In my last post, I discussed the political emotions of resentment, humiliation, and fear — feelings that now dominate our political life. Today, I will begin a discussion of alternatives and antidotes to these divisive and destructive emotions. I will offer ideas, principles, and practices that help us understand each other better, reduce our current hatred and contempt, and find common ground. Dialogue is possible if we know how to do it.
Our Indebtedness to Others
Michael Sandel advocates a “communitarian” political philosophy as an antidote to the politics of humiliation. Sandel argues that feelings of gratitude, belonging, and common purpose are necessary for a healthy and generous society. He writes, “…we cannot deliberate about common purposes and ends….without seeing ourselves as members of a community to which we are indebted.” Sandel notes that, over several decades, “we have become less reliant on our fellow citizens [and] less grateful for the work they do.”
National Identity and Enlightened Patriotism
Francis Fukuyama believes that the solution to the politics of resentment lies in strengthening an inclusive and tolerant national identity, built on democratic political values. Fukuyama notes that we all have not just one identity, but many layers of identity. We are, simultaneously, members of different groups, based on where we live, our race and gender, our occupation, our social and religious affiliations (and other memberships) as well as a personal identity based on our individual personality, values, and character. And we are all Americans.
National identity supports several essential functions of good government, functions that we often take for granted. A feeling of national identity enhances a government’s ability to provide physical security and effective public services; helps promote economic development; creates a wide radius of trust and acceptance of a strong social safety net; and, most importantly, supports democracy. Fukuyama believes that “….democracies will not survive if citizens are not in some measure attached to the ideas of constitutional government and human equality through feelings of pride and patriotism.”
Political scientist Steven Smith has also argued for the importance of patriotism, now out of fashion on many liberal college campuses. Smith presents a case for “patriotism — not nationalism — as the most fundamental political virtue.” He distinguishes patriotism from nationalism on the right and cosmopolitanism on the left. An “enlightened patriotism” finds a middle course between these extremes.
Smith explains that the feeling of patriotism is like the love we have for our families. I love my family not because it is better than yours, but because it is my family. I feel gratitude and loyalty to my family because, although imperfect, they have loved me and helped me thrive. Smith offers this example: “I may feel an affinity for France’s language, its food, its countryside, and its culture, but I can never love France the way a French person does. I can never feel the way a French woman feels when she hears La Marseillaise.” And, of course, a French person cannot feel what I feel when I hear Ray Charles sing America the Beautiful or any moving rendition of the Star-Spangled Banner.
The Practice of Hope
As an antidote to the politics of fear, Martha Nussbaum recommends the “practice of hope.” Nussbaum explains that hope is a practice, not just a feeling. Fear leads to some form of withdrawal (for example, cynicism, apathy, or despair) or a desire for revenge. Hope leads to active engagement in solving problems. “Hope expands and surges forward, fear shrinks back. Hope is vulnerable, fear self-protective.” Hope is difficult to sustain in solitude. To practice hope, we need the support of a hope-building and hope-sustaining community. When we practice hope, we will still feel destructive emotions — fear, anger, disgust, envy, and a desire for revenge — but we are less likely to be “captured” by them.
Nussbaum offers several recommendations for involvement in activities that foster greater appreciation of our common humanity and strengthen hope. She cites evidence that the best antidote to fear of others is integration — to share our daily life with people who are, in some way, different from ourselves.
Nussbaum also recommends literature, music, art, and religion (especially, participation in a religious community) as examples of the practice of hope and antidotes to the fear of others. She believes that reading poetry and fiction, and singing, dancing, and acting in plays together, help us experience others as “infinitely complex” people and promote a sense of common work and joy. She argues that engagement in non-violent protest movements is also a form of hope.
Nussbaum contrasts public figures who incite fear and division with politicians who inspire common purpose and hope. Nelson Mandela offered a heroic message of hope to post-apartheid South Africa. Martin Luther King Jr.’s dream is America’s most eloquent and inspiring expression of hope.