- Federal-republican security versus democratic peace (pdf) Daniel Deudney, EJIR
- Republics in the New World (don’t forget about the Cherokee) John Majewski, TIR
- Fresh air and fascism in the Bavarian Alps Lucy Lethbridge, Spectator
- After Christendom Frederick Christian Bauerschmidt, Commonweal
Are you a racist?
Anyone can feel free to answer this question any way it/she/he wishes; they wish. And that’s the problem. In this short essay, I aim first to do a little vocabulary house-keeping. Second, I try to trace three distinct origins of racism. I operate from thin authority. My main sources are sundry un-methodical readings, especially on slavery, spread over fifty years, and my amazingly clear recollection of lectures by my late teacher at Stanford, St. Clair Drake, in the sixties. (He was the author of Black Metropolis among other major contributions.) I also rely on equally vivid memories of casual conversations with that master storyteller. Here you have it. I am trying to plagiarize the pioneer St. Clair Drake. I believe the attempt would please him though possibly not the results.
Feel free to reject everything I say below. If nothing else, it might make you feel good. If you are one of the few liberals still reading me, be my guest and get exercised. Besides, I am an old white man! Why grant me any credence?
That’s on the one hand. On the other hand, in these days (2020) obsessed with racism, I never see or hear the basic ideas about racism set down below expressed in the media, in reviews or on-line although they are substantially more productive than what’s actually around. I mean that they help arrive at a clearer and richer understanding of racism.
If you find this brief essay even a little useful, think of sharing it. Thank you.
“Racism” is a poor word because today, it refers at once to thoughts, attitudes, feeling, and also to actions and policies. Among the latter, it concerns both individual actions and collective actions, and even policies. Some of the policies may be considered to be included in so-called “systemic racism” about which I wrote in my essay “Systemic Racism: a Rationalist Take.”
The mishmash between what’s in the heads of people and what they actually do is regrettable on two grounds. First, the path from individual belief, individual thoughts, individual attitudes, on the one hand, to individual action, on the other is not straightforward. My beliefs are not always a great predictor of my actions because reality tends to interfere with pure intent.
Second, collective action and, a fortiori policies, rarely looks like the simple addition of individual actions. People act differently in the presence of others than they do alone. Groups (loosely defined) are capable of greater invention than are individuals. Individuals in a group both inspire and censor one another; they even complete one another’s thoughts; the ones often give the others courage to proceed further.
This piece is about racism, the understanding, the attitudes, the collection of beliefs which predispose individuals and groups to thinking of others as inferior and/or unlikable on the basis of some physical characteristics. As I said, racism so defined can be held individually or collectively. Thus, this essay is deliberately not about actions, program, failures to act inspired by racism, the attitude. That’s another topic others can write about.
Fear and loathing of the unknown
Many people seem to assume that racial prejudice is a natural condition that can be fought in simple ways. Others, on the contrary, see it as ineradicable. Perhaps it all depends on the source of racism. The word mean prejudgment about a person’s character and abilities based on persistent physical traits that are genetically transmitted. Thus, dislike of that other guy wearing a ridiculous blue hat does not count; neither does hostility toward one sex or the other (or the other?). I think both assumptions above – racism as natural and as ineradicable – are partly but only partly true. My teacher St. Clair Drake explained to me once, standing in the aisle of a Palo Alto bookstore, that there are three separate kinds of racial prejudice, of racism, with distinct sources.
The first kind of racism is rooted in fear of the unknown or of the unfamiliar. This is probably hard-wired; it’s human nature. It would be a good asset to have for the naked, fairly slow apes that we were for a long time. Unfamiliar creature? Move away; grab a rock. After all, those who look like you are usually not dangerous enemies; those who don’t, you don’t know and why take a risk?
Anecdote: A long time ago, I was acting the discreet tourist in a big Senegalese fishing village. I met a local guy about my age (then). We had tea together, talked about fishing. He asked me if I wanted to see his nearby house. We walked for about five minute to a round adobe construction covered in thatch. He motioned me inside where it was quite dark. A small child was taking a nap on a stack of blankets in the back. Sensing a presence, the toddler woke up, opened his eyes, and began screaming at the top of his lungs. The man picked him up and said very embarrassed. “I am sorry, my son has never seen a toubab before.” (“Toubab” is the local not unfriendly word for light skin people from elsewhere.)
