Read Death of the Liberal Class Online
Authors: Chris Hedges
Tags: #Political Culture, #Political Ideologies, #General, #Conservatism & Liberalism, #Political Science, #Liberalism
Death of the Liberal Class (15 page)
The war launched the destruction of American cultures—for we once had distinct regional cultures—through mass communication. It would turn consumption into an inner compulsion and eradicate difference. Old values of thrift, regional identity that had its own iconography, aesthetic expression and history, diverse immigrant traditions, self-sufficiency, and a press that was decentralized to provide citizens with a voice in their communities, were destroyed by corporate culture. New desires and habits were implanted by corporate advertisers to replace the old. Individual frustrations and discontents could be solved, corporate culture assured the populace, through the wonders of consumerism and cultural homogenization. American culture, or cultures, were replaced with junk culture and junk politics. And now, standing on the cultural ash heap, we survey the ruin. The slogans of advertising and mass culture have became the common idiom, robbing citizens of the language to make sense of the destruction. Manufactured commodity culture became American culture. As newspapers consolidated into chains, local and independent voices were silenced. The shift in the press from hatred toward the Hun to hatred toward the Red was seamless. Initial propaganda tied communists to the German war machine. On June 15, 1919, the
New York Times
summed up a Senate investigation into communism in which one anticommunist witness after another assured senators that Lenin and Trotsky were German agents and Germany had underwritten the Soviet revolution. “Experts” testified that the new Soviet regime enthusiastically supported “free-love” clinics and were “anti-Christ.” One witness, Reverend George Simons, told the committee that “more than half of the agitators in the so-called Bolshevik revolution were Yiddish” and most of these “apostate Jews” had come from Manhattan’s Lower East Side. Simons also assured the committee that the revolution had been financed by Germany, leading Senator Lee Overman of North Carolina to state that “it would be a very remarkable thing if the Bolshevik movement started in this country, financed by Germans, would it not?” Senator William King of Utah asked the same witness whether the Bolsheviks, “the males, rape and ravish and despoil women at will?” “They certainly do,” was the answer. They are, Simons said, “the dirtiest dogs” he had ever seen in his life.
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The testimony was as fantastic and absurd as the host of manufactured atrocity stories of German soldiers entering convents to rape nuns, but it and disinformation like it galvanized the country into political passivity. The later anticommunist witch hunts differed little in their simplicity or crudity.
New York Times
summed up a Senate investigation into communism in which one anticommunist witness after another assured senators that Lenin and Trotsky were German agents and Germany had underwritten the Soviet revolution. “Experts” testified that the new Soviet regime enthusiastically supported “free-love” clinics and were “anti-Christ.” One witness, Reverend George Simons, told the committee that “more than half of the agitators in the so-called Bolshevik revolution were Yiddish” and most of these “apostate Jews” had come from Manhattan’s Lower East Side. Simons also assured the committee that the revolution had been financed by Germany, leading Senator Lee Overman of North Carolina to state that “it would be a very remarkable thing if the Bolshevik movement started in this country, financed by Germans, would it not?” Senator William King of Utah asked the same witness whether the Bolsheviks, “the males, rape and ravish and despoil women at will?” “They certainly do,” was the answer. They are, Simons said, “the dirtiest dogs” he had ever seen in his life.
21
The testimony was as fantastic and absurd as the host of manufactured atrocity stories of German soldiers entering convents to rape nuns, but it and disinformation like it galvanized the country into political passivity. The later anticommunist witch hunts differed little in their simplicity or crudity.
The
Times
summarized the committee’s eight months of investigations with the headline “Senators Tell What Bolshevism in America Means.” The newspaper reproduced from the report 29 “salient features which constitute the program of Bolshevism as it exists to-day in Russia and is presented to the rest of the world as a panacea for all ills.” These included “the confiscation of all factories, mills, mines and industrial institutions and the delivery of the control and operation thereof to the employees therein”; “the absolute separation of churches and schools”; “the establishment, through marriage and divorce laws, of a method for the legalization of prostitution, when the same is engaged in by consent of the parties”; “the refusal to recognize the existence of God in its governmental and judicial proceedings”; and “the conferring of the rights of citizenship on aliens without regard to length of residence or intelligence.”
