisations, and civil society organisations.
 
The BJP’s ideas do not necessarily emerge from think tank intellectuals (as opposed to local leaders/groups), but the think tanks have the authority to articulate and legitimate Hindu nationalism within a seemingly technocratic policy framework. As primarily elite organisations in a vast and diversely impoverished country, a study of Indian think tanks begs several questions about the nature of knowledge dissemination. Primarily, it leads us to ask whether knowledge produced in relatively narrow elite circles seeps through to a popular consciousness; and, indeed, if not, what purpose it serves in understanding ideological transformation. While think tanks have become an established part of policy making in the US and Europe, Indian think tanks are still in their early stages. The last decade, however, has seen a wider professionalisation of the policy research space. In this vein, think tanks have been mushrooming over the last decade, making India the country with the second largest number of think tanks in the world (second only to the US). As evident from the graph below, while there were approximately 100 think tanks in 2008, they rose to more than 500 in 2018. The number of think tanks briefly dropped in 2014—soon after Modi was elected, the BJP government cracked down on civil society organisations with foreign funding—but has risen dramatically between 2016 and 2018.

​There are broadly three types of think tanks that are considered to have a seat at the decision-making table: 1) government-funded/affiliated to Ministries; 2) privately-funded; 3) think tanks attached to political parties (these may not identify themselves as think tanks but serve the purpose of external research-based advisors).[2] I do not claim a causal relationship between elite think tanks and popular consciousness, nor try to assert the primacy of top-down channels of political mobilisation above others. Many scholars have shown that the BJP–RSS network, for example, functions both from bottom-up forms of mobilisation and relies on grassroots intellectuals, as well as more recent technological forms of top-down party organisation (particularly through social media and the NaMo app, an app that allows the BJP’s top leadership to directly communicate with its workers and supporters). While the RSS and the BJP instil a more hierarchical and disciplinary party structure than the Congress party, the RSS has a strong grassroots base that also works independent of the BJP’s political elite.
 
It is important to note that what I am calling the “right-wing” in India is not only Hindu nationalists—the BJP and its supporters are not a coherent, unified group. In fact, the internal strands of the organisations in this network have vastly differing ideological roots (or, rather, where different strands of the BJP’s current ideology lean towards): it encompasses socially liberal libertarians; social and economic conservatives; firm believers in central governance and welfare for the “common man”; proponents of de-centralisation; followers of a World Bank inspired “good governance” where the state facilitates the growth of the economy; believers in a universal Hindu unity; strict adherers to the hierarchical Hindu traditionalism of the caste system; foreign policy hawks; principled sceptics of “the West”; and champions of global economic participation. Yet somehow, they all form part of the BJP–RSS support network. Mohan Bhagwat, the leader of the RSS, has tried to bridge these contradictions through a unified hegemonic discourse. In a column entitled “We may be on the cusp of an entitled Hindu consensus” from September 2018, conversative intellectual Swapan Dasgupta writes of Bhagwat:
 
“It is to the credit of Bhagwat that he had the sagacity and the self-confidence to be the much-needed revisionist and clarify the terms of the RSS engagement with 21st century India...Hindutva as an ideal has been maintained but made non-doctrinaire to embrace three unexceptionable principles: patriotism, respect for the past and ancestry, and cultural pride. This, coupled with categorical assertions that different modes of worship and different lifestyles does not exclude people from the Hindu Rashtra, is important in reforging the RSS to confront the challenges of an India more exposed to economic growth and global influences than ever before. There is a difference between conservative and reactionary and Bhagwat spelt it out bluntly. Bhagwat has, in effect, tried to convert Hindu nationalism from being a contested ideological preoccupation to becoming India’s new common sense.”
 
As Dasgupta lucidly attests, the project of the BJP encompasses not just political or economic power; rather, it attempts to wage ideological struggle at the heart of morality and common sense. There is no single coherent ideology, but different ideological intentions being played out on different fronts. While it is, at this point, difficult to see the pieces fitting together cohesively, the BJP is making an attempt to set up a larger ideological narrative under which these divergent ideas sit: fabricating a new understanding of belonging to the nation. This determines not just who belongs, but how they belong, and what is expected in terms of conduct to properly belong to the nation.
 
I find two variants of the BJP’s attempts at building a new common sense through their think tanks: actively political and actively a-political. In doing so, I follow Reddy’s call to pay close attention to the different ‘vernaculars’ of Hindutva politics and anti-politics.[3] Due to the elite centralisation of policy making culture in New Delhi, and the relatively recent prominence of think tanks, their internal mechanisms have thus far been difficult to access. As such, these significant organisations of knowledge-production and -dissemination have escaped scholarly analysis. I fill this gap by examining the BJP’s attempt to build centres of elite, traditional intellectuals of their own through think tanks, media outlets, policy conventions, and conferences by bringing together a variety of elite stakeholders in government and civil society. Some scholars have characterised the BJP’s think tanks as institutions of ‘soft Hindutva’, that is, organisations that avoid overt association with the BJP and Hindu nationalist linkages but pursue a diffuse Hindutva agenda (what Anderson calls ‘neo-Hindutva’) nevertheless.[4] I build on these preliminary observations to examine internal conversations within these think tanks about their outward positioning, their articulation of their mission, and their outreach techniques.
 
The double-sidedness of Hindutva acts as a framework for understanding the BJP’s wide-ranging strategy, but also to add to a comprehension of political legitimacy and the modern incarnation of ethno-nationalism in an era defined by secular liberalism. The BJP’s two most prominent think tanks (India Foundation and Chanakya Institute), show how the think tanks negotiate a fine balance between projecting a respectable religious conservatism along with an aggressive Hindu majoritarianism. These seemingly contradictory discourses become Hindutva’s strength. They allow it to function as a force that projects aggressive majoritarianism, while simultaneously claiming an anti-political ‘neutral’ face of civilisational purity and inter-religious inclusion. While some notions of ideology understand it as a systematic and coherent body of ideas, Hodge’s concept of ‘ideological complexes’ suggests that contradiction is key to how ideology achieves its effects. As Stuart Hall has shown, dominant and preferred meanings tend to interact with negotiated and oppositional meanings in a continual struggle.[5] Thus, as Hindutva becomes a mediating political discourse, it may risk incoherence, yet defines the terms through which the socio-political world is discussed.
 
The BJP’s think tanks, then, attempt to legitimise its ideas and policies by building a base of both seemingly-apolitical expertise and what they call ‘politically interventionist’ intellectuals. Neo-Hindutva can thus be both explicitly political and anti-political at the same time: advocating for political interventionism while eschewing politics and forging an apolitical route towards cultural transformation. However, contrary to critical scholarship that tends to subsume claims of apolitical motivation within forms of false-consciousness or backdoor-politics, I note that several researchers at these organisations do genuinely see themselves as conducting apolitical, academic research. Rather than wilful ignorance, their acknowledgement of the organisation’s underlying ideology understands the heavy religious organisational undertones as more cultural than political. This distinction takes the cultural and religious parts of Hindutva ‘out of’ politics, allowing it to be practiced and consumed as a generalisable national ethos.



​[1] Nistula Hebbar, “At Mid-Term, Modi’s BJP on Cusp of Change.” The Hindu. The Hindu, June 12, 2017. https://www.thehindu.com/thread/politics-and-policy/at-mid-term-modis-bjp-on-cusp-of-change/article18966137.ece

[2] Anuradha Sajjanhar, “The New Experts: Populism, Technocracy, and the Politics of Expertise in Contemporary India”, Journal of Contemporary Asia (forthcoming 2021).

[3] Deepa S. Reddy, “What Is Neo- about Neo-Hindutva?” Contemporary Southeast Asia 26, no. 4 (October 2, 2018): 483–90.

[4] Edward Anderson and Arkotong Longkumer. “‘Neo-Hindutva’: Evolving Forms, Spaces, and Expressions of Hindu Nationalism.” Contemporary Southeast Asia 26, no. 4 (October 2, 2018): 371–77.

[5] Stuart Hall, “Encoding/decoding.” Media and Cultural Studies: Keyworks 16676 (2001).

On 22 January 2021, Donald Trump’s term as President of the United States officially came to an end. Trump had been impeached and acquitted; had contracted and survived Covid-19; fought for re-election and lost, refused to accept the election outcome, and tried to overturn it. He had told supporters on January 6, the day the election results were certified, that “if you don't fight like hell, you're not going to have a country anymore,”[1] then watched as a mob of rioters broke into the Capitol in a last attempt to remake American history and secure him a second term; resulting in Trump being charged with incitement of insurrection, impeached for a second time, and finally acquitted once again, when his term had already expired.

All of this is very recent and very well-known history. The attack on the Capitol was the dramatic conclusion to four years that it can be described without hyperbole as the most turbulent and controversial single presidential term in American postwar history. It demonstrated in the starkest possible manner that Donald Trump was not only the most consistently unpopular US president since World War II[2], but that at the same time, he had built a devoted political base radical enough to physically try to stop a presidential transition by attacking a core institution of American democracy—even after Trump’s opponent had won as many electoral votes as Trump himself in 2016, clearly carried the popular vote and had his victory confirmed not just by the Electoral College but by judges and election officials across the nation, many of whom represented Trump’s own political party. Never in the country’s history had so many people turned out to vote for either giving a president a second term or ending his tenure.[3]

‘The people’

Donald Trump has very often been described as a populist, to the extent that the label can be considered widely accepted in describing his politics, his behaviour, and his approach. While driving out large numbers of voters either for or against oneself is not the definition of populism, it has been a result of Donald Trump’s style of both magnetising a large segment the voting population and repulsing another one. And if there is one element of a definition of populism that is universally acknowledged, it is its reference to ‘the people’—who, in the particularly turbulent final weeks of the Trump presidency were explicitly told that they had been robbed, and that election officials and judges were conspiring to misrepresent their will.

But appealing to ‘the people’ is not sufficient to establish ‘populism’ in a meaningful sense. ‘The people’ can be a neutral term for any democratic politician’s constituency, and it seems safe to presume that every modern American president or presidential candidate has used it in some form. To understand how Donald Trump’s brand of politics is linked to the idea of populism as an approach to politics—and to study its relationship with recent events—it is worth looking at how we should define populism and what we should consider its key characteristics.

Donald Trump and Bernie Sanders

In 2018, in the earlier stages of Donald Trump’s term in office, I started researching Donald Trump’s success as a politician since the announcement of his presidential bid in June 2015, and the relative success of a politician at the other end of the left-right spectrum in American politics, Bernard (‘Bernie’) Sanders. While Sanders’s success never extended beyond good results in certain primaries and caucuses, it was still considered remarkable by many that a 74-year-old, self-proclaimed democratic socialist (who only joined the Democratic party temporarily to run for president) managed to win almost 2,000 primary delegates and move into the position of being a serious competitor to Hillary Clinton for the Democratic nomination for several months. Sanders accomplished a similar, if more short-lived, feat in 2020, leading the race for the Democratic nomination in its earliest stages.

In 2016, Trump and Sanders campaigned on platforms that had little in common. Their ideas as to how to improve the economy—then, as in most election years, considered the most important issue by the American electorate—were radically different, as were their views on immigration, climate change, and a range of other topics. Yet the ‘populism’ label was applied liberally to both. Moreover, with the rise of many (purportedly) populist parties and movements in Europe in the 2010s, the story of Trump and Sanders, two ‘populists’ competing with ‘establishment’ figures like Jeb Bush and Hillary Clinton, tied in with a broader debate about the state of democracy on either side of the Atlantic.

