Here is a blog I wrote for fladems4life.org- this is the website for Florida Democrats for Life organization- If you are a Democrat and pro-life you should seriously consider joining the National and State chapters for Democrats for Life. There is a lot of freedom for you to bring your ideals and ideas into these growing organizations. I believe it is mostly a waste of time trying to turn Democrats into Republicans or vice versa- there is a philosophy of governance that pulls deeper than individual issues- even big issues like abortion.
It has become an oft repeated trope of Catholics who are on the left or the self-consciously-unclassifiable portions of the American political spectrum that the pro-life movement has suffered a catastrophic loss of credibility because of its association with the Republican Party, and thence with the Iraq War and the use of torture on Al Qaeda detainees. Until the pro-life movement distances itself from the Republican Party and all of the pro-life leadership who have defended the Iraq War and/or the use of “enhanced interrogation techniques” on detainees, the argument goes, the pro-life movement will have no moral authority and will be the laughing stock of enlightened Catholics everywhere.
Regardless of what one thinks about the Iraq War and torture (myself, I continue to support the former but oppose the latter) I’m not sure that this claim works very well. Further, I think that those who make it often fail to recognize the extent to which it cuts both ways.
Listening to this week’s EconTalk interview with Alan Wolfe, author of the recently released The Future of Liberalism, I was struck by the following quote from the book, “Modern liberalism promises equality through what [Isaiah] Berlin calls a positive conception of liberty. It is not sufficient for me merely to be left alone [which is negative liberty]. I must also have the capacity to realize the goals that I choose for myself. If this requires an active role for government, then modern liberals are prepared to accept state intervention into the economy in order to give large numbers of people the sense of mastery that free market capitalism gives only to the few.”
In discussion with host Russell Roberts, himself quite libertarian, Wolfe says that liberals do and should concede that at times empirical evidence will show that such government intervention actually reduces personal autonomy, in which case he advocates changing one’s position. He cites school choice and welfare reform as to examples of traditionally conservative positions he has adopted because he considers that these were both cases of alleviating dependence created by government programs.
But the examples that Wolfe provided of intervention to assure positive freedom struck me as interesting, and provided me with some insight into how thoughtful liberals view the world.
With the announced retirement of Supreme Court Justice David Souter President Obama wasted no time in addressing the issue of what he’s looking for to fill this vacancy. In so many words he clearly stated his desire for an activist judge with an eye towards reengineering America [emphasis and comments mine].
“It is also about how our laws affect the daily realities of people’s lives [meaning he wants a Justice who holds fast to the Living Constitution Theory,ie, an activist judge finding invisible law where none existed], whether they can make a living and care for their families, whether they feel safe in their homes and welcome in their own nation.”
The following excerpt clearly reveals President Obama’s contempt for legislative history in effect eliminating a potential nominee that adheres to the theory of original intent.
“I will seek someone who understands that justice is not about some abstract legal theory or footnote in a casebook.”
One thing is for sure, it will be an extremist liberal and pro-abortion nominee.
With people focused on the economic downturn, many have found it a good time to give a little extra thought to whether other people are making more than they ought to. The president has spoken out several times against “excessive compensation” of executives, and a number of people have floated the idea of adjusting the top marginal income tax rate to effectively cap total compensation at ten million dollars a year. MZ tackled the question somewhat humorously here.
Beyond question, $10 million is a lot of money. Most of us will never see anything like that much money, and so it seems entirely reasonable to demand: Why should anyone be paid so much? What’s so special about CEOs and actors and baseball players that they deserve tens of millions of dollars? Aren’t they running off with the money that we should be getting instead?
I certainly wouldn’t claim that executives are not often paid more than they are worth. A board of directors is still a group of people with emotional commitments (including wanting to assure themselves that they made the right pick in choosing the current CEO) and they will certainly not always do what is in their own best interest. Though we may be comforted that in a free economy the incentives are in place to automatically punish them for not doing so.
I’ve noticed a few posts dealing with the problems of taxation and government spending. With the social teaching of our Church clearly warns against the dangers of burdensome taxation, it nonetheless remains that tax rates have been cut dramatically in the last 30 years, even as government spending has increased. The losses of tax revenue were offset by a massive accumulation of debt, because a society such as ours requires a great deal of wealth to continue functioning.
I will be the one to point out, then, that far more perilous to the position of the working American family is the stagnation and overall decline of real wages – wages adjusted for inflation – during that same stretch of time. Both global pressures as well as corporate and government offensives against the social position of the American worker have contributed to a decline in real wages and have caused a build up of consumer debt that rivals the government’s debt.
We were told by endless propaganda no different in its shrillness and anxiousness that cutting taxes on the incomes of the wealthy, on dividends and capital gains, on estates and every other business venture, would create jobs and prosperity for all.
