Barry Goldwater: insurgent conservatism as constitutive rhetoric

Conservatives are generally held to be biased towards the present state of affairs, but some conservatives see the present state of affairs as so great a threat, they advocate its overthrow. They are insurgent conservatives. Scholars portray a Republican Party in the 1950s and 1960s dominated by a north-east liberal establishment confronting an emerging opposition based on anti-communism, economic liberalism and limited government. Barry Goldwater, deploying ideas developed as a long-standing opponent of the New Deal, from his experiences as a businessman, and his philosophic commitment to individualism, engaged extensively with conservatives from the mid- to late 1950s, becoming the spokesman for the developing conservative movement. Goldwater articulated an alternative, radical interpretation of conservatism. Using constitutive rhetoric, an under-used tool in the study of conservatism, this paper explores the content and message of Goldwater’s insurgent conservatism. Rather than focussing on persuasion, constitutive rhetoric focuses on the relationship between the speaker and the audience in the forging of an identity. Goldwater’s audience was already persuaded; what was needed was a common conservative identity to inspire a political movement. Goldwater did not ‘call conservatism into being,’ but his rhetoric fuelled an insurgency and constituted conservatism in a new configuration.     

Cross-border influences or parallel developments? A process-tracing approach to the development of social conservatism in Canada and the US

ABSTRACT

Social conservatism emerged in the 1960s in both Canada and the US as a variety of conservatism that emphasized opposition to feminism, liberalized abortion access, and the expansion of gay rights as critical political issues. Adopting Freeden’s framework for ideology analysis, the article examines how social conservatism differed from other varieties of conservatism when it emerged and how it evolved within religious institutions, social movements and political parties in the two countries. It then illustrates that adding a Multiple Streams Analysis approach and process tracing methodology (developed by scholars of public policy) allows for an improved engagement with two ‘how’ questions important to understanding social conservatism particularly and ideology more generally: how to trace the evolution of an ideology without a clear core of concepts or texts? and, how has Canadian social conservatism been influenced by its American counterpart? Offering short overviews of developments in the two countries, it deploys this framework to argue that American social conservatism directly influenced Canadian social movements and religious communities but not political parties. American social conservatism can, though, be shown to have an important indirect influence on Canadian politicians.     

The ‘dialectical’ theory of conservatism

ABSTRACT

Recently, James Alexander has proposed a ‘dialectical definition’ of conservatism which, he believes, goes beyond ‘dispositional’ definitions, such as those proposed by Brennan and Hamlin, and by Martin Beckstein, which are ‘incomplete’.¹ Alexander argues that, by focusing on conservative responses to ‘ruptures’ of continuity, his expanded account exposes the ‘fundamentally contradictory’ nature of conservative thought.² This article offers a critique of Alexander’s ‘dialectical definition’ of conservatism, highlighting its inconsistency with the ideological content long agreed by conservative political thinkers, and with the historical realities of conservative political practice. But it also shows that there is a valuable and rightful place for a political ‘dialectic’ as part of a theory of conservatism that is more consistent with the history of conservative thought and practice. It is a dialectic with many historical precedents in political theory, two of which are examined in detail: (1) the earliest, found in Plato’s Statesman; and (2) an innovative and particularly useful formulation of it to be found in the political philosophy of R. G. Collingwood.     

Neoliberal feminism as political ideology: revitalizing the study of feminist political ideologies

Abstract

The emerging literature on neoliberal feminism appears to signal the revitalization of the study of feminist ideologies, suspended since the mid-1980s. However, it is argued here that scholars tend to conceptualize neoliberal feminism in a way that inhibits ideological analysis, as exemplified in Nancy Fraser’s Fortunes of Feminism. They take classifications of feminist political ideologies from the 1980s as representative of the only true feminisms, and thus view neoliberal feminism as a perversion, rather than an outgrowth, of earlier feminisms. This account of the emergence of neoliberal feminism is both historically inaccurate and politically problematic: it positions feminists as passive in the face of an overpowering neoliberal agency, and limits feminists’ capacity to imagine themselves as agents of political and ideological change. Building on Michael Freeden’s work on political ideologies, an alternative account of neoliberal feminism is offered, one that locates feminist agency in the production of new feminist ideologies.     