Similarly, Jared Diamond recounts (and show corresponding pictures in his book, The World Until Yesterday: What Can We Learn from Traditional Societies. Viking: New York.) of how central New Guinea natives became disfigured by fear at their first sight of a white person. Some explained later that they thought they might be seeing ghosts.
The second distinctive form of racism simply comes from fear of the dark, rooted itself in dread of the night. It’s common to all people, including dark skinned people, of course. It’s easy to understand once you remember that beings who were clearly our direct ancestors, people whose genes are in our cells, lived in fear of the darkness night after night for several hundreds of thousands of years. Most of their fears were justified because the darkness concealed lions, leopards, hyenas, bears, tigers, saber-toothed cats, wolves, wild dogs, and other predators, themselves with no fear of humans. The fact that the darkness of night also encouraged speculation about other hostile beings -varied spirits – that did not really exist does not diminish the impact of this incomplete zoological list.
As is easy to observe, the association dark= bad is practically universal. Many languages have an expression equivalent to: “the forces of darkness.” I doubt that any (but I can’t prove it, right now) says, “the forces of lightness” to designate something sinister. Same observation with “black magic,” and disappearing into a “black hole.” Similarly, nearly everywhere, uneducated people, and some of their educated betters, express some degree of hostility – mixed with contempt, for those, in their midst or nearby, who are darker than themselves. This is common among African Americans, for example. (Yes, I know, it may have other sources among them, specifically.)
This negative attitude is especially evident in the Indian subcontinent. On a lazy day, thirty years ago in Mumbai, I read several pages of conjugal want ads in a major newspaper. I noticed that 90% of the ads for would-be brides mentioned skin color in parallel with education and mastery of the domestic arts. (The men’s didn’t.) A common description was “wheatish,” which, I was told by Indian relatives, means not quite white but pretty close. (You can’t lie too shamelessly about skin tone because, if all goes well, your daughter will meet the other side in person; you need wiggle room.) In fact, the association between skin color and likability runs so deep in India that the same Sanskrit word, “varna,” designates both caste and color (meaning skin complexion). And, of course, there is a reason why children everywhere turn off the light to tell scary stories.
In a similar vein, the ancient Chinese seem to have believed that aristocrats were made from yellow soil while commoners were made from ordinary brown mud. (Cited by Harari, Yuval N. – 2015 – in: Sapiens: A Brief History of Humankind Harper: New York.)
Some would argue that these examples represent ancestral fears mostly left behind by civilized, urban (same thing) people. My own limited examples, both personal and from observation is that it’s not so. It seems to me that fear of the dark is the first or second page of the book of which our daily street-lit, TV illuminated bravado is the cover. Allow a couple of total power stoppages (as Californians experienced recently) and it’s right there, drilling into our vulnerable minds.
Both of these two first kinds of negative feelings about that which is dark can be minimized, the first through experience and education: No, that pale man will not hurt you. He might even give you candy, or a metal ax. The second source of distaste of darkness has simply been moved to a kind of secondary relevance by the fact that today, most people live most of the time in places where some form of artificial lightning is commonplace. It persists nevertheless where it is shored up by a vast and sturdy institutional scaffolding as with the caste system of largely Hindu India. And it may be always present somewhere in the back of our minds but mostly, we don’t have a chance to find out.
The third source of hostility toward and contempt for a dark appearance is both more difficult to understand and harder to eliminate or even to tamp down. Explaining it requires a significant detour. Bear with me, please.
The origins of useful racism
Suppose you believe in a God who demands unambiguously that you love your “neighbor,” that is, every human being, including those who are not of your tribe, even those you don’t know at all. Suppose further that you are strongly inclined toward a political philosophy that considers all human beings, or at least some large subcategory of them, as fundamentally equal, or at least equal in rights. Or imagine rather that you are indifferent to one or both ideas but that you live among neighbors 90% of whom profess one, and 80% both beliefs. They manifest and celebrate these beliefs in numerous and frequent public exercises, such as church services, elections, and civic meetings where important decisions are launched.
