The cruelty is the point

It’s a common refrain on social media. Someone will link to a story of a Republican lawmaker proposing or doing something evil, harmful, or otherwise malicious, and they will declare: “The cruelty is the point.” It’s admittedly difficult to argue otherwise. We are past the point where we can dismiss Republican policy as cynical machinations to motivate their base. The politicians themselves are clearly outrunning public opinion, devising new and ever more cruel punishments for their various enemies. I see no other explanation: the cruelty is indeed the point.

If cruelty is the point, then these people are beyond shaming. Calling attention to their actions will have no effect, because they proudly boast of them. So the function of “cruelty is the point” must be as some kind of warning. We are living in a country where one half of the political class — or essentially the entire political class, on the state or local level in some parts of the country — openly declares their intent to use public authority in order to do harm. For them, the state machinery exists to punish their enemies, or sometimes (as in the Republican governors who have shipped asylum seekers to Democratic states) to torment third parties in order to burden or even simply embarrass their enemies. Every time they gain power, they will act this way. They are not receptive to rational argument, empirical evidence, or appeals to duty or the public good. In fact, to the extent that they have any idea of duty or the public good, it is precisely to abuse state power in the way they are constantly doing even as we speak.

My question is: what now? Continue reading “The cruelty is the point”

What does a Democrat want?

In the wake of Trump’s Electoral College technicality, I wrote this post about the Democrats’ decision to treat Trump as a normal president as much as possible. My basic point was that they want to preserve institutional continuity for its own sake and are willing to pay a very high substantive price to avoid outright collapse. I have found this argument to be of continuing relevance over the last several years, as the fundamental deadlock of American political culture has not changed. But more recent events have left even the most cynical side of myself wondering what Democrats believe they’re doing.

Continue reading “What does a Democrat want?”

The Assassination Gap

[NOTE: I do not support assassination. Aside from the fact that I personally am a wimp and a coward, I believe that political change will be more durable and legitimate if it is seen to emerge from within the existing political system. The purpose of this post is purely analytical. Ultimately, it’s about trying to account for mass shootings as a phenomenon.]

We are constantly told that our nation is more divided than it has ever been. That’s obviously bullshit. Leaving aside the Civil War — in which our nation was so divided that people literally lined up with rifles to murder each other by the thousands — the turn of the 20th century was marked by labor militancy and left-wing agitation, and the 1960s were a period of mass protest and reactionary violence that far overshadows the present day.

One symptom of that deeper conflict was the prevalence of assassination as a political tool. Continue reading “The Assassination Gap”

A plea for anti-anti-wokeness

The online debate about “wokeness” torments me, because it is so amazingly stupid and uninformative. But it also torments me because I am torn between two thoughts.

The first is that there has to be room to discuss the potential pitfalls of the various lingustic formulations that one used to group together as “political correctness” and now designates as “wokeness” (I can see literally no difference between the two categories). Those pitfalls might, in any particular case, include a tendency to alienate the very groups they’re meant to serve, an inaesthetic clunkiness, or even the simple fact that they periodically seem to arise suddenly from who knows where, like neoliberal “best practices” that become instant unconditional requirements.

The second is that no white male leftist who takes a blanket anti-PC or anti-woke stance — especially in mainstream media contexts — can expect to be trusted, because they are objectively treating their white male perspective as the point of neutrality from which they can hand down judgment of what activists and theorists of other groups should say and focus on.

How does one reconcile these two thoughts? The first step is to recognize that the second thought is more important, both ethically and strategically. Even if individual “woke” speech expectations are short-sighted or self-undermining, the blanket anti-woke screed objectively, performatively reinstates the power hierarchies that all leftists should be seeking to unravel. Especially given how often the anti-woke white male leftist has access to bigger platforms than the activists they’re critiquing, it is a clear example of punching down — when we presumably don’t want to punch our allies in any direction. Strategically speaking, it is more likely to give aid and comfort to our enemies than to somehow make leftist ideas more persuasive or leftist organizing more attractive.