Japan and the Kyoto Protocol: reconstructing ‘proactive’ identity through environmental multilateralism

The aim of this article is to interpret Tokyo's pivotal role in the Kyoto Protocol negotiations as a practice of reconstructing Japan's identity of an ‘international’ and ‘independent’ country. The text bases this argument in poststructural national identity scholarship, which believes that discursive differentiation to international forces (‘others’) plays a decisive role in formulating state's identity. For most parts of the post-war history, United States served as the most significant other for Japan's self construction. Japan narrated itself as a ‘weak’ and ‘subservient’ country dominated by the ‘dominant’ West. This narrative, however, has been significantly altered after the dissolution of the Soviet Union. Japan's identity entrepreneurs began describing Japan as an ‘independent’ or ‘normal’ country, one that proactively contributes to world affairs. Tokyo's legitimization of the Kyoto Protocol was in line with this identity reconstruction. The image of a proactive environmental leader created a symbol of Kyoto that overshadowed the opponents of the Protocol, and lead Japan to ratify it albeit the United States chose to withdraw from it. Once the ratification was over, however, the practical implementation failed to comply with Japan's symbolic commitment.     

The Origins &; Meaning of Liberal/Conservative Self-Identifications Revisited

This paper examines the permanence of differences in the psychological underpinnings of ideological self-identifications. Previous research has suggested that conservatives differ from liberals insofar as their self-identifications as such are best explained as the product of a negative reaction (both to liberalism generally and to the groups associated with it in particular) rather than a positive embrace. However, this paper demonstrates that the dynamics underlying the formation of ideological self-identifications are not static reflections of inherent differences in liberal and conservative psychologies but rather evolve in response to changes in the political environment. Whereas feelings (positive or negative) toward liberalism played a decisive role in shaping individuals’ ideological self-identifications during the New Deal/Great Society era of liberal and Democratic political hegemony, the subsequent resurgence of political conservatism produced a decisive shift in the bases of liberal and conservative self-identifications. In particular, just as conservative self-identifications once primarily represented a reaction against liberalism and its associated symbols, hostility toward conservatism and its associated symbols has in recent years become an increasingly important source of liberal self-identifications.     

Political Parties and ‘the Immigration Issue’: Issue Ownership in Swedish Parliamentary Elections 1991–2010

Why is ‘the immigration issue’ rarely polemical for the Swedish mainstream when it divides parties across Europe? Several factors suggest fertile ground for conflict, yet parties hesitate to capitalise on anti-immigration cues. Based on interviews with Swedish MPs, the article discusses two interlinked issues. First, immigration crystallises conflicting ideological streams: market liberalism vs. value conservatism (for the centre-right) and international solidarity vs. welfare state/labour market protectionism (for the centre-left), and stressing the ‘wrong’ stream detracts attention from parties' core competencies. Second, since competition, when present, revolves around issue ownership, parties that are less trusted on immigration will divert attention to areas of higher competence. Whether immigration becomes politicised is not necessarily dependent on electoral grievances or a radical right presence but on parties' ability to handle and negotiate these conflicting streams and issue priorities. An appreciation of the party politics of immigration is thus central to understanding when, and why, immigration becomes an ‘issue’.     

British fascism,fascist culture,British culture

ABSTRACT

In reading British fascism as a cultural phenomenon, historians have started to chart the cultural products and visions of British fascists during the interwar and post-war periods. Such analysis has tended to focus on fascists’ discourse on culture (particularly the ways that they position liberalism and modernism as degenerate), or on the cultural texts of fascists/fascism in the form of, inter alia, literature, music, dress and art. George Mosse goes as far as to argue that it is only through a cultural interpretation of fascism that we can come to understand the movement ‘from the inside out’. However, the notion of fascist culture is contentious, and not simply because the meanings of both ‘fascism’ and ‘culture’ are highly contested. Eschewing Mosse’s invitation to interpret fascism as culture, Richardson nevertheless argues that ‘the cultural’ can be understood as one approach to fascism. In this article, Richardson discusses six ways into a critical cultural analysis of the continuing presence of fascist political projects, focusing in particular on the British variant.     

