The Book That Predicted Trump’s Rise Offers the Left a Roadmap for Defeating Him [Archive.org URL]

Twenty years ago, in a series of lectures on the history of American civilization, the philosopher Richard Rorty offered a prediction. His words languished in relative obscurity until the unexpected rise of Donald Trump made them seem prescient.

Labor unions and unskilled workers will sooner or later realize that “their government is not even trying to prevent wages from sinking or to prevent jobs from being exported,” he posited. And they will further realize that “suburban white-collar workers, themselves desperately afraid of being downsized, are not going to let themselves be taxed to provide social benefits for anyone else.” At that point, “something will crack,” he warned. “The nonsuburban electorate will decide that the system has failed and start looking for a strongman to vote for–someone willing to assure them that, once he is elected, the smug bureaucrats, tricky lawyers, overpaid bond salesmen, and postmodernist professors will no longer be calling the shots.”

That passage, considered from the vantage of November 9, 2016, caused a spike of interest in Achieving Our Country, the compilation of Rorty’s lectures.

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Rorty argued that an ascendant strain of postmodern Leftism with its roots in the academy has tended “to give cultural politics preference over real politics, and to mock the very idea that democratic institutions might once again be made to serve social justice.”

This Left is more likely to participate in a public shaming than to lobby for a new law; it is more likely to mobilize to occupy a park or shut down a freeway than to register voters. It “exaggerates the importance of philosophy for politics, and wastes its energy on sophisticated theoretical analyses of the significance of current events.” Its adherents “have permitted cultural politics to supplant real politics, and have collaborated with the Right in making cultural issues central to the public debate.”

Yet framing the public debate in that manner plays to the strengths of the political Right.

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He urges the Left to be more realist at length:

“In democratic countries you get things done by compromising your principles in order to form alliances with groups about whom you have grave doubts. The Left in America has made a lot of progress by doing just that.”

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“Those dispossessed farmers were often racist, nativist, and sadistic. The millionaire socialists, ruthless robber barons though they were, nevertheless set up the foundations which sponsored the research which helped get leftist legislation passed. We need to get rid of the Marxist idea that only bottom-up initiatives, conducted by workers and peasants who have somehow been so freed from resentment as to show no trace of prejudice, can achieve our country. The history of leftist politics in America is a story of how top-down initiatives and bottom-up initiatives have interlocked.”

Rorty wasn’t dismissing bigotry as unimportant. He was quick to praise the post-’60s Left for being attentive to racial injustice and recognizing that sadism against minority groups would have persisted even apart from economic inequality. Still, he criticizes the identity politics of the left for developing a politics “more about stigma than about money, more about deep and hidden psychosexual motivations than about shallow and evident greed,” because many of the dispossessed are thereby ignored.

Surveying academia, for example, he observes that “nobody is setting up a program in unemployed studies, homeless studies, or trailer-park studies, because the unemployed, the homeless, and residents of trailer parks are not the ‘other’ in the relative sense. To be other in this sense you must bear an ineradicable stigma, one which makes you a victim of socially accepted sadism rather than merely of economic selfishness.”

For Rorty, a Left that neglects victims of economic selfishness will not only fail; its neglect of class will trigger a terrible backlash that ultimately ill-serve the very groups that Leftist identity politics are intended to help. “The gains made in the past forty years by black and brown Americans, and by homosexuals, will very likely be wiped out,” he worried.

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“The cultural Left often seems convinced that the nation-sate is obsolete, and that there is therefore no point in attempting to revive national politics. The trouble with this claim is that the government of our nation-state will be, for the foreseeable future, the only agent capable of making any real difference in the amount of selfishness and sadism inflicted on Americans.”

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“Outside the academy, Americans still want to feel patriotic. They still want to feel part of a nation which can take control of its destiny and make itself a better place … Nothing would do more to resurrect the American Left than agreement on a concrete political platform, a People’s Charter, a list of specific reforms.”

Instead, “the cultural Left has a preference for talking about ‘the system’ rather than specific social practices and specific changes. The rhetoric of this Left remains revolutionary rather than reformist and pragmatic.

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And its abandonment of the melting-pot approach to racial justice, its substitution of multiculturalism, has destroyed the solidarity needed to advance justice in any manner, he argued:

“The pre-Sixties reformist Left, insofar as it concerned itself with oppressed minorities, did so by proclaiming that all of us—black, white, and brown—are Americans, and that we should respect one another as such. This strategy gave rise to the “platoon” movies, which showed Americans of various ethnic backgrounds fighting and dying side by side.

By contrast, the contemporary cultural Left urges that America should not be a melting-pot, because we need to respect one another in our differences. This Left wants to preserve otherness rather than to ignore it… If the Cultural left insists on continuing its present strategy––on asking us to respect one another in our differences rather than asking us to cease noting those differences––then it will have to find a new way of creating a sense of commonality at the level of national politics. For only a rhetoric of commonality can forge a winning majority in national elections.”

On this last matter, Rorty’s critique is not only that the present form of identity politics cannot win, but that even if it did win, the result would not in fact be social justice.

Thus the core of his advice:

“The cultural Left has a vision of an America in which the white patriarchs have stopped voting and have left all the voting to be done by members of previously victimized groups, people who have somehow come into possession of more foresight and imagination than the selfish suburbanites.

These formerly oppressed and newly powerful people are expected to be as angelic as the straight white males were diabolical. If I shared this expectation, I too would want to live under this new dispensation. Since I see no reason to share it, I think that the Left should get back into the business of piecemeal reform within the framework of a market economy.

This was the business the American Left was in during the first two-thirds of the century. We Americans should not take the point of view of a detached cosmopolitan spectator. We should face up to unpleasant truths about ourselves, but we should not take those truths to be the last word about our chances for happiness, or about our national character. Our national character is still in the making. Few in 1897 would have predicted the Progressive Movement, the forty-hour week, Women’s Suffrage, the New Deal, the Civil Rights Movement, the successes of second-wave feminism, or the Gay Rights Movement. Nobody in 1997 can know that America will not, in the course of the next century, witness even greater moral progress.”