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New Social Compact

Hegemonic Power and Varieties of Neoliberalism

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In a lecture delivered in Vienna in 1935, the German philosopher Edmund Husserl expressed an anxiety concerning the contemporary predicament of European humanity in the times of science. Despite, and indeed in view of, the undeniable progress in the natural sciences, Europeans were becoming increasingly resistant to a sense of history as something other than an “unending concatentation of illusory progress”.

Before saying something further about this predicament, I want first to pick up on the major assumption in his discussion: namely, that overcoming this predicament requires recovering “a teleological sense” of the history of “man”.

Although I do not really think it is restricted to political liberalism, for reasons that will emerge, I will call the sense of history that Husserl regards as being lost to as one belonging to classical liberalism. Such liberalism draws on this sense of history in what can be described as a three step response to the question of human flourishing.

First step: a satisfactory account of the conditions for human flourishing must acknowledge the variety of rational interests, interests which are, that is to say, uniquely characteristic of “man” conceived as a rational animal: science, art, commerce, politics, religion, etc..

Second step: With this variety in view, just power should aim to organise the social world in such a way that each person’s capacity freely to perform in each of these domains is optimised.

Third step: human history is the movement of increasing progress in realising such a society; it is the movement of the emancipation and progress of “man” in time: from its origins in primitive human animality, human societies are moving in stages towards the optimal realisation of man’s rational capacities in a properly civilised society, with Europe at the head.

Husserl’s remarks about the predicament of modern European humanity suggest that what I am calling the classical liberal view is in crisis. Suddenly the movement of our history seems not to be taking the path we thought we were on.

I want to propose the following hypothesis. Hegemonic conceptions of human flourishing in Europe have rarely been classically liberal. Instead, hegemonic power has been established and held by more than one neoliberal community of ideas.

The thought here is that efforts to optimise opportunities for leading a life proper to “man” have given rise to movements that attempt to achieve the hegemonic domination of the norms that belong to only one of the domains of human life.

I define neoliberalism in general, then, as the outlook of a community of ideas that seeks the limitless extension of the norms of conduct of one domain of life to the whole of life. Its emancipatory claim is that it will achieve the optimal flourishing of the whole of life by co-ordinating and controlling it in terms dictated by the norms of that one domain.

Anachronisms are piling up. The liberal conception I am describing will have only recently taken that name, and the term neoliberalism is of even more recent vintage, and passes for many today as a kind of catch-all for ‘everything bad about capitalism’. However, conceptually speaking the two terms together are well suited for this discussion, particularly if we accept that behind the various appeals to the idea of neoliberalism made today, there is a basic conception of it as a hegemonic movement that seeks the limitless extension of the market model to all spheres of life. Proponents of it might say: the aim of applying market-orientated reasoning everywhere is to optimise the conditions for human flourishing in general.

However, there is a feature of our time that Husserl is alive to that fundamentally interrupts this a-historical conceptual contrast: namely, the absence in our time (unless we are Marxists) of the kind of substantive philosophy of history through which the classical liberal conception, in its third step, had understood our lives.

This is profoundly connected to the progress of science itself: in particular through the radically decentring blows effected by the Copernican and Darwinian revolutions. In our time, we are more resistant than Europeans of former times knew how to be to theological (eschatological) or metaphysical (teleological) conceptions of human nature and history.

And then into the space left open by the falling away of classic eschatological and teleological discourses of human flourishing the community of ideas that champions economic neoliberalism has been able to occupy the field virtually unchallenged. It all seems despairingly hopeless, making our existence fundamentally pointless.

But the situation only seems despairing if, with Husserl, you think that the only way our lives could be regarded as meaningful is against the background of a vision of human history as the progressive movement of our forms of social life towards distant, ideally just, condition. But one does not have to have such a vision in view to affirm that making the future better matters to us: one can simply want to make it so that what one makes of what has been passed down to us will have been some kind of (by one’s lights) progressive preface to what remains to come, without any vision of a distant final end.