Liberalism: Interacting to Conserve

Post-war liberalism should be defined in terms of its promotion of (social) interaction. It is not to be seen as the opposite of communitarianism, as current usage implies, nor is it individualist. In practice it strengthens the nation state. It has a purpose, too, for given an innate but not perfect human conservatism, maximising interaction will minimise change. This conservatism does seem to exist, but liberalism is 'ideological' in concealing it as a goal. With success, for no change-directed and specifically anti-interactive normative theory has emerged Partly, perhaps, because it would lie outside the concept of the political entirely.     

Rhetoric and the recovery of civil society

By privileging the search for an overall order, both in its theorizing and in its aim, modern social theory has paid insufficient attention to the ‘zones’ of activity in between established institutions-called here the realm of civil society. This is an important neglect. For although the activity in such zones appears essentially disorderly, it permits many local and momentary orderings. Indeed, if one can speak of the ‘common sense’ of a social group at all, then it consists not only: 1) in the argumentative contesting of a whole range of not-as-yet wholly formulated visions of future ways of ‘going on’, but also in: 2) the provision of the historically developed socio-ontological resources required for their realization. Civil society thus contains the ‘seeds’ of future possibilities. Taking activity in this realm seriously means that our current task in social studies, is not the scientific one of discoveringan already existing order, but that of enabling the reinstitution of what, traditionally, was the task of rhetoric: to explicate, in a non-eliminative form of competition involving rival formulations, the implications of different accounts of the nature of our social lives together.     

20世纪80年代以来西方社会政治思潮与我国师范教育政策问题的思考

在介绍20世纪80年代以来西方新自由主义和新保守主义思潮基础上,联系我国师范教育实际,探讨了我国师范教育政策之走向问题。     

On monarchy

Monarchy is liberalism’s little secret. Given the number of articles and books appearing every year dealing with liberal democracy as the hallmark of contemporary Western societies, it is astonishing that monarchy is rarely ever mentioned despite the fact that monarchy, and not a republic, is the constitutional form of quite a number of Western liberal states. I argue that considering the political reality of the established monarchies in Europe leads into a dilemma: either contemporary liberalism is not the kind of theory it claims to be or it has to reconsider its central tenets. In conclusion, I show that the dilemma cannot be solved or avoided but needs to be embraced by conceiving liberalism not as a applied moral theory but as a political theory that leaves room for various symbolic self-understandings and acknowledges the crooked timber of historical realities.     

The natural/neglected relationship: liberalism,identity and India–Australia relations

Recent commentary on India–Australia relations has defined the relationship as ‘natural’ and based on ‘shared values’ and ‘shared history’. The relationship has simultaneously been considered ‘neglected’. The paradoxical juxtaposition of a natural/neglected partnership is yet to be adequately explained. We consider the historical construction of liberalism in both states as a facet of state identity to argue that, far from creating a natural relationship, differing liberal identities have served to keep these two states apart. This is illustrated through case studies of divergent opinions over the Nuclear Non-Proliferation Treaty, Russia's 2014 annexation of Crimea and the rise of China.     

Chinese isms: the modernization of ideological discourse in China

ABSTRACT

The many words in ‘-ism’ in Western languages, from ‘anarchism’ to ‘Zenonism,’ are the linguistic manifestation of a significant European conceptual innovation in scholarly and ideological discourse. Briefly put, there is an intense reductionism in these concepts that underlies their effective rhetorical deployment in various forms of ideological and expository discourse. While isms originated in Europe, they were eventually appropriated by speakers of other languages and became a significant factor and indicator of change in modern society on a global scale. Concepts such as ‘feminism,’ ‘socialism’ and ‘nationalism’ were instrumental in transforming history in the Far East, and so this article explores the appropriation of isms as zhǔyì 主義 in Chinese. The article focuses on how ‘ismatic reasoning’ came to dominate Chinese intellectual and political discourse in the 20th century, zooming in on the case of political ideals for China in the modern world. The historical contingency and change of particular isms, as well as local conceptual innovations, are highlighted in the article.     

