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 (7 page)
“I listen to talk radio,” Chomsky said. “I don’t want to hear Rush Limbaugh. I want to hear the people calling in. They are like Joe Stack. ‘What is happening to me? I have done all the right things. I am a God-fearing Christian. I work hard for my family. I have a gun. I believe in the values of the country, and my life is collapsing.’ ”
In works such as
On Power and Ideology and Manufacturing Consent
, Chomsky has, more than any other American intellectual, charted the downward spiral of the American political and economic system. He reminds us that genuine intellectual inquiry is always subversive. It challenges cultural and political assumptions. It critiques structures. It is relentlessly self-critical. It implodes the self-indulgent myths and stereotypes we use to aggrandize ourselves and ignore our complicity in acts of violence and oppression. And genuine inquiry always makes the powerful, as well as their liberal apologists, deeply uncomfortable.
On Power and Ideology and Manufacturing Consent
, Chomsky has, more than any other American intellectual, charted the downward spiral of the American political and economic system. He reminds us that genuine intellectual inquiry is always subversive. It challenges cultural and political assumptions. It critiques structures. It is relentlessly self-critical. It implodes the self-indulgent myths and stereotypes we use to aggrandize ourselves and ignore our complicity in acts of violence and oppression. And genuine inquiry always makes the powerful, as well as their liberal apologists, deeply uncomfortable.
Chomsky reserves his fiercest venom for members of the liberal class who serve as a smoke screen for the cruelty of unchecked capitalism and imperial war. He has consistently exposed their moral and intellectual posturing as a fraud. And this is why Chomsky is hated, and perhaps feared, more among liberals than among the right wing he also excoriates. When Christopher Hitchens decided to become a windup doll for the Bush administration after 9/11, one of the first things he did was write a vicious article attacking Chomsky. Hitchens, unlike most of the right-wing elites he served, knew which intellectual in America mattered.
“I don’t bother writing about Fox News,” Chomsky said:
It is too easy. What I talk about are the liberal intellectuals, the ones who portray themselves and perceive themselves as challenging power, as courageous, as standing up for truth and justice. They are basically the guardians of the faith. They set the limits. They tell us how far we can go. They say, ‘Look how courageous I am.’ But do not go one millimeter beyond that. At least for the educated sectors, they are the most dangerous in supporting power.
Because he steps outside of the clichéd demarcations of intellectual left and right, equally eschewing all ideologies, Chomsky has been crucial to American discourse for decades, from his work on the Vietnam War to his criticisms of the Obama administration. He stubbornly maintains his position as an iconoclast, one who distrusts power in any form. And he is one of the few voices that speak to the reality of war, the disastrous effects of imperial power, and the fact that, rather than promoting virtue or waging war based on good intentions, the permanent war economy is consuming and destroying innocent lives at home and abroad.
“Most intellectuals have a self-understanding of themselves as the conscience of humanity,” said the Middle East scholar Norman Finkelstein, a former student of Chomsky’s:
They revel in and admire someone like Václav Havel. Chomsky is contemptuous of Havel. Chomsky embraces the Julien Benda view of the world. There are two sets of principles. They are the principles of power and privilege and the principles of truth and justice. If you pursue truth and justice, it will always mean a diminution of power and privilege. If you pursue power and privilege it will always be at the expense of truth and justice. Benda says that the credo of any true intellectual has to be, as Christ said, “My kingdom is not of this world.” Chomsky exposes the pretenses of those who claim to be the bearers of truth and justice. He shows that in fact these intellectuals are the bearers of power and privilege and all the evil that attends it.
15
“I try to encourage people to think for themselves, to question standard assumptions,” Chomsky said when asked about his goals:
Don’t take assumptions for granted. Begin by taking a skeptical attitude toward anything that is conventional wisdom. Make it justify itself. It usually can’t. Be willing to ask questions about what is taken for granted. Try to think things through for yourself. There is plenty of information. You have got to learn how to judge, evaluate, and compare it with other things. You have to take some things on trust or you can’t survive. But if there is something significant and important, don’t take it on trust. As soon as you read anything that is anonymous, you should immediately distrust it. If you read in the newspapers that Iran is defying the international community, ask, “Who is the international community?” India is opposed to sanctions. China is opposed to sanctions. Brazil is opposed to sanctions. The Non-Aligned Movement is vigorously opposed to sanctions and has been for years. Who is the international community? It is Washington and anyone who happens to agree with it. You can figure that out, but you have to do work. It is the same on issue after issue.
Chomsky’s courage to speak on behalf of those whose suffering is minimized or ignored in mass culture, such as the Palestinians, is an example for anyone searching for models of the moral life. Perhaps even more than his scholarship, his example of moral independence sustains all those who defy the cant of the crowd, and that of the liberal class, to speak the truth.