This can be illustrated with reference to the unease that many feel about modern factory farming, intensive livestock rearing, and the extinction of innumerable animal species. Without presuming a substantive conception of human nature or history, the unease is that these developments show us modern men and women, as in a mirror, as at certain points akin to a form of life we might well think profoundly alien: akin, that is, to an animal with, as David Wiggins has put it, “no non-instrumental concerns and no interest in the world considered as lasting longer than the animal in question will need the world to last in order to sustain the animal’s own life”.

Such a life, “functioning” to such a destructive end, is not just depressing but runs totally against the grain of a participant’s sense that the temporal “here and now” of an ordinary human life is one in which “the dead and the unborn are also present”. The world in which we live out our lives is one which “connects us to worlds before and after us”. Our lives, our lived sense of who we are, is conceived out of and within that temporal stretch. “Functioning to no end” might describe, in objective terms, the infrastructure of a presently operational life-support system, but from the inside of a human life this “presence”, the milieu of our “spiritual worlds”, is already a “present” that is fundamentally linked to those who are not there.

Jacques Derrida has argued that it is only within this participatory sense of the deep connectedness of our “living present” to others who are not present (the essential historicity of our historical existence), and not in view of a distant horizon of an ideal end of history, that issues of justice, emancipation and progress can come into view in the first place:

It is in the name of justice that it is necessary to speak about ghosts, inheritance, and generations, generations of ghosts, which is to say about certain others who are not present, nor presently living… No ethics, no politics, whether revolutionary or not, seems possible and thinkable and just that does not recognise in its principle the respect for those others who are no longer or for those others who are not yet there, presently living, whether they are already dead or not yet born.

In the struggle to organise a response to economic neoliberalism today we may be inclined to think, like Husserl in the 1930s, that we need to rediscover a teleological sense of human history – a new grasp of and heading towards a form of social life that is finally (and objectively) proper to “man”. Emerging out of the Christian eschatological tradition and its hope for final redemption, political neoliberalism aimed to realise regimes without evil by forging a community of brothers, citizens, or comrades that would finally be, in a strong sense, one. Economic neoliberalism arrives in the wake of that dream’s ending in the horror of Stalinism and Nazism. However, as the site of (let’s not say an atheist but) an atheologised recognition of “the finitude of present functioning”, it also frees the space for a radically decentred, non-mystical and non-metaphysical, participatory vision of that finite presence. Derrida concludes:

In the same place, on the same limit, where history is finished, there where a certain determined concept of history comes to an end, precisely there the historicity of history begins, there finally it has the chance of heralding itself – of promising itself. There where man, a certain determined concept of man, is finished, there the pure humanity of man, of the other man and of man as other begins or has finally the chance of heralding itself – of promising itself.

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New Social Compact

Women and girls with autism must be empowered to overcome discrimination they face

MD Staff

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On World Autism Awareness Day, United Nations Secretary-General António Guterres has joined the global call to empower women and girls with autism and involve them and their advocates in policy and decision-making to address the discrimination and other challenges they face.

“They face […] barriers to accessing education and employment on an equal footing with others, denial of their reproductive rights and the freedom to make their own choices, and a lack of involvement in policy making on matters that concern them,” said the Secretary-General in his message on the Day.

Emphasizing that “our work for gender equality and women’s empowerment must reach all the world’s women and girls,” he stressed that the international community’s efforts to achieve the Sustainable Development Goals (SDGs) must uphold the 2030 Agenda’s core promise to leave no one behind.

The Goals and the landmark framework from which they emerged were adopted by UN Member States three years ago. Together they aim to wipe out poverty and boost equality by putting the world on a more sustainable economic, social and environmental path by 2030.

“On World Autism Awareness Day, let us reaffirm our commitment to promote the full participation of all people with autism, and ensure they have the necessary support to be able to exercise their rights and fundamental freedoms,” concluded the Mr. Guterres.

