Category Archives: Trump

16 colliding forces that create our moment

Not one major phenomenon is driving US and global politics today. Several powerful and somewhat contradictory currents must be navigated together. I list the following trends in no particular order. The references in square brackets link to previous posts on the same themes.

Costs of neoliberalism: The global market economy harms people in wealthy countries [1]. It also has benefits, and the net impact is debatable. (For instance, US workers are reporting the highest mean levels of job satisfaction yet recorded.) But even if a minority of workers hold insecure, regimented, automated, underpaid, and demeaning jobs, their concerns are real. Meanwhile, AI looms as a potential destroyer of decent livelihoods.

Class inversion: In many countries, right-wing parties draw their main support from less-educated and less affluent constituencies, while the main center-left parties depend on voters of the highest socio-economic status. As a result, right-wing parties cannot compete by offering limited government, but instead promise versions of ethno-nationalism. And left parties provide mostly symbolic policies on social issues while blocking more ambitious economic reforms that would cost their own voters [2, 3, 29, etc.].

Right-wing populist authoritarianism: From the Philippines and India to Hungary and El Salvador and the United States, successful charismatic male politicians disparage outsiders or minority groups and repress dissent, purporting to speak–without inhibitions–on behalf of the authentic “people” of their respective countries. This formula wins elections [4].

Effective state repression: From ca. 1980-2000, authoritarian states–whether left, right, or technocratic–tended to falter when challenged by mass popular movements. One reason was that the authoritarians clung to old-fashioned methods, such as cancelling elections and imprisoning dissidents, which failed in the face of sophisticated nonviolent social movements that borrowed and extended the repertoire of the US Civil Rights Movement. But then authoritarian states innovated, developing more effective methods for control. Meanwhile, social movements mainly reprised the toolkit of the 1960s, with some modifications for digital media. The rate of success of nonviolent social movements fell [28].

Oligarchy: Small numbers of billionaires wield enormous power in the politics and media of many countries. This is a different problem from class struggle or economic inequality. In fact, some of the billionaire oligarchs are at odds with the highest income strata of their own societies. Often (as in the cases of Trump and Musk) they owe much of their fortunes to the public purse. They are literally corrupt [11].

Elite capture: The same institutions and towns or neighborhoods where political opinions are most progressive–and sometimes intolerantly so–are also designed to preserve the economic advantages of their own people. I write this post at Stanford University, which students describe as a “liberal bubble” and which operates at the very heart of global capitalism. Students who may be hyper-liberal also expect to work in tech or finance. They got here (and to institutions like my own) thanks to K12 schools and college admissions that relentlessly favored the most advantaged families; professors who held scarce, tenured jobs; contingent workers who cooked and cleaned for them; and even zoning rules that inflated the value of their families’ homes. From an outsider’s perspective, all of this looks rigged and hypocritical [5, 13, 14].

Regulatory capture: Progressive politicians prefer to require behavior by companies, nonprofits, and public institutions instead of providing services. The costs of regulation do not appear on governments’ balance sheets and can be played down. Unfortunately, regulations rarely produce the intended results because they are implemented by organizations that have interests of their own. From the perspective of an employee or a consumer, a government regulation whose original rationale was to protect the public good often looks like just another self-serving directive handed down by the company’s HR department [21].

Racial backlash: From the 1960s to the 2000s, national Democratic and Republican politicians talked about race in ways that were similar enough that voters who weren’t political specialists couldn’t tell the difference. Indeed, each party was inconsistent enough about racial issues that their real differences were ambiguous. I think the Democrats’ nomination of Barack Obama and then the party’s partial receptiveness to Black Lives Matter alerted voters to the fact that people of color, particularly Black Americans, held real influence in that party but not in the GOP. A significant number of white voters then shifted to the Republicans as a form of racial backlash [6, 7]

Affective polarization: Citizens in the USA and many similar countries are affectively polarized, increasingly using party labels to decide whether other citizens are friends or enemies. In the US, this trend is symmetrical for Democrats and Republicans. Many people also receive news and opinion that is ideologically tilted. We marinate in ideologically convenient clichés and avoid wrestling with tradeoffs and complexities. (This is true of sophisticated liberals as well as other people) [9, 10].

Loneliness: Americans have become much less likely to participate in self-governing voluntary associations. Yet such participation supports other forms of political engagement and correlates with tolerant and democratic values. The opposite of social capital is loneliness, which has reached epidemic proportions. Among the organizations that have shrunk are unions, which declined to their lowest level (one in ten workers) during Joe Biden’s friendly administration. Another category is religion. For many Americans today, being Christian is an identity label rather than a demanding, collective practice that teaches self-sacrifice and common action [12, 15].

