Activist Leftist Discourses – Opacity and Moralism

I would both consider myself something of a leftist and a liberal. The two terms are not interchangeable as there are leftists who decry liberalism, and liberals who identify with the political right. An example of the former would be a left wing Catholic like Pope Francis who sees liberalism as something of a failed experiment in unfettered individualism. While an example of the latter is easily identified by the ubiquitous attitude of the person cares much for the equal freedom of people and the flourishing of the market but sees no role for the state in regulating culture and morality; this is the person who is “socially liberal and fiscally conservative.” The Economist magazine may be the most obvious example of this kind of outlook.

I give this autobiographical note not because I think it is important to express my political identity, but to position myself as more of an internal critic of certain trends in left wing politics that I find troubling and problematic. From my perspective, left wing political discourse in the last ten years has at once been too moralistic and too opaque and removed from the concrete understandings of ordinary people. In what follows I will explain the rationale behind these judgments and the negative effects of the political left’s dominant modes of rhetoric.

It should be noted that none of this is too suggest that right wing discourse has been more enlightened than left wing discourse and is without flaw. Instead I am just focusing on what I see as the shortcomings of the rhetoric of the political left. Ironically, being of the left makes me somewhat more critical of left wing political discourses, because I expect more from it than I do from the right.

To begin I find the discourse of left wing politics too academic because of its failure to explain its ideas to those that are not already part of the activist community. This failure to explain its idea is made most evident by invocations of racism and sexism without context or explanation. Racism and sexism have very particular meanings when they are invoked in left wing political discourse, but this meaning is quite distinct from the everyday meaning of the term that most citizens of post-industrial liberal democracies hear when the terms are invoked.

Most ordinary people think of sexism as explicit discrimination against people based on sex or race, or a personal attitude that claims that people belonging to a certain group are inherently less than those of other groups. However, typically in left wing discourse these terms refer to forms of oppression that systemically disadvantage women and non-whites. These forms of oppression are not simply based on intentional acts or negative attitudes, but on unconscious prejudices, the cultural association of value with norms of masculinity and whiteness and the historical residue of previous attempts to intentionally disadvantage these groups. A clear example of this invocation of systemic sexism occurs when activists raise the point that that American society pays women approximately 70 cents for every dollar men make constitutes a form of sexism in itself. What has lead to this inequality is often unexplained by activists, instead the point is brought up as if it speaks for itself. This makes it very easy for people to rightly point that the stat itself is a bit misleading. While men working in the same job as women typically make more than women, this stat does not compare the pay of men and those who are women in the same professions, but rather men and women as a whole. In this case, what accounts for the stark difference are not just inequalities in pay in the same profession, but also that work that is associated with women, and where women constitute the majority tend to be paid significantly less than professions associated with men. Now, this stat gestures towards the insightful point that “masculine” professions are more highly valued than “feminine” professions, but this stat is rarely brought up with this additional context and explanation. Instead, the stat becomes a talking point whose meaning should be evident and transparent to all. In which case, it is hardly surprising that when people hear the stat and are told that it reveals the inherent sexism of our society that they automatically get defensive and think that they are being told they themselves have sexist attitudes. This does not logically follow from the use of this stat without explanation, but it is a common and deeply understandable psychological response based on the audience’s understanding of sexism.

To explain further, when the term sexism is thrown at someone without an explanation of the concept of sexism being invoked people are going to default to their own understanding of what it means to be sexist. Consequently, given that most people understand sexism as a personal attitude rather than a systemic concept of oppression, they are not going to be convinced when they are told that our society is inherently sexist, as they do not think less of people based on their sex or gender, and know few people who think less of people based on their sex or gender. Furthermore, they are likely to see the invocation of sexism as a hyperbolic personal attack. While this is only one example of a miscommunication occurring between activists on the left and others that are not part of that community, I think it is plausible to posit that this form of communication has become far more common due to the changing nature of media. This change will be adumbrated below.