Autism is a lifelong neurological condition that manifests during early childhood, irrespective of gender, race or socio-economic status. The term Autism Spectrum refers to a range of characteristics.

Autism is mainly characterized by its unique social interactions, non-standard ways of learning, keen interests in specific subjects, inclination to routines, challenges in typical communications and particular ways of processing sensory information.

The rate of autism in all regions of the world is high and the lack of understanding has a tremendous impact on the individuals, their families and communities.

The World Day is marked annually on 2 April, and this year’s official UN commemoration will be on Thursday, 5 April, with a half-day programme in New York entitled Empowering Women and Girls with Autism, that will feature a keynote address from Julia Bascom, Executive Director, Autistic Self Advocacy Network.

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New Social Compact

Law in societies: Encounters vs. Anarchy

David Ceasar Wani

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In this essay I will discuss the purpose of law in society but before I go further law refers to the system of rules that a particular country or community recognizes as regulating the actions of its members and may enforce by the imposition of penalties.

Some human beings can be aptly described as weak willed animals. They are easily influenced by the slightest sight or sniff of power and money. This originates from insatiable greed. Greed that can sometimes make even the iron willed loses their head. How many stories have we heard since our childhood where many “heroes” lost their way to the path of glory by being trapped by greed?

Our one aim in life has always been to find balance and serenity in our lives. A utopian society envisages a vision where people govern themselves. People trust each other blindly. They achieve happiness. People set their goals, lead disciplined lives and achieve anything they set their sights on They are able to live their lives to the fullest and all the time feeling secure about it.

However the vision, unfortunately, exists in an ideal world which frankly is almost the opposite of today’s real world. Our realistic society is heterogeneous mixture of all kinds of people, people who look to disturb the balance of the natural society. It is here that law plays a very important role in restoring that delicate balance back to the society and making the lives of the people living together cohesive. It is here that law helps to maintain the morality of the people as individuals as well as the society as a whole.

World without Let us imagine a world without any law to punish the wrong doer. Let us assume that the society has till now lived an honest life without any kind of betrayal. Suppose a person, in greed, steals a valuable item from his neighbor’s house. He isn’t punished but everyone knows what he has done. Some naive person, probably a youngster witnesses this and is tempted to steal because he knows there are no repercussions. This develops into a never-ending chain endangering the very foundations of the society.

Another example might be a survival situation. A group of people are stranded on an island with twenty days of food and water. They know that a rescue team will reach them on the twenty first day. They carefully divide the food such that they get the necessary nourishments by the time they are rescued. A person, out of greed for more, sneaks quietly and consumes two days of food meant for the whole group. When the group discovers what has happened they confront the person who cunningly reasons with the group that there was no rule or law which forbade eating more. As the group consisted of educated men and women, both young and old, they knew his reasoning was correct and they could not do anything to get the food back. As a result, they starved for two whole days during which a few old people fell ill and could not make it.

Law is essential and many do ask why and how but Law is essential in the society and it is there to guide the society towards happiness without bloodshed and in peace and harmony. Law helps us to restrain ourselves in times of great thirst for more money or power. It curbs our greed reminding us that there is someone or rather something out there ready to punish us if necessary. It helps to restore the balance in the society and bring justice to the victimized. The greatest thing about law is that all are equal before it. No man is rich or poor in the eyes of the law. No man is more powerful than the other in the eyes of the law. Law helps to regulate the behavior of the people. It prevents us from descending into anarchy.

Law is dynamic. It is constantly adapting to the changing times so as to close all the loopholes that may be left due to human error. Our Preamble states the ideals of justice liberty sovereignty fraternity and equality which constitute the basic foundation of Our Constitution. However, without law these ideals will be constantly shattered. There will be nothing to protect these ideals.

