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review article
EJPT
European Journal of Political Theory
SAGE Publications Ltd, London, Thousand Oaks and New Delhi issn 1474-8851, 5(4) 483493 [DOI: 10.1177/1474885106067288]
Sheldon S. Wolin Politics and Vision: Continuity and Innovation in Western Political Thought, expanded edition, Princeton: Princeton University Press, 2004. Sheldon Wolin is an icon among scholars of the history of political thought. In 1960, at a time when large segments of the political science profession were ready to jettison political theory altogether, in favour of a rigorously value-free social science, Wolin published Politics and Vision in order to prove that political theory continued to be an academic discipline of great intellectual potency. (In the preface to the original edition, Wolin wrote that even if those who were dismissive of the tradition of political philosophy continued to jettison it, his book would, he hoped, at least succeed in making clear what it is we shall have discarded [p. xxiii].) Wolin offered a stunningly ambitious set of commentaries on major landmarks in the history of political thought: Plato; Hellenistic, Roman, and early Christian political thought; Luther; Calvin; Machiavelli; Hobbes; and modern liberalism. But the book was not just an exercise in intellectual history; it ended with a contemporary social critique that was no less intellectually ambitious namely, a powerful indictment of how various forces in modern society (social inequality and hierarchy, bureaucracy, technology, consumerism, the managerial mentality, the reduction of politics to administration) had conspired to undermine and subvert our experience of the political realm. Political theory was once again shown to be relevant; the near-corpse of political theory was suddenly bursting with new life. For political theorists, Politics and Vision defines the gold standard in politically engaged intellectual history, to the point where today (as I know from having participated in a recent political theory search in my own department), the absolute highest praise a referee can bestow on someone considered to be a rising star is to describe the candidate as a young Sheldon Wolin. Oddly, this classic work remained out of print for many years, which did a real disservice to students of the discipline. Now Wolin has done something really extraordinary (probably unprecedented for such a book), which is to republish, in 2004, an expanded edition of the book with seven new chapters once again, comprising both historical exegesis and contemporary critique. To resume and expand an earlier work is hardly that unusual, but to do so on the basis of no less than 44 years of further reflection and rethinking certainly is! (Perhaps the book remained out of print for so long because Wolin always hoped to do what he has done in this new edition: bring it up to date with new reflections on the theory and practice of later decades.) Contact address: Ronald Beiner, Department of Political Science, University of Toronto, 100 St. George St., Toronto, Ontario, Canada, M5S 3G3. Email: rbeiner@chass.utoronto.ca
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In the expanded edition, by contrast, Wolin highlights the fact that [t]he new chapters are centered . . . on power as the defining political fact of the past one hundred and fifty years (p. xix), where an important part of what power means is the capacity of states to shatter possibilities of peoples freedom to assert themselves as citizens. Let me confess openly that the long passage I just quoted from the original text is one I found inspiring when I first read it, and still find inspiring when I read it today. So when I reflect on how far Wolin has travelled in these four-plus decades away from the civic hopes that the passage expresses, this poses for me, and I presume for other long-time admirers of Wolin a deep difficulty and even perplexity. The Wolin of 1960 articulated a positive vision of civic life its promise and possibilities as well as its perils. Forty-four years on, the new version of the book, on the other hand, describes only a scene of destruction. Already in the new preface, we are told that the United States is no longer a liberal democracy; instead, it is a quasi-totalitarian regime (p. xvi), a monster of totalizing power. Given the literary peculiarity of a book the two halves of which have been written in, in effect, two quite distinct political-historical epochs, I will henceforth refer to the 2004 portion of the book as PV-II. One of the key purposes of PV-II is to come to terms with the rise of postmodernism within political theory. Among the most salient effects of postmodernism-influenced political theory has been a displacement of Marx and a corresponding rise in Nietzsches stock (that is to say, a Gallic, postmodernized Nietzsche). Hence the first two substantive chapters of PV-II are devoted to Marx and Nietzsche, with the aim of contesting the postmodern reception of these two great thinkers. Wolins engagement with Marx and Nietzsche involves adjudicating among three crucial terms: politics, economics, and culture. Strictly speaking, neither Marx nor Nietzsche is a theorist of the political per se, for Marx privileges political economy over politics whereas Nietzsche is committed to subordinating politics to culture. However, this certainly does not mean that Wolins stance towards Marx and towards Nietzsche is symmetrical. For the preoccupation with political economy gives one crucial insights into why the political (i.e. the democratic empowerment of the demos) is systematically frustrated,
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Deweys project is really the social appropriation of science (which, as Wolin helpfully points out, can be seen as parallel to Marxs project of the social appropriation of economic life pp. 510, 51415). This is pretty far removed from what motivates Wolins theorizing. In contrast to Deweys basic optimism about science and democracy, Wolin sees science, technology, capitalism, and state as a complex of totalizing powers, and it is impossible to imagine that democracy could be a match for them (p. 518). Nonetheless, it is clear that Wolin identifies quite strongly with certain aspects of Deweys work. Indeed, in a section on The Philosopher as Political Theorist (pp. 5034), Wolin makes clear that, for him, Dewey is a model of what it is to practice political theory that is, a distinctive intellectual discipline for which the history of political thought is still a living tradition, and that:
attempt[s] to theorize the political by addressing the concerns of politics rather than of philosophers and using civic rather than professional forms of discourse . . . [I]ssues are addressed because of their public importance rather than their relevance to the ongoing controversies in the private world of philosophers.
