Tom Paine, the Bible and wealth redistribution

I enjoyed this interview with University of Michigan philosopher Elizabeth Anderson on how workplaces effectively function as “private governments” and often act in oppressive ways toward their employees.

That lead me to this piece by Anderson on Tom Paine as an early theorist of social insurance. In Anderson’s telling, Paine was responding to revolutionary communist tendencies among some thinkers during the French Revolution.


The other Tom of the American (and French) Revolutions

He wanted to save private property and freedom while also solving the problem of poverty–the very problem that led some to embrace extreme, communist-like solutions.

Paine called for an unconditional grant of money to every citizen funded by a tax on inherited wealth. For him, this was not a matter of charity, but of justice. The earth belongs to everyone, so others are owed some recompense when property is appropriated to private ownership. Moreover, the value of any property depends in part on the social context in which it exists.

As Paine says in his essay Agrarian Justice:

I have made the calculations stated in this plan, upon what is called personal, as well as upon landed property. The reason for making it upon land is already explained; and the reason for taking personal property into the calculation is equally well founded though on a different principle. Land, as before said, is the free gift of the Creator in common to the human race. Personal property is the effect of society; and it is as impossible for an individual to acquire personal property without the aid of society, as it is for him to make land originally.

Separate an individual from society, and give him an island or a continent to possess, and he cannot acquire personal property. He cannot be rich. So inseparably are the means connected with the end, in all cases, that where the former do not exist the latter cannot be obtained. All accumulation, therefore, of personal property, beyond what a man’s own hands produce, is derived to him by living in society; and he owes on every principle of justice, of gratitude, and of civilization, a part of that accumulation back again to society from whence the whole came.

What’s striking about Paine’s arguments is that they anticipate later views about the common origin of property, the social construction of property rights and the duties that property owners have to society. (Recall President Obama’s (in)famous “You didn’t build that” line.)

I’d add that, although Paine was a Quaker-turned-Deist, this general viewpoint is consonant with Christian thinking. The earth does not belong to any human being; rather we hold it in trust as a gift of the creator. The Old Testament sets explicit limits on property rights, calling for fields and vineyards to be left fallow for the poor (and animals!) to eat from every seventh year (see Exodus 23). There is no absolute right of private property in the Bible, and any scheme of property rights that leaves some in destitution is unjustifiable and wicked.

With the Fourth of July upon us, remember that Paine is at the very least an honorary founding father, so wealth redistribution turns out to be as American as apple pie. 😉


Extremists for love and justice

But as I continued to think about the matter I gradually gained a bit of satisfaction from being an extremist. Was not Jesus an extremist in love–“Love your enemies, bless them that curse you, pray for them that despitefully use you.” Was not Amos an extremist for justice–“Let  justice roll down like waters and righteousness like a mighty stream.” Was not Paul an extremist for the gospel of Jesus Christ–“I bear in my body the marks of the Lord Jesus.” Was not Martin Luther an extremist–“Here I stand; I can do no other so help me God.” Was not John Bunyan an extremist–“I will stay in jail to the end of my days before I make a butchery of my conscience.” Was not Abraham Lincoln an extremist–“This nation cannot survive half slave and half free.” Was not Thomas Jefferson an extremist–“We hold these truths to be self-evident, that all men are created equal.” So the question is not whether we will be extremist but what kind of extremist will we be. Will we be extremists for hate or will we be extremists for love? Will we be extremists for the preservation of injustice–or will we be extremists for the cause of justice? In that dramatic scene on Calvary’s hill, three men were crucified. We must not forget that all three were crucified for the same crime–the crime of extremism. Two were extremists for immorality, and thusly fell below their environment. The other, Jesus Christ, was an extremist for love, truth and goodness, and thereby rose above his environment. So, after all, maybe the South, the nation and the world are in dire need of creative extremists.

