In yet another effort to remain relevant to our political discourse, David Frum is partnering with William Galston to launch a new project that is sure to to revolutionize politics in much the same way the New Majority Frum Forum has. It’s called “No Labels,” and I’ll let Frum describe it:
On Dec. 13, more than 1,000 citizens from the 50 states will convene in New York to change the odds. They are founding a movement – No Labels. Among them will be Democrats, Republicans and independents who are proud of their political affiliations and have no intention of abandoning them. A single concern brings them together: the hyper-polarization of our politics that thwarts an adult conversation about our common future. A single goal unites them: to expand the space within which citizens and elected officials can conduct that conversation without fear of social or political retribution.
Their movement rests on the belief that the real American majority wishes to reassert control over a political system mired in brain-dead partisanship. Those traveling to New York are going at their own expense. No Labels is gaining a thousand fans on Facebook each day. Citizens across the country are asking how they can get involved.
Frum is discouraged by our current political discourse and wants to turn things around:
Our political system does not work if politicians treat the process as a war in which the overriding goal is to thwart the adversary. At a time of national economic emergency, when Americans are clamoring for positive action, our government is routinely paralyzed by petty politics. Through the summer, as the economy teetered between recovery and stagnation, the Federal Reserve lacked a quorum because a single Republican senator took it upon himself to block Obama’s appointments. Republicans were only doing unto the Democrats as the Democrats had done unto them: In January 2008, as the country geared up for an epoch-making election, the Federal Election Commission lacked a quorum because one Democrat had put holds on President George W. Bush’s nominees.
Nor does the political system work if politicians treat members of the other party as enemies to be destroyed. Labeling legitimate policy differences as “socialist” or “racist” undermines democratic discourse.
Frum is understandably concerned. →']);" class="more-link">Continue reading
Individualism is one of those terms which a great many people use in a great many different ways, so it has been with interest that I’ve been reading Individualism and Economic Order by F. A. Hayek. The book is a collection of essays dealing the individualism, its definition and its place in the economic order.
From the first essay, “Individualism: True and False” comes an interesting thought:
Here I may perhaps mention that only because men are in fact unequal can we treat them equally. If all men were completely equal in their gifts and inclinations, we should have to treat them differently in order to achieve any sort of social organization. Fortunately, they are not equal; and it is only owing to this that the differentiation of functions needs not be determined by the arbitrary decision of some organizing will but that, after creating formal equality of the rules applying in the same manner to all, we can leave each individual to find his own level.
There is all the difference in the world between treating people equally and attempting to make them equal. While the first is the condition of a free society, the second means, as De Tocqueville described it, “a new form of servitude.”
(Individualism and the Economic Order p. 14-15)
This strikes me as touching on the sense in which classical liberals in the tradition of Burke and Smith can still be considered “conservative” in the old sense of the term. Although Burke is commonly accepted by those who argue that classical liberalism is not “truly conservative” as being conservative in his outlook because of his reaction to the French Revolution, he was (like Smith) Whig, though they were Old Whigs, not True Whigs or Country Whigs. Prior to the French Revolution, Burke had been generally supportive of the cause of the colonists in the American Revolution.
Taking Hayek’s point, classical liberals in the tradition of Burke and Smith do not reject the necessary hierarchy of society. Nor do they embrace sudden, transformative social change. As such, they can certainly be seen as conservative. However, they do seek sufficient freedom within society to allow people to “find their own level”, believing that there is a natural hierarchy of ability which will thus result in an ordered society, and a more desirable one than one in which hierarchy comes strictly from birth and rank.
In this sense, the freedom of a classical liberal society creates social order, and a more stable one than the sort that an ancien regime conservatism maintains. Indeed, arguably, at this point in history, it is only this Whig-ish conservatism which is commonly found within society. Ancien regime conservatism has virtually died out.
Entirely different are notions of politics or the human person in which it is held which all people are truly and fully equal — in ability and inclination as well as in human dignity. Such systems would indeed seem to lead quickly to a most undesirable oppression.