With respect to the content of his theorizing, Dewey, like Wolin, is more of a democrat than a liberal because he embraces participatory citizenship as an obligatory normative ideal i.e. the necessity for the participation of every mature human being in formation of the values that regulate the living of men together (p. 511).14 Another significant affinity between them which is not spelled out in the discussion of Dewey but which comes fully to light in the final chapters of Politics and Vision is what Wolin refers to as Deweys animus against the state (p. 719, n. 75).15 In connection with the last point, it is important to note that Wolin is especially sympathetic to the localist vision of community that Dewey draws from Jefferson (and that either of them might have drawn from Tocqueville p. 720, nn. 96 and 100). But if participatory democracy is to have its privileged location in groups or associations, not governmental jurisdictions (p. 514), what keeps this from turning into what Wolin, in the conclusion to PV-I (p. 389), called in a sharp phrase the fetish of groupism? (In insisting upon an idea of citizenship more encompassing than a merely groupist one, the author of PV-I was asserting a much more state-centered conception of the political than he subsequently adopted.) The author of PV-I and the author of PV-II are both theorists of the political, but in the four or more intervening decades, what it means for Wolin to be a theorist of the political has undergone significant change. (And remember that these are decades the 1960s, 1970s, 1980s, 1990s marked by historical events of such enormous momentousness that
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If what defines totalitarianism is its unstoppable transgressive, boundary-defiant dynamic, then much of what we assume to be part of life in the contemporary liberal West is itself totalitarian or quasi-totalitarian for instance, globalization, which is a project[ion of] political power over conventional boundaries (p. 493).17 Wolin rejects Nietzsches doctrine of will to power, but will to power is as ubiquitous in Wolins vision of things as it is in Nietzsches. In Wolins view, postmodernists are not critics but unwitting allies of the established anti-democratic order. Their emphasis on endless movement provides ideological support for the rhythms of contemporary capitalism (pp. 5667), and their dissolution of the citizenry into multicultural groups (p. 568 an echo of PV-Is critique of groupism)18 confirms a situation where the political is stranded without a viable carrier. They offer postures of revolt rather than the real thing (p. 567). These are forceful criticisms; yet in some respects, Wolins debate with postmodernism brings to the surface tensions and inconsistencies in his own position. Postmodernists are theorists of decentered power (p. 566), but Wolin is ambivalent about whether he wants a central state power strong enough to enforce social-economic justice, or whether he regards such state power as necessarily corrupting. The issue here is whether civic life ought to have a center, and, on this question, Wolins own thought tilts in a more postmodernist direction than he realizes. What Wolin offers in PV-II is a sour and joyless vision of the contemporary political world. There is little here to give hope or even to console. (It is Marxs description of exploited and degraded humanity without Marxs promise of a saving apocalypse.) Democracy has been smashed. Citizenship as currently organized is a joke. Political accountability is a sham. Elections are a mere ritual (like coronations in the context of monarchy).19 The dominant powers, whether centralized or dispersed, are hegemonic enforcing submission rather than permitting space for genuine civic agency. The media are all sell-outs to the dominant powers.20 The themes of manufactured consent and penal discipline loom as large in Wolins account of liberal democracy as they do in Foucaults, but in Wolin there is even less suggestion than there is in Foucault of the pleasures at least of resisting. Wolin is very critical of what he sees as Hannah Arendts elitism, but at least Arendt associated politics with a notion of public happiness that gave her political philo-
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Notes
1. This is acknowledged most explicitly on p. 605: the nature of the contemporary state has rendered obsolete the terms that were invoked in the conclusion to Part One, namely community and authority. 2. The discussion of Louis Napoleon in the Marx chapter anticipates the suggestion offered later in the book that contemporary American democracy amounts to a continuous managed plebiscite (p. 554). 3. Cf. for instance, p. 432 (politics is replaced by management of the economy); p. 438 (Instead of monarchs and parliaments . . . managers); p. 439 (A political economy without politics, the disappearance of politics); p. 441 (a political without politics); p. 454 (the economy provided the substance of the political, . . . [politics] would be reduced to a minor role). 4. Cf. p. xix: Marx . . . attempted to revive the dormant ideal of a politically active demos. 5. Cf. the discussion of the Paris Commune. Wolin cites Engelss enthusiastic embrace of the politics of the Paris Commune (p. 702, n. 196). While Wolin would obviously reject
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