–Martin Luther King, Jr., “Letter from Birmingham Jail”

These words are still powerful and challenging considering how quickly we deploy “extremist” as a term of opprobrium. Islamist terrorists are “extremists”; right-wing congressmen are “extremists”; left-wing environmentalists are “extremists.” Using “extremist” as an inherent term of abuse shifts the grounds of the debate, making the the “moderates” sound reasonable by definition and suggesting that the truth always lies somewhere in the middle. But as we well know, King had some harsh words for those he called the “white moderates”–the clergy and other respectable citizens who, while they may have been sympathetic to the aims of the civil rights movement, were uncomfortable with anything that seemed to create “conflict.” They preferred orderly, incremental change that didn’t involve disruptive measures like civil disobedience. But as King’s roll call of “extremists” demonstrates, sometimes conflict–even bloody conflict–is unavoidable in order to unmask the violence and injustice that simmer and fester beneath the surface of an apparently “peaceful” social order.

I also find King’s words personally challenging because I am, by temperament, a conservative person who prefers orderly, incremental change. I’m deeply skeptical of revolutions and Manichean crusades. And yet–some cases do seem to call for a certain black-and-white thinking. Certainly the systematic oppression of black people in the South (and elsewhere in America) was such a case. (Or even more clear-cut, the case of chattel slavery.) A preference for order and incrementalism, as King points out, is often a luxury of the privileged.

Needless to say, I don’t have a good answer to the question of when “extremism” is called for. But surely one essential task is to listen attentively to the voices of those who are pushed to the margins our society–those who most keenly pay the price to prop up the existing order. Examples aren’t particularly hard to come by these days–whether it be the unemployed and hungry, those incarcerated in a nightmarish prison system, or the victims of police brutality. Attending to such people is a quintessentially Christian set of priorities–Matthew 25 priorities you might say. Any social order that rests on the systematic disenfranchisement, impoverishment, or devaluing of some segment of its population, whatever other virtues it may have, falls far short of what justice–at least as the Bible defines justice–requires.

Is the welfare state Christian?

There’s been some back-and-forth in the comments to this post about whether Christianity is really compatible with social democracy (or we might just as accurately say welfare-state liberalism). Does Christian ethics require provision for the poor to take place at the local level and/or through private organizations rather than being carried out by the federal government?

This article from Elizabeth Stoker provides a timely response. She says that there are good reasons for Christians to support state-based welfare, not instead of private charity, but in addition to it.

So what is the Christian argument, then, for supporting a compound structure of state welfare programs and private charity when it comes to addressing the stresses of life, which range from poverty to illness and old age? Foremost is the idea that human dignity entitles people to an “existence minimum” which guarantees their basic needs will be reliably met without discrimination based on caprice, race, gender, creed, orientation, or any other marker. Since the guarantee of stability promised by an existence minimum is the foundation upon which lives can be built — and because voluntary private charity is by nature not a guarantee — the state is the best mechanism to deliver a baseline standard of living.

She goes on to point out that, as Reinhold Niebuhr argued, relying on private charity leaves existing power structures in place because the wealthy are still calling the tune.

I think it’s important not to be dogmatic here. Programs should be evaluated on a case-by-case basis and and by the results they produce. Some programs–Social Security and Medicare, for instance–have been very successful. Others–the old Aid to Families with Dependent Children program comes to mind–had, by general consensus, serious problems, even if there was less agreement about what should replace them. (My view is that the program which replaced AFDC–Temporary Assistance to Needy Families–is also seriously flawed.) The point is that the specific programs should be subordinate to the results we’re trying to achieve. If you’re clear on those, you can be flexible on program design. The state can commit to ensuring a “social minimum” while using a trial-and-error approach to bringing it about. In theory, this should allow for at least some cooperation and give-and-take between liberals and conservatives.

It’s kind of strange that the “private charity only” position has come to be so closely associated with Christianity. Not only is it at odds with the practice elsewhere in the world, but it tends to ignore much of the history of Christian social reform in America.  As Christians (and others) have worked to ameliorate poverty and other social ills, they have often found that this requires large-scale structural or institutional changes that can best (or only) be carried out by the national government. Individual conversion, local efforts, and private charity–while essential–aren’t sufficient.