Understanding populism

Agreeing on the nature of populism, however, is tricky. While there is broad and systematic academic research into this topic, universal consensus on any aspect of it appears confined to the observation that political actors who can legitimately be deemed ‘populists’ in some way pit ‘the people’ against some other entity that they are opposed to. In addition, the notion is common—albeit not uncontested—that populism, whatever its exact nature, is systemically opposed to the tenets of a liberal democracy such as the United States, and much of the more recent research in populism studies has focused on actors on the far political right. On the other hand, there is no consensus on the nature of the entity the ‘people’ are juxtaposed with, on whether populism is a political ideology in its own right, and if not, on just what exactly it is.

In a specifically American context, however, the term ‘populism’ predates contemporary usage and scholarship, and it is historically associated with the left-wing People’s Party of the 1890s, which championed smallholder farmers and labour unions. Only in the 1950s, in the era of what has come to be known as the Second Red Scare, aggressive campaigning against the alleged communist subversion of the United States put right-wing politics in the spotlight of the discussion about populism, and—as the historian Michael Kazin writes—‘the vocabulary of grassroots rebellion’ began serving ‘to thwart and revert social and cultural change rather than to promote it.’[4] On the other hand, politicians considered left-wing populists kept playing a major role in the late 20th and early 21st centuries, particularly in Latin America, with figures like Hugo Chávez and Evo Morales rising to prominence years after the end of the Cold War.

This broad application across the political spectrum makes ‘populism’ even more elusive than it would be if applied chiefly to political movements on the contemporary right. It demonstrates that not only Donald Trump but also Bernie Sanders stands in a long tradition of politics associated with the concept. Their campaigning at the same time for the presidency during a timeframe of a little over a year—from 15 June 2015, when Trump announced his campaign, until 12 July 2016 when Sanders retired from the race—makes for an intriguing object of study in attempting to observe empirically whether, and to what extent, two politically fundamentally opposed actors can both be populists. If indeed two so wildly different actors should be populists, the question also arises whether the concept of populism may mean different things for different individual approaches to the political discourse.

However, such research needs to first get back to the question of what populism in general is. Attempts to do so in academic studies have differed significantly. Ernesto Laclau[5] has constructed what is perhaps both the most wide-reaching and the most abstract theoretical framework for the topic, widely recognised for focusing on the essential characteristics of populism as such (rather than on elements only found in some forms of it) but also criticised for making it difficult to differentiate populism from other approaches to politics. An oft-cited alternative to dealing with this challenge is Cas Mudde’s definition of populism as a ‘thin-centred ideology’ based largely on a juxtaposition of ‘the people’ with an ‘elite’ against which populism rallies—which is thus malleable enough to fit a wide range of policy orientations and political platforms, while allowing for different types of mobilisation and political organisation.[6] However, applying the ‘ideology’ label to populism has been viewed rather critically by authors such as Michael Freeden, Donatella della Porta and Manuela Caiani, and Benjamin Moffitt and Simon Tormey[7].

Aiming to address the discussion on both populism’s ideational core and its amorphous nature, and to provide a foundation on which to build empirical research, I define populism as a political discursive logic whose normative ideational core is the juxtaposition of ‘the people’ as the group it claims to represent with one or several particular antagonists. This definition builds on a Laclauian approach but maintains that populism can be distinguished from other political discursive logics through this particular presentation of an antagonistic relationship, and of the people being the entity purportedly represented, rather than any other or more specific group (such as e.g. Christians, liberals, etc.).

There are several elements of political discourse that can serve to express this relationship, which different populists may use differently. Based on the prior research in the field, I identified11 possible ways in which populism as a discursive logic articulates itself at the level of text (as opposed to non-textual or meta-textual levels such as the tone of speeches or visual elements of populists’ presentation), serving an instrumental function in expressing the people-antagonist dichotomy that lies at its core. The list of elements is not designed to exhaust all possibilities—and it bears stating that non-textual or even non-verbal elements would merit being studied through alternative or more extensive designs—but it is considered to feature most of what are considered populism’s most common traits on this level of analysis in the literature:

1. The presentation of the people’s antagonist or antagonists as morally illegitimate
2. The presentation of the people and their antagonist or antagonists as homogeneous entities
3. The presupposition of a general will of the people the populists purport to enact
4. The presentation of dissenting opinions as invalid or illegitimate
5. A claim to being the sole legitimate representative of the people
6. Disregard for deliberative processes (such as parliamentary debates) and a favourable view of swift executive action
7. Promises of fast and wide-reaching change
8. Disregard for journalism that presents differing views
9. An underdog or outsider narrative
10. A sense of urgency and crisis
11. Openly displayed bad manners

Two different kinds of populist

Donald Trump’s and Bernie Sanders’s 2015 campaign announcement speeches were key elements of their political platform, as were two books written by them, or in their name, Great Again. How to Fix Our Crippled America (Trump) and Our Revolution (Sanders), both of which describe the platforms of their respective (attributed) author and their ideological positions and policy ideas.[8] The definition of and empirical framework for populism established was thus applied with a focus on this key discursive output in their campaigns. Speeches made by both candidates during the primary elections in 2016 were analysed to complement their books’ ideological content.

The results offered new insight into the ideological malleability of populism, and into the challenge of pinning it down. The analysis found that both Donald Trump and Bernie Sanders engage in a form of political discourse that features populist elements, but that they represent distinctly different approaches to articulating populism.

Neither Donald Trump nor Bernie Sanders can be considered an ideal-type populist. For the discursive actions of both candidates during their respective 2015–2016 campaigns, some of the 11 elements identified were clearly present in the material analysed, some to a limited degree, and some, not at all. Both former presidential candidates’ discourse presented a normative juxtaposition of the people as a group with one or several antagonists, as has been considered constitutive for the definition of populism—in the case of Donald Trump, the antagonists are painted as external forces from countries like China, Mexico and Iran as well as politicians and bureaucrats whose most essential characteristic is incompetence in representing American interests against these outside forces; in the case of Bernie Sanders, the main antagonist is the ‘billionaire class’, whose schemes are aided and abetted by ‘establishment’ politicians from both major American parties.

While Sanders makes a more explicit appeal to ‘the people’ and provides a more specific moral framework than Trump, a clash between populism and pluralism can textually be identified only in Trump’s discourse. Elements #6 and #7 of the framework—disregard for deliberative processes and a favourable view of swift executive action as well as promises of fast and wide-reaching change—are where Trump and Sanders differ most sharply. There is no evidence of these elements in Sanders’s speeches and book, and there is a substantial amount of evidence in Trump’s.

Crucially, where in both the academic and the popular debate, especially in Europe, there is a tendency to equate ‘populism’ with the political far right, in a sense Bernie Sanders is more of a populist than Donald Trump—because his appeal to ‘the people’ is more explicit, reference to them as a group is more central to his discourse than to Trump’s, and the people-antagonist dichotomy is more clearly framed in normative terms.

Populism and pluralism

This finding has implications for the study of the relationship between populism and the political pluralism that is a fundamental tenet of liberal democracy. Considering that the people-antagonist conflict that forms the normative ideational core of populism is more clearly present in Bernie Sanders’s discourse than in Donald Trump’s, the idea seems questionable that populism, in and of itself, is at odds with liberal democracy, as proposed by a number of authors in populism research.[9] While this notion remains prevalent in the literature of authors seeking to establish definitions of populism that take account of its unique features vis-à-vis other political phenomena but are universally valid, other research has indeed claimed that, at the very least, a diverse electorate can be openly acknowledged by populists[10], and it may be that, even with a normative people-outgroup antagonism firmly in place, a denial of pluralism does not necessarily follow.

Based on the example of Bernie Sanders, the argument could in fact be posited that populism can aim—or certainly profess to aim—at restoring the very mechanisms of liberal democracy that would make a campaign like that of Sanders unnecessary. The extent to which this correlates with Sanders’s position on the political left-right spectrum would be an interesting subject for further research on actors who position themselves similarly and use a similar, arguably populist discursive approach.
 
What recent events have, in any case, emphatically demonstrated is how on the other hand a brand of populism that openly disdains institutionalism, multilateral decision-making and any opposition through the democratic process can unleash great destructive potential and have significant consequences for the stability of democratic institutions. The January 2021 storming of the United States Capitol is a stark reminder of that.



[1] https://www.rev.com/blog/transcripts/donald-trump-speech-save-america-rally-transcript-january-6

[2] See also https://projects.fivethirtyeight.com/trump-approval-ratings/

[3] This is true not only of the absolute number of voters but also of the percentage of the voting eligible population since the earliest data point available (the 1980 election), and of the percentage of the total voting age population since the 1960 election (when no incumbent ran). See https://www.presidency.ucsb.edu/statistics/data/voter-turnout-in-presidential-elections for detailed statistics.

[4] M. Kazin, The Populist Persuasion. An American History (Ithaca, NY: Cornell University Press, 1995), 4.

[5] See for example E. Laclau, On Populist Reason (London: Verso, 2005).

[6] See for example C. Rovira-Kaltwasser and C. Mudde, Populism. A Very Short Introduction (Oxford: Oxford University Press, 2017).

[7] See for example: M. Freeden, ‘After the Brexit referendum: revisiting populism as an ideology’, Journal of Political Ideologies 22(1) (2017), 1–11; M. Caiani and D. della Porta, ‘The elitist populism of the extreme right: A frame analysis of extreme right-wing discourses in Italy and Germany’, Acta Politica 46(2) (2011), 180–202; and B. Moffitt and S. Tormey, ‘Rethinking Populism: Politics, Mediatisation and Political Style’, Political Studies 62(2) (2014), 381–97.

[8] It may be noted that Donald Trump is reported to have employed a ghostwriter for his book, while Bernie Sanders is reported to have written his book himself. However, both books constitute textual output with which either respective politician is officially credited, to which he contributed, and which formalises his official positions and views.

[9] See for example J.-W. Müller, ‘Populismus: Theorie . . . ’, in ibid. (ed.), Was ist Populismus? (Berlin:
Suhrkamp, 2017), pp. 25–67; and P. Rosanvallon, ‘The populist temptation’, in A. Goldhammer and P. Rosanvallon (eds.), Counter-Democracy: Politics in an Age of Distrust (Cambridge: Cambridge University Press, 2008), 265–73.

[10] For a specific example and case study of ‘inclusive’ populism, see Y. Stavrakakis and G. Katsambekis, ‘Left-wing populism in the European periphery: the case of SYRIZA’, Journal of Political Ideologies 19(2) (2014), 119–42.

Deliberative democracy has arguably become the dominant—perhaps even hegemonic—paradigm within contemporary democratic theory.[1] The family of views associated with it converge on the core idea that democratic decisions should be the outcome of an inclusive and respectful process of public discussion among equals. The paradigm has evolved considerably over the previous decades, with an initial emphasis on the philosophical contours of public reason gradually morphing into a more empirical analysis of democratic deliberation within a range of institutional and non-institutional settings.
 
The ideological assumptions underlying deliberative democracy have surprisingly not received much attention, either within the field of ideology studies or political theory. It is a mistake to approach deliberative democracy as an ideology in its own right, but the normative aspirations and empirical assumptions of its orthodox iterations are clearly informed by liberalism and social democracy. It takes from liberalism the idea of citizens as autonomous agents that are capable of engaging in a mutual exchange of reasons with their peers. It takes from social democracy a progressive aspiration to refashion, though ultimately not abolish, the institutional architecture of an ailing representative system.
 
