This article was originally published by openDemocracy on 26 April 2017.
Why has Europe failed to inspire its citizens in a similar way to other ideas such as the nation, socialism or human rights? Here are some answers and some solutions.
In 2002, Jurgen Habermas and Ulrich Beck celebrated the great successes of the European Union: the re-unification of Germany, the expansion to the East, the successful introduction of the Euro. Old enmities had been left behind and former enemies collaborated in peaceful competition creating the most successful economic region in the world. Europe was becoming the model for the future of humanity.
The reality is different today. Europe is a dysfunctional entity that has betrayed its foundational values. Politicians, commentators and mainstream academics were aghast at the victories of Brexit and Trump. ‘Politics has gone mad’ said many. ‘The world is crumbling before our eyes’ intoned the French Ambassador to America.
Yet the rise of right wing populism and euroscepticism was not unpredictable. The economic, political and cultural trends leading to Brexit, Trump and the rise of the xenophobic and nationalist right-wing are similar and well-known. They did not seem to worry the European elites until recently.
This article was originally published by SAGE International Australia (S.I.A) on 28 February 2017.
At present, it is very difficult to avoid examples and discussion of terms such as ‘truthiness’, ‘post-fact’, and ‘alternative fact’. We appear to have entered an era in which immediate, subjective, and emotional perception has the power to steamroll clear thinking and rational analysis, reducing public debate to ‘us versus them’ polemics. Pronouncements by many of our political leaders are emotive rather than instructive, ephemeral rather than incremental or iterative, and unanchored from shared experience and intersubjective understanding. And then there is President Trump: a distilled product of decades of corrosive and inflammatory processes.
Enough is enough. For at least 2,500 years philosophers have argued that we are, or should at least aspire to be, rational beings. No matter how much effort it takes to carefully think things through, and how much time it takes to develop effective thinking tools, surrendering rational effort in favour of gut instinct, “it feels true,” can only end badly. As David Eagleman has argued in his book, Incognito, our unconscious mind will happily get on with running our day without our conscious input, and our limbic system will immediately colour our experience with primal emotions, if we do not choose to think our way to deeper awareness and understanding. While the problems we are facing are becoming larger and more dangerous, our collective unwillingness to do more than legitimise unconscious responses is leading to progressively worse circumstances.
This article was originally published in Volume 34, Number 1 of the World Policy Journal in Spring 2017.
Vladimir Putin’s Russia meets the classical definition of fascist state, says Maria Snegovaya, except for one factor-the Kremlin can’t yet unite the public around a clearly articulated nationalist ideology. This missing piece constrains the aggressiveness of the state. Without it, the Russian people will not accept fighting foreign wars indefinitely.
The word “fascist” gets casually bandied about. After falling into relative disuse, it has once again become a go-to term to dismiss a person or government as irredeemably intolerant and totalitarian, and few hurl the F-bomb as liberally as the Kremlin. Following Russia’s invasion into eastern Ukraine in 2014, Russian nationalists called the democratic movement in Ukraine “fascist,” referencing the collaboration of Ukrainian independence leader Stepan Bandera with Nazi Germany. One of Russia’s most popular TV propagandists, Dmitry Kiselev, spent five minutes on air explaining how all 14 features of the Italian scholar Umberto Eco’s definition of fascism applied perfectly to Ukraine.
This article was originally published by the Elcano Royal Institute on 14 March 2017.
The authors analyse reasons accounting for the growing discontent with globalisation and the liberal establishment in advanced democracies.
This paper presents five hypotheses to account for support for anti-establishment and anti-globalisation movements. In addition to the predominant perception that the economic decline of the middle classes and the growing xenophobia evident in the West account for Donald Trump’s victory in the US, Brexit and the rise of the National Front in France, among others, the authors set out another three reasons: the difficulties that significant layers of the population are having in adapting to technological change, the crisis of the welfare state and the growing disenchantment with representative democracy.
A consensus has existed for decades among the main political forces of the US and Europe revolving around the idea that economic openness is positive. The flows of trade and investment and, to a lesser extent, workers have thus been gradually liberalised over time. Thanks to this liberal order, Western societies have become more prosperous, more open and more cosmopolitan. Although some lost out from this economic openness, the majority of voters were prepared to accept a greater level of globalisation. As consumers they could acquire products more cheaply from countries such as China, and they also understood that the welfare state would protect them appropriately if they temporarily fell into the category of the losers (in political economy this is known as the ‘compensation hypothesis’,1 according to which more open countries tend to have larger state sectors and redistribute more). For their part, developing countries have also benefitted from economic globalisation, exporting products to the wealthy transatlantic market (which is more and more open) and sending remittances from the West to their countries of origin. The invention seemed to work.