COVID hangover: Several of the previously mentioned trends, notably loneliness and racial backlash, rose rapidly during and since the global pandemic. Although I sympathize with leaders who had to make decisions about matters like masks and vaccine mandates, I believe that these issues became polarized by party and social class; and liberal elites far overstated the case for restrictions. For example, as I noted during the pandemic, the scientific evidence for masks was weak, yet wearing a mask became politically correct. (Not to mention the genuine coverup of the Wuhan lab leak.) Since those who favored pandemic restrictions also tend to want more regulation in general, they helped to discredit government [16, 17].

Legislative incapacity: So far in this century, Congress has yet to pass any landmark legislation. Perhaps the strongest candidate for that label would be the massive spending bills that Joe Biden signed, but even those were mainly time-limited budgetary changes rather than new institutions. The federal government still addresses carbon emissions under the Clean Air Act of 1970 and social media under the Telecommunications Act of 1996. No Child Left Behind was a set of amendments (and a short-lived new title) for the Elementary and Secondary Education Act of 1965. Obamacare was likewise a set of tweaks on the Social Security Amendments of 1965. Congress appears incapable of passing major new laws, liberal or conservative [18, 19].

Executive aggrandizement: As the legislature has waned, the presidency and the executive branch have waxed. But the presidency is much more dangerous because it is the branch with guns, files, prison cells, and a charismatic leader. According to Juan Linz, constitutionally powerful presidents are almost guaranteed to become dictators unless a party-system creates effective checks, which has ceased to be the case in the United States [20].

The attention economy: The public sphere runs on advertising. Outrage draws attention and thereby drives profits. Not only do these incentives worsen affective partisanship and loneliness among citizens, but they reward politicians who can attract attention on cable news or social media instead of developing legislation [22, 23].

Climate change: The earth’s climate is warming in ways that are already harming, frightening, and dislocating people. Yet the public’s explicit support for addressing this problem is so weak that Democrats hid their own climate legislation under the misleading title of the “Inflation Reduction Act,” and even the Sierra Club’s president avoided climate in favor of abortion when he endorsed Kamala Harris. It is probably correct that Democrats would poll better if they were less identified with climate reform, but the issue needs more, not less, attention [24, 25].

Anxiety about American “exceptionalism”: For all MAGA’s rhetoric about the unique excellence of the United States, the same movement also paints a picture of decline and weakness in the face of overseas rivals. It is easy to psychoanalyze this combination of emotions as a neurosis. But I would not overlook that fact that the United States spent most of this century so far fighting two wars and essentially lost both. In other words, the neurosis results from trauma. The trauma could be described as self-inflicted, but it was inflicted by US political elites on everyone else [26, 27].

These 16 trends do not share one root cause. (Some would point to capitalism, but I do not find that analysis useful [28].) However, all of these trends relate to the same larger problem: the degradation of democracy. Each phenomenon reflects and/or worsens the declining power of regular people to discuss, learn, and control their environment in large numbers.

Solutions:

Better political leadership would help.

An authentic conservative movement could play a valuable role in countering populism, executive aggrandizement, regulatory capture, and some other items on this list. (Genuine conservatism is deeply antithetical to Trumpian populism).

I would favor significant changes to our constitution and can imagine that we will see serious efforts to curtail the presidency and the Supreme Court and to restructure elections after Trump’s term.

Voluntary groups with mostly middle-class members can address loneliness, anxiety, and perhaps even racial backlash if they were bigger and more influential.

But nothing is as important as building powerful parties, unions, and other organizations that are accountable to diverse working-class members. Such organizations can counter all the trends on my list above.

Right now, much attention is focused on the Democratic Party, because its favorability has reached an all-time low for either party, even while it represents the official opposition to a catastrophic president. I would welcome new Democratic leaders and policies, but deeper reform must be structural: shifting resources to active local party committees, especially in working-class districts, and making candidates accountable to them. Meanwhile, we also need associations that stand somewhat apart from any party.

the ham actor and the psychopath: Adorno on Trump and Musk

It is not my style to apply psychoanalytic categories to political phenomena. I generally want to take explicit political claims at face value, whether I find them appealing or awful. I see this as a way of treating other people as fellow citizens. Besides, I have little background in psychoanalysis and sometimes doubt whether it can make falsifiable claims about politics.