This ideological fusion can be seen, at least in part, as a reaction to the rise of new social movements and the resurgence of interest in civil society that accompanied the end of the Cold War. The deliberative paradigm emerged as an attempt on the part of thinkers such as Joshua Cohen, James Bohman, Seyla Benhabib, and—most influentially—Jürgen Habermas to steer liberalism in a more radical democratic direction, while insisting that emancipatory political projects must commit to the system of rights that underpin liberal constitutional orders.
 
The relative lack of attention to the ideological moorings of deliberative democracy is unfortunate for at least two reasons. First, it diminishes our understanding of the rivalry between the deliberative approach and alternative theories of democracy. It is, for instance, difficult to fully grasp what is at stake in the debates between deliberative democrats and their agonistic, participatory or realist interlocutors without appreciating their underlying ideological differences. Deliberative opposition to a resurgent conservatism and the far right should also be understood as a manifestation of its ideological commitments, rather than a mere expression of technocratic distaste for anti-rationalist populism.
 
Second, it clouds our view of the extent to which deliberative democracy is itself a site of ideological contestation. This is, at least in part, an upshot of internal tensions. The liberal influence on deliberative democracy heightens its concern for preserving order in the face of disagreement and conflict, such that achieving an accommodation between opposing societal perspectives is thought to take priority over the achievement of substantive political reforms.[2] The more overtly leftist and emancipatory social-democratic influence is a countervailing force, which motivates criticism of the status quo and support for political change notwithstanding the risk that this may exacerbate political divisions.[3]
 
There is, though, another process of ideological contestation at work. This process is revealed when we turn our gaze away from, as it were, the ‘centre’ of the deliberative paradigm, toward developments at its ‘periphery’.[4]
 
There have, in recent years, been numerous attempts to implement recognisably deliberative practices within settings that are radically different to liberal democratic regimes. The most striking, in many respects, are the experiments with deliberative mechanisms in regions of the People’s Republic of China (PRC). Officials have periodically experimented with custom-made deliberative forums, as well as importing mini-public designs pioneered elsewhere.[5] The ideological underpinnings of these developments are difficult to map, though the influence of the prevailing doctrines of the Chinese Communist Party (CCP) and ideas that can be associated with certain interpretations of Confucianism are evident. Baogang He and Mark Warren draw a connection between the use of deliberative forums in the PRC and a practice of consultation and elite discussion that has ‘deep roots within Chinese political culture’. They describe these experiments as instances of ‘authoritarian deliberation’, which is in turn presented as the core feature of a ‘deliberative authoritarianism’ that might serve as a potential pathway for political reform in the PRC.[6]
 
The radical protest movements of the twentieth and early-twenty-first centuries have also emerged as unexpected but notable sites of deliberation.[7] The democratic practices of these movements have evolved through an iterated process of experimentation, spanning, among others, the women’s liberation movement, the New Hampshire Clamshell Alliance, the Abalone Alliance, ACT UP, Earth First!, the global justice movement, and the transnational wave of ‘Occupy’ movements. These movements are ideologically heterogenous, but anarchism is a particularly prominent influence on their politics, cultures, and internal practices. I contend that we can analyse these practices as a kind of ‘anarchist deliberation’, which corresponds to the emergence of ‘deliberative anarchism’ as a process of political mobilisation among decentred and autonomous movements.[8]
 
There may be some reticence in referring to ‘deliberation’ in these authoritarian and activist contexts, rather than similar but distinct concepts like ‘consultation’ or ‘participation’. The concept is nonetheless salient, as the practices under consideration are constituted by the adoption of a ‘deliberative stance’ on the part of participants. This stance, as defined by David Owen and Graham Smith, requires agents to enter ‘a relation to others as equals engaged in mutual exchange of reasons oriented as if to reaching a shared practical judgement’.[9] The adoption of deliberative practices in various institutional or cultural settings is shaped, at least in part, through the various ways in which this core deliberative norm can be refracted through contrasting ideological prisms. In authoritarian deliberation, for instance, the egalitarian logic of deliberation is strictly limited to the internal relations of forum participants, against a systemic backdrop characterised by highly inegalitarian concentrations of power.
 
Anarchist deliberation, by contrast, is an intersubjective practice among activists that is shaped by the core ideological values of anti-hierarchy, prefiguration, and freedom.[10] These values underpin a communicative process that is premised upon horizontal relations among participants recognised as equals, within autonomous spaces that emerge more-or-less spontaneously in the course of political mobilisation or mutual aid. These dialogic and expressive processes are instantiated within the networked organisational forms that have become synonymous with anarchist-influenced movements. Consensus decision-making is adopted within affinity group and spokes-councils as a means of both reaching decisions in the absence of hierarchy and prefiguring alternatives to the majoritarian procedures favored by parliamentary bodies. The consensus process is favoured because it is thought to amplify the voice of participants in various ways, allowing for the inclusion of diverse forms of expression against the backdrop of supportive activist cultures and shared political traditions.
 
The deliberative process performs important functional roles in political environments where alternative coordination mechanisms are prohibited by ideological commitments. Authoritarian deliberation, for example, facilitates the expression and transmission of public opinion to elites in circumstances where open debate and multi-party elections are not permitted. Anarchist deliberation, by contrast, enables heterogenous protest movements to arrive at collective decisions about goals and tactics in the avowed absence of centralised or top-down power structures. The General Assembly (GA) in Occupy Wall Street (OWS), for instance, at least initially performed the functional role of allowing participants to clarify shared values, agree on processes, decide upon actions and discuss whether the movement should adopt ‘demands’.[11] The debates that occurred in the GA evolved into something of existential import for the movement, in that it was in and through the substance and symbolism of these large scale procedures that OWS forged a collective identity.
 
The ideological underpinnings of deliberative practices inform their character and complexion, as well as attempts to ensure their operational integrity. Authoritarian deliberation, as the name suggests, is characterised by extensive control of issues and agendas by political elites, albeit with scope for citizen participation in selecting from a range of predetermined policy options. Anarchist deliberation, as one would expect, is characterised by extensive participant control over agendas and debates, though there are a range of informal cultural norms that aim to ensure the fairness and transparency of the process. These norms are typically seen as more flexible and organic than the more formal rules that lend structure to deliberation within mini-publics in authoritarian or democratic contexts.
 
A recurring and much-discussed problem is nonetheless the emergence of informal networks of power and influence among activists, which tends to prompt much soul searching about whether more formalised rules or procedures should be adopted. David Graeber documents a particularly fraught meeting of Direct Action Network activists, where deep ideological divisions emerged over an apparently innocuous proposal to tackle gender inequalities in their ranks through the use of a ‘vibes watcher’ or ‘third facilitator’. These debates, he argues, may seem incomprehensible to outsiders, but are a matter of great significance to activists intent upon taming the corrosive influence of power while preserving the ideological integrity and ties of solidarity that underpin their political association.[12]
 
The deliberative practices that emerge in authoritarian regimes and activist enclaves are treated as curiosities by deliberative democrats, but not as matters of primary concern. This is, for the most part, because neither authoritarian deliberation nor anarchist deliberation exhibits any sort of connection to democracy as it is understood within mainstream deliberative theorising.
 
The extent to which ideas and practices associated with deliberative democracy can be adapted within authoritarian regimes and radical activist networks nonetheless demonstrates the ideological fluidity of the broader paradigm. It is, in fact, possible to place the deliberative views discussed here on an informal spectrum. Each view affirms deliberation as an optimum means of generating collective opinions or arriving at collective decisions, though each takes its bearings from contrasting assumptions:

1. Deliberative authoritarianism, according to the authors who coined the term, holds that unelected political elites can exercise more-or-less complete control over public institutions, but nonetheless remain receptive to communicative influence generated through specially-convened deliberative forums.[13]
2. Deliberative democracy, in its orthodox iterations, endorses the familiar institutions and practices of constitutional democracy, while at the same time endorsing various proposals or institutional initiatives geared toward their progressive reform.
3. Deliberative anarchism departs from both of these views in its disavowal of hierarchical institutions, focusing instead on the creation of temporary enclaves where anarchist deliberation emerges as a means of exercising collective autonomy and coordinating oppositional action.

 
This spectrum captures the contrasting ideological influences shaping deliberative practices across diverse political and cultural contexts, enabling us to tease out interesting similarities and differences. Deliberative authoritarianism and deliberative democracy, for instance, converge in treating deliberation as a discursive practice that should exert a positive influence on state institutions at local or national levels, albeit with diametrically opposed visions of how state power should be constituted. Deliberative anarchism, by contrast, tends to resist any association with authoritarian or liberal democratic institutions, adopting an antagonistic and insurrectionary orientation toward state and non-state sources of hierarchy.
 
There are, to be sure, profound challenges confronting each of these perspectives, such that there must be at least some doubt about their future prospects. Deliberative authoritarianism, for instance, appears to be far less viable as a developmental pathway for the PRC in light of the recent tightening of political controls under the premiership of Xi Jinping.[14] Deliberative democracy retains considerable hold over the imaginations of democratic theorists, but it is not clear whether and how it can shape democratic practices in an era of post-truth politics and increasing polarisation. Deliberative anarchism, for its part, may suffer from an ongoing fall-out from the various movements of the squares, which has seen intensifying criticism of a perceived tendency among radical activists to fetishise process over outcomes.[15]
 
There are, notwithstanding these challenges, at least two lessons that we can take from setting out this informal spectrum of deliberative positions. First, it illustrates the reach and appeal of deliberation across contrasting political traditions. In other words, the basic idea of deliberation as a means of including persons in a common enterprise, pooling their experiences and perspectives, and arriving at collective views or decisions appears to cohere surprisingly well with a broad range of political ideologies and frameworks. This should temper superficial critiques of deliberation that casually dismiss it as a creature of liberal political morality.
 
Second—and I think more significantly—it reveals the contingency and contestability of the ideological basis of deliberative democracy in progressivist liberalism and social democracy. Deliberative authoritarianism and deliberative anarchism may not, in the end, pose an enduring challenge to mainstream interpretations of deliberative democracy, but their emergence nonetheless demonstrates that alternative iterations of its core ideas are possible. This should again give pause to those who are too quick to criticise the paradigm as inherently wedded to a broadly reformist or even quietist outlook. It should also, conversely, guard against political complacency on the part of its adherents, standing as a permanent reminder that tethering the idea of public deliberation to the political and institutional horizons of the present is neither necessary nor—perhaps—desirable.[16]



[1] A. Bächtiger, J. S. Dryzek, J. Mansbridge, and M. Warren (Eds), The Oxford Handbook of Deliberative Democracy, (Oxford: Oxford University Press, 2018).

[2] M. Freeden, The Political Theory of Political Thinking: The Anatomy of a Practice, (Oxford: Oxford University Press, 2013), pp. 219-222.

[3] M. A. Neblo, Deliberative Democracy Between Theory and Practice, (Cambridge: Cambridge University Press, 2015), p. 36.

[4] J. Habermas, Between Facts and Norms: Contributions to a Discourse Theory of Law and Democracy, trans. W. Rehg, (Cambridge: Polity, 1996).

[5] W. Smith, ‘Deliberation Without Democracy? Reflections, on Habermas, Mini-Publics and China’, in T. Bailey (Ed.), Deprovincializing Habermas: Global Perspectives (New Delhi: Routledge, 2013), pp. 96-114.

[6] B. He and M. Warren, ‘Authoritarian Deliberation: The Deliberative Turn in Chinese Political Development’, Perspectives on Politics, 9 (2011), pp. 269-289. He and Warren discuss numerous examples of deliberative consultation at local or regional levels in the PRC, such as the use of deliberative polling to establish budgeting priorities in Wenling City. These mini-publics are comprised of ordinary citizens allowed to select policy recommendation after a structured process of deliberation, but their agenda and remit remains under the control of local CCP officials.

