Monthly Archives: September 2017

Democrats as technocrats

This web search takes you to a whole stack of good recent writing about the Democratic Party as the technocratic party, with headlines ranging from Twilight of the Technocrats? to The Triumph of the Technocrats. In lieu of a critical review, I’d pose these questions:

  1. What would a technocrat support and do in our context? It’s possible to be a socialist technocrat or a technocrat who works for a huge, for-profit company. I presume that a technocratic Democrat today is someone who believes in optimizing GDP growth, environmental sustainability, and reductions in tangible human distress (e.g., disease, homicide) through efficient governmental policies. These desired outcomes often conflict, and then technocrats are fine with compromise. To qualify as a technocrat, you can’t be too enthusiastic about working with ordinary citizens on public issues, and you can’t base your agenda on controversial, challenging moral ideals.
  2. Do Democrats present themselves as technocrats, in this sense? Some do and some don’t. It seems fair to read the positive agenda of Hillary Clinton’s 2016 campaign as largely technocratic (she promised to govern competently and continue the balanced progress of her predecessor), although her critique of Donald Trump was ethical rather than technical. I also think that Clinton was in a tough spot because she didn’t believe that she could accomplish transformative change with a Republican Congress; thus managerial competence seemed a workable alternative. The 2016 campaign does not demonstrate that she–let alone all Democrats–are fully technocratic. However, consider a different case that is pretty revealing: the Josiah Bartlet Administration. This is an informative example just because it is idealized and fictional, free of any necessary constraints. The Bartlet White House is staffed with hard-working, highly-educated, unrealistically competent, smartest-guy-in-the-room, ethical people who strive to balance the budget while making incremental progress on social issues. Hollywood’s idealized Democrats are technocrats in full.
  3. Do Democrats choose technocratic policies? Again, I’d say “sometimes.” Both the Clinton and Obama Administrations definitely showed some predilection for measurable, testable outcomes; for behavioral economics; and for models that were consistent with academic research about the economy and the climate. They weren’t particularly good at empowering citizens to govern themselves or collaborating with social movements. On the other hand, the Affordable Care Act has a moral core (aiming to cover people without health insurance), even if many of its tools and strategies are best defined as technocratic.
  4. Are Democrats good technocrats? There has been more economic growth under Democratic than Republican presidents. But the sample is small, several Democratic presidents faced conservative congresses, and any correlation with a small “n” can easily be spurious. A deeper point is that Democrats are currently more committed to the mainstream findings of climate science, social policy research, and academic economics than Republicans are. Their accomplishments may be affected by sheer chance, but their strategies tend to be consistent with positivist, empirical research.
  5. Is Democratic technocracy consistent with justice? No. Almost any theory of justice, from libertarian to strongly egalitarian, would demand fundamental shifts from the status quo. Certainly, I would favor deeper changes in our basic social contract. On the other hand, compared to what? Managing our existing social policies in a competent way delivers substantial, if inadequate, justice. It beats incompetence or deliberate assaults on existing social institutions. In a multi-party parliamentary democracy, a center-left technocratic party would play an important role. I would be open to voting for it, depending on the circumstances and the alternatives. In our two-party system, a technocratic and centrist component competes for control of the Democratic Party. It shouldn’t be surprising that this component receives constant criticism from within the Party, because the Democrats represent a broader coalition, and there is plenty of room to the left of someone like Hillary Clinton. Whatever you think of her, I don’t think you can complain that she was criticized from her left.
  6. Is Democratic technocracy good politics? That’s not a question that will be settled to everyone’s satisfaction any time soon. Clinton lost to Trump but also won the popular vote. She was technocratic but not completely so. She faced many contingencies, from Fox News to Bernie to Comey, and handled them in ways that we can debate for the next decade. Again, the answer has to be: Compared to what? A compelling new vision of America’s social contract would beat competent management at the polls. But competent management may beat incompetence or a deeply unpopular vision (from either right or left).
  7. What’s driving the Democratic Party’s drift to technocracy? One could explain it in class terms: the Democratic coalition is now highly educated, including many people who make a living by demonstrating expertise. But I would propose a deeper thesis. Modernity itself is defined by constant increases in specialization and differentiation, plus radical doubts about our ability to know which ends are moral or just. In that context, people prosper who are good at applying technical reasoning to complex problems without worrying too much about whether the ultimate ends are right. Modernity has generated a white-collar governing class that is currently aligned with the Democrats, but more than that, it has generated a very high estimation of expertise combined with a leeriness about moral discourse. Religious conservatives monopolize the opposition to both of these trends. Getting out of this trap requires more than new messages and policies. It is a fundamental cultural problem.

See also: the rise of an expert class and its implications for democracyvarieties of neoliberalismthe big lessons of Obamacarethe new manipulative politics: behavioral economics, microtargeting, and the choice confronting Organizing for Action; and why the white working class must organize.

no justice, no peace? (on the relationship between these concepts)

As a political philosopher, I’m trained to think about justice versus injustice. Both terms are controversial. It would be hard to find two people (even two who might be labeled “social justice warriors”) who define “justice” exactly alike. We each put together our own recipes using various combinations and flavors of liberty, equality, happiness, solidarity, sustainability, rights, voice, agency, status, security, and other values that conflict in practice. Injustice is equally complicated, and it may not mean the mere absence or negation of justice. But although the polarity of justice/injustice does not generate consensus, it structures many of our debates.

There’s another polarity that plays an analogous role for people who have been strongly influenced by Gandhi or the Civil Rights Movement: for instance, people who work in Peace and Conflict Studies.  This is the polarity of violence versus peace.

