The concept of the Left and the Right

A moderated panel
Platypus Review 68
July 4th, 2014
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Chris Cutrone|Nikos Malliaris|Samir Gandesha
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We are the 99%!

— Occupy Wall Street
(September 2011)
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The Left must define itself on the level of ideas, conceding that in many instances it will find itself in the minority.

— Leszek Kolakowski
“The concept of the Left”
(November 1958)
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The distinction of the Left and the Right was never clear. But following the failure of the Old Left, the relevance of these categories has increasingly ceased to be self-evident. In its place there has been a recurring declaration of the “end of ideology”; by 1960s intellectuals like Daniel Bell, 1980s postmodernists, and 1990s post-Left anarchism.

Yet in spite of the recurring death of ideology, the terms “Left” and “Right” seem to persist, albeit in a spectral manner. With the politics that attended the uprisings of 2011 — from the Arab Spring to Occupy — there seemed a sense that the left ideology has simultaneously become irrelevant and inescapable. While the call for democracy by the “99%” has its roots in the historical demands of the Left, these movements were notable to the extent that they were not led by left organizations. To many who participated in these movements, left politics seemed “purely ideological” and not a viable avenue to advance discontents. Now that this moment has passed there is a sense that the Right has prevailed, and even a sense of resignation, a sense that the Left was not really expected to be competitive.

This ambiance seems in contrast to the past. At the height of the New Left’s struggle to overcome the Old Left, the Polish Marxist Leszek Kolakowski declared that the concept of the Left “remained unclear.” In contrast to the ambivalence of the present, the act of clarifying the ambiguity of the Left seemed to have political stakes. The Left, he declared, could not be asserted by sociological divisions in society, but only by defining itself ever more precisely at the level of ideas. He was aware that the ideas generated by the Left, such as “freedom” and “equality,” could readily be appropriated by the Right, but they would only do so if they failed to be ruthlessly clarified. For Kolakowski the Old Communist Left had ceased to be Left and had become the Right precisely on the basis of its ideological inertia.

What does it mean today when the challenges to the status quo are no longer clearly identifiable as originating from the Left? While it seems implausible that Left ideology has been transcended because people still explain social currents in terms of Left and Right, there is a sense in the present that to end exploitation will demand a measure of realpolitik — a better tactical response — rather than ideological clarification. One has the uneasy feeling that existence of the Left and the right only persist by virtue of the fact the concept of the Left has somehow become settled, static, and trapped in history. But wouldn’t this be antithetical to any concept of the Left?

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Preliminary remarks

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Chris Cutrone:
 “The Concept of the Left” was published in English translation in 1968. Actually, the essay dates from the late fifties, and it was a response to the crackdown that came with the Khrushchev revelations. Most famously, there was an uprising in Hungary in 1956 after Khrushchev’s revelations about Stalin, but in fact there were attempts at liberalization in other parts of Eastern Europe, including Poland. Kolakowski participated in that, but also suffered the consequences of the reaction against it, and that’s what prompted him to write the essay. Much later, Kolakowski became a very virulent anti-Marxist. But in the late fifties, he’s still writing within the tradition of Marxism and drawing from the history of its controversies, specifically the revisionist dispute and the split with the Second International into the Third International.

Kolakowski wrote that the Left needs to be defined at the level of ideas rather than at the level of sociological groups. In other words, Left and Right don’t correspond to “workers” and “capitalists.” Rather, the Left is defined by its vision of the future, its utopianism, whereas the Right is defined by the absence of that, by opportunism. Very succinctly, Kolakowski said, “The Right doesn’t need ideas, it only needs tactics.” So what is the status of the ideas that would define the Left?

He says that the Left is characterized by an obscure and mysterious consciousness of history. The Left is concerned with the opening and furthering of possibilities, whereas the Right is about the foreclosure of those possibilities. The consciousness of those possibilities would be the ideology of the Left. Kolakowski’s use of the term “utopia,” when he says the Left is defined by utopia, is a rather peculiar and eccentric use of the term. It’s not a definite image of the future; it’s rather a sense of possibility — a consciousness of change. This might involve certain images of the future, but it’s not defined, for Kolakowski, by those images of the future. Left and Right are relative; there’s a spectrum that goes from a sense of possibility for change and ranges off to the Right with a foreclosure of those possibilities, which is what justifies opportunism and politics of pure tactics.