[7] F. Polletta, Freedom is an Endless Meeting: Democracy in American Social Movements, (Chicago: Chicago University Press, 2002).

[8] W. Smith, ‘Anarchist Deliberation’, Journal of Political Ideologies, 27:2 (2022), forthcoming.

[9] D. Owen and G. Smith, ‘Survey Article: Deliberation, Democracy, and the Systemic Turn’, Journal of Political Philosophy, 23 (2015), pp. 213-234, at p. 228.

[10] B. Franks, N. Jun and L. Williams (Eds), Anarchism: A Conceptual Approach, (London: Routledge, 2018).

[11] N. Schneider, Thank You, Anarchy: Notes from the Occupy Apocalypse, (Berkeley, CA: University of California Press, 2013), pp. 56-64.

[12] D. Graeber, Direct Action: An Ethnography, (Edinburgh: AK Press, 2009), pp. 336-352.

[13] He and Warren, ‘Authoritarian Deliberation’, p. 269.  

[14] L‐C. Lo, ‘The Implications of Deliberative Democracy in Wenling for the Experimental Approach: Deliberative Systems in Authoritarian China’, Constellations (2021), https://doi.org/10.1111/1467-8675.12546

[15] M. Fisher, ‘Indirect Action: Some Misgivings about Horizontalism’, in P. Gielen (Ed.), Institutional Attitudes: Instituting Art in a Flat World, (Valiz: Amsterdam, 2013), pp. 101-114.

[16] I’d like to thank Marius Ostrowski for the invitation to write this post for Ideology Theory Practice and for his generous comments on the initial draft. 

What can porn shoots tell us about the functioning of ideology? This can be approached through a critique of externalism. In externalist thinking there is always the image of a full presence, something substantial to which all distortion can be referred. In modern discourse, this is ultimately the position occupied by the (mythic) phallus: an autonomous self-sustaining One that stands apart and effectively overdetermines all relations of distortion: desire, narcissism, envy, and so on as so many orientations toward it.[1] Put in other terms, it reflects Jacques Derrida’s critical charge of phallogocentrism—where the symbolic order tends always to centre on notions of (masculinised) presence and identity—that he levels against psychoanalysis.[2] But what this misses is the way in which the privileging of the phallus in psychoanalysis is simultaneously a non-privileging. What the phallus names in psychoanalysis is essentially movement and/or treachery: gaining an erection when one least wants it and losing it when it is most required. Far from any autonomy or positivity of presence, the phallus reflects an autonomy of negativity. In other words, the phallus is “privileged” only insofar as it signifies lack as such. This is why Jacques Lacan repeatedly refers to the phallus as a “wanderer” and as “elsewhere”: that which denotes a permanent alibi at the very heart of the symbolic order. Indeed the whole of psychoanalysis can be seen as predicated on the basic absence not only of phallic consistency (a phallogo-decentrism in this sense) but also all externality.

It is this lack of externality that is reflected in porn shoots where, in order to get in “the zone”, male pornstars themselves typically have to resort to watching porn. Far from being a site of authentic sexual production, the porn shoot reflects a kind of game of mirrors, or metonymy of distortions, without any externality. The phallus in its “naked” form (as full presence) does not exist as such; it only ex-sists in its relation to an elsewhere, in referral to an Other site of imaginary existence (a fantasy scenario) where it finds its authentication. Nobody really has It (the phallus) and consequently there are no figures of ultimate phallic enjoyment blocking our access to full (and impossible) presence and identity. The problem of ideology, on the other hand, can be characterised in terms of a certain “phallic” anxiety. That is to say, ideology always retains some idea of an external figure who is somehow in possession of It and is thereby responsible for all the distortions (unemployment, crime, lack of resources, global viruses, and so on). In every instance there exists a projection of an image of a unitary identity (“the Jew”, “the Muslim”, “the Mexican”…) that is held to be responsible. It is here that we should locate today’s fashionable idea of “red pilling”—a reference to The Matrix where, in a metaphorical sense, one takes a red pill in order to perceive the truth behind all the surface distortions and deceptions. This is also what lies at the root of all those groups from QAnon and the “deep state” believers to the antivaxxers and even those who recently stormed the Capitol. In each case the same basic mythology is reflected: that behind the scenes there is an “intelligent design”, a Lacanian subject-supposed-to-know. This mythology is perfectly embodied in the current “Plandemic” conspiracy theory—i.e., the view that coronavirus and the vaccines have been designed for the purpose of enslaving humanity—which by definition implies the existence of a planning entity behind the global pandemic: an entity that must be exposed. Again we have the same motif of a unified Other at work: that the systemic beast (in all its abstraction, algorithmisation of power, and so on) is secretly ruled by a sovereign, a beastly sovereign perhaps. Across the spectrum of the various dark elite perspectives—Illuminati, shape-shifting reptilians, Fourth Reich, etc.—there exists a basic fantasmatic attempt to resurrect (res-erect?) the phallus: the sense of a full presence behind all the distortion, a prime mover that would explain the nature and functioning of the system.

Nor is this mythology restricted to extreme right-wing conspiracy theory. Chomsky, for example, is famously dismissive of the idea of “speaking truth to power” affirming instead that “power knows the truth already, and is busy concealing it”.[3] In other words, there exists a power cabal (a master entity) that is operating at a point beyond distortion where truth is fully transparent and is consciously manipulated/distorted by that cabal in order to secure its underlying interests. Yet what Chomsky misses is the way in which power is itself subject to the same kind of illusions of transparency, rationality, holism, and so on. If we take Brexit, for example, it is not simply that power (however defined) has engaged in mass deception in order to secure its “objective economic interests”—the purely economic arguments for and against Brexit were essentially undecidable. The point is rather to see how, mediated through ideology, the pro-Brexit interests were themselves constituted in such a way as to be perceived as fully in accord with serving and advancing the “national interest”. There was/is nothing inauthentic about the idea that the UK will be better off once it is free from the shackles of the “Brussels’ dictatorship”. On the contrary, the authenticity of the pro-Brexit mobilisation derived from the sincerely held belief that Britain will be able to secure its integrity, reassert itself globally, and restore its national greatness (etc.).

Consequently we should not seek to identify an ultimate, or positivistic, source of capitalist manipulation/distortion. There is no Capitalism (with a capital “c”) in this sense. Capitalism only functions historically in its “impure” forms: liberal, authoritarian, fascist, democratic, religious, secular, communist, and so on. In other words, there exist only distorted (fantasmatic) versions of capitalism, all of which rely on the same kind of fiction of an antagonism-free (neutral) capitalism that is best for “the people”. Marx already knew this, arguing that (along with the proletariat) the bourgeoisie are also subject to an entire mode of production in which they internalise, and are simultaneously motivated by, the dimensions of not only enrichment and narcissism, but also the greater good, work ethic, social opportunity, sacrifice, and so on. This is also how we should read Marx’s assertion that capital is essentially a social power: i.e., a way of reproducing the very sense of “the social” without any pre-given content or orientation. In Althusserian language, capital is a system in distortion that seeks to naturalise its basic principles through all of its adjectival (impure) forms. Capitalists, no less than porn actors, are equally inscribed into an economy of distortions that both enables and directs their very sense of agency.

Far from the traditionalist view of straightforward deception and mystification, ideology functions rather as a certain kind of revelatory discourse of disclosure and unmasking—precisely as a way of protecting a substantialist notion of reality. Against the Deleuzian insight that that the mask does not hide anything except other masks, the ideological mission is always one of unmasking, of establishing a positive account. And it is in this context that Laclau’s view of ideology as the illusory concealment of basic lack needs to be supplemented. The ideological mechanism effectively consists of a double distortion.[4] On the one hand, there is the distortive illusion of a social fullness (Laclau) but on the other there exists a simultaneous reciprocal distortive illusion of an external obstacle to that fullness (deep state, dark elites, threatening-yet-inferior groups, and so on). The illusion of social rapprochement can only be sustained via its opposite: the identification of social blockage. In a Hegelian twist, the ideological illusion of an antagonism-free world is generated through antagonism itself. Far from blocking me from the full constitution of my identity, the presence of an enemy is the very condition for supporting an image of full identity. In the words of Blofeld in Spectre, the positive function of (ideologised) antagonism is to provide an “author of all your pain”, a determinant figure to which we can seek redress for pure antagonism (i.e., antagonism that resides at the very heart of all identity). This is why Lacan refers to the subject as constitutively split (the S-barred or $): the subject is divided in terms of a pure/inherent antagonism between its historical symbolic content and its transhistorical void, the persistence of radical negativity that thwarts all symbolic constitution. Mediated through ideology, antagonism thus becomes a way of protecting us from the traumatic knowledge that there is no author of our pain/blockage. Through the externalisation of antagonism (the construction of the Other-as-blockage) we avoid the unbearable inherency of pure antagonism as such.

It is against this background that the radicality of Lacan’s critique of castrative anxiety can be discerned. In Freud, anxiety arises through an affect of generalised loss premised on castration: the sense of privation. Lacan, however, completely turns this around and affirms that what the subject fears is not the loss as such but rather the loss of the loss: that is, the loss of an externalised figure that is projected as the embodiment of loss, negativity, and/or the impossibility of Society. Without such a figure, the subject is faced with the radical anxiety of freedom: the anxiety that arises from the knowledge that we are not constrained by an exterior obstacle or big Other. This is also how we should approach Ernst Hoffmann’s story of the eponymous and uncanny “Sandman” who haunts and torments the tragic character of Nathaniel throughout his short life. For Freud, the Sandman embodies the archetypal castrating father—reflected in his unfathomable desire/demand “Eyes out, eyes out!” for an obscure alchemical ritual. Yet what ultimately destroys Nathaniel is not so much the Sandman (a projected image of blockage) but his own inability to act or come to terms with the intricacies and pressures of forging meaningful relationships with “flawed” human beings—it is precisely when the way is open to a romantic union with Clara that Nathaniel’s madness/anxiety descends and he shrinks back from the act, fatally hurling himself from the market gallery. In this respect, the Sandman functions rather as a figure that regulates a critical distance with the anxiety of freedom. So when Slavoj Žižek affirms in his classical formulation that the “function of ideology is not to offer us a point of escape from our reality but to offer us the social reality itself as an escape from some traumatic, real kernel”, the only (Hegelian) point to add here is that the ideological escape from the Real is supplied through the Real itself: that is, through a certain simulation of the Real, giving it a semblance—the various “Sandmen” of today’s interlopers, malefactors, enemies of the people, and so on—rendering it manageable in some way.[5]

How do we get out of this predicament? Here perhaps Joseph Stalin provides some inadvertent help. Towards the end of his life, Stalin confided to Lavrentiy Beria (the head of the secret police during Stalin's leadership) "I'm so paranoid that I worry that I am plotting against myself". Since Freud, psychoanalysis has long been aware of how paranoia functions as a desperate attempt to overcome the feeling of inexistence: the subject constructs enemies as a way of (over-) confirming their identity and thus avoiding what Stephen Grosz calls the “catastrophe of indifference”, the sense of drifting away into the void.[6] Those suffering from paranoia are in fact passionately attached to their antagonistic constructs—as Lacan puts it, paranoiacs “love their delusions as they love themselves”.[7] The paranoiac invents a world in which they can continue to have and eat their cake. In paranoia, the subject strives to keep both the possibility of a resolution (full presence) and the obstacle(s) to it—the obstacle serves as support to the (illusory) resolution. So the problem with the paranoiac is that, in a way, they are not paranoid enough. That is to say, they still cling to the idea of some kind of resolution (however remote or abstract). The way to confront paranoia is not by addressing the validity of specific claims but virtually the opposite: to radicalise paranoia in the affirmation of a paranoia without enemies or resolution. So Stalin was right in a certain sense: the negation is precisely an inherent one, a reflection of an inward contradiction between the idea of oneself and its attendant void. At the same time, what Stalin was unable to do was to realise the emancipatory potential of accepting the traumatic truth of this fundamental contradiction—and in this regard he remained fully within the terms of ideology. In Hegel, an emancipatory path is only opened once we abandon the continuous attempts to overcome contradiction (auto-negativity) and instead inscribe this contradiction as the very “foundation” of existence. This is why for Hegel there can be no resolution, only reconciliation.