In a world where ‘survival of the fittest’ is prevalent, and looking at the size of human population we can say only one thing. Law is needed for survival. We cannot go against each other as it will definitely lead to destruction. Law plants an element of fear which may prevents in killing of fellow human being. It gives each one his or her own share, what they deserve.

Laws tell us what to expect as consequences as a result of our actions. It makes us look before we leap. It is there to protect and to destroy. It restricts people who get carried away due to the freedom given to them by the absence of law if this is the case. They know one abuse of the law will affect them economically, mentally and physically. Some exceptions may be found but this is applicable for the majority.

In addition the natural law which can be refers to Mother Nature herself which follows many rules and laws which help in the sustainability of this world and the life which flourishes on it in abundance. Every living organism, from the tiny unicellular amoeba to the biggest animal the blue whale follows a set of laws to survive.

Let us take the examples of honey bees. They follow the orders of the queen bee and visit hundreds and thousands of flowers to carry the process of pollination which helps in reproduction of these plants. They have to follow a set of rules or laws which will help in this important process. If one of them breaks the law, they are ordered to leave the bee hive. They cannot join another hive nor can they return. It is as good as giving them a life sentence. This life-threatening situation helps to keep the honey bees in check and brings order into the hive.

Same can be said for the birds which migrate every winter or summer depending upon their pattern. They have to follow a set of rules or laws which will help them navigate their way. One abuse of these laws can lead to cases extreme to death.

When in the modern society our modern society has become quite educated and the main question that arises from them is that who has the authority to form these laws which imposes a restriction on their lives. They question and debate upon the authority that makes these laws and rightly so. Once they are satisfied with the authority they know that their lives are secure and they are free to concentrate on their aims and dreams in life. Law is there to attempt to balance the needs of individuals against the needs of the majority. We accept responsibilities, we renounce some of our freedoms (not kill others, not harm others, not steal from other members of the society) to receive in return the benefits of society (not being kill by others, not being harm by others, not being robbed by other members of the society).

Law helps in removal of social stigmas such as dowry and untouchability. For example, in some Constitutions, it talks about untouchability and even though it still exists today, the number of cases has comparatively gone down a lot. This is just one example that law can have in a society which is not perfect, a society where human beings fight, and abuse and kill their own species. This is how law helps in protection of the underprivileged.

Furthermore Law plays a significant role in producing successful societal functions around the world. Law helps regulate social behaviors, ultimately leading to society running efficiently. Without laws, society would have no ethical boundaries or standards, no rules or measures, nor any means of settling even the simplest disputes. Law helps keep the peace in society through governance and standards set forth by all voting citizens. All functions of law in society include peacekeeping, promoting personal freedom, regulating government power, promoting economic growth, promoting social justice, and protecting all of society and the environment. It is important to remember without laws to govern the actions of people in society, it is highly likely all social structure and commerce would collapse. If one can imagine what life would be like if every prisoner in the world were to be released back into society that would be about how unsafe and dysfunctional society would be without laws (Melvin, 2011).

Law and Society The function of law in a society is more or less universal. It acts as a deterrent to control the evil and treacherous behavior of humans, to maintain discipline and imposes restrictions on some freedom. We live in a chaotic and uncertain world. Without an orderly environment based on and backed by law, the normal activities of life would be lacerated with chaos. Law is a social norm, the infraction of which is sanctioned in treat or in fact by the application of physical force or by a party possessing the socially recognized privilege or so acting. It provides a society with order and predictability, resolving disputes, protecting individuals and property, providing for the general welfare and protecting individual liberties. Law and the predictability it provides cannot guarantee us a totally safe world, but it can create a climate in which people believe it is worthwhile to produce, venture fort, and to live for the morrow. It prevents the state of nature, which would be total anarchy had there been no laws. Societies today are more complex and interacting. Maintaining good order and discipline have far reaching implications on a society’s prosperity. Laws are in acted daily throughout different societies for the protection and security of individuals, property, businesses and states. It permits an orderly, peaceful process for dispute resolution and provides us with the programs to establish and enable corporately, what would be impossible, or at least prohibitive, to do as individuals. Laws should be designed to protect the individual personal and civil rights against those forces, which would curtail or restrict them. Some examples of this are freedom of speech, religion, the press, the right to a fair trial and the freedom from cruel and unusual punishment. In the United States the respect for the law is paramount and disobedience to the law.