The role of the liberal class in defending the purportedly good intentions of the power elite was on public display in 1985, when
Foreign Affairs
published a tenth-anniversary retrospective on the Vietnam War. The liberals in the magazine, writers such as David Fromkin and James Chace, argued that the military intervention in Vietnam was “predicated on the view that the United States has a duty to look beyond its purely national interests,” and that, pursuant to its “global responsibilities,” the United States must “serve the interests of mankind.” In moral terms, in other words, the intent of the military intervention was good. It was correct to oppose “communist aggression” by the Vietnamese. But the war, these liberals argued, was ultimately wrong because it was impractical, because “our side was likely to lose.” The liberal class critiqued the war on practical but not moral grounds. They were countered by the militarists who argued that with more resolve the North Vietnamese could have been defeated on the battlefield. The virtues of the nation, even in an act of war, are sacrosanct. The liberal class cannot question these virtues and remain within the circles of the power elite.
16
Foreign Affairs
published a tenth-anniversary retrospective on the Vietnam War. The liberals in the magazine, writers such as David Fromkin and James Chace, argued that the military intervention in Vietnam was “predicated on the view that the United States has a duty to look beyond its purely national interests,” and that, pursuant to its “global responsibilities,” the United States must “serve the interests of mankind.” In moral terms, in other words, the intent of the military intervention was good. It was correct to oppose “communist aggression” by the Vietnamese. But the war, these liberals argued, was ultimately wrong because it was impractical, because “our side was likely to lose.” The liberal class critiqued the war on practical but not moral grounds. They were countered by the militarists who argued that with more resolve the North Vietnamese could have been defeated on the battlefield. The virtues of the nation, even in an act of war, are sacrosanct. The liberal class cannot question these virtues and remain within the circles of the power elite.
16
The same scenario was played out in the wars in Iraq and Afghanistan. David Remnick, the editor of the
New Yorker
, and Bill Keller, a columnist for the
New York Times
and later the paper’s executive editor, along with Michael Ignatieff, the former director of the Carr Center for Human Rights Policy at Harvard and current head of the Labor Party in Canada, joined Leon Wieseltier, along with academics such as Jean Bethke Elshtain of the University of Chicago Divinity School, Michael Walzer of the Institute for Advanced Study in Princeton, and Anne-Marie Slaughter at Princeton’s Woodrow Wilson School of Public and International Affairs, to become self-described “reluctant hawks.” The
New Republic
’s Peter Beinart, joining the calls for war by the liberal class, wrote a book called
The Good Fight: Why Liberals—and Only Liberals—Can Win the War on Terror and Make America Great Again
.
New Yorker
, and Bill Keller, a columnist for the
New York Times
and later the paper’s executive editor, along with Michael Ignatieff, the former director of the Carr Center for Human Rights Policy at Harvard and current head of the Labor Party in Canada, joined Leon Wieseltier, along with academics such as Jean Bethke Elshtain of the University of Chicago Divinity School, Michael Walzer of the Institute for Advanced Study in Princeton, and Anne-Marie Slaughter at Princeton’s Woodrow Wilson School of Public and International Affairs, to become self-described “reluctant hawks.” The
New Republic
’s Peter Beinart, joining the calls for war by the liberal class, wrote a book called
The Good Fight: Why Liberals—and Only Liberals—Can Win the War on Terror and Make America Great Again
.
At the start of the war, Slaughter, then dean of the Woodrow Wilson School and president of the American Society of International Law (as of this writing, she is now director of Policy Planning for the U.S. Department of State), wrote in
Foreign Affairs
that “the world cannot afford to look the other way when faced with the prospect, as in Iraq, of a brutal ruler acquiring nuclear weapons or other weapons of mass destruction”:
Foreign Affairs
that “the world cannot afford to look the other way when faced with the prospect, as in Iraq, of a brutal ruler acquiring nuclear weapons or other weapons of mass destruction”:
Addressing this danger requires a different strategy, one that maximizes the chances of early and effective collective action. In this regard, and in comparison to the changes that are taking place in the area of intervention for the purposes of humanitarian protection, the biggest problem with the Bush preemption strategy may be that it does not go far enough.
17
Ignatieff told the
Guardian
newspaper at the start of the war:
Guardian
newspaper at the start of the war:
I still think that Bush is right when he says Iraq would be better off if Saddam were disarmed and, if necessary, replaced by force. . . . Ideology cannot help us here. In the weeks and years ahead, the choices are not about who we are or what company we should keep nor even about what we think America is or should be. They are about what risks are worth running, when our safety depends on the answer, and when the freedom of 25 million people hangs in the balance.