[1] This traditional notion of the One functions in idealised terms: something external and indivisible, comprising a positive ground for substance in general

[2] Phallogocentrism is a neologism (combining both phallocentrism and logocentrism) deployed by Derrida to designate a double privileging: the privileging of logos (a positive view of the symbolic order in which meaning appears as both immediate and directly communicable) within Western metaphysics, and within logos the privileging of the phallus (i.e. a dominant paradigm of universalised masculine presence, authority and priorities).

[3] Chomsky cited in T. Eagleton (2016), ‘The Truth Speakers’, New Statesman (3 April 2016)

[4] G. Daly (2021), ‘Obstacles and Distortions: A Speculative Approach to Ideology’, Journal of Political Ideologies (forthcoming).

[5] S. Žižek, The Sublime Object of Ideology (London: Verso, 1989), 45.

[6] S. Grosz, The Examined Life: How We Lose and Find Ourselves (Toronto: Random House Canada, 2013).

[7] J. Lacan, The Psychoses (New York: Norton, 1993), 215.

For centuries ‘civilisation’ has been a loaded, unstable, and ambiguous term. It has been used as a description of the present but also as an aspirational projection of a process that promises to lead to perfection. It could be seen to designate a positive process and trajectory, as well as a desired destination in the future; or conversely it could be suggestive of liberation from the ghosts of a supposedly primitive and barbaric prior human state. At times claimed to be objective or subjective, absolute or relative, universal or culture-specific, permanent or temporary and reversible, ‘civilisation’ has proved to be a formidable discursive formation that thrives in controversial polysemy.

If ‘civilisation’ is hard to pin down, its dialectical opposites too has eluded specificity. Was civilisation the antithesis or overcoming of barbarism or did it co-exist with it in a state of unity of opposites? Was it all about a zero-sum game, whereby gains in civilisation presupposed broadly equivalent distancing from a state of barbarity, and vice versa? And, perhaps more importantly, was the ‘civilising’ trajectory linear, progressive, and path-dependent or could it become subject to unpredictable movements in the opposite direction? 

* * *

Exhibit number 1. In 1939, the German sociologist Norbert Elias, by that time living in Britain after having fled his home country in the wake of Hitler’s appointment as Chancellor in 1933, published his mammoth treatise Über den Prozess der Zivilisation (translated in English as The Civilizing Process). Elias saw both courtoisie—deliberate references to courtly life—and civilité as the ancestors of civilisation; but it was the middle stage (civilité), he claimed, that witnessed the cultural embedding of civility in everyday behaviour as the key driver of the ‘civilising process’.[1] Elias also identified the gradual monopolisation and strict regulation of violence by the various institutional appendages of the modern state as conducive to a longer-term shift from externally imposed control of behaviour to individual self-restraint.[2] The ‘civilising process’ then was the historical engine room of ‘civilisation’, the latter analysed by Elias as the cumulative outcome of deeper, sedimented over the long(er) term, changes in society (sociogenesis) that in turn effected, over time, appreciable transformations in individual and collective human behaviour (psychogenesis). This historical translation of sociogenetic/structural changes into psychogenetic/behavioural shifts underpinned and explained the gradual move towards more individual self-discipline and pacification—both qualities that Elias identified as critical to the ‘civilising process’.[3]

It took more than three decades for Elias’s work to gain international recognition (courtesy of its translation and updated publication in English in 1969).[4] During this long hiatus between the publication of the original German text and its English translation, his interpretive schema had been put to an extreme stress test by the atrocities of WW2 and the revelation of the full horror of the Holocaust. The interwar crisis, and the rise of National Socialism in particular, had already left a mark on the original 1939 edition, when Elias observed that the 1920s and 1930s represented a challenge to his overall historical schema:

"in the period following World War I, as compared to the pre-war period, a ‘relaxation of morals’ appears to have occurred. A number of constraints imposed on behaviour before the war have weakened or disappeared entirely. Many things forbidden earlier are now permitted. And seen at close quarters, the movement seems to be proceeding in the direction opposite to shown here."

Nevertheless this and other ‘fluctuations … criss-cross movements, shifts and spurts’ in history ought not to ‘obscure the general trend’. The ‘civilising process’, he argued, ‘does not follow a straight line’ and is prone to ‘very slight recession(s)’.[5] More than half a century later, Elias revisited his original ‘civilising process’ thesis, this time confronting the full dystopian panorama of Nazi brutality, including of course the Holocaust and the institution of the industrialised death camp. In the face of such a devastating ‘counter-spurt’, Elias conceded that the ‘final solution’ constituted a callous reversal of the ‘civilising process’ and evidence of decivilisation that pointed, in his view, to the ‘deepest regression into barbarism’.[6]

* * *

Exhibit number 2. When interviewed in 1991 about his early life in 1930s Shanghai, the author J G Ballard observed wryly:

"Many people have said to me, ‘What an extraordinary life you’ve had’, but of course my childhood in Shanghai was far closer to the way the majority of people on this planet, in previous centuries and in the 20th century, have lived than, say, life in Western Europe and the United States. It’s we here, in our quiet suburbs and our comparatively peaceful cities, who are the anomalies."

For Ballard ‘civilisation’ is skin-deep, fragile, transient and unpredictable, more akin to a randomly generated pattern than to a temporal arrow pointing purposefully towards the promise of a ‘better’ future. In his view, under the thin veneer of civilised society contradictory human passions continue to seethe and even intensify because of their proscribed, taboo status, at every moment threatening the comforting fantasy of purposeful collective progress. Civilisation was like the ‘thin crust of lava spewed from a volcano’, its apparent stability being more a wishful projection than an empirically validated condition. ‘If you set foot on it’, he continued, ‘you may feel the fire (underneath)’. Unsurprisingly perhaps to anyone familiar with Ballard’s dystopian fiction, his message was pessimistically cautionary: ‘we have to admit that humanity is not completely civilisable’ and therefore, as ‘the real hurricanes are starting to blow more strongly … (a)nd the wind in our heads is getting stronger day by day’, humankind had to accept that whatever we may celebrate as ‘civilisation’ was fragile, contingent, cancellable. Rather than bending inexorably towards progress, the arch of history in the Ballardian universe remained decidedly crooked.

* * *
​
Exhibit number 3. Zygmunt Bauman’s analysis of the Nazi ‘final solution’ as ‘rare, yet significant and reliable, test of the hidden possibilities of modern society’ involved a stinging critique of the ‘civilising process’. Bauman called it a ‘myth’ constructed on the wobbly foundations of a ‘morally elevating story of humanity emerging from pre-social barbarity’:

"in view of this myth (civilising process) … we do not have as yet enough civilisation. The unfinished civilising process is yet to be brought to its conclusion. If the lesson of mass murder does teach us anything it is that the prevention of similar hiccups of barbarism evidently requires still more civilising efforts. There is nothing in this lesson to cast doubt on the future effectiveness of such efforts and their ultimate results. We certainly move in the right direction; perhaps we do not move fast enough."[7]

Rather than viewing the Nazi spasm of genocidal violence as a deviation from a normative historical path and a gross aberration of (Enlightenment) ‘civilisation’ (a view that historians often put forward post-WW2[8]), Bauman contended that uncivility and violence were intrinsic to modern ‘civilisation’. He argued that modernity has provided the crucial wherewithal—technological, organisational, moral—to use violence in peerlessly extreme and devastating ways, not to mention at the service of chillingly brutal ends.[9] Therefore, far from being a hallowed state at the end of a supposedly meaningful historical development, ‘civilisation’ was in no way antithetical to ‘barbarism’; in fact, very often the line separating the two was agonisingly thin and twisted.[10]

* * *

The civilisation–barbarism conundrum posed in different ways by the three authors above highlights the contested meaning of ‘civilisation’ itself. For Elias civilisation was the historical mean of a particular—and fortuitous—constellation of (western) modernity that gradually took hold and generated powerful ‘civilising’ path dependences in the development of societies. It may have been a story without start or linear progression but it had produced a range of structural, attitudinal, and behavioural shifts whose effect he viewed as positive and in sharp ethical contrast to its antithesis, ‘barbarism’. Responding to the darkest episodes of the twentieth century that he lived through and experienced in a profoundly personal way, Elias concluded reluctantly that the ‘civilising process’ was not a failsafe guarantee against ‘barbarism’—but the latter was presented as the temporary or partial exception on a micro-historical sense that did not threaten the macro-historical direction of travel.

Bauman, on the other hand, narrated a very different story about modernity, this time one in which modern civilisation was potentially generative of unpredictable and uncontrollable excess. This potential for excess, reaching one of its most devastating spasm in the ‘final solution’, was no deviation from modern civilisation, no ‘counter-spurt’ in an assumed civilisational mainstream as per Elias’s own terminology, but structurally intrinsic to it. Thus Bauman’s ‘civilisation’ was a protean construct, capable of the ‘civilising’ and the ‘barbaric’ all at once, as well as evidently prone to excess, violence, and transgression when safeguards and regulation failed:

"the most vaunted accomplishments of modern civilisation failed as safeguards against barbarism. Civilisation proved incapable of guaranteeing moral use of the awesome powers it brought into being."[11]

Ballard’s views on ‘civilisation’-versus-‘barbarism’ shared Elias’s understanding of the former as something positive and the latter as its inversion. He also echoed Bauman’s ambivalence vis-à-vis modernity as an essentially Janus-faced project, capable of generating both positive and devastating potentialities.[12] Where Ballard stood on his own, however, was in his pessimistic view of the balance between civilisation and barbarism: if for Elias the latter was the short-term exception to the former, and for Bauman its alter ego, Ballard saw civilisation as a short, always fragile islet in the midst of multiple flows of fiery lava. He thus effectively inverted Elias’s image of exception: it was civilisation, not barbarism, that resembled a quirky and unpredictable counter-spurt. Violence and rupture, on the other hand, were never too far away, never contained, let alone tamed. To Bauman’s warning about barbarism as a mere potentiality towards which society could drift, Ballard revealed how violent excess inhered in a million everyday ‘normalities’, behaviours, and sedimented habits untouched (perhaps even untouchable?) by civilisation or modernity. That violence appeared so contained and inconspicuous in comparison to the past was not because it had now become uncommon but because it has mutated into a pervasive new normality. Thus the seeming absence of violence as the benchmark of modern civilisation was little more than a collective cultural blind spot: it appeared rare and exceptional because it had become more and more widely pervasive and routinised that it barely registered on the standard-resolution monitors of everyday life.