In conclusion it can be implied by common sense that law helps us to survive as a society and it is convenient. Convenient is comfortable and humans look for comfort above all things apart from happiness. Also law helps in getting rid of the social barriers that exist in our society. Through law we survive yet thrive. Hence law is necessary in a society.

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New Social Compact

The holistic gender and media agenda in focus

MD Staff

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Achieving gender equality in and through media requires a comprehensive approach covering a full gamut of longstanding as well as new challenges.

Assessing the issues – ranging from media ownership and staffing, news coverage, the safety of women journalists, through to policy effectiveness – is essential if society is to overcome the snail’s pace of progress to date.

This was the thread running through a panel session convened at the UN headquarters in New York on 23 March by UNESCO and the Global Alliance for Media and Gender (GAMAG).

Taking place as a side event during the 62nd Commission on the Status of Women  (CSW), the occasion previewed a number of analytical position papers which GAMAG had prepared with the support of The Netherlands and channeled through UNESCO’s International Programme for the Development of Communication (IPDC).

The position papers, to be published in book format later this year, helped GAMAG to focus its advocacy around the CSW’s annual review theme on women’s’ participation in, and access to, the media and information and communications technologies.

The work also helped towards references to media and ICT being included in the CSW’s conclusions concerning its primary theme of “Challenges and opportunities in achieving gender equality and the empowerment of rural women and girls”.

Aimée Vega Montiel from the National Autonomous University of Mexico and the Interim Chair of GAMAG presented the wider context of the position papers. She pointed out that media has a key role in the achievement of gender equality across all the 17 Sustainable Development Goals through shaping the social and cultural norms underpinning discrimination and inequality.

Sarah Macharia of the World Association for Christian Communication and co-ordinator for the Global Media Monitoring Project  flagged how little progress has been made in the portrayal of women in media. Within a 10-year timeframe, women’s appearance as experts in media has only risen by 2 percent.

Combatting sexist stereotypes is a necessary part of the process but it is hindered by the low representation of women in decision-making roles on boards of media companies. As Carolyn Byerly, a professor at Howard University noted, media and social media power is still highly concentrated in the hands of men. She cited research showing that out of the 100 largest media companies, only 6% have a woman CEO.

Rampant sexual harassment within the media and society is an enduring problem, with women journalists being abused within newsrooms and also by sources, said Mindy Ran from the International Federation of Journalists.

She said that women in media faced a “triple jeopardy” – enduring the same risks as their male counterparts, social pressures because they are female, and additional abuse because of the combination of being a woman who is a journalist. “Protection mechanisms are often completely inadequate at workplaces”.

Claudia Padovani from Padova University in Italy signaled the importance of having effective policy to mainstream gender equality in and through media. She highlighted, however, that many governments lacked such an instrument, and that there are questions about the effectiveness even where policies exist.

Abeer Sa’ady, Vice President of International Association of Women in Radio and Television (IAWRT) summarized the discussion, urging that “we need to close the gap between good intentions and practices”.

Gender equality should be everyone’s concern, she said. “It is not about women, but about everyone, about men and women”, adding that there was a need for action across governments, trade unions, universities, civil society and private and public sectors.

UNESCO’s Guy Berger, Director for Freedom of Expression and Media Development, called for relevant actors to introduce or revise gender policies for media in order to ensure greater implementation.

Many governmental, social media and newsroom policies serve only as “weak symbols” that may reflect the aspirational gender norms, but are not translated into practices, he noted.

The event was moderated by June Nicholson from Virginia Commonwealth University .

UNESCO

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