Now a second effort of imagination is required. Suppose also that you or your ancestors came to America from the British Isles, perhaps in the 1600s, perhaps later. You have somehow acquired a nice piece of fertile land, directly from the Crown or from a landed proprietor, or by small incremental purchases. You grow tobacco, or indigo, or rice, or (later) cotton. Fortune does not yet smile on you because you confront a seemingly intractable labor problem. Almost everyone else around you owns land and thus is not eager to work for anyone else. Just about your only recourse is temporarily un-free young men who arrive periodically from old Britain, indentured servants (sometimes also called “apprentices”). Many of them are somewhat alien because they are Irish , although most of them speak English, or some English. Moreover, a good many are sickly when they land. Even the comparatively healthy young men do not adjust well to the hot climate. They have little resistance to local tropical diseases such as malaria and yellow fever. Most don’t last in the fields. You often think they are not worth the trouble. In addition, by contract or by custom, you have to set them free after seven years. With land being so attainable, few wish to stick around and earn a wage from you .
One day you hear that somewhere, not too far, new, different kinds of workers are available that are able to work long days in the heat and under the sun and who don’t succumb easily to disease. You take a trip to find out. The newcomers are chained together. They are a strange dark color, darker than any man you have seen, English, Irish, or Indian. Aside from this, they look really good as field hands go. They are muscular, youngish men in the flower of health. (They are all survivors of the terrible Atlantic passage and, before that, of some sort of long walk on the continent of Africa to the embarkation point at Goree, Senegal, or such. Only the strong and healthy survived such ordeals, as a rule.) There are a few women of the same hue with them, mostly also young.
Those people are from Africa, you are told. They are for outright sale. You gamble on buying two of them to find out more. You carry them to your farmstead and soon put them to work. After some confusion because they don’t understand any English, you and your other servants show them what to do. You are soon dazzled by their physical prowess. You calculate that one of them easily accomplishes the tasks of two of your indentured Irish apprentices. As soon as you can afford it, you go and buy three more Africans.
Soon, your neighbors are imitating you. All the dark skinned servants are snapped up as fast as they are landed. Prices rise. Those people are costly but still well worth the investment because of their superior productivity. Farmers plant new crops, labor intensive, high yield crops – -such as cotton – that they would not have dared investing in with the old kind of labor. To make the new labor even more attractive, you and your neighbors quickly figure that it’s also capital because it can be made to be self-reproducing. The black female servants can both work part of the time and make children who are themselves servants that belong to you by right. (This actually took some time to work out legally.)
Instrumental severity and cruelty
You are now becoming rich, amassing both tools and utensils and more land. All is still not completely rosy on your plantation though. One problem is that not all of your new African servants are docile. Some are warriors who were captured on the battlefield in Africa and they are not resigned to their subjection. A few rebel or try to run away. Mostly, they fail but their doomed attempts become the stuff of legend among other black servants thus feeding a chronic spirit of rebelliousness. Even in the second and third generation away from Africa, some black servants are born restive or sullen. And insubordination is contagious. At any rate, there are enough free white workers in your vicinity for some astute observers among your African servants to realize that they and their companions are treated comparatively badly, that a better fate is possible. Soon, there are even free black people around to whom they unavoidably compare themselves. (This fact deserves a full essay in its own right.)
To make a complex issue simple: Severity is necessary to keep your workforce at work. Such severity sometimes involves brutal public punishment for repeat offenders, such as whippings. There is a belief about that mere severity undermines the usefulness of the workforce without snuffing out its rebelliousness. Downright cruelty is sometimes necessary, the more public, the better. Public punishment is useful to encourage more timid souls to keep towing the line.
And then, there is the issue of escape. After the second generation, black slaves are relatively at home where they work. Your physical environment is also their home where some think they can fend for themselves. The wilderness is not very far. The slaves also know somehow that relatively close by are areas where slavery is prohibited or not actively enforced by authorities. It’s almost a mathematical certainty that at any time, some slaves, a few slaves, will attempt escape. Each escape is a serious economic matter because, aside from providing labor, each slave constitutes live capital. Most owners have only a few slaves. A single escape constitutes for them a significant form of impoverishment. Slaves have to be terrorized into not even wanting to escape.
Soon, it’s well understood that slaves are best kept in a state of more or less constant terror. It’s so well understood that local government will hang your expensive slave for rebellion whether you like it or not.