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Times
summarized the committee’s eight months of investigations with the headline “Senators Tell What Bolshevism in America Means.” The newspaper reproduced from the report 29 “salient features which constitute the program of Bolshevism as it exists to-day in Russia and is presented to the rest of the world as a panacea for all ills.” These included “the confiscation of all factories, mills, mines and industrial institutions and the delivery of the control and operation thereof to the employees therein”; “the absolute separation of churches and schools”; “the establishment, through marriage and divorce laws, of a method for the legalization of prostitution, when the same is engaged in by consent of the parties”; “the refusal to recognize the existence of God in its governmental and judicial proceedings”; and “the conferring of the rights of citizenship on aliens without regard to length of residence or intelligence.”
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Civil and political discourse became poisoned by loyalty oaths, spy paranoia, and distrust of dissent. This manufactured fear used appeals to internal and external threats to persuade the country that it should devote a staggering half of all government spending to defense following World War II, and pour billions more into its intelligence service to prop up heinous dictators in Latin America, the Middle East, Asia, and Africa in the name of the battle worldwide against communism. The quaint literary serials, poems, local reports, town debates, and other forms of popular expression that had once been so prominent in the press, vanished from the pages of mass-produced newspapers. It was replaced by celebrity gossip; the new, angry rhetoric of the Cold War; and nationally syndicated columns. The papers became as commercialized and centralized as the rest of mass culture.
The business of mass propaganda brought vast sums of advertising revenue to all organs of mass communication. But corporate and government propaganda sharply narrowed the parameters of acceptable debate. It began the consolidation of the press by huge corporations that would end with nearly everything we see, hear, and read disseminated from roughly a half dozen corporations such as Viacom, Disney, General Electric, and Murdoch’s News Corporation. And it turned news into the elite’s echo chamber.
Liberal and radical movements at the turn of the twentieth century subscribed to the fiction that human diligence, moral probity, and reform, coupled with advances in science and technology, could combine to create a utopia on earth. It was, as the historian Sidney Pollard wrote, “the assumption that a pattern of change exists in this history of mankind . . . that it consists of irreversible changes in one direction only, and that this direction is towards improvement.”
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No longer would the poor have to wait for heaven. Justice and prosperity would arrive through human institutions.
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No longer would the poor have to wait for heaven. Justice and prosperity would arrive through human institutions.
The liberal class—buoyed by the rise of an independent press, militant labor unions, workers’ houses, antipoverty campaigns, and the rising prosperity of the country bequeathed by the industrial revolution—embraced institutions, and especially the state, as tools for progress. This faith created a new form of liberalism that departed from “classical liberalism.” While these two belief systems shared some of the same characteristics, including a respect for individual rights, the new liberal class was and remains distinctly utopian. It places its faith in practical state reforms to achieve a just society. Classical liberalism, while it embraced the goals of the Enlightenment, was colored by a healthy dose of skepticism about human perfectibility and acutely aware of the nature and potency of evil. Modern liberalism lost this awareness. Human institutions and government were seen as mechanisms that, under the right control, would inevitably better humankind.