Historical apologies as acts of symbolic inclusion – and exclusion? Reflections on institutional apologies as politics of cultural citizenship

Institutional apologies for historical injustices can be conceived as acts of symbolic inclusion directed to people whose collective experiences and memories of the past have not been recognized in the hegemonic narratives of the past. However, in this article it is argued that such apologies also have exclusionary potential as vehicles of symbolic politics of citizenship in that they may designate the apologizing community, so that it effectively excludes cultural ‘aliens’, like migrants, from the community of ‘remedial’ citizens. The article suggests a crucial point is the rhetoric shifts when one is appealing to both cultural and political solidarity, as when apologizing in the name of the state but simultaneously invoking ‘our’ nation and ‘our’ history. Thus, the increasing number of institutional historical apologies is not necessarily incompatible with the trend of reinforcing the symbolic boundaries around ‘our’ historical–cultural communities that has been visible recently, e.g. in the demands for cultural canons and citizenship tests in many Western societies.     

Renaturalisierung sozialer Ungleichheiten? Zu Wolfgang Kerstings vergeblicher Hoffnung, auf dem Weg von John Rawls über Robert Nozick zu einer liberalen Sozialstaatsphilosophie zu gelangen

In 2000, Wolfgang Kersting gave a much acknowledged outline concerning a liberal welfare state-philosophy within the debate on libertarianism and egalitarianism. Kersting, who used to sympathize with John Rawls’ theory of justice, now bases his approach on a ‘naturalism of merits’, which he polemically distinguishes from all egalitarian forms of political liberalism. This article deals with Kersting’s way from John Rawls’ ‘Theory of Justice’ (1971) via Robert Nozick’s ‘Anarchy, State, and Utopia’ (1974) to his present conception of a minimal welfare state; furthermore, the article points out that Kersting’s conception is appropriate neither to the complexity of modern societies nor to the basic normative standards of the classical political liberalism.     

Can my religion influence my conception of justice? Political liberalism and the role of comprehensive doctrines

In his last works, John Rawls explicitly argued for an overlapping consensus on a family of reasonable liberal political conceptions of justice, rather than just one. This ‘Deep Version’ of political liberalism opens up new questions about the relationship between citizens’ political conceptions, from which they must draw and offer public reasons in their political advocacy, and their comprehensive doctrines. These questions centre on whether a reasonable citizen’s choice of political conception can be influenced by her comprehensive doctrine. In this paper I present two models of the relationship, which give contrasting answers to these questions, and defend the model that is more permissive with regard to the influence of comprehensive doctrines. This has important implications for our understanding of Rawlsian political liberalism, and reduces the force of objections that have been offered by theorists sympathetic to religion.     

Immigrant meanings of citizenship: mobility,stability, and recognition

ABSTRACT

Based on interviews with 21 immigrants in Norway, including both naturalized citizens and ‘denizens’, this article addresses immigrant meanings of citizenship and naturalization. The findings show that the interviewees attributed three meanings to citizenship. First, Norwegian citizenship served as a powerful means of spatial mobility, thereby facilitating transnational connections. Second, citizenship signified a legal stability that may guard precarious immigrants against ‘liminal legality’, i.e. enduring legal uncertainty. Third, citizenship was conceptualized as a formal recognition of equality and belonging, although ‘race’ and ethnicity persisted as salient markers of inequality and alienage. The article contributes empirically to the growing literature on the experiencing side of citizenship and naturalization by delineating what citizenship means to different groups, and to whom it matters the most. Theoretically, it contributes by demonstrating that citizenship acquisition may not only be strategic, but also rooted in needs of symbolic sanctioning of equality and belonging, particularly important to individuals debarred from naturalization.