In brief, whatever their natural inclination, whatever their personal preference, slave owners have to be systematically cruel. And, it’s helpful for them to also possess a reputation for cruelty. This reputation has to be maintained and re-inforced periodically by sensationally brutal action. One big problem arises from such a policy of obligatory and vigilant viciousness: It’s in stark contradiction with both your religious and your political ideas that proclaim that one must love others and that all humans are at least potentially equal (before God, if nowhere else). And if you don’t hold deeply such beliefs yourself, you live among people who do, or who profess to. And, by a strange twist of fate, the richest, best educated, probably the most influential strata of your society are also those most committed to those ideals. (They are the class that would eventually produce George Washington and Thomas Jefferson.)
The personal psychological tension between the actual and highly visible brutal treatment of black slaves and prevailing moral values is technically a form of dissonance.” It’s also a social tension; it expresses itself collectively. Those actively involved in mistreating slaves are numerous. In vast regions of the English colonies, and later, of the United States, the contrast between action and beliefs is thus highly visible to everyone, obvious to many who are not themselves actively involved. It becomes increasingly difficult over time to dismiss slavery as a private economic affair because, more and more, political entities make laws actively supporting slavery. There are soon laws about sheltering fugitives, laws regulating the punishment of rebellious slaves, laws about slave marriage and, laws restricting the freeing of slaves, (“manumission”). Slavery thus soon enters the public arena. There are even laws to control the behavior of free blacks, those who merely used to be slaves.
Race as legal status
Special rules governing free blacks constitute an important step because, for the first time it replaces legal status (“slave,” chattel”), with race (dark skin, certain facial features, African ancestry). So, with the advent of legislation supporting slavery, an important symbolic boundary is crossed. The laws don’t concern only those defined by their legal condition of chattel property but also others, defined mostly or largely by their physical appearance and by their putative ancestry in Africa. At this point, every white subject, then every white citizen has become a participant in a struggle that depends on frankly racial categories by virtue of his belonging to the polity. Soon the social racial category “white” comes to stand for the legal status “free person,” “non-slave.”
Then, at this juncture, potentially every white adult becomes a party to the enforcement of slavery. For almost all of them, this participation, however passive, is in stark contradiction with both religious and political values. But ordinary human beings can only live with so much personal duplicity. Some whites will reject black slavery, in part or in whole. Accordingly, it’s notable that abolitionists always existed and were vocal in their opposition to slavery in the English colonies, and then in the United States, even in the deepest South. Their numbers and visibility never flagged until the Civil War.
How to reduce tension between beliefs and deeds
There are three main paths out of this personal moral predicament. They offer different degrees of resistance. The first path is to renounce one’s beliefs, those that are in contradiction to the treatment of one’s slaves. A slave owner could adjust by becoming indifferent to the Christian message, or skeptical of democratic aspiration, or both. No belief in the fraternity of Man or in any sort of equality between persons? Problem solved. This may be relatively feasible for an individual alone. In this case, though the individuals concerned, the slave owners, and their slave drivers, exist within a social matrix that re-inforces frequently, possibly daily the dual religious command to treat others decently and the political view that all men are more or less equal. Churches, political organizations, charity concerns, and gentlemen’s club stand in the way. To renounce both sets of beliefs – however attractive this might be from an individual standpoint – would turn one into a social pariah. Aside from the personal unpleasantness of such condition, it would surely have adverse economic repercussions.
The second way to free oneself from the tension associated with the contrast between humane beliefs, on the one hand, and harsh behavior, on the other hand, is simply to desist from the latter. Southern American chronicles show that a surprisingly large numbers of slave owners chose that path at any one time. Some tried more compassionate slave driving, with varying degrees of economic success. Others – who left major traces, for documentary reasons – took the more radical step of simply freeing some of their slaves when they could, or when it was convenient. Sometimes, they freed all of their slaves, usually at their death, through their wills, for example. The freeing of slaves – manumission – was so common that the rising number of free blacks was perceived as a social problem in much of the South. Several states actually tried to eliminate the problem by passing legislation forbidding the practice.
Of course, the fact that so many engaged in such an uneconomic practice demonstrates in itself the validity of the idea that the incompatibility between moral convictions and slave driving behavior generated strong tensions. One should not take this evidence too far however because there may have been several reasons to free slaves, not all rooted in this tension. (I address this issue briefly in “Systemic Racism….”)