Faith in human institutions was at the core of the Social Gospel, a Christian movement articulated at the turn of the century in books such as
Christianity and the Social Crisis
, published in 1907, and
Theology for the Social Gospel,
published a decade later, both of them written by the leading proponent of the movement, Walter Rauschenbusch. The Social Gospel replaced a preoccupation with damnation and sin with a belief in human progress. It spawned the Chautauqua movement, which had hundreds of chapters across the country. Chautauquan communities supported labor unions, collective bargaining, social services for the poor, hygiene programs, and universal education, although the movement was not free from many of the prejudices of its age and excluded Roman Catholics and African Americans. Organizations such as the Labor Temple in New York City, the University Settlement House in Chicago, and Washington Gladden’s crusades to better the working conditions in Columbus, Ohio, were part of this intoxicating fusion of religion and reform, the Christian churches’ version of the liberal class belief in the power of reform and human progress through good government. The Reverend Josiah Strong’s declamation “that Christ came not only to save individual souls, but society” turned churches into temperance societies, labor halls, and soup kitchens. Salvation could be achieved through human agencies. The Social Gospel secularized traditional Christian eschatology and fused it with the utopian visions of material progress embraced by the wider liberal class.
Christianity and the Social Crisis
, published in 1907, and
Theology for the Social Gospel,
published a decade later, both of them written by the leading proponent of the movement, Walter Rauschenbusch. The Social Gospel replaced a preoccupation with damnation and sin with a belief in human progress. It spawned the Chautauqua movement, which had hundreds of chapters across the country. Chautauquan communities supported labor unions, collective bargaining, social services for the poor, hygiene programs, and universal education, although the movement was not free from many of the prejudices of its age and excluded Roman Catholics and African Americans. Organizations such as the Labor Temple in New York City, the University Settlement House in Chicago, and Washington Gladden’s crusades to better the working conditions in Columbus, Ohio, were part of this intoxicating fusion of religion and reform, the Christian churches’ version of the liberal class belief in the power of reform and human progress through good government. The Reverend Josiah Strong’s declamation “that Christ came not only to save individual souls, but society” turned churches into temperance societies, labor halls, and soup kitchens. Salvation could be achieved through human agencies. The Social Gospel secularized traditional Christian eschatology and fused it with the utopian visions of material progress embraced by the wider liberal class.
The years before World War I had offered hope to liberal reformers. It was Ida Tarbell who in 1902 exposed the ruthless business practices of John D. Rockefeller and Standard Oil in
McClure’s Magazine
. Her series, later published as a book, fueled a public outcry against Standard Oil. It was an important factor in the U.S. government’s antitrust actions against the Standard Oil Trust, which eventually led to its breakup in 1911. Samuel Hopkins Adams, a contemporary of Tarbell, wrote a series of eleven articles for
Collier’s
in 1905 called “The Great American Fraud.” He exposed many of the false claims made by the manufacturers of patent medicines. Adams found that in some cases these medicines damaged people’s health. The series led to the passage of the 1906 Pure Food and Drug Act. Upton Sinclair’s exposé of inhumane conditions in the Chicago stockyards in 1906 in his muckraking novel
The Jungle
led to the passage of the 1906 Pure Food and Drug Act and the Meat Inspection Act. These exposés, which included Lincoln Steffens’ exposure of municipal corruption, dovetailed neatly into the demands of those in the Social Gospel movement, labor unions, the progressive wing of the Democratic Party, or university sociology departments, which, when they were founded, focused on practical steps toward social reform.
McClure’s Magazine
. Her series, later published as a book, fueled a public outcry against Standard Oil. It was an important factor in the U.S. government’s antitrust actions against the Standard Oil Trust, which eventually led to its breakup in 1911. Samuel Hopkins Adams, a contemporary of Tarbell, wrote a series of eleven articles for
Collier’s
in 1905 called “The Great American Fraud.” He exposed many of the false claims made by the manufacturers of patent medicines. Adams found that in some cases these medicines damaged people’s health. The series led to the passage of the 1906 Pure Food and Drug Act. Upton Sinclair’s exposé of inhumane conditions in the Chicago stockyards in 1906 in his muckraking novel
The Jungle
led to the passage of the 1906 Pure Food and Drug Act and the Meat Inspection Act. These exposés, which included Lincoln Steffens’ exposure of municipal corruption, dovetailed neatly into the demands of those in the Social Gospel movement, labor unions, the progressive wing of the Democratic Party, or university sociology departments, which, when they were founded, focused on practical steps toward social reform.
