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In this vehement defence of democracy, Jacques Rancière explodes the complacency of Western politicians who pride themselves as the defenders of political freedom. As America and its allies use their military might in the misguided attempt to export a desiccated version democracy, and reactionary strands in mainstream political opinion abandon civil liberties, Rancière argues that true democracy—government by all—is held in profound contempt by the new ruling class. In a compelling and timely analysis, Hatred of Democracy rethinks the subversive power of the democratic ideal.
This intensely interesting—and troubling—book is the product of a lifetime of reflection and study of democracy. In it, John Lukacs addresses the questions of how our democracy has changed and why we have become vulnerable to the shallowest possible demagoguery. Lukacs contrasts the political systems, movements, and ideologies that have bedeviled the twentieth century: democracy, Liberalism, nationalism, fascism, Bolshevism, National Socialism, populism. Reflecting on American democracy, Lukacs describes its evolution from the eighteenth century to its current form—a dangerous and possibly irreversible populism. This involves, among other things, the predominance of popular sentiment over what used to be public opinion. This devolution has happened through the gigantic machinery of publicity, substituting propaganda—and entertainment—for knowledge, and ideology for a sense of history. It is a kind of populism that relies on nationalism and militarism to hold society together. Lukacs's observations are original, biting, timely, sure to inspire lively debate about the precarious state of American democracy today.
The reigning consensus holds that the combination of free markets and democracy would transform the third world and sweep away the ethnic hatred and religious zealotry associated with underdevelopment. In this revelatory investigation of the true impact of globalization, Yale Law School professor Amy Chua explains why many developing countries are in fact consumed by ethnic violence after adopting free market democracy. Chua shows how in non-Western countries around the globe, free markets have concentrated starkly disproportionate wealth in the hands of a resented ethnic minority. These “market-dominant minorities” – Chinese in Southeast Asia, Croatians in the former Yugoslavia, whites in Latin America and South Africa, Indians in East Africa, Lebanese in West Africa, Jews in post-communist Russia – become objects of violent hatred. At the same time, democracy empowers the impoverished majority, unleashing ethnic demagoguery, confiscation, and sometimes genocidal revenge. She also argues that the United States has become the world’s most visible market-dominant minority, a fact that helps explain the rising tide of anti-Americanism around the world. Chua is a friend of globalization, but she urges us to find ways to spread its benefits and curb its most destructive aspects.
How right-wing political entrepreneurs around the world use religious offense—both given and taken—to mobilize supporters and marginalize opponents. In the United States, elements of the religious right fuel fears of an existential Islamic threat, spreading anti-Muslim rhetoric into mainstream politics. In Indonesia, Muslim absolutists urge suppression of churches and minority sects, fostering a climate of rising intolerance. In India, Narendra Modi's radical supporters instigate communal riots and academic censorship in pursuit of their Hindu nationalist vision. Outbreaks of religious intolerance are usually assumed to be visceral and spontaneous. But in Hate Spin, Cherian George shows that they often involve sophisticated campaigns manufactured by political opportunists to mobilize supporters and marginalize opponents. Right-wing networks orchestrate the giving of offense and the taking of offense as instruments of identity politics, exploiting democratic space to promote agendas that undermine democratic values. George calls this strategy “hate spin”—a double-sided technique that combines hate speech (incitement through vilification) with manufactured offense-taking (the performing of righteous indignation). It is deployed in societies as diverse as Buddhist Myanmar and Orthodox Christian Russia. George looks at the world's three largest democracies, where intolerant groups within India's Hindu right, America's Christian right, and Indonesia's Muslim right are all accomplished users of hate spin. He also shows how the Internet and Google have opened up new opportunities for cross-border hate spin. George argues that governments must protect vulnerable communities by prohibiting calls to action that lead directly to discrimination and violence. But laws that try to protect believers' feelings against all provocative expression invariably backfire. They arm hate spin agents' offense-taking campaigns with legal ammunition. Anti-discrimination laws and a commitment to religious equality will protect communities more meaningfully than misguided attempts to insulate them from insult.
A bracingly provocative challenge to one of our most cherished ideas and institutions Most people believe democracy is a uniquely just form of government. They believe people have the right to an equal share of political power. And they believe that political participation is good for us—it empowers us, helps us get what we want, and tends to make us smarter, more virtuous, and more caring for one another. These are some of our most cherished ideas about democracy. But Jason Brennan says they are all wrong. In this trenchant book, Brennan argues that democracy should be judged by its results—and the results are not good enough. Just as defendants have a right to a fair trial, citizens have a right to competent government. But democracy is the rule of the ignorant and the irrational, and it all too often falls short. Furthermore, no one has a fundamental right to any share of political power, and exercising political power does most of us little good. On the contrary, a wide range of social science research shows that political participation and democratic deliberation actually tend to make people worse—more irrational, biased, and mean. Given this grim picture, Brennan argues that a new system of government—epistocracy, the rule of the knowledgeable—may be better than democracy, and that it's time to experiment and find out. A challenging critique of democracy and the first sustained defense of the rule of the knowledgeable, Against Democracy is essential reading for scholars and students of politics across the disciplines. Featuring a new preface that situates the book within the current political climate and discusses other alternatives beyond epistocracy, Against Democracy is a challenging critique of democracy and the first sustained defense of the rule of the knowledgeable.