The easy way out
The third way to reduce the same tension, the most extreme and possibly the least costly took two steps. Step one consisted in recognizing consciously this incompatibility; step two was to begin mentally to separate the black slaves from humanity. This would work because all your bothersome beliefs – religious and political – applied explicitly to other human beings. The less human the objects of your bad treatment the less the treatment contravened your beliefs. After all, while it may be good business to treat farm animals well, there is not much moral judgment involved there. In fact, not immediately but not long after the first Africans landed in the English colonies of North America, there began a collective endeavor aiming at their conceptual de-humanization. It was strongly a collective project addressing ordinary people including many who had no contacts with black slaves or with free blacks. It involved the universities and intellectual milieus in general with a vengeance (more on this latter).
Some churches also lent a hand by placing the sanction of the Bible in the service of the general idea that God himself wanted slaves to submit absolutely to the authority of their masters. To begin with, there was always to story of Noah’s three sons. The disrespectful one, Ham, cursed by Noah, was said to be the father of the black race, on the thin ground that his name means something like “burnt.” However, it’s notable that the tension never disappeared because other churches, even in the Deep South, continued their opposition to slavery on religious grounds. The Quakers, for example, seldom relented.
Their unusual appearance and the fact that the white colonists could not initially understand their non-European languages (plural) was instrumental in the collective denial of full humanity to black slaves. In fact, the arriving slaves themselves often did not understand one another. This is but one step from believing that they did not actually possess the power of speech. Later, as the proportion of America-born slaves increased, they developed what is known technically as a creole language to communicate with one another. That was recognizably a form of English but probably not understood by whites unless they tried hard. Most had few reasons to try at all. Language was not the only factor contributing to the ease with which whites, troubled by their ethical beliefs, denied full humanity to black slaves. Paradoxically, the degrading conditions in which the slaves were held must also have contributed to the impression of their sub-humanity.
The effort to deny full humanity to people of African descent continued for two centuries. As the Enlightenment reached American shores, the focus shifted from Scriptures to Science (pseudo science, sometimes but not always). Explorers’ first reports from sub-tropical Africa seemed to confirmed the soundness of the view that black Africans were not completely human: There were no real cities there, little by way of written literature, no search for knowledge recognizable as science, seemingly no schools. What art conscious visitors reported on did not seem sufficiently realistic to count as art by 18th and 19th century standards. I think that no one really paid attention to the plentiful African artistic creativity– this unmixed expression of humanity if there ever was one – until the early 1900s. Instead, African art was dismissed as crude stammering in the service of inarticulate superstitions.
The effort to harness science in service of the proposition of African un-humanity easily outlasted the Civil War and even the emancipation of slaves in North America. After he published the Origins of the Species in 1859, Darwin spent much of the balance of his life – curiously allied with Christians – in combating the widespread idea that there had been more than one creation of humanoids, possibly, one for each race. The point most strongly argued by those holding to this view was that Africans could not possibly be the brothers, or other close relatives, of the triumphant Anglo-Saxons. The viewpoint was not limited to the semi-educated by any means. The great naturalist Louis Agassiz himself believed that the races of men were pretty much species. In support, he presented the imaginary fact that the mating of different races – like mating between horses and donkeys – seldom produced fertile offspring. (All recounted in: Desmonds, Adrian, and James Moore. 2009. Darwin’s Sacred Cause: How A Hatred of Slavery Shaped Darwin’s Views on Human Evolution. Hougton: NY.)
Those three main roads to racism are unequal in their persistence. Dislike for strangers tends to disappear of its own accord. Either the frightening contact ceases or it is repeated. In the first case, dislike turns irrelevant and accordingly becomes blurred. In the second case, repeated experience will often demonstrate that the strangers are not dangerous and the negative feelings subside of their own accord. If the strangers turn out to be dangerous overall, it seems to me that negative feelings toward them does not constitute racism. This, in spite of the fact that the negativity may occasionally be unfair to specific, individual strangers.
Racial prejudice anchored in atavistic fear of the night may persist in the depth of one’s mind but it too, does not survive experience well. Exposed to the fact that dark people are not especially threatening, many will let the link between darkness and fear or distaste subside in their minds. For this reason, it seems to me that the great American experiment in racial integration of the past sixty years was largely successful. Many more white Americans today personally know African Americans than was the case in 1960, for example. The black man whose desk is next to yours, the black woman who attends the same gym as you week after week, the black restaurant goers at you favored eating place, all lose their aura of dangerousness through habituation. Habituation works both ways though. The continued over-representation of black men in violent crimes must necessarily perpetuates in the minds of all (including African Americans) the association between danger and a dark complexion.