I think it is fair to say that over the course of twentieth century forms of media have gradually begin to focus more on soundbites, talking points and slogans as opposed to lengthy arguments. Our political dialogue must be digestible in small chunks because we do not have the time to focus our attention on a complex issue amongst the business of contemporary. I refer to this change in media as the soundbitification of media. While it would take an entire book or more to document the nature of this change and its causes, the prima facie experiential evidence for this change is made quite clear when we consider two aspects of our political discourse: social media and televised political punditry.

In the case of social media, Twitter is particularly illuminating. Due to the inherent character limits on Twitter, political talk on Twitter tends to revolve around cheerleading for a cause, insults and sloganeering rather than the exchange of ideas. I cannot make a good argument about why I like the idea of a UBI (Universal Basic Income) in 140 characters, but I can create a tweet that others sympathetic to this policy will spread. Furthermore, while Facebook posts have no inherent character limit the norms of usage surrounding this platform mean that political talk on Facebook is more about garnering “likes” as opposed to the exchange of ideas. Once again political talk does not focus on exchanging ideas but on signaling one’s allegiance and rallying for the cause. In this soundbitified media context we are likely to hear a lot about rape culture and white supremacy in the public sphere, but little about what these concepts actually mean.

Televised political punditry more obviously encourages sloganeering, as pundits are given just 30 seconds, if they are lucky, to explain their perspective on a complex issue. The result is obviously that issues are dumbed down and that there are few genuine exchanges of ideas. Instead people are more worried about shutting down their opponents and identifying themselves as authentic fighters for their particular political cause.

It should be emphasized that activists don’t just engage in soundbites to get media attention, although that is certainly one reason for it. Instead, the forms of communication through which social activism occurs, and is organized, such as social media and street protest encourage a heavily sloganized and soundbite oriented politics. In this context politics becomes a very tribal activity where though my clever use of buzzwords and slogans I signal to others that I am one of the true believers fighting for good, against the evils of the world. Explaining my points to people who disagrees and persuading them is not the point. Winning the war is. And it is in this aspect of our modes of political communication that we also see why left wing discourse has not just become opaque to those outside of the group, but also excessively moralistic.

Moralism as a concept may seem to refer to someone concerned with morals, in which case those of us who care about ethics would rightly praise moralism. But on my understanding moralism is a mode of thought that condemns actions, individuals or agencies by expressing indignation towards anything that does not agree with them, as uncompromisingly evil. In this sense moralism is linked to fanaticism and zealotry. For moralists there is only the light and the darkness. Capitalist moralists cannot see anything in socialism that is redeeming, and likewise socialist moralists can only see capitalism as a Satanic presence. As a result socialist moralists are peculiarly theoretically opposed to Marxists who recognize capitalism’s failings, but also see the gains it has made over feudal and explicitly aristocratic modes of social and economic organization.

Now, in what sense is left wing discourse moralistic? It is moralistic precisely because its modes of communication are meant to signal virtue and that one is a righteous warrior, but it is also moralistic because of the way that it denigrates aspects of the culture without thinking about how this denigration will be seen by those outside of the activist community. For this latter aspect let us look at a contemporary example. This example is the characterization of corporations and banks in popular activist left wing discourse. This characterizations sees corporations as an insipid evil with leaders that only care about profit. It is important here that the critique is not that these groups have illegitimate power and therefore are at risk of increasing inequality and injustice. Instead, the critique is that bankers, CEOs and shareholders are greedy, mean and unfeeling and put profits before people. Our economy is critiqued not for being unjust or unfair, but rather for being without compassion. While there is some merit to this critique of the character of the powerful it will be seen by many as mere resentful moralism for good reason.