However, if you want a critical Freudian interpretation of people like Trump and Musk (or Putin, or Modi) and their supporters, I can recommend a classic text: Theodor Adorno’s “Freudian Theory and the Pattern of Fascist Propaganda” (1951).

Adorno claims that many people in capitalist societies have “a strongly developed rational, self-preserving ego agency.” I think this means that people have been taught to form personal desires and to strive to get what they want. But they also experience “the continuous failure to satisfy their own ego demands.” In short, they are not as successful as they expect to be. “This conflict results in strong narcissistic impulses which can be absorbed and satisfied only through idealization as the partial transfer of the narcissistic libido to the object” (p. 126).

This object is a leader. “Only the psychological image of the leader is apt to reanimate the idea of the all-powerful and threatening primal father. This is the ultimate root of the otherwise enigmatic personalization of fascist propaganda, its incessant plugging of names and supposedly great men, instead of discussing objective causes” (124).

Three features enable a leader to draw support:

First, the leader presents himself as similar to his followers. “While appearing as a superman, the leader must at the same time work the miracle of appearing as an average person” (127). He even demonstrates “startling symptoms of inferiority,” such as a “resemblance to ham actors and asocial psychopaths.” (I thought about Trump and Musk, respectively, when I read that sentence.)

Adorno explains why people tolerate–or even prefer–their leader to have such flaws: it makes it easier to identify with him. “He resembles them psychologically, and is distinguished from them by a capacity to express without inhibitions what is latent in them, rather than by any intrinsic superiority” (132). “The leader image gratifies the follower’s twofold wish to submit to authority and to be the authority himself.” In short, the leader aims to be a “great little man” (127).

Second, people gain pleasure from loving a leader who demonstrates little or no love. “One of the most conspicuous features of the agitators’ speeches, namely the absence of a positive program and of anything they might ‘give,’ as well as the paradoxical prevalence of threat and denial, is thus being accounted for: the leader can be loved only if he himself does not love.” This combination is compelling because the followers identify with the leader and thereby feel liberated from having to give or care.

Or perhaps the leader vaguely expresses love for his followers (without being accountable to them), while denouncing more general love. Adorno quotes Freud’s “Group Psychology and the Analysis of the Ego” (1922): “Even today, the members of a group stand in need of the illusion that they are equally and justly loved by their leader; but the leader himself need love no one else, he may be of a masterly nature, absolutely narcissistic, but self-confident and independent” (127)

Third, the leader enables the followers to identify with each other by expressing hatred for weak outsiders. The followers do not deeply believe the premises of the hatred but gain pleasure from participating together in ritualistic expressions of it. “Just as little as people believe in the depth of their hearts that the Jews are the devil, do they completely believe in the leader. They do not really identify themselves with him but act this identification, perform their own enthusiasm, and thus participate in their leader’s performance” (136-7).

There is more to Adorno’s account. For example, the mass’s desire is libidinal and erotic, but this truth must be concealed because it would be embarrassing. “It is one of the basic tenets of fascist leadership to keep primary libidinal energy on an unconscious level so as to divert its manifestations in a way suitable to political ends” (123).

Also, the decline of serious religious belief helps fascist leaders, because actual religions teach demanding ideas, including self-sacrificial love. But once religion becomes an identity label, religious ideas no longer stand in the way of politics.

the division between the believers and nonbelievers has been maintained and reified. However, it has become a structure in itself, independent of any ideational content, and is even more stubbornly defended since it lost its inner conviction. At the same time, the mitigating impact of the religious doctrine of love vanished. This is the essence of the “sheep and goat” device employed by all fascist demagogues. Since they do not recognize any spiritual criterion in regard to who is chosen and who is rejected, they substitute a pseudo-natural criterion such as the race, which seems to be inescapable and can therefore be applied even more mercilessly than was the concept of heresy during the Middle Ages (129).

Finally, Adorno denies that fascism has caused these outcomes or that a fascist leader is ultimately responsible for them. “Fascism as such is not a psychological issue” (135). Rather, for Adorno, a fascist demagogue is a tool by which capitalist interests control the masses.

(I am not committed to either the Freudianism or the Marxism of Adorno’s account, but it rings lots of bells today.)