I am arguably exaggerating the difference between the three ‘exhibits’ because I wish to draw attention to a critical element that, in spite of their different vantage points, Elias, Ballard, and Bauman shared: the belief that the apparent drift to violence was the upshot of some kind of comprehensive systemic failure (Elias: ‘many things forbidden earlier are now permitted’; Bauman: ‘the most vaunted accomplishments of modern civilisation failed as safeguards against barbarism’; Ballard: ‘a continuous decline had been taking place for some time, a steady erosion of standards … a falling interest in civilised conventions of any kind’). The sobering message was that ‘civilisation’ was best understood as a social and moral stratagem to re/design norms of behaviour and—crucially from the point of view of self-preservation—delineate boundaries of (un)acceptability. These two components--norms and outermost boundaries--determine the ‘mainstream’ space of a society at a given point in time and space. Norms indicate desirable cognitive, attitudinal, and behavioural standards.[13] Boundaries mark two critical thresholds that in theory ensure the very ‘safeguards’ that Bauman spoke about: first, the all-important boundary between legality and illicitness; and second, the more subtle and elusive (though at least as important) line that distinguishes tolerable from unacceptable social behaviour. Taken together, norms and boundaries map a vast and heterogeneous space of moral gradations from positive aspiration to the outermost fringes of tolerability and permissibility, with the overwhelming majority of a society’s members roaming the in-between spaces between the two poles.[14]

It is the more elusive second boundary of (un)permissibility—the threshold of shame qua Elias—that presents the biggest challenge. Situated in the fuzzy hinterlands of mainstream society, it marks a constructed set of cultural and social fortifications against the kind of behaviour that, while openly challenging or even defying and subverting a society’s norms, is hard to delegitimise as stricto sensu illegal. Societies have always devised and promoted a set of norms in both positive/aspirational and negative/inhibitory iterations. Thus in many ways the obverse of the positive norm was (and is) not obvious illegality but a different, more vague kind of transgression of the threshold of tolerability.

The concept of taboo comes very close to capturing the essence and function of this threshold.[15] It refers to a strong prohibition that is ethical rather than strictly juridical. There are sacred and secular taboos; taboos seemingly fixed and enduring or taboos that are pliable and more amenable to change or that—at a certain point in time and place—become even delegitimised; taboos so embedded in cultural and social practice that appear forbiddingly unquestionable and taboos with a shorter, more contested history that has rendered them less effective, less accepted, and thus more vulnerable to challenge. Taboos are negative norms[16] and thus a particular society’s constructed taboos mirror to a significant extent its constructed norms and vice versa. Changes in one very often echo and reinforce changes in the other. When previous taboo prohibitions come under scrutiny or attack, it is usually because the positive assumptions and conventions that underpinned them have also lost their normative status in the eyes of social majorities or at least significant minorities.

However not all taboos are made equal. Some are universally operative and remain broadly unquestioned. Others rely more on the regularity and strength with which prohibition is directly and indirectly (through effectively aligning them with repugnance and the shame triggered by transgression) regulated. While some taboos have, over time, become embedded and reproducible without scrutiny, others are—or come to be seen in certain conditions—as imposed, undesirable, alien or counter-productive when it comes to the pursuit of other positive goals. Thus while taboos may become hard-coded into a society’s everyday practices and may appear unassailable most of the time, they may also come under scrutiny, be transgressed, abrogated or eroded, whether temporarily and conditionally or more permanently. As Georges Bataille observed, taboo and its transgression were in necessary—indeed relational—coexistence and mutual dependency.[17]

Elias, unlike Bauman, made numerous references to the functions of ‘taboo’ prohibitions, whether directly enforceable or implicitly invoked, in his Civilizing Process. He understood a taboo as a social construct that marked and enforced the qualitative threshold of repugnance and shame. In many respects his entire ‘civilising process’ was the story of the gradually ‘expanding threshold of repugnance’ in modern (western) societies.[18] This stretched from everyday manners and attitudes to bodily functions to broader moral questions such as attitudes to violence and empathy towards others. Here it was possible to observe the transition from sociogenesis to psychogenesis: what was initially enforced as either legal sanction or formal rebuke (shame) gradually became so deeply embedded in social and cultural practices that it was internalised and quasi-automatically reproduced by individuals and communities in the form of voluntary self-restraint. It was also in this macro-historical process that Elias grounded the entire ‘civilising process’ as positive path dependence: the forbidding net of repugnance became both thicker (stronger condemnation) and wider (extending in adjacent areas of social conduct). ‘Counter-spurts’ could be neither ruled out nor ignored for their devastating effects on the civilising process; yet they were not part of this story—hence the significance of the Eliasian imputation of ‘decivilising’ effect.[19]

With this in mind it is perhaps easier to understand Elias’s earlier tendency to single out the experience of National Socialism and especially the Holocaust as extreme historical ‘regressions’ and lapses into ‘barbarism’. His trope of a ‘decivilising counter-spurt’ deployed the full armour of exception—a double negative in the civilising process used to intensify the negation of, and divergence from, ‘civilisation’ itself.[20] While dealing in his later—post-WW2—work with the challenge posited by the full horror of totalitarianism and of the Nazi ‘final solution’, Elias imbued his earlier schema of the civilising process with more nuance. He did not question his earlier conviction that, over time, structural shifts became culturally embedded and effected behavioural changes. In his attempt to explain the National Socialist ‘regression’ from the canon of the civilising process, he treaded a delicate and sometimes awkward path between (German) exceptionalism and broader critiques of modernity qua Bauman. He therefore conceded that, on the one hand, the drift to extreme violence in interwar Germany was also facilitated by ‘common conditions of contemporary societies’ and that the ideas that nurtured National Socialism and ensured its social appeal in the 1930s were far from unique to Germany or even the interwar crisis.

"Few of the social and, especially, the national myths of our age are free of similar falsehoods and barbarisms. The National Socialist doctrine shows, as if in a distorting mirror, some of their common features in a glaring form." [21]

Still the historical specificities in the case of German history did matter because, in his view, they went a long way towards explaining the depth and severity of the Nazi ‘counter-spurt’. The problem with interwar Germany, Elias claimed, was that short-term contingencies intersected with, and intensified, longer-term peculiarities (late unification, middle-class weakness, anachronistic social structures, and so on). Sociogenetic idiosyncrasies or shortfalls graduated into allegedly irregular psychogenetic traits. The overall translation schema (from structure to behaviour) still worked as a macro-historical interpretation; the issue with modern/interwar Germany was with the particular long-term social and political trajectory that had produced the particular structures in the first instance. Taboos were in place and the threshold of repugnance had been raised, very much in line with the precepts of the ‘civilising process’. Yet at a certain point the taboos proved—perhaps, more accurately, they were revealed to be—not strong enough to regulate and enforce the prohibition, let alone to embed it as standard social practice.[22]

Elias was only too keen to highlight how the transgression of the taboo of violence formed the backbone of the Nazi ‘regression’ into ‘barbarism’. The taboo prohibition of violence directed at other humans may be arguably rooted in the (universal) ‘animal pity by which all normal men are afflicted in the presence of human suffering’;[23] but it can also be relativised, qualified, and effectively transgressed in a seemingly normative, legitimate and authorised disguise. The formula ‘transcending without suppressing’ identified by Bataille underlined how a taboo can be fully operative in 'normal’ times but can legitimately be transgressed when a perceived crisis, threat or emergency generated the possibility of exception—an exception within or alongside the prohibition itself. Back to the 1930s and the German case, it must be remembered that the regime headed by Hitler operated as a ‘normal’ constitutional arrangement for just twenty-nine days. In the wake of the arson attack that destroyed the Reichstag building in late February 1933 the declared ‘state of exception’ granted the executive extraordinary legal and political powers with which to counter the alleged emergency.[24] Of course exception was not per se an illegal deviation from the constitutional order: Article 48 of the Weimar Constitution that Hitler instrumentalised in 1933 had already been used by the liberal Chancellor Gustav Stresemann in September 1923 in order to confront the Ruhr crisis. Yet while Stresemann’s use of constitutional emergency powers lasted five months, Hitler’s proved a prelude to a permanent exception and licence for transgression.[25] The trope of crisis beget exception and exception beget the theoretically open-ended potential for deeper and wider authorised transgression. In a similar way to violence as authorised transgression in a state of war, Nazi violence was uniquely transgressive as an exception to the otherwise affirmed taboo prohibition as ‘normal’ condition.[26]

From this point of view, what Elias saw as the ‘deepest regression into barbarism’ in the 1930s and 1940s, in Germany but arguably elsewhere as well, was not the product of failing taboos regarding civility, let alone intra-human violence. The paradox of the National Socialist violent spasm was it was peerless in the brutality of its logic, methods, and effects yet strikingly banal as an ‘exception’ and unremarkable as a step-by-step justification. Exception was practised on every level and in the name of national self-defence not in order to abrogate the taboo of violence but in order to suspend it in a limited and conditional way—only against particular groups of ‘others’, only in specific spaces, only under the guise of an ‘external war’, only for as long as it was deemed necessary in order to eliminate the claimed ‘threat’. Extreme, transgressive violence against the existentially threatening ‘other’ cohabited with intense group self-love.[27] The problem was not only, not even primarily excess or violation per se but their conditional sanctioning and normalisation. If taboos are indeed negative norms, if they correspond to a large extent to positive projections, then the Nazis did very little to disrupt the symmetry on either end. The ‘civilising process’ carried on in principle—but for the exclusive benefit of the ethnic/racial majority. By redefining the community, ostracising a host of allegedly dangerous ‘others’, and invoking the necessity of exception, the Nazi authorities could also generate zones of authorised conditional taboo-breaking excess. Even in the darkest days of the war, the two—the taboo of violence and its extreme transgression—continued to cohabit in the same abode but in strictly quarantined rooms.

Therefore it may be that Elias posited the ‘civilising process’ in a way that was too tidy and arguably too normative. The upshot of this was he was often forced to reckon with false positives and felt the need to resort to the awkwardly dualistic explanation of ‘regression to barbarity’ in order to defend the historical validity of his overall theory of civilisation against violent ‘counter-spurts’. By comparison, Ballard’s conception of ‘civilisation’ was a much less tidy space riddled with contradictions and zigzags, where both ‘civilising’ movements and ‘decivilising’ spurts constantly fought it out without definitive winner or overall plot. Whereas Elias encountered the threshold of the taboo prohibition as the furthermost outpost of civilisation, and Bauman approached it as the point of the critical equilibrium between two anti-diametrical potentials inherent in ‘civilised’ modernity, Ballard saw it as a brittle and inevitably short-lived truce. Such an ambivalent and pessimistic view may be unsettling for it hypothesises a different kind of ‘civilisation’—one that is often self-contradictory and morally directionless, where individual self-restraint, empathy, and civility coexist incongruously with uncivility, violent excess, and taboo-breaking transgression, whether as norm or as exception or more often both. Rather than viewing the ‘civilising process’ as a story of meaningful advancement in which every ‘counter-spurt’ needs to be tagged with ‘decivilising’ effect and treated as aberrant, we may instead approach it less as ‘civilising’ (that is, conducive to ‘civilisation’ as an index of progress) and more as an essentially direction-less ‘process’ of negotiating and balancing—always precariously and inconclusively—a multitude of contradictory impulses and ’spurts’.



[1] Florence Delmotte and Christophe Majastre, “Violence and Civilité: The Ambivalences of the State in Norbert Elias’s Theory of Civilizing Processes”, 9th EISA Pan-European Conference (2015), 55-80.

[2] Bryan S. Turner, “Weber and Elias on Religion and Violence: Warrior Charisma and the Civilizing Process”, in Steven Loyal and Stephen Quilley (eds.), The Sociology of Norbert Elias (Cambridge: Cambridge University Press, 2004), 245–64.

[3] François Dépelteau, Enio Passiani, and Ricardo Mariano, “Ariel or Caliban? The Civilizing Process and Its Critiques”, in François Dépelteau and Tatiana Landini (eds.), Norbert Elias and Social Theory (Basingstoke: Palgrave, 2013), 41–59.