Again, both terms are complicated. Just as it won’t really work to define “justice” as equality (Equality of what? For whom? Equality and nothing else?), so it doesn’t work to define violence as physical assault, or peace as the absence of violence. Like justice, peace can provide the framework for a discussion in which various definitions are proposed and defended.

The following schematic diagram depicts these polarities as two different axes. It implies that it’s conceptually possible to have an unjust situation of peace or a just case of violence. Consider, for example, the imprisonment of a former dictator. He is arrested at gunpoint and forced into a cell (violence) but that’s a manifestation of justice. This case belongs in the bottom-left quadrant. On the other hand, situations of political quiescence involve living in injustice without any conflict: the top-right.

Some would argue that (true) justice is (true) peace; and injustice equals violence. Then the schematic is wrong; there is just one continuum whose ends should be labeled “Peace/Justice” and “Violence/Injustice.”

Or it could be that peace is a component of justice but not the only component. Perhaps you can’t have perfect justice with violence, but you can have a violent situation that’s more just than a peaceful situation would be, if the former scores higher on liberty, equality, or some other value.

My general instinct is to resist smooshing values together, because then we fool ourselves into ignoring tradeoffs. For instance, I don’t like to load lots of values into the definition of “democracy.” I prefer to define it as a system for making binding decisions in a group that affords everyone roughly equal influence. Then we can ask whether democracy requires or implies other values, such as social equality or freedom of speech, or whether it conflicts with these values. The same logic would encourage distinguishing between peace and justice as two different goods.

I have not made up my mind on this question, but here’s a text with which to think about it. Dr. King visited Joan Baez and other anti-war protesters in prison in Santa Rita, CA, on Jan. 14, 1968. Addressing a crowd outside the prison, he said (in my transcription from the audio):

There can be no justice without peace and there can be no peace without justice. People ask me from time to time, ‘Aren’t you getting out of your field? Aren’t you supposed to be working in civil rights?’ They go on to say, ‘The two issues are not to be mixed.’ And my own answer is that I have been working too long and too hard now against segregated public accommodations to end up at this stage of my life segregating my moral concerns. For I believe absolutely that justice is indivisible and injustice anywhere is a threat to justice everywhere. And I want to make it very clear that I’m going to continue with all of my might, with all of my energy, and with all of my action to oppose that abominable, evil, unjust war in Vietnam.

The first sentence might mean that peace and justice are always causally connected: one is necessary for the other. But then it becomes clear that King’s struggle for Civil Rights is about “justice,” and his opposition to the war is about “peace,” and he wants to connect these two concerns because they are both “moral.” That implies that justice and peace are two distinct components of a larger category: what is moral or right. Finally, King defines the specific war in Vietnam as unjust, leaving open the possibility that a different war (e.g., the US Civil War?) might be just. In that case, peace in Vietnam is a necessity of justice but not because it will bring about peace; only because the war is an injustice.

At another level, of course, King insists on peace as a strategy for justice. Active nonviolence is an ethical and effective method in a wide range of circumstances, with a better record of success than violent insurrection has. But analytically, we could still distinguish between peaceful and just means and between peaceful and just ends and then ask when any of these four go together.

See also:  the kind of sacrifice required in nonviolencesocial justice should not be a cliché; and we are for social justice, but what is it?

assessment criteria for participation in a seminar

Thinking that I should be explicit about how I define good participation in a seminar that I’m teaching, I circulated these eight criteria:

  • Being responsive to other students. (Responsiveness needn’t always be immediate, verbal, or occur within the class discussion itself.)
  • Building on others’ contributions, and sometimes making links among different people’s contributions or between what they have said and the text.
  • Demonstrating genuine respect for the others, where respect does not require agreement. (In fact, sometimes respect requires explicit disagreement because you take the other person’s ideas seriously.)
  • Focusing on the topic and the texts, which does not preclude drawing unexpected connections beyond them.
  • Taking risks, trying out ideas that you don’t necessarily endorse, and asking questions that might be perceived as naive or uninformed.
  • Seeking truth or clarity or insight (instead of other objectives).
  • Exercising freedom of speech along with a degree of tact and concern for the other people.
  • Demonstrating responsibility for the other students’ learning in what you say (and occasionally by a decision not to speak).

Students also privately wrote how they will assess themselves. Their assessments will be for their reflection alone–I won’t ever see them.

See also: responsiveness as a virtuewhat makes conversation go well (a network model); and network dynamics in conversation.

my fall philosophy class on the question: How should I live?

This introductory course will emphasize one of the great philosophical questions: “How should I live?” The readings will specifically consider whether truthfulness, happiness, and justice are important aspects of a good life, and how each should be defined. …

Moral Mapping Exercise: With colleagues, I have been developing a method for moral introspection that involves making and revising a network diagram (or map) of your moral ideas and the connections among them. I will ask you to make a private map early on and to revise it regularly. I will ask you to bring a copy to class that you are comfortable sharing: it should omit any ideas that you prefer to keep private. At the end, I will collect your final map and a 2-page reflection on it. Instructions are here.

Syllabus: Subject to Change

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the Obama Foundation Fellowship

The Obama Foundation is recruiting their first cohort of Fellows. This inaugural class will have a special opportunity to shape the program for the future. The fellowship takes the form of four face-to-face gatherings over two years, plus a lot of opportunities for professional development. The Foundation is looking for a “diverse set of community-minded rising stars – organizers, inventors, artists, entrepreneurs, journalists, and more – who are altering the civic engagement landscape. By engaging their fellow citizens to work together in new and meaningful ways, Obama Foundation Fellows will model how any individual can become an active citizen in their community.” More here.