The public mores of our society put a very large weight on the importance of economic success to a fully successful life. Our culture admires those who are successful in private industry because we do not see pursuing self-interest ambitiously as a vice; rather we see it as in some sense admirable and integral to the freedom and prosperity of our society, but at the same time as something that can be taken too far and destroy other valuable elements of life such as friendship, family and romantic love. This belief in the value of career ambition may be mistaken, and I think the value of it is at the very least deeply overstated, but it is a significant aspect of our culture. Therefore, many ordinary people who are not deeply committed to an ideology will tend to see people criticizing successful business people as resentful individuals who just weren’t able to be successful in their own lives, and therefore need to knock the powerful down a few pegs. And even those who do not have this strong of a reaction may find the characterization unfair as they have likely worked in a private industry and known business owners who seemed to be kind, admirable people. Therefore, the characterization will strike them as simply untrue and overtly judgmental and narrow-minded. While their boss may have pursued profit they are not the moral monster that a particular kind of activist is depicting. As a result many of those outside the activist community will have missed the valid point that activists are gesturing towards. This point is that our economy should not be structured just to generate growth, but instead should be structured to ensure equitable outcomes and a decent life for all, and the current role of corporations prevents the creation of this kind of economy.

The key forward for left wing discourse is to get away from simply communicating to organize the faithful and moving to genuinely persuading others. This require us to actually think about why we believe what we do, rather than communicating in ways that assumes that we all already agree and have the same understanding of what is wrong with our society.

Some thoughts on Perfectionist Politics

Perfectionism is the doctrine that the state legitimately can, and should use, coercion to improve the character and lives of the citizens and residents who are subject to it. For the Perfectionist it does not matter if an adult citizen or resident recognizes that a quality is valuable, and wants to develop it in themselves. Rather, it is the state’s duty to use coercion where necessary to ensure that people develop these valuable traits. So at its core we might say that the essence of Perfectionism is that statecraft is soulcraft, in that state policies do not just need to support liberty, equality or justice, but rather ensure that people become better human beings. There are many forms of Perfectionism, ranging from liberal varieties that see it as a fundamental objective of state policies to support the development of autonomy in their citizens, and more non-liberal or illiberal varieties that emphasize that the state should use state policies to encourage temperance, good judgment and aesthetic refinement among other things.

Now, as a firm supporter of egalitarian liberal principles of justice, I find Perfectionism to be a troubling doctrine. It very much makes sense to me say that a just state would use its coercive authority to ensure genuine equality of opportunity and that every citizen and resident has the resources to live a fulfilling life, including the resources required to contribute to the political, social, economic and cultural life of the society. However, it in itself it does not seem to me to be the duty or role of the state to use policy to ensure that its citizens and residents have certain character traits. It is often remarked that this hesitance is due to the fact that liberals are relativists and don’t believe that any way of life is better than any other. However this is quite clearly not the case as I certainly believe that certain ways of life that are not harmful to equality of opportunity and egalitarian liberal principles are superior to others. But nonetheless, the question of what ways of life are best is a separate question from the question of what reasons can be used to justify the use of state coercion to pursue a certain goal. An obvious example of this is that thinking that aesthetic appreciation is intrinsically valuable does not require that one think that state power should be used to ensure that people develop their abilities for aesthetic appreciation. So, this is clearly not an issue between relativism and skepticism and moral objectivism, but a question of what purposes a state can pursue through coercion and which it cannot. The Perfectionist says that a state can use coercion to make a person better while the non-Perfectionist says that this is illegitimate.

I will argue that while there seems to be a stark contrast between the Perfectionist, and the non-Perfectionist that non-Perfectionist policies tend to have to be justified in terms of Perfectionist beliefs. Thus the issue is not one of whether we should be Perfectionists or non-Perfectionists but instead what kind of laws or policies can be justified. I will argue that “Indirect Perfectionism” can be justified because it is requirement of justice, but “Direct Perfectionism” cannot be so justified.

It should be noted that for the sake of this entry I will only be talking about policy that pertains to adult citizens and residents. Policy concerning children, due to their vulnerability, and lack of ability for consent and fully reflective judgment necessarily must be dealt with in unapologetically Perfectionist terms; state policy regarding the health and education of children must ensure that coercion is used to ensure that children develop positive qualities and good health.