NATIONAL BESTSELLER • "How did our democracy go wrong? This extraordinary document ... is Applebaum's answer." —Timothy Snyder, author of On Tyranny The Pulitzer Prize–winning historian explains, with electrifying clarity, why elites in democracies around the world are turning toward nationalism and authoritarianism. From the United States and Britain to continental Europe and beyond, liberal democracy is under siege, while authoritarianism is on the rise. In Twilight of Democracy, Anne Applebaum, an award-winning historian of Soviet atrocities who was one of the first American journalists to raise an alarm about antidemocratic trends in the West, explains the lure of nationalism and autocracy. In this captivating essay, she contends that political systems with radically simple beliefs are inherently appealing, especially when they benefit the loyal to the exclusion of everyone else. Elegantly written and urgently argued, Twilight of Democracy is a brilliant dissection of a world-shaking shift and a stirring glimpse of the road back to democratic values.
In the days and weeks following the tragic 2011 shooting of nineteen Arizonans, including congresswoman Gabrielle Giffords, there were a number of public discussions about the role that rhetoric might have played in this horrific event. In question was the use of violent and hateful rhetoric that has come to dominate American political discourse on television, on the radio, and at the podium. A number of more recent school shootings have given this debate a renewed sense of urgency, as have the continued use of violent metaphors in public address and the dishonorable state of America’s partisan gridlock. This conversation, unfortunately, has been complicated by a collective cultural numbness to violence. But that does not mean that fruitful conversations should not continue. In The Politics of Resentment, Jeremy Engels picks up this thread, examining the costs of violent political rhetoric for our society and the future of democracy. The Politics of Resentment traces the rise of especially violent rhetoric in American public discourse by investigating key events in American history. Engels analyzes how resentful rhetoric has long been used by public figures in order to achieve political ends. He goes on to show how a more devastating form of resentment started in the 1960s, dividing Americans on issues of structural inequalities and foreign policy. He discusses, for example, the rhetorical and political contexts that have made the mobilization of groups such as Nixon’s “silent majority” and the present Tea Party possible. Now, in an age of recession and sequestration, many Americans believe that they have been given a raw deal and experience feelings of injustice in reaction to events beyond individual control. With The Politics of Resentment, Engels wants to make these feelings of victimhood politically productive by challenging the toxic rhetoric that takes us there, by defusing it, and by enabling citizens to have the kinds of conversations we need to have in order to fight for life, liberty, and equality.
Axel Honneth is best known for his critique of modern society centered on a concept of recognition. Jacques Rancière has advanced an influential theory of modern politics based on disagreement. Underpinning their thought is a concern for the logics of exclusion and domination that structure contemporary societies. In a rare dialogue, these two philosophers explore the affinities and tensions between their perspectives to provoke new ideas for social and political change. Honneth sees modern society as a field in which the logic of recognition provides individuals with increasing possibilities for freedom and is a constant catalyst for transformation. Rancière sees the social as a policing order and the political as a force that must radically assert equality. Honneth claims Rancière's conception of the political lies outside of actual historical societies and involves a problematic desire for egalitarianism. Rancière argues that Honneth's theory of recognition relies on an overly substantial conception of identity and subjectivity. While impassioned, their exchange seeks to advance critical theory's political project by reconciling the rift between German and French post-Marxist traditions and proposing new frameworks for justice.
Every liberal democracy has laws or codes against hate speech—except the United States. For constitutionalists, regulation of hate speech violates the First Amendment and damages a free society. Against this absolutist view, Jeremy Waldron argues powerfully that hate speech should be regulated as part of our commitment to human dignity and to inclusion and respect for members of vulnerable minorities. Causing offense—by depicting a religious leader as a terrorist in a newspaper cartoon, for example—is not the same as launching a libelous attack on a group’s dignity, according to Waldron, and it lies outside the reach of law. But defamation of a minority group, through hate speech, undermines a public good that can and should be protected: the basic assurance of inclusion in society for all members. A social environment polluted by anti-gay leaflets, Nazi banners, and burning crosses sends an implicit message to the targets of such hatred: your security is uncertain and you can expect to face humiliation and discrimination when you leave your home. Free-speech advocates boast of despising what racists say but defending to the death their right to say it. Waldron finds this emphasis on intellectual resilience misguided and points instead to the threat hate speech poses to the lives, dignity, and reputations of minority members. Finding support for his view among philosophers of the Enlightenment, Waldron asks us to move beyond knee-jerk American exceptionalism in our debates over the serious consequences of hateful speech.
Adriel M. Trott reads Aristotle's Politics through the internal cause definition of nature to develop an active and inclusive account of politics.