The liberality of John Calvin

The Lord commands us to do “good unto all men,” universally, a great part of whom, estimated according to their own merits, are very undeserving; but here the Scripture assists us with an excellent rule, when it inculcates, that we must not regard the intrinsic merit of men, but must consider the image of God in them, to which we owe all possible honour and love; but that this image is most carefully to be observed in them “who are of the household of faith,” inasmuch as it is renewed and restored by the spirit of Christ. Whoever, therefore, is presented to you that needs your kind offices, you have no reason to refuse him your assistance. Say he is a stranger; yet the Lord has impressed on him a character which ought to be familiar to you; for which reason he forbids you to despise your own flesh. Say that he is contemptible and worthless; but the Lord shows him to be one whom he has deigned to grace with his own image. Say that you are obliged to him for no services; but God has made him, as it were, his substitute, to whom you acknowledge yourself to be under obligations for numerous and important benefits. Say that he is unworthy of your making the smallest exertion on his account; but the image of God, by which he is recommended to you, deserves your surrender of yourself and all that you possess. If he not only deserved no favour, but, on the contrary, has provoked you with injuries and insults,–even this is no just reason why you should cease to embrace him with your affection, and to perform to him the offices of love. He has deserved, you will say, very different treatment from me. But what has the Lord deserved? who, when he commands you to forgive all men their offences against you, certainly intends that they should be charged to himself.

— John Calvin, quoted by Marilynne Robinson, “Open Thy Hand Wide: Moses and the Origins of American Liberalism,” in her collection When I Was a Child I Read Books.

According to Robinson, the much-derided Calvinist and Puritan strain in American Protestantism emphasized caring for the needy, because of, rather than in spite of, its supposed “legalism.” That is, because it valued the Old Testament more highly than some other Christian traditions, the Calvinist-Puritan synthesis was more influenced by the demands for social justice that are found in the Pentateuch.  God’s “liberality” as expressed in these demands is at the root of “liberalism” as a project of institutionalizing justice for the poor.

The case for American social democracy–4: final thoughts

(Previous posts: here, here, and here.)

My summary can’t do justice to Kenworthy’s book, largely because it leaves out the impressive array of data he uses to buttress his arguments. I’m hardly a data-wonk, but in most cases the evidence he presents is clear and fairly persuasive in showing how the policies he favors can ameliorate the problems of economic stagnation and inequality. He’s also fair and level-headed in addressing objections, and generally un-dogmatic about his conclusions.

There are still things to argue with in this book, though. One of the more interesting arguments, to me anyway, is whether liberals/leftists/social democrats should agree with Kenworthy in accepting a future consisting in large part of relatively low-wage service jobs “cushioned” by generous government spending and services, or whether they should work toward reestablishing, in some form, the high-wage industrial model of the mid-20th century. I don’t know the answer to this, but in support of Kenworthy’s position, I think it’s fair to say that no one has yet come up with a way of recreating that model, despite it being the object of a lot of nostalgia on the center-left.

I’d also liked to have seen more discussion of the “intangible” aspects of work–its meaning, the extent to which it engages our capacities and creativity, whether it allows for some degree of autonomy and self-direction, etc. Making sure everyone has sufficient material resources is absolutely a prerequisite for a decent society, but a good society should also allow for everyone, to the extent possible, to exercise their distinctively human capabilities. That doesn’t have happen through paid labor, but given that many people spend a large chunk of their waking hours at work, making it more fulfilling should be on the agenda.

All that said, however, I’m inclined to support most if not all of Kenworthy’s policy prescriptions. Most of them are good ideas on their own merits, even if they may not be sufficient to solve the problems he identifies. I also consider it a mark in this agenda’s favor that it wouldn’t require an unlikely and radical break with past progress, but its natural continuation. If nothing else, it certainly gives the center-left plenty to do in the years to come.

The case for American social democracy–3: how do we get there?

(See previous posts: here and here.)

Observers of 21st-century American politics might be forgiven for thinking that the policies Kenworthy proposes are so much pie-in-the-sky dreaming. After all, the resurgent radical right bitterly opposes much of the existing welfare state, much less new programs. And haven’t the Democrats largely embraced corporate centrism and deficit-fetishism?

Surprisingly, perhaps, Kenworthy thinks the long-term trend of American social policy is toward providing more services, and once programs are adopted, they are very hard to undo. Simply put, the economic trends producing insecurity, lack of opportunity, and uneven economic gains are likely to continue, if not worsen. Policy makers will try to solve these problems, and the kinds of programs that exist here and abroad have a proven track record of helping. So, at least sometimes, they will succeed in expanding or implementing these programs.