One example of a seeming non-Perfectionist policy is the requirement that all citizens and residents must have access to a certain set of monetary and non-monetary resources in order to live a decent life. This policy does not seem to mandate any particular way of life. In fact it is compatible with a diversity of modes of life. But if we ask the question why a certain set of standard resources is required for a citizen to live a decent life, we ultimately enter the territory of perfectionist values. The only way to say that a certain set of resources is required to live a decent life is if we have a sense of what a valuable life would be and are looking to ensure that all have equal access to living this sort of life. Thus, there are perfectionist beliefs here as we must take a stand about what kind of lives are decent, and what kind are indecent, and this requires us to think about what makes a life intrinsically worthwhile. We cannot thus avoid the question of what makes a life worthwhile when we are thinking about many seemingly non-Perfectionist policies as sometimes the only way to say that someone has a right to access a certain thing is to suppose that the thing that they have the right to access is so valuable that access to it must be provided for all. Same-sex marriage offers a case in point here. The move to support same-sex marriage has been generated largely based on the principle that because marriage is an intrinsically valuable part of life, and therefore same-sex couples should not be excluded from accessing this part of life. Consequently, many seemingly non-Perfectionist policies that support equal access to opportunities or forms of life are dependent for their justification on Perfectionist beliefs about what practises, and traits are intrinsically worthwhile.

Now, when access to an opportunity or form of life is justified based on the intrinsic value of that opportunity or form of life we are not dealing with a case of simple Perfectionist policy. Typical Perfectionist policies mandate that all citizens have a certain set of traits or engage in a certain set of rituals; for example societies that require all citizens to engage in practises that ensure their chastity would be directly perfectionist in this way. Thus, I refer to these typical Perfectionist policies as “Direct Perfectionism,” as the policies directly justify the use of coercion on the basis that the policy or law will ensure that people have certain traits or live certain kinds of lives. Contrastingly, a policy or law that justifies equal access for all to an intrinsically valuable opportunity or form of life can be referred to as “Indirect Perfectionism”, as these policies are not justified on the basis that the implementation of the policy will ensure that fact that citizens live a certain kind of life or have a certain character, and thus the policies do not directly ensure Perfectionist ends. But yet the policy itself could not be justified if we did not already have Perfectionist beliefs about what makes a life worth living, and thus they are still Perfectionist albeit in a much weaker sense.

Nothing I have said thus far shows why “Direct Perfectionism” would be less justifiable than “Indirect Perfectionism” as I have only laid out the difference between these two phenomena. But yet, it seems to me that “Indirect Perfectionism” is far more justifiable because these types of policies better accord with our intuitions about what justice requires than “Direct Perfectionism” does. Now let us take a hypothetical example where a certain class of citizens and residents do not have access to resources for aesthetic appreciation, athletic development, or general non-vocational educational development as the market does not provide these goods at a price where they are accessible to all. In this case I want to say that this situation is socially unjust as a sector of the population are being denied access to certain valuable opportunities and resources that are important to a well-lived life because of their socio-economic status. The injustice exists because all do not have equal access to the resources and opportunities required to live a well lived life, and thus the individuals who are denied access to these opportunities are not given their due. And as a citizen or resident justice requires that each has access to a set of opportunities that allows them to live a well-lived, valuable life. Consequently, “Indirect Perfectionism” is a requirement of justice, as coercive laws and policy must be created to rectify this injustice and ensure that all citizens and resident have access to the goods mentioned above.

Now suppose that as a result of the preceding injustice, policy and laws are developed to ensure that all citizens and residents have access to resources for aesthetic appreciation, athletic develop and general non-vocational educational development. But nonetheless very few additional people are using these resources, despite the fact that all have access now. It seems to me to be odd to say that such a situation is unjust as all have equal access to the relevant opportunities. We might say that the citizens and residents are living worse lives as a result of not taking up these opportunities, but the fact that citizens and residents make this decision is not enough to generate injustice, as no one is deprived of their equal claim to significant opportunities. Consequently, in this situation I don’t think that pursuing a “Directly Perfectionist” policy of ensuring people use these resources would be justifiable as no injustice is being done. We might not like that people are spending their money buying access to cable packages so they can watch more reality shows, rather than spending it on other more noble pursuits, but the fact that this is occurring is not enough to justify forcing people to engage in these noble pursuits. Part of the meaning of freedom requires that we positively allow all to pursue a valuable life, but we do not force them to live a life that others might deem valuable, and this is why “Direct Perfectionism” seems deeply questionable.