The road to racism based on the reduction of the tension between behavior and beliefs via conceptual de-humanization of the victims has proved especially tenacious. Views of people of African descent, but also of other people of color, as less than fully human persist or re-merge frequently because they have proved useful. This approach may have saved the important part of the American economy based on slavery until war freed the slaves without removing the de-humanizing. As many leftists claim (usually without evidence) this was important to the latter fast development of the American economy because cotton production in the South was at its highest in the years right preceding the Civil War. In the next phase the view of black Americans as less than human served well to justify segregation for the next hundred years. It was thus instrumental in protecting poor whites from wage competition with even poorer African Americans.
In the second half of the 19th century and well into the 20th, the opinion that Africans – and other people of color – were not quite human also strengthened the European colonial enterprise in many places. (The de-humanization of colonial people was not inevitable though. The French justification of colonialism – “France’s civilizing mission” – is incompatible with this view. It treated the annexed people instead as immature, as infantile, rather than as subhuman.)
This third road to racism tends to last because it’s a collective response to a difficult situation that soon builds its own supporting institutions. For a long time, in America and in the West, in general, it received some assistance from the new, post-religious ideology, science. Above all, it’s of continuing usefulness in a variety of situations. This explanation reverses the naive, unexamined explanation of much racism: That people act in cruel ways toward others who are unlike them because they are racist. It claims, rather that they become racist in order to continue acting in cruel ways toward others, contrary to their own pre-existing beliefs that enjoin them to treat others with respect. If this perspective is correct, we should find that racism is the more widespread and the more tenacious the more egalitarian and the more charitable the dominant culture where it emerges.
I believe I wasted a lot of time some years ago arguing if Venezuela was a democracy or not under Hugo Chávez. The difficulty with this kind of conversation is that people can have very different views on what constitutes a “democracy”. That is part of the reason why North Korea can call itself a “democratic republic”. However, when somebody claims something about Christianity, and specially about what the Bible says, I feel more comfortable to debate.
I understand that it is like flogging a decomposing horse, but some months ago representative Alexandria Ocasio-Cortez supposedly called out the hypocrisy of religious conservatives using their faith to justify bigotry and discrimination in the United States. Her speech can be watched here. I believe her point is this: conservative Christians only care about religion in order to support their so-called “bigotry”. AOC believes that Christians should support socialism, because after all, that’s what Jesus would do.
AOC says some truths: sadly, the Christian Scriptures have been distorted many times over American history to defend political agendas they were never meant to defend. AOC could go even further on that if she wanted: the Cristian Scriptures were completed almost 2 thousand years ago, and they simply don’t talk specifically to many of the political issues we have today. One can say they offer principles of conduct, but it’s really up to us to figure out how these apply to concrete situations we find today. In this case, using Scripture to support political agendas can be not only morally wrong, but also naive and misguided.
AOC is also right when she says that human life is special (although I would question if “holy” applies) and that we should “fight for the least of us”. All these statements and more are true!
What AOC really doesn’t seem to understand (and frankly, this is quite scary) is that Christianity can’t be forced upon people. Yes, biblically speaking, we are to care for the poor. However, the Bible is addressing we as individuals. There is absolutely nothing in the Bible that says that we are to provide medical care for those who cannot afford via government fiat. Actually, there is nothing in the Bible that says that I can force people to act as Christians when they are not.
One of the great gifts from modernity is separation between church and state. I would submit that this separation was present in Christianity from the start, but the concept was so radically different from everything people were used to that it took some centuries for it to be put into practice, and we are actually still working on it. One of the things we realized in modern times is that we can’t force people to be Christians via government. And in her speech, AOC is trying to undo that. She wants government to force people to do a charitable work that can only be done if it is their choice.