He’s not unaware of the obstacles to these kinds of reforms, but argues that, on balance and over time (the next 50 years or so), many of these policies are likely to be enacted. He points out, for instance, that although many polls show that Americans are opposed to “big government” in theory, they largely support individual programs like Social Security and Medicare. And once a policy is adopted and has been in effect, support tends to go up.

Given yesterday’s Supreme Court ruling, it might be worth focusing on the role of money in politics. This ruling lifted a cap on the total amount someone could contribute during a particular period, while leaving intact limits on contributions to individual candidates. It’s another step down the same path as the controversial 2010 Citizens United ruling, which prohibited limits on independent spending by corporations and unions.

For many folks on the left, the ever-expanding role of money in politics is one of the most powerful obstacles to progressive reform, if not the most powerful. Kenworthy is aware of this, but argues that the role of money in determining political outcomes is overstated:

Even if money totals continue to favor Republicans, it’s unclear how much that will matter. There are diminishing returns to money in influencing election outcomes: when a lot is already being spent, additional amounts have limited impact. The Democrats had less money in 2012, yet they were competitive in the presidential, House, and Senate elections. (p. 163)

In general, he says, the “history of campaign finance in national elections in the past four decades is one of each party and its backers seeking new ways to raise and spend large amounts of money in spite of existing regulations” (p. 163). If this pattern continues, Democrats will find new ways to offset Republicans’ advantages arising from a changed legal and regulatory landscape.

But to many on the left this misses the point: even if Democrats can continue to be electorally competitive, hasn’t the influence of big money pushed them to the right and led them to promote policies that favor the rich? A common story is that over the last several decades the influence of liberals in the party has waned, while corporatist, “third-way” Democrats have triumphed.

Kenworthy considers this objection and responds by showing that, in fact, patterns of voting on economic issues by Democratic legislators at the federal level do not show a shift to the center. If anything, the pattern since 1950 shows a slight shift to the left (see p. 164). (This is partly due to the exodus of conservative southern lawmakers from the party in the wake of civil rights, but even if you factor them out, the pattern holds.) He concedes, however, that focusing exclusively on voting could be misleading since many important policy-shaping decisions are made before a proposal even comes up for a vote. It’s possible that if we could measure this we’d see that the influence of campaign contributions has successfully moved policy to the right. (This strikes me as a fairly significant caveat.)

Nonetheless, the Democrats, while historically more of a centrist than a true leftist party, remain electorally competitive, and the Democratic Party has historically been the main vehicle for implementing progressive economic policies. It’s also worth noting, anecdotally, that in the last few years there seems to have been at least a slight shift toward a more “populist” economic posture among Democrats, which isn’t what you’d expect if big-moneyed interests were all-powerful.

Another major obstacle that many liberals and Democrats would highlight is influence of a more radical and intransigent faction of the right on the GOP (i.e. the tea party). Kenworthy admits that the current GOP and its anti-government rhetoric pose a problem for a social democratic program like his. But he we can expect that the party will move back to the center. Reasons for this would be if the GOP loses an otherwise winnable election and the increasing importance of working-class whites as a Republican constituency. (In fact, last year’s government shutdown fiasco seems to already have provided something of a moderating influence.)  Over time, he thinks, the GOP will find its way back to the middle and come to more closely resemble center-right parties in Western Europe. Its focus will then be not so much on how much the government does, but how it does it.

These claims will probably strike different readers as having varying degrees of probability, and some of the discussion does strike me as a bit Pollyanna-ish. But Kenworthy goes on to point out that, even since the 70s, headway has been made on a number of fronts (e.g., expansions in the EITC, expansions in unemployment insurance, expanded Medicaid access, the Medicare prescription drug benefit, and others). Indeed, the Affordable Care Act, for all its problems, is probably the single largest expansion of the welfare state since LBJ’s Great Society and shows that significant progress is still possible.

Next: Final thoughts

The case for American social democracy–2: objections and alternatives

(See previous post.)

After discussing the problems he’s concerned with and his proposed solutions, Kenworthy considers a number of objections to his program, both from the “right” and the “left” (broadly speaking).