Source: Theodor Adorno, “Freudian Theory and the Pattern of Fascist Propaganda’”[1951] in The Essential Frankfurt School Reader, ed. A. Arato and E. Gebhardt (New York, 1982). See also: the troubling implications of factor analysis for democracy (with notes on Adorno); philosophy of boredom; what if the people don’t want to rule?;

Google Ngram graph of the word oligarch.

the rise of oligarchy

The public money and public liberty, intended to have been deposited with three branches of magistracy, but found inadvertently to be in the hands of one only, will soon be discovered to be sources of wealth and dominion to those who hold them… They [the assembly] should look forward to a time, and that not a distant one, when a corruption in this, as in the country from which we derive our origin, will have seized the heads of government, and be spread by them through the body of the people; when they will purchase the voices of the people, and make them pay the price. Human nature is the same on every side of the Atlantic, and will be alike influenced by the same causes. The time to guard against corruption and tyranny, is before they shall have gotten hold of us. It is better to keep the wolf out of the fold, than to trust to drawing his teeth and talons after he shall have entered (Thomas Jefferson, 1785)

In current parlance, I think, an “oligarch” is someone with great personal wealth who influences politics, whether directly or via media. Oligarchs are not publicly traded corporations, and the threat they pose to democracy is different. The rise of oligarchs is also different from income inequality. It’s not about whether the top one percent or the top 10 percent of a country has disproportionate influence but whether a few individuals are “wolves in the fold”–literally making political decisions without accountability.

In fact, wealth inequality may have declined globally since 1980, but we now have about 2,500 billionaires who collectively own about $15 trillion, which is equivalent to the GDP of China (population 1.4 billion people). Some are uninvolved with politics, but a fair number either derive their wealth from government or buy political influence. I count at least 17 countries that have been directly led by billionaires in the last decade (not including the UK, since Rishi Sunak is only worth about $850 million). There are many other countries in which billionaires wield influence without holding office.

Above all, the President of the United States is a billionaire. His sidekick is more than a third of his way to being a trillionaire. The owner of The Washington Post is about a quarter of the way there.

This situation is not exactly unprecedented. John D. Rockefeller was worth about $1.4 billion in 1937. Measured in current dollars, his fortune rivaled Musk’s today. And the Rockefeller wealth transmuted into political power. Three descendants became governors; one was also a vice-president.

However, there are distinctively 21st-century ways in which private individuals sway national politics, here and overseas. Both Musk and Trump are celebrities with massive popular influence. They have millions of followers who treat their wealth as evidence of brilliance and superiority to government. They purchase impunity from almost all forms of accountability. And they enrich themselves at the expense of the government. As Jefferson writes, they “make interested uses of every right and power which they possess, or may assume.”

Google’s NGram tool suggests that the frequency of the word “oligarch” in printed books has risen 13-fold since the millennium (see above). This is just one sign that we are living in an age of oligarchy.

See also: why is oligarchy everywhere? and why is oligarchy everywhere? (part 2).

a generational call to rebuild

In January 2024, I wrote a post entitled “calling youth to government service.” I noted that many talented young people would vote to expand government, but few were interested in working in government. I posited both demand- and supply-side explanations. Young people do not know enough about public-sector employment, nor do they sufficiently value it. At the same time, the federal government has been very bad at recruitment and retention.

Now, as someone who advises many talented and idealistic undergraduates, I cannot encourage them to apply for federal jobs.

We don’t know how long “now” will last. Bad-case scenarios envision an extended period of crisis and the kind of kleptocratic authoritarianism that will keep federal (and some state) agencies from functioning appropriately for years.

Nevertheless, it is important to begin envisioning a rebuilding phase, even while we also strive to defend current institutions. The opportunity to rebuild could begin as soon as two years from now. At least, that is when presidential campaigns will launch, and one of their core messages could be rebuilding the government. Meanwhile, today’s college students and recent graduates can be obtaining further education or experience in local government or the private sector with an eye to joining the federal civil service in 2028.

Besides, having a positive vision can change the political situation in the present. Optimism is important for morale. We should be struggling to make change, not just to block threats.

Donald Trump and Elon Musk are already educating Americans about the value of the federal government. In the latest CNN poll, substantial majorities of Americans oppose “laying off large numbers of federal government workers,” “shutting down the agency that provides humanitarian aid in low-income countries,” and (by the widest margin) “blocking health agencies from communicating without approval from a Trump appointee.” Since foreign aid generally lacks public support, and the Trump/Musk layoffs have yet to affect many voters directly, I suspect that subsequent cuts will be even more unpopular.