Another useful category that Kolakowski introduced is “crime.” He says politics cannot be fully extricated from crime, but the Left should be willing to call crime “crime,” whereas the Right needs to pretend that crimes are exigent necessities. In other words, the Left is concerned with distinguishing between true necessities and failures to meet those necessities, which is what political crime amounts to. So Kolakowski says that the Left cannot avoid committing crimes, but it can avoid failure to recognize them as crimes. In this respect, crimes would be compromises that foreclose possibilities — political failure is a crime. This is important, again, because the context in which he was writing was Stalinism, and Khrushchev’s revelation of Stalin’s crimes. In other words, Khrushchev’s concern was, “Okay, Stalin is dead and there’s been a struggle for power in his wake. How are we going to make sense of the past twenty or thirty years of history. What were the crimes that were committed?” The crimes that were committed in this respect were crimes against the revolution — crimes against freedom, crimes against the possibility of opening further possibilities for change. In this respect, the Left is concerned with freedom, and the Right is concerned with the disenchantment of freedom — the foreclosing of possibilities for freedom. Whereas the Left must believe in freedom, the Right does not. Hannah Arendt in the 1960s in On Revolution points out how remarkable it was that the language of freedom had dropped out of the Left already at that point.

Today, one of the reasons why Platypus says, “The Left is dead! Long live the Left!” is that the concept of freedom, and therefore the concept of the Left itself, has given way rather to concerns with social justice. Social justice can’t be about freedom because justice is about restoring the status quo ante, not advancing further possibilities. While we might say there can be no freedom without justice, we can say that there can be justice without freedom. When the avowed Left concerns itself not with freedom but with justice, it ceases to be a Left. That’s because pursuing a politics of justice would stand on different justifications than pursuing a politics of freedom — in the name of justice, crimes against freedom can be committed. Continue reading

Conclusion: The Truth of Liberalism

The world revolution of 1848 marked a turning point in the history of the Left.  By and large, the old political categories were thrown into crisis.  A number of the terms that had up to that point held common currency now proved to be utterly inadequate to the task of describing the social reality that emerged.  Just as 1789 had introduced a new vocabulary to European political discourse, so did 1848 refine and build upon this prior language of revolution.  Herein lies the root of Losurdo’s error: his misrecognition of the liberalism of the past as the liberalism of the present.  By reifying liberalism in its present, thoroughly reactionary form — particularly as the Austrian neoliberalism of Hayek and Mises[272] — Losurdo denies that it ever had a truly revolutionary role to play.  He equivocates on the issue of liberalism’s merits, offering only backhanded praise — expressing his admiration for its ability to “learn from its opponent” (i.e. radicalism)[273] and a vague appreciation for its doctrine of the limitation of state power.[274]  Certainly, there is no reason to prefer one historical definition of “liberalism” to another.  Yesterday’s liberalism should be afforded no special dignity over its present-day counterpart.  But since it is historical relationships that are at issue here, and not some transhistorical doctrine of politics that obtains past, present, and future, it is incumbent upon the historian to trace out its subtle mutations and shifts of meaning over time.  To try and extract some sort of immutable “essence” out of the multivalent historical significance of liberalism is a fruitless venture.  This means that one must pursue exactly the opposite method from the one implied by Losurdo’s insistent rhetorical repetition of the metaphysical question, “What is liberalism?”