For instance, one of the most obvious objections is: how are we going to pay for all this? Kenworthy estimates that the policies he’s outlined would require an additional 10 percent of GDP in expenditures. He thinks this can be accomplished through a combination of tax measures–most significantly a national consumption tax, or value-added tax, similar to those of many European countries, along with modest increases in the income tax rate for high earners, an end to the mortgage interest deduction, a carbon tax, and a few other measures.

He argues that American liberals have been overly focused on making the income tax more progressive, whereas what should really matter to the left is that the post-tax-and-transfer distribution is progressive. This requires a tax base broad enough to finance the programs he’s identified.

He goes on to rebut claims that big government is bad for economic growth, innovation, and employment, marshaling data showing that these are all compatible with the kind of robust social-welfare state he’s advocating. He also argues that such a state is consistent with economic freedom, as conservatives often define it, noting that some social democratic countries have relatively light regulation (including of the labor market). He calls this “competition with cushions”–in essence, you want a dynamic market economy to generate wealth and jobs, but one whose rough edges are smoothed by redistribution and the provision of public goods. The Nordic model shows that this is possible in the real world.

These are mostly objections from the right. Alternative proposals from the left that Kenworthy considers include putting the brakes on globalization, re-industrializing the economy, and revitalizing unions. As I’ve already mentioned, Kenworthy doesn’t think these are, for the most part, either plausible or desirable goals. For instance, globalization (which means both liberalized trade and increased immigration) has arguably helped lift hundreds of millions of the world’s poorest people out of poverty. It would be ironic, to say the least, if the American left made policies that would prevent this the centerpiece of its domestic social justice platform. Regarding industrialism and unions, given recent trends, Kenworthy sees little prospect for returning to the mid-20th-century model of high levels of industrial employment and strong private-sector unions.

He goes on to consider other “left” alternatives to his proposals, such as ensuring a high wage floor (vs. a lower wage floor with after-the-fact redistribution) and a basic universal income grant. As far as wages go, as noted earlier, he thinks the minimum wage should certainly be higher, but increasing it enough to make it a primary means of increasing incomes at the lower end would likely reduce employment. He goes on to emphasize that public goods and services can be a means of increasing people’s standard of living, even with relatively low wages. Similarly, he worries that a UBI would reduce employment and weaken support for other social programs.

To summarize, Kenworthy thinks that the Nordic model shows that we can have the dynamic, high-growth economy favored by the right and still ensure economic fairness via the redistributionist policies favored by the left. This puts him at odds, at least to some extent, with both sides of the spectrum. Though I suspect he’d find much more opposition from the right than the left to most of his proposals.

Next post: How do we get there?

The case for American social democracy–1: the problem and its solution

Over the weekend I finished reading Lane Kenworthy’s Social Democratic America. Kenworthy, a professor of sociology and political science at the University of Arizona, offers a clear, concise, and well-argued case for expanding the role of government in ensuring economic fairness and opportunity for all.

Kenworthy’s book is divided into four main sections: describing the problem, making the case for his preferred solutions, dealing with objections and alternative proposals, and arguing that the changes we need are not only politically feasible, but likely. In this post, I’m going to focus on the problem and Kenworthy’s proposed solutions. In future posts, I’ll look at some objections and alternatives he considers, how he thinks we can move forward politically, and finally some of my own thoughts on the book.

The problem

There won’t be much new here for anyone who has followed these debates in recent years, but Kenworthy compellingly lays out the data showing that since the 1970s the U.S. has been moving in the wrong direction. He breaks the problem into three components: economic security, opportunity, and shared prosperity.

Security means “having sufficient resources to cover our expenses” (p. 17); lack of security is indicated by low incomes, declining incomes, and large unanticipated expenses, such as a major health event. Income insecurity has risen in the last few decades largely because of changes in the economy: increased competitive pressures arising from globalization and more demand from shareholders for constantly increasing profits chief among them.

Opportunity does not, for Kenworthy, mean equal opportunity, which would require everyone to have the same “skills, abilities, knowledge, and noncognitive traits.” Instead, he proposes, following economist Amartya Sen and others, that we focus on maximizing people’s capacities “to choose, act, and accomplish” (p. 30). In post-1970s America, he shows, opportunity, as measured by the ability of someone from a poorer-than-average family to move up the economic ladder, has declined.