Brave New World, Cruelty and Liberalism

Judith Shklar argued that the foundation of liberalism ought not to be seen in a metaphysical concept of human dignity, but in the sense that cruelty is the worst thing that humans do to one another. She called this reading of liberalism the “Liberalism of Fear.” On this reading of liberalism we allow each individual as much freedom as is compatible with like freedom for others due to the fact that this is the best way to avoid cruelty. Furthermore, there are others who have picked up this reading of liberalism such as Richard Rorty. This reading of liberalism is particularly attractiveness because it seems to lays liberalism on a seemingly uncontroversial foundation, rather than speculative metaphysical abstractions. This uncontroversial notion is that cruelty is one kind of evil that we cannot accept. Surely, any person who did not accept this notion would seem to be deeply confused. But, Huxley’s Brave New World gives us reason doubt Shklar’s attempt to rest liberalism on the foundation of the prevention and avoidance of cruelty, as cruelty has been abolished in the futuristic society presented in Brave New World, and yet for many liberal people, like myself, the society presented in Brave New World is deeply disturbing.

The society presented in Brave New World is a non-democratic one in which humans no longer reproduce naturally, but rather are developed in test tubes by a central governmental body. This body creates a variety of types of humans (Alphas, Betas, Deltas, Gammas, Epsilons) to perform different tasks within the social body. The differing varieties of humans are produced through technological means such as conditioning, and chemical treatment. For example, the lower castes, such as the Gammas, Deltas and Epsilons, are made to be physically, and mentally less than Alphas and Betas through chemical treatments that are deployed early in the development of the embryo. Similarly, this governmental body conditions members of each caste to enjoy living as a part of their caste within this society. This conditioning process is presented as broadly effective with a few minor exceptions. So, people are generally very happy with their place within society and with the work they perform.

Similarly, people’s free time is easygoing, effortless and pleasant. Sex has been completely detached from reproduction such that within this society it is viewed as moral to enjoy sex with others, and a wide variety of others at that. Developing a singular passion for only one other person would tend to lead to unhappiness for when people care deeply for a single other, the loss of that other can destroy them, but if sex is just as impersonal as the transaction between me and the grocer, then the loss of that other has little effect on me. People merely enjoy the momentary sensations of sex, but without any real attachment to the person they are having sex with. In fact, the society has the motto “everyone belongs to everyone else.”

Furthermore, the happiness of this society is enhanced by a drug called “Soma.” The use of this drug is encouraged as it allows people to take a momentary holiday, but without any of the ill effects of alcohol. If anyone begins to feel a genuine emotion of sadness, anger, anxiety or longing they merely take a few grams of Soma to escape from these feelings.

The society that is presented in Brave New World seems to be contemptible for its superficiality, inequality, and easy going hedonism, but it would be hard to say that this society is cruel. On the typical understanding of cruelty, cruelty involves the infliction of pain or suffering (whether physical or emotional) on another person or sentient being, and yet if anything the society presented within Brave New World is less cruel than the one that we members of liberal democratic societies live in. In fact the entire society of Brave New World is set up so as to discourage the possibility of people being cruel to one another. So the Liberalism of Fear has little recourse to a critique of the seemingly troubled and problematic society of Brave New World, as this society has done a fine job of preventing cruelty even though this society is illiberal in many ways. Thus, the Liberalism of Fear does not seem to provide us with a set of theoretical resources that enables us to critique every society that we find disturbing and contemptible, and consequently we have reason to doubt this reading of liberalism.