Many of my recent predictions have been wrong. I thought that some of the Biden-era spending would be popular, and I thought that Musk’s layoffs at Twitter would break that platform. Nevertheless, I predict that mass federal layoffs will raise awareness of the value of the federal workforce. Meanwhile, the civil service already needs hundreds of thousands of new workers to replace retiring Baby Boomers, and Trump’s layoffs will create many additional vacancies.

Under these circumstances, how should the federal civil service be rebuilt? I would posit these principles:

1. We need an eloquent generational call. Today’s young people can reconstruct their government to address social and environmental challenges. This is their historical calling. Government service is an essential means to the ends that many of them care about, including saving the earth from climate change.

    2. The paradigm of service should be a full-time, professional career in the government. I am not against social entrepreneurship or temporary community service, but the civil service is much larger and more important. We do not need alternatives to government careers nearly as much as we need more and better positions within the civil service (federal, state, and local).

    3. The goal is not to return to 2024. The federal workforce had well-documented problems before Trump was inaugurated. Although we must tolerate some degree of sclerosis and waste in any large system–and although current federal workers deserve credit for much valuable work under difficult circumstances–there was already a need for change. Young people should be recruited to rejuvenate and reform federal systems, not just work in them.

    4. But any changes should be scrupulously legal. Rule of law is a fundamental value, and nowhere is it more important than in the executive branch, which monopolizes the legitimate use of violence in our society. The federal government can kill, imprison, monitor, or financially ruin people. Its every action must be governed by statutory law. This means that rejuvenating the federal civil service must proceed within the clear statutory authority of the president, unless new legislation passes. (And I am not expert enough on this topic to recommend legislation.)

    5. Federal agencies already do some work that I would label “civic”: collaborating with groups in civil society, convening citizens for important conversations, and educating (not propagandizing) the public. But they also (inevitably) play many roles that are bureaucratic, technocratic, and managerial. A rebuilding effort should emphasize the civic aspects of government, because these are valuable, they can appeal to younger people who are skeptical of bureaucracy, and they can reinforce the public legitimacy of the executive branch. If you want people to trust experts, give them opportunities to work with experts on common problems.

    The overall message should acknowledge the value of the institutions that we have built so far–and the service of our current and past public sector workers–while envisioning new and better ways of governing.

    See also: calling youth to government service and putting the civic back in civil service.

    nostalgia in the face of political crisis

    Amid the barrage of bad news about US politics, I frequently find myself nostalgic.

    Sometimes, it’s for the recent past–for last summer, when we were on a family vacation and Kamala Harris seemed to be surging; or the eve of last fall’s election, when I spoke dispassionately about polarization at American and Colgate universities; or even last month, when we thought that Trump might prove more feckless than reckless.

    Other times, my nostalgia reaches further back, to the period between the fall of the Berlin Wall and 9/11, when this white, male, college-educated, fairly moderate American felt that the republic was secure and the public’s values were evolving for the better with each new generation. That underlying optimism was one reason I spent most of the next 20 years focused on promoting youth civic engagement.

    If I wish to return to when I felt better about politics, that means that I want to go back to being naive; and we shouldn’t want that for ourselves. Nor is nostalgia reliable. In the past, not everything was dappled sunlight on a late-afternoon lawn–certainly not for people less fortunate than me.

    Near the beginning of The Unbearable Lightness of Being, Kundera’s narrator says that everything is bathed in nostalgia in the face of dissolution, even the guillotine. He’s discussing Nietzsche’s trope of the Eternal Return. If we believed that the French Revolutionary Terror would recur cyclically, we would fear it. Because we know that it has passed, we bathe it in nostalgia. Our deepest fear is the passage of time, because events do not recur endlessly for us. They move permanently into the past as our time runs out.

    Nostalgia can be a way of grasping at the self, trying to trap that ghost in a display case. As such, it is better avoided, regardless of its cause. As for political nostalgia, it is a common ground of reactionary politics.

    A related word is “envy.” In his Theses on the Philosophy of History (#2), Walter Benjamin notes that we never envy the future. He says that happiness that makes us envious is connected to our past. We seek redemption by wishing to recover (sometimes from other people) what we already experienced. A worthy redemption, however, requires a change for the better. Political progress brings a better future into the present and thereby imparts a new meaning to what happened in the past. “For every second of time [is] the strait gate through which Messiah might enter.”

    This is a pretentious and roundabout way of saying that what matters is not what used to be but what we do now to improve the world that we are in.

    See also: phenomenology of nostalgia; nostalgia for now; Martin Luther King’s philosophy of time