[4] Dépelteau and Landini, 20-40.

[5] Norbert Elias, The Civilizing Process (Oxford: Blackwell, 2000), 157.

[6] Norbert Elias, The Germans: Power Struggles and the Development of Habitus in the Nineteenth and Twentieth Centuries (Cambridge: Polity, 1996), 308–15.

[7] Zygmunt Bauman, Modernity and the Holocaust (Cambridge: Polity, 2000), 12-13.

[8] For example, Friedrich Meinecke, The German Catastrophe: Reflections and Recollections (Boston, MA: Beacon Press, 1963).

[9] Jeffrey Herf, Reactionary Modernism: Technology, Culture, and Politics in Weimar and the Third Reich (Cambridge: Cambridge University Press, 1986).

[10] John Keane, Violence and Democracy (Cambridge: Cambridge University Press, 2004), 54–88.

[11] Bauman, Modernity and the Holocaust, 111.

[12] Zygmunt Bauman, Liquid Modernity (Cambridge: Polity, 2000).

[13] Cristina Bicchieri, Norms in the Wild: How to Diagnose, Measure, and Change Social Norms (Oxford: Oxford University Press, 2016).

[14] Aristotle Kallis, “When Fascism Became Mainstream: The Challenge of Extremism in Times of Crisis”, Fascism 4(1) (2015), 6–11.

[15] Chaim Fershtman, Uri Gneezy, and Moshe Hoffman, “Taboos and Identity: Considering the Unthinkable”, American Economic Journal: Microeconomics 3(2) (2011), 139–64.

[16] Bicchieri, Norms in the Wild, viii.

[17] Benjamin Noys, Georges Bataille: A Critical Introduction (London: Pluto Press, 2000), 84–6.

[18] Elias, The Civilizing Process, 71–99.

[19] Stephen Mennell, “Decivilising Processes: Theoretical Significance and Some Lines of Research”, International Sociology 5(2) (1990), 205–23; Jonathan Fletcher, “Towards a Theory of Decivilizing Processes”, Amsterdams Sociologisch Tijdschrift 22(2) (1995), 283–96.

[20] Stephen Mennell, “The Other Side of the Coin: Decivilising Processes”, in Thomas Salumets (ed.) Norbert Elias and Human Interdependencies (Montreal, QC: McGill–Queen’s University Press, 2001), 32-49; Mennell, “Decivilising processes”.

[21] Elias, The Germans, 302–3, 315.

[22] Eric Dunning and Stephen Mennell, “Elias on Germany, Nazism and the Holocaust: On the Balance Between ‘Civilizing’ and ‘Decivilizing’ Trends in the Social Development of Western Europe”, The British Journal of Sociology 49(3) (1998), 339; cf. Moses on Elias, 'The Germans: Power Struggles and the Development of Habitus in the Nineteenth and Twentieth Centuries’, H-German, February 1999, available at https://networks.h-net.org/node/35008/reviews/43630/moses-elias-germans-power-struggles-and-development-habitus-nineteenth

[23] Hannah Arendt, Eichmann in Jerusalem: A Report on the Banality of Evil (New York, NY: Penguin Books, 2006), 106.

[24] Giorgio Agamben, State of Exception (Chicago, IL: University of Chicago Press, 2005), 15.

[25] Agamben, State of Exception, 3.

[26] Georges Bataille, Death and Sensuality (New York, NY: Walker and Co, 1962), 71–80; Stuart Kendall, Georges Bataille (London: Reaktion Books, 2007), 151–8.

[27] Karel Plessini, The Perils of Normalcy: George L. Mosse and the Remaking of Cultural History (Madison, WI: University of Wisconsin Press, 2014), 93–130. 

The idea that adherents of neoliberalism desire world government is an old misunderstanding. In recent years this mistaken notion has been promoted by populists such as former President Donald Trump who in one of his most ideology and world order oriented speeches to the UN General Assembly made the ‘ideology of globalism’ and global governance seem diametrically opposed to his preferred ‘doctrine of patriotism’ and national sovereignty.

Though it is not nominally a given that Trump and others with similar nationalist inclinations are specifically talking about neoliberalism when this supposed major contemporary ideological cleavage comes up, there should be little doubt among students of global governance that this is effectively what is being claimed when neoliberalism has been the hegemonic ideology in global governance circles at least since the Cold War ended.[1] In addition, the terms ‘globalism’ and ‘globalists’ have been connected to early and present-day neoliberals in several influential studies over the last few decades. Noteworthy examples in this regard are here initially Manfred B. Steger’s many works treating neoliberalism as the hegemonic form of ‘globalism’—albeit not the only one.[2] Then, Or Rosenboim notes how neoliberal theorists actively played a role in ‘the emergence of globalism’ in the 1930s and 1940s—and she also sees neoliberalism as one of several streams of thought advocating ‘globalism’ in the sense of variations over the theme of establishing some kind of global order.[3] Finally, and most consequentially for the way neoliberalism is presently understood, Quinn Slobodian has in his Globalists (2018) convincingly and in detail argued that the early neoliberals operated with an agenda aiming for global control of the workings of the world economy that subsequent ideological fellow travellers had to a certain extent managed to establish through legislative and international institutional inroads by the mid-1990s.[4]

Those at the forefront of studying neoliberalism today, such as Slobodian, has provided us with a multitude of insights into neoliberalism’s multifaceted development and present configuration. For instance by further confirming how the neoliberals have prioritised establishing ‘world law’ over a ‘world state’.[5] But on one front there seems to be a paucity in the record—and that is when it comes to how the neoliberals originally arrived at this stance and what it actually meant in world order terms in comparison to the then extant alternatives.

What most scholars have thought happened in world order terms during neoliberalism’s formative period has had a tendency to be derived from an intense scrutiny of the period that spanned from the Colloque Walter Lippmann in 1938 to the foundation of the Mont Pèlerin Society (MPS) in 1947. Significant here is what was said by the various ‘early neoliberals’ who attended these monumental events in this formative period for the neoliberal ideology.[6] But as Hagen Schulz-Forberg has now sensibly argued, if the Colloque Walter Lippmann represents the birth of neoliberalism, then that birth will have been ‘preceded by pregnancy’.[7]

The years of importance for the earliest development of neoliberal thought does therefore not exclusively include the 1938–1947 period but also the about two decades of intellectual gestation that preceded that final sprint leading up to the formation of the MPS. Considering the span of the careers of some of the primary actors here, such as Walter Lippmann—who the eponymous Colloque in 1938 was held in honour of—and Ludwig von Mises, this brings us back to their earlier writings during the First World War. We can therefore say that the neoliberalism whose core tenets were broadly agreed upon in the late 1940s was the fruit of debates that spanned the entire period 1914 to 1947. This was also a time when considerable intellectual effort was put into thinking about world order, first concerning the shape of the League of Nations and then the shape of what ought to replace the League of Nations once this organisation had revealed itself to be dysfunctional for ensuring peace among mankind.[8]

World politically, the temporal span from 1914 to 1947 also takes us from the realisation that imperialist nationalism needs to be tamed or excised, brought first to the fore by the occurrence of the Great War itself, to the understanding that a ‘Cold War’ had begun in 1947—an expression not coincidentally popularised by Lippmann, who was a journalist and an avid commentator on foreign affairs, and in 1947 published a book with the title The Cold War that was a compilation of articles he had recently written.[9] Lippmann, as perhaps the premier American foreign policy commentator of the time and associate of centrally placed early neoliberals such as Friedrich von Hayek, is the key to unlocking the world order dimension that neoliberalism ended up incorporating by the end of the 1940s.

The world order dimension

To get a handle on this argument it is important to note that neoliberalism, like all other major political ideologies, can be understood as composed of a series of conceptual dimensions. Since neoliberalism is considered the ideology behind the process of economic globalisation that gained truly global reach once the Cold War ended, it is naturally its economic dimension that has been the key focus. And to understand how this works, we can think of the number of ideologies with party political representation that by the 1990s had put neoliberalism’s economic dimension into the economic slot Keynesianism once occupied. This practically happened across the board, with Thatcher and the Conservatives and Reagan and the Republicans spearheading a change in policy later also followed up by Clinton and the Democrats and Blair and the Labour Party—and this was repeated throughout the world.

Thinking here in terms of an ideally articulated neoliberalism, rather than the compromised versions that appear once the ideology is made to fit some party political program in the real world of political practice, neoliberalism should be understood as a multi-dimensional ideology in its own right that also contains a ‘world order dimension’ of great significance. Every ideology contains what is at least an implicit world order dimension. But since today’s nation-state centric world order has existed unchallenged longer than most can remember, it is commonly assumed that all political ideologies are designed to function in the state system. Conservatism, liberalism, and socialism, we know best in their national garb. Stalinism is a form of communism made to suit the world of nation-states with its focus on achieving ‘socialism in one country’. Every ideology that is made to function within the nationalist and statist parameters of the current world order share the same basic ‘world order dimension’.

The early neoliberals ended up deviating from traditional nationalist conceptions while recognising—with Marx and Trotsky—that a world economy had become a feature of reality. The Trotskyist solution to dealing with a novel world economy was to aim to subsume the entire world under the command and control of a communist regime that would also lead politically. The neoliberals worked from the same premise, that there was now a world economy, but with a different set of aims. They wanted to free the economy—meaning those who benefitted from mastering it through their entrepreneurial skills. That meant avoiding at all cost that some force powerful enough to subsume the world economy to a different set of political interests arose—be they for instance communist, democratic socialist, social liberal, or humanist (and in our day we can add ‘ecological’ to that list). This was in part achieved through taking a strong anti-totalitarian stance, deriding both fascism and communism. But there was a greater Westernised threat to a world order suited to neoliberal interests: a world democracy, where the free people of the world could elect a socialist world party into power.

A world democracy, as someone as versed in cosmopolitan theory as Mises well knew, was not really compatible with a world of nation-states. It would have to involve what we can call a ‘cosmopolitan world order dimension’ that is incompatible with the nation-state sovereignty that forms the foundation of the extant system of states. Mises had once thought this an ideal solution himself, since to him cosmopolitanism was compatible with ‘liberalism’ and ensuring world peace. But it gradually dawned on both Mises and Hayek that a paradigm shift in the world order dimension subscribed to by the democratic populations on the planet could spell doom for the institution of the neoliberal economic agenda they were in the process of planning in detail. A world government, though still desirable if its only function would be to ensure the free working of the world economy, was an all too risky proposition if it were to be democratically elected. The simple reason for this was that the neoliberal agenda was understood to be not inherently popular but elitist, or for the few rather than the many. Popular politics in the 1930s and 1940s, especially as fascism, Nazism, isolationism, and other right-wing varieties lost their pull, was becoming more and more social democratic or liberal[10] in a manner that we today would perhaps better recognise as ‘democratic socialist’.

The neoliberals therefore thought it would be better if the rules for running the world economy were simply made expertly and separated from the political rules that parties elected into power could alter according to the volatile demands of diverse voting publics. This neat separation would have the benefit of blocking socialist reforms from having severe world economic effects even if socialists were to be elected into power in key nation-states. What this meant in world order terms was that neoliberalism needed to be both economically ‘globalist’ or universalist, so that the world economy could operate on neoliberal principles, and politically nationalist, so that controlling the world economy as a whole would not be subject to popular desires. The possibility of just such a separation was aired by Mises already in 1919.[11] But due to the insecurity surrounding the question of what would replace the ailing League of Nations, a question which became steadily more acute as world politics converged on the course that led to World War II throughout the 1930s, there was always also the chance that the masses would start to demand the more comprehensive political solution to the world’s problems that world federalism offered. The neoliberals therefore also had to address this contingency—while finding ways to argue against it without sounding too illiberal. However, as the Second World War entered the phase where Allied victory seemed certain while its leaders seemed eager to water down any plans for a permanent organisation to keep the peace, the neoliberals understood that the old plans could be reinstated. Lippmann is an apt example of a neoliberal theorist who helped see to it that things developed this way.