Given the preceding what reasons do liberals have to find the society presented in Brave New World problematic? There are a couple of different sets of reasons within the liberal tradition that come to mind as resources for criticism of the society of Brave New World. The first is the notion that persons ought to be respected because they have some inherent dignity. While we do socialize children to have particular values, it seems very disrespectful, of the future adult that a child will become, to manufacture a child such that they will grow up to be an adult of a certain kind with particular likes and dislikes. Respecting human beings requires us to treat children in a way that allows them to become free, autonomous human beings, rather than treating children in a way that will determine that they will become a plumber, or an engineer. Similarly, another set of reasons suggests that humans have a certain set of capacities and repressing these capacities is wrong, because humans are fully developed when these capacities are actualized, and stunted when these capacities are repressed. The issue with the society in Brave New World is that it actively represses some capacities of humans that are necessary for full development such as the capacity for self-restraint, autonomy, and meaningful romantic love. Unlike, the liberalism of fear both sets of reasons offer grounds for criticism of the society of Brave New World. Furthermore, while these reasons may seem more dubious because they appeal to abstract metaphysical notions that may give rise to controversy and skepticism it seems necessary to speak in these terms in order to critique everything that we find deeply disturbing, such as the society of Brave New World.

It should be noted that the analysis posited above does not suggest that the Liberalism of Fear is not without insight. It is clear that any decent liberal society will be committed to preventing cruelty, and thus the Liberalism of Fear is surely right to think that cruelty is terrible, but what consideration of Brave New World teaches us is that cruelty is not the only evil that liberals ought to be concerned with.

What does “liberalism” mean?

The word “liberalism” is a key concept both within the political vernacular of post-industrial societies as well as within the academy. But this word does not seem to have a fixed, singular meaning, rather different groups seem to use this term to refer to entirely different social phenomena and theoretical justifications. In this entry I would like to unpack some of the different ways in which the term “liberal” and “liberalism” is used and show that we ought to explain what we mean by this term when using it in conversation with others because it seems to refer to a disparate set of phenomena and ideas.

In everyday use in North America the term liberal refers to someone who is on the left side of the political spectrum. In this sense the word liberal denotes a broad acceptance of, and enthusiasm for a welfare state that will ensure the equality, and freedom of all, as well as a broad acceptance of difference. Liberalism, in this sense, let’s call it Sense 1 Liberalism, is defined in opposition to conservatism which is understood in terms of adherence to free enterprise, and a general uneasiness with the recognition of difference, whether cultural, racial or sexual. Within everyday political discourse when someone says liberal this is typically what they mean, however there are many other uses of the terms liberal, and liberalism, which display very different meanings.

Another sense of the term “liberalism” is that which refers to an approach to political economy which emphasizes the efficiency of markets and their self-regulating nature as well as the fact that the state should be as minimal as possible as is consistent with ensuring a large degree of economic growth. This is often referred to as neoliberalism; the rationale behind calling this orientation towards the economy neoliberalism is that it is return to the 19th century liberalism of laissez faire capitalism. But for our purposes let us call this Sense 2 Liberalism, as people will still often refer to liberal economics or liberalism to refer to this doctrine that emphasizes the primacy of markets.

One other way in which the term liberalism is used is particularly predominant in the academy among critical theorists (Marxists, Radical Feminists etc) and some Communitarians. In this context liberalism is a pejorative used to describe a mixture of political, cultural and economic attitudes within liberal democratic societies. This term does not describe any particular theory, but the status quo within liberal societies such as Canada, the United States, and many countries within Western Europe among others. Let us call this Sense 3 Liberalism.