As a Christian, I would say this: I would like to diminish suffering in this world, and this is exactly why I’m against the socialism AOC supports. One doesn’t have to be a genius to realize that the poor are much better off in countries that go further away from what Ms. Ocasio supports. It’s not simply a matter of wanting to help the poor, but of doing it in efficacious way. And also: I want to invite people to look to the example of Jesus, who being rich made himself poor for the sake of many. I do hope that more and more people might have their lives changed by Jesus. But I don’t want to force anybody to do that. I want to invite people to consider what Scripture says, and to make their choice to change their lives. As for now, I believe that capitalism is the most efficient way to help the poor humanity has discovered so far.
Steve Bishop recently interviewed me for his blog and we talked about my personal background, my Christian faith and my interest in Reformational philosophy, a tradition of thought of which Abraham Kuyper was an early proponent and Herman Dooyeweerd, the main exponent.
Here is a personal part of the interview that might be of interest to NOL readers. I answer a question about what influenced my intellectual development:
Another influence I should mention came from people and events that taught me to mistrust the hubris of political authoritarianism. My Italian granddad was a child during World War II and his family never joined the Fascist party. As a result, they had much less access to food and clothes and suffered a lot during the war. This is part of the reason why he later decided to try something new in Brazil. I grew up hearing his stories about the horrors of war. My other grandfather was older and he had been drafted by the Brazilian Army to join the allied forces and fight the axis powers in Italy. But, before shipping to Europe, in the Army base, he decided he shouldn’t go fight the war, so he had to hide for a few years before amnesty was granted for defectors. When I was born, Brazil was still under the rule of a military junta, but later transitioned to a convoluted period of democratic transition. High inflation was destroying people’s livelihoods. I remember running in front of the “price man” at the supermarket to get products for the previous day’s price before the new tags were placed in them. My father got his salary and would have to immediately spend most of it by stocking up groceries for the entire month. This was very early in my childhood, until age nine or so, but I still have vivid memories of the national currency changing name every six months or so. By college time, I was already immune to the idea that politicians are more enlightened than the rest of us.Then, when I read books such as The Road to Serfdom or, say, Orwell’s 1984, they helped me conceptualize what I had already noticed intuitively. I had already grasped Lord Acton’s maxim that “absolute power corrupts absolutely”. If you have, let’s say, an Augustinian view of the potential damage we can cause to fellow human beings if unhampered by checks and balances, then you can easily identify some of the naivete about human nature both right and left on the political spectrum, and that can lead you to the normative point that civil government should be limited in scope.
In 2018 I delivered the Calihan Lecture at the Acton Institute and applied the notion of sphere sovereignty to interpret the crisis we are facing in the public square. This lecture has recently been published in the Journal of Markets & Morality. Last year I finished a project on the classical liberal background of the anti-revolutionary movement. An article summarising the main findings will come out in the Journal of Church and State in 2021. I didn’t want it to be too controversial and deliberately toned down the argument after the first peer review, but the main point is that Groen van Prinsterer and Kuyper fall under the category of “anti-rationalist liberals”, together, of course, with figures such as Lord Acton, Edmund Burke, Alexis de Tocqueville, and others who were, together with the anti-revolutionaries, very critical of the “rationalist liberalism” of, say J.S. Mill or the French liberals. As part of this project, I wrote an epilogue to the Portuguese translation of Kuyper’s speech on the social question, a book chapter for a South African publisher on Christian ethics and entrepreneurship in an interventionist economy.
This, of course, alludes to F.A. Hayek’s distinction between two kinds of liberal tradition, one of which he rejected (rationalist liberalism) in order to embrace the other (anti-rationalist liberalism).
My article “Abraham Kuyper and Guillaume Groen van Prinsterer as Anti-Rationalist Liberals” has been accepted for publication in the Journal of Church & State and will hopefully be in print in 2021.
In this article, I explore F. A. Hayek’s division of pre-1848 liberalism into two contrasting worldviews — rationalist and anti-rationalist. I argue that both Groen van Prinsterer and Kuyper, two important Dutch Anti-Revolutionary writers, were anti-rationalist liberals.
Both of them are on the record denouncing “liberalism”, but both refer mostly to French liberalism of the rationalist kind. And both admired Edmund Burke and Alexis de Tocqueville, cited by Hayek as great exponents of anti-rationalist liberalism.
I hope this article will lead to an interesting conversation as to why the contemporary Kuyperian movement seems to be much more left-wing than the original anti-revolutionaries.
A pre-print version of the article can be viewed on the Oxford Academic website.
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