It may well be the case that PC or woke language is holding back the left in this country, but I would humbly suggest that white men who want to be part of that strategic conversation should adopt the rule of first shutting the fuck up and listening. Learn to process your defensiveness and gut-level objections into sincere questions. If you get frustrated and need to vent, save it for the DMs. With time, you will realize that no one is mandating that you have to adapt your speech unconditionally to whatever the latest rando on Twitter demands. Doubtless we will all stumble as we seek to practice this spiritual discipline, but hopefully we will train ourselves to resist the urge to pitch op-eds to publications that are eager for anti-leftist content and would never consider publishing the perspectives of actual activists or organizers.

Beneath contempt

Every American public intellectual must eventually face a hard truth: American electoral politics are not worthy of sustained analysis. Only when placed in a broader context of economic transformations and extra-electoral struggles do they take on any genuine interest, and even then the strictly electoral aspect is bound to be the least compelling part of the narrative. Taken as a whole, our ruling classes are beneath contempt — an ensemble of short-sighted, corrupt mediocrities — and the few exceptions are basically a rounding error.

The response to such a dispiriting situation might seem obvious, namely, to avoid talking about or engaging with electoral politics unless strictly necessary. That difficulty, however, is that the whole of what passes for American public life is oriented around electoral politics. Policy decisions are normally discussed solely in terms of possible electoral strategies and outcomes, and even private conversations about politics tend to devolve into a binary choice between Democrats and Republicans. It is not enough for us to show up to vote — we must be perpetually campaigning for our preferred side, which means maintaining the party discipline of all those around us.

There is a difference between Republicans and Democrats. It is not as large as I wish it were, but it is large enough to make a difference and large enough to make the trouble of voting worth it for me as a harm reduction measure. Whenever there’s a primary, I vote for the left-most Democrat, and whenever there’s a general election, I vote for the Democrat. These elections happen, at most, once or twice a year, and they represent an important, but fundamentally uninteresting binary choice. No one needs the amount of political news the average American — much less the average “very online” American — consumes in order to make that choice. If the goal is to affect election outcomes, then we are all wasting an unfathomable amount of time, in the outer reaches of a region light-years from the point of diminishing returns.

We used to hear a lot in the early Trumpocene that we should not allow Trump’s latest antics to “distract us” from the truly important things we should be paying attention to. People seem to have grown tired of that rhetorical pose as it has become increasingly clear that there is no underlying agenda behind the antics — he really is as racist and callous and self-aggrandizing as he appears. The surface is the reality. As annoyed as I was by their rhetoric, though, I’d suggest that the distractionists actually did not go far enough: all of it is a “distraction,” none of it is real. Yes, it has real effects, and yes, it makes a difference. But all of our politicians are, with certain admirable but marginal exceptions, corrupt opportunists who are responding to forces more fundamental than those tracked by polling and pundits. The really interesting questions are why they act like they do, why our ramshackle apartheid “democracy” keeps producing these results, why the news media invests billions of dollars annually in convincing us that the petty grievances and bad-faith arguments of this class of sad losers is the most important and interesting thing in the world.

The challenge, though, is that to be heard at all in what we laughingly call the public sphere, the intellectual must — or at least feels they must — somehow contextualize their point in the struggle between the sad losers everyone hates. So that sucks.

Abolish the states!

As is well-known, the US Constitution includes two major institutions that do not operate according to the principle of majority rule. The first is the Senate, where both California and Wyoming receive the same representation despite their vast difference in population. The second is the Electoral College, which in our young century has twice delivered the presidency to the loser of the popular vote. Critics of these institutions emphasize their obvious anti-democratic character, while defenders point to the special role of the states in the federal structure set up by the Founders. Though the system does go against our majoritarian instincts, the story goes, these so-called “laboratories of democracy” are crucial to America’s unique form of constitutional democracy.