Unfortunately, Losurdo is hardly alone in committing this fallacy.  Numerous leftish scholars and academics — such as C.B. Macpherson, Uday Singh Mehta, and Theodore Koditschek, to name a few — have offered similarly one-sided appraisals of liberalism’s legacy.  Their insensitivity to the variety of meanings “liberalism” historically possessed may be excused by the limited scope of their inquiries, however.  None, except for maybe Macpherson, has attempted to paint liberalism with such broad strokes as Losurdo.  Even then, Macpherson was mostly just interested in disavowing an earlier form of liberalism, so-called “possessive individualism,” the political theory of which had been expounded by primarily English philosophers from Hobbes to Locke.[275]  While he acknowledges that thinkers like Locke, Bentham, and James Mill understood the relation of capital to wage-labor better than their successors J.S. Mill and T.H. Green,[276] Macpherson clearly favors the latter two as providing a stronger ethical foundation for modern liberal-democracy.[277]  As for Mehta, his focus is clearly on a very specific phase of liberalism, a phase in which liberal politics became closely entwined with colonialism — namely, liberalism in power.  Though he does not delineate an explicit timeline of the phenomena he is investigating, the vast majority of Mehta’s source material dates from the second half of the nineteenth century.  Once again, this tends to confirm the periodization set forth in the present essay.  Most of the events Mehta deals with fall under the period of reactionary liberalism, from 1848 to 1873 or 1884, the period immediately following the moment liberalism first came into in crisis.[278]  Mehta suggests about as much by the subtitle of his book.[279]  Likewise, Koditschek’s study of Liberalism, Imperialism, and the Historical Imagination takes up “nineteenth-century visions of a greater Britain,” taking Mehta’s earlier research into the topic as its point of departure.[280]  Accordingly, he does not claim to have unearthed some hidden matrix of domination buried deep within the essence of liberalism.  Only Losurdo is sufficiently ambitious to attempt such a feat.

Oddly enough, it is Immanuel Wallerstein, who has been known to sometimes smooth over the subtler gradations separating one epoch from another, who proves himself the most perceptive here.  In his 1995 reflection on politics After Liberalism, he explains the complex web of concepts and meanings as they existed from the great French Revolution of 1789 up to the June insurrection of 1848.  Many of the distinctions that today are taken for granted, Wallerstein points out, emerged only subsequently.  He writes:

Liberalism was the ideological response to conservatism.  The very term liberal (in noun form)… emerged only in the first decade of the nineteenth century.  Generally speaking, in the period of 1848, there was a blurred field of persons who overtly (or covertly, in the case of the English) supported the ideals of the French Revolution.  The field included persons with such diverse labels as republicans, radicals, Jacobins, social reformers, socialists, and liberals.

In the world revolution of 1848, there were really only two camps, the Party of Order and the Party of Movement, representing, respectively, conservative and liberal ideology, or, if one wishes to use another terminology with origins in the French Revolution, the Right and the Left.  It was only after 1848 that socialism emerged as a truly distinctive ideology different from, and opposed to, liberalism.[281]

As Wallerstein makes clear, the paths of socialism and liberalism at this point — in 1848, that is — diverged.  What had been a more or less undifferentiated camp of opposition to the status quo was now rent asunder by the force of its own internal contradictions.  The familiar “trimodal” political constellation of conservatism — liberalism — socialism, as Wallerstein refers to it, crystallized in this moment.[282]  Against Losurdo’s contention that liberalism and radicalism arose out of completely separate and distinguishable streams of thought, the interpretation offered in this essay argues that these two political traditions share a common origin.  They only became identifiably distinct after the traditional order of the ancien régime seemed to have finally been vanquished.  Bourgeois liberal thought, which had up to that time opposed the system of legal privileges that existed in the old state apparatus — the Ständestaat, or “polity of estates”[283] — was forced to face up to its own internal antagonisms, now that the despotism of the clergy, the nobility, and absolute monarchy had been swept away.  Only then did liberalism turn reactionary, suppressing the further development of the freedoms it had helped bring into being.  This was Marx’s perspective as he expressed it in a letter written to Engels in 1854, just as he was reading the French liberal Augustin Thierry’s History of the Formation and Progress of the Third Estate.  Marx wrote to his friend:

A book that has interested me greatly is Thierry’s Histoire de la formation et du progrès du Tiers État.  It is strange how this gentleman, le père of the “class struggle” in French historiography, inveighs in his Preface against the “moderns” who, while also perceiving the antagonism between bourgeoisie and proletariat, purport to discover traces of such opposition as far back as the history of the tiers-état prior to 1789.  He is at great pains to show that the tiers-état comprises all social ranks and estates save the noblesse [the nobility or Second Estate] and clergé [the clergy or First Estate] and that the bourgeoisie plays the role of representative of all these other elements.  Quotes, for example, from Venetian embassy reports:

“These that call themselves the Estates of the realm are of three orders of persons, that of the clergy, of the nobility, and of the rest of those persons who, in common parlance, may be called the people.”  [Vol. 1, pg. 3].  Had M. Thierry read our stuff, he would know that the decisive opposition between bourgeoisie and peuple does not, of course, crystallize until the former ceases, as tiers-état, to oppose the clergé and the noblesse.  But as for the “racines dans l’histoired’un antagonisme né d’hier”[roots in history…of an antagonism born yesterday], his book provides the best proof that the origin of the “racines coincided with the origin of the tiers-état.[284]

What is perhaps most remarkable about Marx’s comments on Thierry’s text is the almost bemused sense of appreciation they seem to express toward the French liberal’s insights.  At the same time, they show none of the biting wit or withering condemnation that Marx typically unleashed upon authors whose works he criticized.  Instead, his attitude toward Thierry might even be characterized as forgiving, or at the very least understanding of the epistemic limitations of the historical epoch in which he was writing.  The tone of Marx’s criticisms here display his recognition of the fact that, in the words of Postone, “forms of consciousness and the very mode of their constitution vary historically and socially.”  As a result, Marx realized that “[e]ach social formation…requires its own epistemology.”[285]  To put it another way, Marx did not see his own work as a refutation of the arguments or ideas with which Thierry was grappling.  Rather, he understood his work to constitute a clarification of these same arguments and ideas. Spencer Leonard, in a recent paper he delivered on this topic, pointed out that “even before 1848, Marx and Engels saw that the fraught (and seemingly intractable) question of liberalism’s relationship to socialism had become ‘the true object of philosophy.’”[286]  In stressing this point, Leonard explained, he only meant “to emphasize what, in the long death-agony of Marxism, most Marxists fail to appreciate: namely, Marxism’s immanence to liberalism.”[287]

Socialism, or what may be called the truth of liberalism, thus did not simply represent the attempt to abolish bourgeois society.  To no less of an extent did socialism represent the attempt to realize bourgeois society’s nearly fathomless potential.  Marxism, as the most sophisticated and consistent expression of this attempt, may therefore be said to be classical liberalism’s truest heir.  By contrast, the various successor ideologies whose thought most superficially resembles the ideals of the old liberalism — Keynesian/Fordist liberalism and Austrian neoliberalism — should be regarded as the falsification of the old liberalism, no more than two different species of its untruth.  Returning to the question of what ever became of liberalism’s project of emancipation after 1848, or where its historic commitment to the advancement of libertarian and egalitarian principles went, the answer thus presents itself.  Forsaken by those who had called themselves liberals, liberalism’s emancipatory project fell to socialism, which thereby also inherited its commitment to advance the cause of liberty and equality throughout the world.  Not only this, however.  Marxian socialism aimed, moreover, to achieve these principles at a higher level than the founders of classical liberalism could have ever imagined.  This might seem to contradict the empirical fact that liberal freedoms, both positive and negative (ancient and modern), have been extended further today than at any prior point in history.  But this does nothing to change the fact that humanity remains unequal and unfree.  Even that which commonly passes for liberty or equality in the present proves woefully impoverished, a mere shadow of what these words once meant.  And insofar as Marxists today look with scorn upon the tradition of classical liberalism, they too pass into untruth.  Or, as Engels once put it in a rousing speech, recalling the great bourgeois revolutionaries of ages past: “If that mighty epoch, these iron characters, [do] not still tower over our mercenary world, then humanity must indeed despair.”[288]

Continue to Notes to “The Truth of Liberalism”