The muckrakers and the Social Gospel reformers had been joined by militant labor organizations, including the anarcho-syndicalism of the IWW or Wobblies, which organized strikes by unskilled workers in New England textile mills, the Minnesota iron mines, and the steel industry in Pennsylvania. Before the war, the Wobblies led hundreds of thousands of industrial workers on walkouts. They conceived of themselves not simply as a union but a revolutionary movement. The Wobblies, unlike most other unions, included women, immigrants, and African Americans. They preached an uncompromising class struggle, as the movement’s legendary leader, Bill Haywood, told delegates at the founding convention in 1905:
Fellow workers, this is the Continental Congress of the working class. We are here to confederate the workers of this country into a working class movement that shall have for its purpose the emancipation of the working class from the slave bondage of capitalism. . . . The aims and objects of this organization should be to put the working class in possession of the economic power, the means of life, in control of production and distribution, without regard to capitalist masters.
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Socialism had wide appeal. Debs pulled a million votes in 1912. The Socialist Party printed twenty-nine English and twenty-two foreign-language weeklies, serving immigrant communities that diligently protected their languages and cultures. The party also published three English and six foreign language dailies. The United Mine Workers was primarily socialist. And Socialists were elected to Congress and became mayors in about a dozen major cities. The Socialists came close to defeating Samuel Gompers for the presidency of the American Federation of Labor.
And then, with war declared, it was over. Dwight Macdonald noted gloomily that “American radicalism was making great strides right up to 1914; the war was the rock on which it shattered.”
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The cultural and social transformation, captured in E.P. Thompson’s essay “Time, Work-Discipline, and Industrial Capitalism,” following the war was much more than the embrace of an economic system or the triumph of undiluted nationalism. It was, as Thompson pointed out, part of a revolutionary reinterpretation of reality. It marked the ascendancy of mass propaganda and mass culture. Richard Sennet, in
The Fall of the Public Man
, targeted the rise of mass culture as one of the prime forces behind what he termed a new “collective personality . . . generated by a common fantasy.” And the century’s great propagandists would not only agree, but add to Sennet’s argument that those who could manipulate and disseminate those fantasies could determine the directions taken and the opinions embraced by the “collective personality.”
The Fall of the Public Man
, targeted the rise of mass culture as one of the prime forces behind what he termed a new “collective personality . . . generated by a common fantasy.” And the century’s great propagandists would not only agree, but add to Sennet’s argument that those who could manipulate and disseminate those fantasies could determine the directions taken and the opinions embraced by the “collective personality.”
The suicidal impulses and industrial slaughter of World War I mocked the utopian vision of a heaven on earth and the inevitability of human progress embraced by the Social Gospel. The Swiss theologian Karl Barth, in
The Epistle to the Romans
(
Der Römerbrief
), published in 1918, tore apart the Social Gospel’s naïve belief that human beings could link the will of God to human endeavors. Christians, Barth argued, could neither envision nor create the kingdom of heaven on earth. The liberal church never found an adequate response to Barth’s critique. It retreated into a vague embrace of humanism and self-absorbed forms of spirituality.
The Epistle to the Romans
(
Der Römerbrief
), published in 1918, tore apart the Social Gospel’s naïve belief that human beings could link the will of God to human endeavors. Christians, Barth argued, could neither envision nor create the kingdom of heaven on earth. The liberal church never found an adequate response to Barth’s critique. It retreated into a vague embrace of humanism and self-absorbed forms of spirituality.
After the war, as Stuart Ewen told me when we met in New York, all systems of public discourse, communication and expression were “systematically designed to avoid including any information or knowledge that might encourage people to evaluate the situation.” Mass propaganda obliterated an informed public. “Except for those who seek out information internationally or through nontraditional sources,” Ewen lamented, “the entire picture of the universe that is provided to people is one reduced to a comic strip.”
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