Walter Lippmann's crusade against One Worldism

Lippmann had a long history of engagement with issues relating to diplomacy and grand strategy that made him the foreign policy wonk in the group of early neoliberals. In 1918, Lippmann had been the brain behind no less than eight of Wilson’s historic ‘Fourteen Points’ that laid down the American terms for the peace to come after the end of the First World War.[12] From this time on, Lippmann was a very well-connected American journalist and intellectual, whose close connections in Washington D.C. included all sitting Presidents from Wilson to Lyndon B. Johnson.[13] Even after his formal retirement from the Washington D. C. circuit, Nixon sought the old Lippmann’s advice too.[14] Lippmann was no neutral observer, and is for instance known to have sided for Harry Truman against Henry A. Wallace in the crucial contest for the Vice Presidency that preceded President Roosevelt’s last nomination.[15] This calculated action is evidence that Lippmann, in accordance with early neoliberal tenets, preferred Truman’s anti-progressive agenda of replacing the ‘New Dealers’ Roosevelt had earlier put in place—New Dealers such as Wallace—with ‘Wall Streeters’ in his cabinet.[16]

What is less often pointed out here is that Lippmann, through favouring Truman over Wallace, also would have made it clear that he was siding against the ‘One Worldism’ that Wallace and others who had thought long and hard about a desirable world order advocated.[17] Lippmann, who instead appealed to a ‘realism’ that rested ‘on a hard calculation of the “national interest”’ was at this point ‘distressed by’ the ‘one world euphoria’ which was then a prevalent feature of post-war planning in idealist circles.[18] The world federalism that was espoused by the idealists of the day seemed entirely impractical to Lippmann, who himself can be counted amongst the ‘classical realists’ in international relations theory—even if his ‘original contributions to realist theory were ultimately modest’.[19] In contrast, Lippmann towards the end of World War II instead offered up a ‘formula for great-power cooperation’ that he thought of as ‘a realistic alternative both to bankrupt isolationism and wishful universalism’.[20] What all this goes to show is that Lippmann, in his capacity within early neoliberal circles as an authority on matters of foreign policy and world order, would have further strengthened the neoliberal insight that the state-system was crucial to neoliberalism.

Reading the contemporaneous works of Mises and Hayek—which in the case of Mises spans nearly the entire 1914–1947 period—this is indeed what seems to have happened towards the end of this formative era for neoliberalism. Mises and Hayek were both markedly more open to idealist forms of world federalism in the early to late 1930s than what they ended up being towards the end of the war and in the late 1940s.[21] This was likely part in response to Lippmann’s realist influence, supported by the general course of events, with the founding of the United Nations and the early signs of the Cold War developing, and part in response to a growing realisation that the world order that was most desirable from a neoliberal standpoint ought to be ‘many worldist’ in its construction rather than based on genuine One Worldism.

Mises and Hayek stands out as the most centrally placed early neoliberals who were willing to engage with the world order debate that ran concurrently to the formative neoliberal debate. Lippmann was not the only early neoliberal sceptical to One Worldism—the claim has indeed been made that the early neoliberals taken under one were all ‘acutely aware that nation-states were here to stay’.[22] But in the world order discourse of the time, there were two distinctly different approaches to what was then viewed as the desirable and necessary goal of creating ‘a world-wide legal order’—and these two were either ‘law-by-compact-of-nations’ or a ‘complete world government that will include and sanction a world-wide legal order’.[23] It is debateable if even those who subscribed to the former approach really believed that ‘nation-states were here to stay’ as the League of Nations order wound up around them and the Third Reich and then Imperial Japan swallowed most nations in their surrounding areas. It was also not a certainty that the United States or the Soviet Union, who each straddled the globe from the perspective of their respective capitals at war’s end, would let go of the new lands they now commanded. For a while, both Mises and Hayek supported some form or other of world federalism to ensure that basic security could be installed worldwide—with Mises advocating world government and Hayek favouring a federation of capitalist nations.[24]

What laid the dreams of a world order for all humanity to rest was the lack of trust among the Allied nations that established the United Nations in 1945—which led to veto power being granted to the permanent members of the Security Council. This effectively made humanity’s further progress hostage to the whims of the leaders of the nations that won World War II, here primarily the conflicting interests of the new superpowers. Any remnant of hope for a quick remedy to this stalemate then disappeared completely as the Cold War started to escalate and the McCarthyite Red Scare kicked in. This made cosmopolitan advocates of a humane world order appear dangerously close to proponents of Internationalism in the United States and conversely led their Soviet equivalents to be seen as potential capitalist class-traitors there.[25] The neoliberals had before this crisis point was reached and the world order debate was ended in its present iteration already disowned their prior engagement with figuring out what form a desirable world order people would willingly sign up to should take.

Divide et impera

Sometime between the beginning of the Second World War in Europe in 1939 and its end in 1945, both Hayek and Mises seem to have come to the same conclusion—supported by Lippmann’s insights and arguments—that world government would more likely than not be anathema to the primary goal of neoliberalism: creating a world economy where entrepreneurs could let their fortunes bloom unimpeded by negative government intervention. The reason for this was straightforward enough. Any world federation that in principle would be acceptable to the Western nations, first and foremost in 1945 the United States, Britain, and France, would have to be democratic. And an elected world government would at this time more likely than not be socialist, eager to install a Keynesian version of a global New Deal. This represented the worst of all worlds for the neoliberals—the least desirable scenario. One Worldism therefore had to be countered—with Lippmann’s ‘realism’ and communist smears. Subsequently, the whole program for a world government had to be kept discredited—which is achieved simply enough by letting the present world order run on auto-pilot, since its political default position is to uphold national sovereignty, nationalism, and the division of humanity into a myriad of designated national peoples with their own territorial states.

We are in the end faced with a peculiar world order dimension in neoliberalism that is anti-globalist in political terms but globalist in economic terms—insofar as we understand ‘globalist’ to be a synonym for universalist, which is of course how it is understood by nationalist politicians today who use the term to convey the opposite of the nationalism they themselves seek to promote. The paradox is therefore that the neoliberal ‘globalists’ are against the creation of a democratically functioning planetary polity or world government, especially if one understands ‘world government’ to be the legitimate government of a world republic or planetary federation ruled by representatives elected into power by the global populace in free and fair elections—that therefore also would end up being multi-ideological.

Pluralist cosmopolitan democracy embodied in a world parliament is not the goal, or even one of the goals that adherents of neoliberalism aim for. Instead it is something neoliberals fear, and that is a very different proposition from the nationalists’ misconceived portrayal. Another great misunderstanding today, one that follows from the misconception that the neoliberals want genuine world government, is that the neoliberals would abhor nationalism. Today, this leads many on both the left and right to think that neoliberalism can be effectively countered with a turn to nationalism—on the assumption that nationalism is the opposite of neoliberal globalism and therefore incompatible with it. But that is not the case. The neoliberals instead rely on nationalism to keep democracy tamed and irrelevant, at a scale too small for it to exercise effective control over the world economy’s neoliberal ruleset—which continues to send the spoils of economic activity towards Hayek’s idealised ‘entrepreneurs’.

Global democracy, stripped of nationalist division, is what the early neoliberals truly feared. We can today imagine what for instance a democratic socialist world government able and willing to enforce global taxation could do to the profit margins of high finance, multi-national corporations, global extractive industries, and the high net worth of individuals that currently are allowed to keep their money outside of democratic reach in offshore accounts, and see why the prospect of an elected world government became repulsive to neoliberals.

The big question today is therefore, when will we see an ideological movement for instituting exactly the kind of world government in the interest of humanity in general that would work properly to counter the neoliberal agenda? Any number of ideological projects could be global in scope, whether we are talking about prioritising liberal global democracy, economic solidarity, the ecological preservation of the biosphere, or enabling the future flourishing of human civilisation through intertwining all these three ideological strands into a cohesive and holistic planetary cosmopolitanism or planetarism that would be both post-nationalistic and post-neoliberal in principle. The left and green parties of today are clearly not there yet—but they will at some point have to realise that neoliberalism and nationalism are two sides of the same coin—the two ideologies reinforce each other and should therefore be countered as one.



[1] Stephen Gill. ‘European Governance and New Constitutionalism: Economic and Monetary Union and Alternatives to Disciplinary Neoliberalism in Europe’, New Political Economy, 3 (1), 1998, pp. 5–26.

[2] Manfred B. Steger. Globalisms: The Great Ideological Struggle of the Twenty-First Century. Lanham, MD: Rowman & Littlefield Publishers, 2009.

[3] Or Rosenboim. The Emergence of Globalism. Visions of World Order in Britain and the United States, 1939-1950. Princeton: Princeton University Press, 2017.

[4] Quinn Slobodian. Globalists. The End of Empire and the Birth of Neoliberalism. Cambridge, MA: Harvard University Press, 2018.

[5] Slobodian. Ibid., p. 272.

[6] See for instance: Philip Mirowski and Dieter Plehwe, eds. The Road from Mont Pèlerin: The Making of the Neoliberal Thought Collective. Cambridge, MA: Harvard University Press, 2009.

[7] Hagen Schulz-Forberg. ‘Embedded Early Neoliberalism: Transnational Origins of the Agenda of Liberalism Reconsidered’, in Dieter Plehwe, Quinn Slobodian and Philip Mirowski, eds. Nine Lives of Neoliberalism. London: Verso, pp. 169-196.

[8] Glenda Sluga. Internationalism in the Age of Nationalism. Philadelphia: University of Pennsylvania Press, 2013.

[9] Ronald Steel. Walter Lippmann and the American Century. Boston: Little, Brown and Company, 1980, p. 445.

[10] ‘Liberal’ in the American sense of supporting (the left-wing of) the Democratic party.

[11] Ludwig von Mises, Nation, State, and Economy: Contributions to the Politics and History of
Our Time. New York: New York University Press, 1983.

[12] Steel, Ibid., pp. 134–135.

[13] Steel, Ibid.

[14] Steel, Ibid., p. 589.

[15] John C. Culver and John Hyde. American Dreamer. A Life of Henry A. Wallace. New York: W. W. Norton & Company, 2001, p. 342.

[16] John Nichols. The Fight for the Soul of the Democratic Party. The Enduring Legacy of Henry A. Wallace’s Antifascist, Antiracist Politics. London: Verso, 2020, pp. 109–110.

[17] Culver and Hyde, Ibid., pp. 402–418; and; Steel, Ibid., p. 407.

[18] Steel, Ibid., pp. 404–406.

[19] William E. Scheuerman. The Realist Case for Global Reform. Cambridge: Polity, 2011, p. 6.

[20] Steel, Ibid., p. 406.

[21] This development is detailed in the article that this text is a companion piece to.

[22] Schulz-Forberg, Ibid., p. 194.

[23] Gray L. Dorsey. ‘Two Objective Bases for a World-Wide Legal Order’, in F.S.C Northrop, ed. Ideological Differences and World Order. New Haven: Yale University Press, 1949, pp. 442–474.

[24] Also detailed in the article that this text is a companion piece to.

[25] Gilbert Jonas. One Shining Moment: A Short History of the American Student World Federalist Movement 1942-1953. Lincoln, NE: iUniverse.com, Inc. 2001.