Shared prosperity means that the economy benefits everyone, even if unequally. Most Americans probably don’t object to inequality per se, but recent decades have seen the benefits of economic growth going primarily to the top 1 percent. “The income pie has gotten bigger, and everyone’s slice has increased in size, but the slice of the richest has expanded massively while that of the middle and below has gotten only a little bigger” (p. 36).

The solution

One distinctive feature of Kenworthy’s book is that, unlike many on the left, he doesn’t necessarily think we need radical new policy proposals to address the problems he has outlined. Rather, we mainly need to build on and expand existing programs and borrow some ideas from other countries, particularly the Nordic “social democratic” ones (hence the title).*

Economic security can be enhanced by implementing or expanding programs that address low incomes, declining incomes, and large unanticipated expenses. These include the Earned Income Tax Credit, Temporary Assistance to Needy Families, unemployment and wage insurance, paid parental leave, and universal health insurance. All of these policies help compensate for fluctuations in people’s income.

To expand opportunity, Kenworthy proposes various improvements to our educational system on the grounds that “schools . . . are our principal lever for enhancing opportunity” (p. 62). These include things like free public colleges, more investment in high-quality K-12 teachers, and universal pre-K education. In addition to educational improvements, he also suggests a cash grant to low-income families in the form of a “child allowance,” reducing incarceration for minor criminal offenses, and instituting family-background-based affirmative action programs.

Ensuring shared prosperity may be the hardest problem to tackle. This is because the forces that have contributed to unequal growth are not easily reversed: globalization, mechanization, immigration, etc. Moreover, it’s not clear that it would be good to reverse these trends even if we could. Kenworthy does think the government can do more to encourage higher-wage employment by, for example, providing personalized job search and (re)training support, subsidizing private-sector jobs, and creating public-sector jobs.

But ultimately he thinks we need to accept that many of the jobs of the future will be relatively low-wage service jobs. Rather than fight this, we should ameliorate it through things like a higher minimum wage and an expanded EITC. We can also provide more  public goods, including public spaces and more paid holidays and vacation time, which can improve people’s standard of living even if they don’t increase their income as such.

Kenworthy even provides his favored proposals in handy bullet-list form:

–Universal health insurance

–One year of paid parental leave

— Universal early education

— Increased Child Tax Credit

— Sickness insurance

— Eased eligibility criteria for unemployment insurance

— Wage insurance

— Supplemental defined-contribution pension plans with automatic enrollment

— Extensive, personalized job search and (re)training support

— Government as employer of last resort

— Minimum wage increased modestly and indexed to prices

— EITC extended farther up the income ladder and indexed to average compensation or GDP per capita

— Social assistance with a higher benefit level and more support for employment

— Reduced incarceration of low-level drug offenders

— Affirmative action shifted to focus on family background rather than race

— Expanded government investment in infrastructure and public spaces

— More paid holidays and vacation time

Lane Kenworthy thinks we need more public goods--like the library where I got this copy of his book.

Lane Kenworthy thinks we need more public goods–like the library where I got this copy of his book.

Next post: Objections and alternatives


*A note on usage: by “social democracy” Kenworthy largely means the model favored in the Nordic countries, which combines relatively free markets with robust welfare states and provision of public goods. This differs from some other uses of the term, which take “social democracy” to be virtually synonymous with “democratic socialism.” As Kenworthy uses it, though, social democracy is not wholly distinct from, but rather exists on a continuum with, what Americans typically call “liberalism.”

Notable links from the week, with a smattering of commentary

Buzzfeed(!) profiles pioneering Catholic feminist theologian Elizabeth Johnson. I blogged about Johnson’s book She Who Is back in 2009–see here, here, here, and here.

Nadia Bolz Weber preached a good Ash Wednesday sermon.

Rep. Paul Ryan thinks free school lunches are bad for kids’ souls. I take this a bit personally since I got free lunches when I was a kid and don’t think my soul is particularly worse off for it. You know what is bad for your spiritual and moral development? Being too poor to eat.

David Brooks wrote a great column about the evils of solitary confinement.

A wonderful essay from the New York Review of Books on the “secret life” of W. H. Auden. Apparently the great poet–who was also Christian, if a somewhat idiosyncratic one–did a lot of surreptitious charitable works, even when it made him look like a jerk in public.