Symbols mean things, but they do not necessarily accomplish things in concrete fashion, so they often seem to be a prime source of argument and misunderstanding in the political arena.
Last week, environmental activists throughout the US participated in a “green hour” in which they all committed to turn off all electricity-using appliances in their possession for one hour (from 8-9pm, as I recall). This was supposed to express to the leaders of the G-20 nations the importance of moving to implement regulations to reduce the burning of fossil fuels.
Not being a major devotee of the global warming cause (I don’t think the kind of restrictions that could realistically be passed would do much good if global warming is in fact a man-made phenomenon, so I would be more interested in putting resources into mitigation than regulating power production) this gesture strikes me as a bit silly. If you really thought that reducing power consumption was important, it seems to me you should reduce your power consumption. Permanently, that is, not just for one hour and then go back to normal.
In the same sense, I suspect that the continuing controversy over Notre Dame University honoring President Obama looks silly to outsiders.
While I’m on the topic of narratives, Matthew Boudway at dotCommonweal has a post up entitled “They Cannot Fathom Their Failure”.* The post is based on a George Packer column, which basically makes the argument that conservatives “cannot fathom the failure of their philosophy” after the recent financial crisis, and that to deny they have been discredited is a form of self-delusion. This is a charge, I suppose, to be approached with trepidation; false consciousness is notoriously difficult to disprove. That said, it may be worthwhile to offer some thoughts in response. Here is an excerpt from the post:
…“[T]hey cannot fathom the failure of their philosophy.” Not “they will not fathom” it. They cannot. Sure, the response of many conservatives to the bailout and the stimulus package has been opportunistic and cynical. Many of them, though, simply cannot imagine what it would mean — what it now does mean — for the premises of their policy agenda, and indeed of their entire political philosophy, to have failed. Not even the most spectacular failure can force anyone to learn a lesson he desperately wishes not to learn. Historical events are always complicated and contingent enough to admit of more than one interpretation, and the most plausible interpretation is often not the most attractive.
I’ve always found libertarianism to be an attractive political philospohy. But…the libertarian perspective has a couple of traps. The trap Barnett describes is a particularly tough one to get out of: once seduced by a libertarian idea, like “goods and services are produced & distributed more effectively when markets are not interefered with by coercive agents like government”, its apparently obvious correctness turns it into a sort of semantic stop sign.
I went through a phase where if, say, education or healthcare policy came up in conversation, I’d say “Markets! Markets markets markets! MARKETS!” I found these conversations astonishingly unproductive, but I didn’t think to blame myself.
Bearing has an interesting post up which I suspect reflects the political experience of many serious Catholics over the last twenty five years. The whole thing is worth reading, but I’m quoting it extensively because I think the point she’s making is interesting and widely applicable:
I entered full communion with the Catholic church at the Easter Vigil in 1993, when I was a freshman in college…. A couple of years after that, I had a second conversion in which I was forced to realize that I could not be simultaneously a believing Catholic and a supporter of legal abortion. (Why it took me so long is another story again. Hint: There were some serious problems in that particular RCIA program.)
Being a contarian sort of creature, I’ve been wanting for some time to write a post on why the progressive instinct is sometimes the right one. I’m quite certain that neither conservatism nor progressivism, properly understood, is the only possible view for the moral and reasonable citizen — and yet I find myself impeded in this by being in fact a very temperamentally conservative person.
First off, I’d like to suggest that as most precisely used “conservative” and “progressive” (I’m avoiding the term “liberal” here because it strikes me as having an even more confusing and increasingly imprecise meaning) are very relative terms. The progressive seeks to change current social structures, attitudes and political institutions in order to make them better. He seeks to progress. Conservative seeks to preserve existing structures and institutions, and when he accedes to change he urges that it be done slowly in order to avoid the disruption which rapid change often results in.
I would argue that there are some times when we should follow the progressive instinct, others when we should clearly follow the conservative one, and many in which it is a matter of debate which should be followed.
Historically the Catholic Church has had, or has been perceived to have, a rocky relationship with “freedom” in the sense that the term has come to be used in a political and cultural sense since the Enlightenment.
Freedom in the modern sense is often taken to mean, “I’m free to do whatever I want without anyone telling me what to do.” The Church, on the other hand, generally takes freedom to mean, “Freedom to do that which is good.” The Church sees sin as enslaving and as reducing one’s capacity to choose freely in the future, and as such even where acting contrary to the good is in no way forbidden, doing wrong is not seen by the Church as exercising “freedom”.
So the in the moral sense, the Church does not hold “freedom” in the sense of simply doing whatever you want to be a good. Rather, the Church holds doing the good to be the good, and freedom to be the means of achieving that.
I speak above in the moral sense. However, let us look now at the political question of freedom.