One final way in which liberalism is used is common within the Anglo-American academy, especially among Political Philosophers and Political Theorists. This sense of liberalism posits that liberalism is a family of political philosophies that emphasizes that the point of the state is to ensure the equal freedom of all individuals under it. There are of course differing variants of liberalism in this sense that range between more market capitalist oriented interpretations and more egalitarian interpretations that accept as much state intervention in the economy as most socialists would. Furthermore, some variants emphasize that ensuring equal freedom is necessary to support an autonomous life, while others suppose that ensuring equal freedom is not necessary to another end, but something that is required to treat a person with respect, but they all share this broad commitment to equal freedom of the individual. Let us call this Sense 4 Liberalism. The philosophies of Locke, Mill, Rawls, Dworkin and Waldron would all be examples of Sense 4 Liberalism.

Now we can see that all of these meanings of liberalism share some commonalities, in that they all have something to do with freedom and the individual, but beyond that there is not much that unites them at the level of meaning. For example, I would say that I am a supporter of Sense 4 Liberalism, while I am not a supporter of Sense 2 or Sense 3 Liberalism. The fact that I think that the state should ensure that all those who live under it are accorded equal freedom, need not mean that I support the current state of culture, politics, and economics within liberal democratic societies. Societies that are based on principles that correspond to Sense 4 Liberalism do tend to have vices similar to those of Sense 3 Liberalism, but this does not mean that supporters of Sense 4 Liberalism need to support these vices.

The trouble is that often people use one sense of the term liberalism, without explaining what the term means, to either support or critique liberalism. When this occurs the others listening to this person will often be confused because if the person is critiquing Sense 3 Liberalism, and say liberalism necessary leads to a shallow society, and their interlocutor thinks of liberalism in terms of Sense 1 Liberalism then they will be puzzled and confused by the critics comments. Furthermore, if they are a supporter of Sense 4 Liberalism they may get very defensive because this person is suggesting that a mere commitment to the notion that ensuring equal freedom is the fundamental aim of the state means that one is also encouraging the creation of a shallow society. Consequently, using the term liberalism without explanation of what one means is a strategy that tends to lead to confusion. It should be noted that each of these senses of the term liberalism flourishes in differing set of topical spaces, but these spaces often overlap such that if the exclusive user of Sense 2 Liberalism is encountered by exclusive users of Sense 4 Liberalism and neither party is willing to explain what they mean by liberalism than confusion, will ultimately arise. Consequently, we should be very careful when using the term liberalism to explain what we mean, so that they we don’t confuse our interlocutors.

Yet a further difficulty occurs in that liberalism is a word that typically attracts either feelings of condemnation or praise. Whatever sense of the word liberalism is dominant in someone’s lexicon, they ordinarily have strong thoughts about it. Thus, the term liberalism tends to be used less as a device to explain one’s position, than as a rhetorical device that signifies either pure goodness or wretchedness. For example, many critical theorists use liberal or liberalism as a synonym for bad (the badness of late capitalist society). While many market liberals use liberalism as a synonym for goodness (the goodness of the market). Thus, it seems that in the context of the use of the word liberalism at the very least Alasdair MacIntyre is right to suggest that in the modern world concepts that seem to have a distinct meaning are used more to express approval and disapproval than to actually convey a coherent position about the nature of the right or the good. Clearly, it would be problematic for rational ethical/political dialogue if all that we were doing through it was expressing approval or disapproval without conveying a substantive coherent position about the good, but if we continue to use the term liberalism as it is being used then at least in the case of liberalism we would not actually be engaging in a rational exchange about the nature of the good, rather we would be trying to bludgeon one another with our approval or disapproval of an abstraction.

Given the dilemma sketched above, we have to ensure that when engaging in ethical or political dialogue with others we use terms like liberal, that at once refer to disparate phenomena, but also are subjects of condemnation or praise, in a way that recognizes that the other may not just disagree with us about whether the term deserves praise or condemnation, but rather may mean something entirely different by the term. This will require us to avoid using the term as a merely polemical device, and rather require us to explain what it is we are supporting and condemning. In the abstract this may seem like an obvious requirement of rational dialogue, but the dialogue in our society suggests that then we are confronted with opponents we rarely engage in dialogue in this way. Consequently, when engaging dialogue we need to think about what we are doing, and be sure that we are taking the steps necessary to help the other understand our position, rather than merely beat them.