Lost in this debate between democratic intuitions and the Founders’ intentions is the empirical question of whether the states as they currently exist actually fulfill a legitimate role in our system. One way to answer that would be to ask what states would have to look like to justify providing them with special representation even if it meant overriding the popular majority at the federal level. Clearly the states would need to have robust and meaningful democratic legitimacy on their own. They would need to represent coherent communities with identifiable and distinctive interests and values, and they would need to display an engaged political culture among their citizens.

Though each of our existing states would fare differently, it is clear that almost no actual-existing state meets those minimal standards of democratic legitimacy. Continue reading “Abolish the states!”

Why no one can say Trump lost the election

On Election Day — you know, the day when millions of Americans showed up to stand in line and cast their votes — Hillary Clinton won a commanding plurality of the vote. The fact that Trump was installed as president despite losing the popular vote by 3 million votes is a profound injustice that delegitimates everything he has done and will do. The fact that the loser has been installed as president twice in as many decades, after a century where the Electoral College had been a purely empty formality, is a crisis and an outrage. We also know for a fact that the Republicans have rigged the vote for the House of Representatives so that Democrats would need to win a double-digit landslide to get even a narrow majority in that chamber. It so happens that the Republicans narrowly won the popular vote this time around, but they could have lost 10 more percentage points and still clung to power. And we can all surely recall when the Republicans stole a Supreme Court justice from Obama and installed one of their own choosing, after their illegitimate loser president was installed. All of this appears against the background of systematic voter suppression by Republicans, explicitly targetting racial minorities who tend to vote Democrat.

This means that all three branches of the US government, and the underlying electoral system, are operating in open defiance of the popular will. And all we hear about is how the Democrats need to change their strategy or message to start winning again. I share the view that the Democrats need to change their strategy and their message, but such commentary fails to grapple with the reality that they are facing. The system is rigged against them and is poised to grow even moreso if the Republicans manage to control a second round of redistricting and continue purging voter rolls.

But the Democrats can’t say that, because the Democrats can’t or won’t risk undermining the legitimacy of the system as such. In a very real sense, Democrats are no longer a political party. They are the party that is in favor of continuing to have constitutional structures and norms and something like the rule of law. They are the party of de-politicization, in an era when the Republicans are intent on politicizing literally every institutional lever of power until there is no remaining ground that is even nominally neutral. And this leads to obvious pathologies, where they avoid taking action that would look too “partisan” — for instance, prosecuting Bush-era torturers and war criminals, or alerting the public to Russian interference in the election as it was happening. So great is their commitment to institutional neutrality that they will not even use their institional power to counter obvious abuses by the other party.

Hence even if they are swept back into power, the Democrats have painted themselves into a corner. Any effort to restore the electoral system to neutrality will appear as a partisan power grab, given that the Democrats have failed to educate the public about the reality of gerrymandering and voter suppression. More generally, every time Democrats dutifully accept a new built-in advantage for Republicans, they set up a scenario where taking it away appears as an attempt to give an unfair advantage to Democrats. And so we are subject to an endless racheting up of Republican advantages and extremism, with Democrats occasionally sweeping in to clean up the worst messes caused by the other side — and being demonized for it.

Admittedly, there is a lot to be said for that option — even the thinnest veneer of legality holds open the prospect of taking back power peacefully, whereas delegitimating the system risks triggering a civil war that Democrats would surely lose. But you have to wonder how long a party organization can persist when its only apparent goal is to cover for the de facto tyranny of their opponents.