The impending publication of some of his journals reignite the debate about whether philosopher Martin Heidegger was an anti-Semite.

The Democratic primary for D.C. mayor is next month, and the Washington Post has put together a helpful guide on where the candidates stand on various issues. I’m still undecided on this.

Political scientist Adolph Reed Jr. published an essay in Harper’s (not available online) about what he says (apparently; I haven’t actually read the essay) is the long decline of the American Left and its over-investment in the electoral fortunes of the Democratic Party.  This garnered some push-back from various quarters (see here, here, and here, among others); Reed replied to some of these criticisms here. I’m probably less left-wing than most of the participants to this argument, but it’s hard to deny that conservatives have been more successful than the Left in recent decades in building a grass-roots movement that can drive policy changes. The GOP is far more beholden to the conservative movement than the Dems are to the Left. I don’t think, however, that investing in such a movement should prevent anyone from supporting the superior alternative (or lesser evil if you prefer) in a given election. And for left-of-center folks this will almost invariably be the Democrat.

On the situation in Ukraine, and the persistent demands that the U.S. “do something,” I found this helpful.

Music-wise, I’m still on a St. Vincent kick. Here’s a great live session from a couple of years ago.

You can’t separate politics from morality

To me, the most interesting part of this Dahlia Lithwick article on the recent wave of left-of-center protests in North Carolina is this:

One of the first speakers of the morning opened with a booming, Southern, “Shabbat Shalom, y’all.” An imam spoke eloquently of civil rights. An astute 11-year-old friend observed that when so many religious leaders can agree so much about moral truths, “The speeches can be much shorter.” And when Barber spoke, he toggled almost imperceptibly between quoting the Constitution and the Bible. “Kicking hardworking people when they are down is not just bad policy. It is against the common good,” he preached, pleading, “Lord, Lord, plant our minds on higher ground.”

Progressives are not used to so much religion in their politics. I met someone who planned to avoid Saturday’s protest because of the God talk, and it’s clear that for many liberals, it’s easier to speak openly about one’s relationship with a sexual partner than a relationship with God or spirituality. But there are a lot of liberals who live on the seam between faith and politics. And one of the core messages of Moral Mondays is that ceding all talk of faith and morality to the political right in this country has been disastrous for the left. Or as Barber put it when he spoke, those who dismiss these protesters as “violent, and losers, and leftists, and socialists” fail to understand that the great prophets of the Bible and the founders of American constitutional democracy were “violent, and losers, and leftists, and socialists,” too.

As discomfiting as it may be to hear the Bible quoted alongside the Federalist Papers, the truth remains that for most people of most faiths, kicking the poorest and most vulnerable citizens when they are down is sinful. Stealing food and medical care from the weakest Americans is ethically corrupt. And the decades long political wisdom that only Republicans get to define sin and morality is not just tactically wrong for Democrats. It’s also just wrong. This is a lesson progressives are slowly learning from nuns and the new pope. When we talk of cutting food stamps or gutting education for our poorest citizens, we shouldn’t just call it greed. We should call it what it is: a sin.

Liberals have long been skittish about mixing politics and religion, and often with good reason. After all, one of the fundamental tenets of a liberal society is an embrace of religious pluralism. This has led many academic liberal theorists to take their cue from philosopher John Rawls’ admonition that a liberal society must be “neutral” between competing conceptions of the human good.

But the uncomfortable truth is that this is at odds with much of the history of progressive social movements. Arguably, the two most important movements for social justice in U.S. history–abolitionism and the Civil Rights movement–succeeded in no small part because they appealed to Americans’ religious sentiments. Lithwick’s article suggests that forging any broad-based political coalition in America still requires such an appeal.

Personally, I’m skeptical that any society can maintain a strict Rawlsian neutrality among conceptions of the good life.  Public policy will, I suspect, inevitably reflect prevalent views on what kinds of life are worth pursuing, which for many Americans includes a religious component. In the realm of real-world politics, refraining from taking a position on the good is likely to cede the public arena to the influence of wealth or naked self-interest. This constitutes a de facto endorsement of a certain vision of the good.

The question is whether we can affirm certain goods as worthy of public endorsement while maintaining our commitment to a reasonable form pluralism. I think we can, but I can also see why it might make some liberals uncomfortable.