18
Ignatieff, defending the invasion on National Public Radio’s
Fresh Air with Terry Gross
in March 2003, laid out the classic arguments of the liberal class. He insisted that war was a humanitarian action, that he supported the war with a heavy heart, but that there was no other option. This humanitarian and moral coloring to war, the insistence that the motives of the war-makers is virtuous, is the primary function of the liberal class, the reason the power elite tolerates its existence.
Fresh Air with Terry Gross
in March 2003, laid out the classic arguments of the liberal class. He insisted that war was a humanitarian action, that he supported the war with a heavy heart, but that there was no other option. This humanitarian and moral coloring to war, the insistence that the motives of the war-makers is virtuous, is the primary function of the liberal class, the reason the power elite tolerates its existence.
The liberal class played the same function during the war in Vietnam. War becomes a necessary evil. The rhetoric of the liberal class, however, mocks the brutal reality of war. Most liberals, including Ignatieff, have never been in combat. Their children rarely serve in the military. They neither know nor understand the destructive power of modern weaponry or the propensity on the part of armed combatants, whose fear and paranoia are raised to a fever pitch, to shoot any person, armed or unarmed, or obliterate whole villages in air strikes, if they feel threatened. Ignatieff’s assertion at the time that “the only real chance that Iraq has to become a decent society is through American force of arms” is, when juxtaposed with the reality of industrial warfare, little different from the cruder propaganda disseminated by the Bush White House.
19
He and the liberal class joined the Bush administration in carrying out a project that under international law was illegal and resulted in the deaths of hundreds of thousands of Iraqis, far more than had ever been slaughtered by Saddam Hussein, and thousands more Afghani and Pakistani civilians. The wars in the Middle East have also driven several million Iraqis, Pakistanis, and Afghanis into squalid displacement and refugee camps. War and violence, as instruments of virtue, are a contradiction in terms. But you can’t fully grasp this unless you have been in combat, and combat is something the liberal class has been able to hand off to the working class since World War II.
19
He and the liberal class joined the Bush administration in carrying out a project that under international law was illegal and resulted in the deaths of hundreds of thousands of Iraqis, far more than had ever been slaughtered by Saddam Hussein, and thousands more Afghani and Pakistani civilians. The wars in the Middle East have also driven several million Iraqis, Pakistanis, and Afghanis into squalid displacement and refugee camps. War and violence, as instruments of virtue, are a contradiction in terms. But you can’t fully grasp this unless you have been in combat, and combat is something the liberal class has been able to hand off to the working class since World War II.
The solitary voices of dissent that condemned the war at its inception were attacked as fiercely by the liberal class as by the right wing. When documentary filmmaker Michael Moore accepted the Oscar for his film
Bowling for Columbine
on March 23, 2003, he used the occasion to denounce the war, which had begun a few days earlier, as well as the legitimacy of the Bush presidency.
Bowling for Columbine
on March 23, 2003, he used the occasion to denounce the war, which had begun a few days earlier, as well as the legitimacy of the Bush presidency.
“We live in a fictitious time,” Moore, dressed in an ill-fitting tuxedo, told an increasingly hostile audience:
We live in a time when we have fictitious election results that elect a fictitious president. We live in a time where we have a man sending us to war for fictitious reasons, whether it is the fiction of duct tape or Orange Alerts. We are against this war, Mr. Bush. Shame on you, Mr. Bush! Shame on you!
20
Moore was booed and jeered. He told me he skipped the after-parties and spent the night alone in his hotel room, flipping through channels on which commentators, which included liberal pundits such as Al Franken and Keith Olbermann, unleashed vicious denunciations against him. Moore had crossed the parameters drawn by the power elite. Liberals, in denouncing him, fulfilled their political role. They discredited Moore because he did not obey the rules. And they did it with enthusiasm. Moore was portrayed as a “far-left” radical who needed to be escorted off the premises.
“American liberal intellectuals take special pride in their ‘toughmindedness, ’ in their success in casting aside the illusions and myths of the old left, for these same ‘tough’ new liberals reproduce some of that old left’s worst characteristics,” Tony Judt wrote in the
London Review of Books
:
London Review of Books
:
They may see themselves as having migrated to the opposite shore; but they display precisely the same mixture of dogmatic faith and cultural provincialism, not to mention the exuberant enthusiasm for violent political transformation at other people’s expense, that marked their fellow-traveling predecessors across the Cold War ideological divide. The value of such persons to ambitious, radical regimes is an old story. Indeed, intellectual camp followers of this kind were first identified by Lenin himself, who coined the term that still describes them best. Today, America’s liberal armchair warriors are the “useful idiots” of the War on Terror.
21
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