Marxism without Marxists

Reading over some of my old work on the theme of divine and revolutionary violence in Žižek today it struck me how odd it is that although his discussion of these themes relies very heavily on Benjamin’s Critique of Violence, whose discussion of the different forms of violence revolves around the different forms of strike and the different types of state repression of strikes, nowhere in Žižek’s own work does he mention the strike as a form of political action. Probably the closest he comes is in his repeated invocation of Bartleby the Scrivener’s one-man strike which, despite Žižek’s repeated appeal to its political efficacy, results not in any general transformation of Bartleby’s workplace but simply the reordering of precisely the same system in a different location – that is to say, Bartleby fails to effect any meaningful change because while he as an individual worker in an individual office refuses to work or to leave the building, there remain plenty of other workers and other offices. The only form of collective action Žižek seems able to imagine is totally spontaneous and unorganised  – the fictional refusal of the characters in Saramago’s Seeing to fill out their ballots, various riots which always, on Žižek’s reading, emerge out of nowhere – or organised around a single charismatic leader – here Gandhi is one of Žižek’s favoured examples, and again he focuses on classically liberal terrain, ‘consumer boycotts’. When he writes about the organised political action of the demonstrations in Ferguson following the death of Michael Brown he can’t recognise the role of collective organising at work, describing them in the face of evidence to the contrary as ‘“irrational” violent demonstrations with no concrete programmatic demands, sustained by just a vague call for justice’, and comparing them to divine violence in Benjamin’s sense as ‘means without ends, not part of a long-term strategy’ – suggesting that he doesn’t really understand the idea of the general strike which is so central to Benjamin’s discussion. As his use of Benjamin indicates, it’s clearly not that Žižek doesn’t read the work of actually existing Marxists, though he’s much less interested in Marxists in general than he is in Lacanians and Hegelians. But it’s a striking lacuna in his work, and more generally indicative of his limitations as a political theorist, especially of his inability to imagine the use of deliberate and organised collective action.

How will we know it’s over?

The Trump budget proposal is a nightmare — petty and vindictive, short-sighted and cruel. Inexpensive programs that literally save lives are being cut, apparently out of sheer spite. Surely, we are in the terminal phases of what I once called the society of go fuck yourself. Why do we need a travel ban? Why do we need to turn away refugees? The official reason is that they may pose a threat, but surely the real reason is that they are not our problem, so they can go fuck themselves. Similarly, why do we need to build a wall to keep out the Mexicans? Supposedly they’re stealing our jobs, leeching off our public services, and committing crimes. But come on: the real reason is that we don’t owe them anything and they can go fuck themselves.

All of these programs will thwart human potential at best and kill people at worst. Any idiot can draw those consequences, and my personal experience “interacting” with them has taught me that the license for cruelty is part of the libidinal charge of Trumpism for the most hardened followers. They will follow him to their death if he lets them hurt the people they hate along the way. The amount of pent up resentment and ugliness he has brought out into the open has already been more corrosive to our frayed social fabric than we can fully grasp.

But I still find myself holding out a small sliver of hope. Namely, I hope they don’t start publicly saying that the poor, elderly, and disabled should just die if they can’t fend for themselves. That is the logical implication of everything they’re doing. The most charitable spin is that they don’t want those people to die, but don’t actually care if they do. That’s where we objectively are as a nation, under the leadership of a cruel and vindictive man who has never let anyone trick him into doing anything kind or beneficial in his entire sick parody of a human life.

If they say it, though, that’s the end. Yes, people will recoil in outrage. Republicans who are only 95% right wing instead of 300% will distance themselves. Elzabeth Warren will get some good tweets out of it. But it’s a funny thing: once it appears on the CNN scroll, it’s a part of the public debate. It’s one position among others for the talking heads to debate. A society in which “the poor should just die” is one position among others — even if it’s an unpopular position that people argue passionately against! — is no longer a society. It’s a death camp waiting to happen.

“We could be heroes…”: The Deep State, the Media, and the Crisis of Legitimacy

Two fantasies have arisen in the wake of Trump’s unexpected ascension to the White House. The first is that the Deep State will save us. The second is that the media, fighting for its survival, will finally grow a spine and a conscience and, well, save us. Both fantasies are galling. Asking the CIA to save democracy is so ridiculous that I’m not even going to waste the effort of coming up with some clever analogy.

And the fact that CNN can portray itself as a heroic front of resistence makes me literally sick to my stomach. CNN has been a force for evil, full stop. Continue reading ““We could be heroes…”: The Deep State, the Media, and the Crisis of Legitimacy”