[Paleopsych] TLS: John Gray: The light of other minds
Premise Checker
checker at panix.com
Sat Jun 11 20:47:19 UTC 2005
John Gray: The light of other minds
The Times Literary Supplement, 9.2.11
http://the-tls.co.uk/archive/story.aspx?story_id=2101253&window_type=print
Giants Refreshed - VI
John Stuart Mill's neglected insights: his understanding of human
variety and his plea for the wilderness.
It is easy to think of John Stuart Mill as merely an eminent
Victorian. So much in his thought belongs in an irrecoverable past.
The history of the twentieth century stands, impassable, between
Mill's hopes and ours. Mill's Enlightenment faith that the growth of
knowledge and moral progress move in tandem, his narrowly Eurocentric
vision of a universal civilization and his vaporous religion of
humanity are far removed from the way we think now. Gladstone called
him, not, perhaps, without a hint of malice, "the Saint of
Rationalism"; and for all the immense power and restless agility of
his intellect, there is something in Mill's turn of mind akin to the
simplicity that is sometimes said to go with sanctity. He never
doubted that unreason and savagery would be banished from human
affairs by the spread of education. He could not have imagined that
humanity's worst crimes would be committed in Europe, the most
educated and therefore, in his view, the most civilized region of the
world. Had he been able to foresee even a fraction of the horror of
the twentieth century, we can imagine Mill reacting - as his godson
Bertrand
Russell did throughout much of his long life - with a furious
uncomprehending despair, as
his rationalist hopes were again and again
confounded.
Yet it is quite wrong to think that Mill's thought is just another
Enlightenment museum piece. On the contrary, because he sought
illumination from sources as disparate as French Positivism and German
Romanticism, it is less dated than that of most of his contemporaries.
More than any other nineteenth-century thinker, Mill anticipated later
concerns with the limits of economic growth, the ambiguities of
technological progress and even - much against his official
Utilitarian outlook - the intrinsic worth of the natural environment.
He was an avowed defender of the Enlightenment project of a
universal rational morality. Even so, he injected into liberal thought
the insight that humans thrive not in one but in many, widely
divergent ways of life - an idea that must qualify, if it does not
actually subvert, some core Enlightenment ideals. He insisted that
modern societies need the disciplines of market competition; but he
viewed the market as a fallible instrument of society, not its master.
He was a consistent advocate of individual liberty. Nevertheless, he
understood that the liberties that are most worth protecting vary with
time, place and circumstance - an insight that has been neglected in
recent schemes for the globalization of human rights. Flawed as it is
in a great many ways, Mill's liberalism is a better guide to the
dilemmas we face today than the rights-based legalism that, by the end
of the twentieth century, had led liberal political philosophy into a
blind alley.
Over the past thirty years, political philosophy has become a
self-referential discourse, one of whose defining features is its
non-existence as far as the real political world is concerned. This
disconnection of political philosophy from political practice has many
causes, but some of the most important come from within the subject
itself. Under the influence of John Rawls and his many disciples,
liberal thought has been captured by the project of removing basic
liberties and requirements of social justice from political
contention, and entrenching them in law. Political philosophy has come
to be seen as a branch of jurisprudence, whose central task is the
design of an ideal constitution according to the principles of a
"theory of justice". Within this liberal orthodoxy, little of
importance is left to political decision. Once the requirements of
justice have been determined by philosophical inquiry, they need only
be interpreted and enforced. The core institution of recent liberalism
is not a parliament, or any other sort of deliberative assembly, but a
Supreme Court. Though it describes itself as "political liberalism",
Rawls's doctrine is in fact a species of anti-political legalism.
The anti-political animus of the prevailing school of liberal
political philosophy is compounded by its neglect of recent history. A
careful reader of Rawls and most of his disciples could come away from
their writings without knowing that social democracy is everywhere in
retreat, that Communism has ceased to exist, that in the most
important case - Russia - the transition from central planning to a
market economy has failed and that, in much of the world, ethnic
nationalist and fundamentalist movements are the most powerful
political force. He would be unaware that in many countries modern
states have collapsed or become so deeply corroded as to be virtually
powerless.
This comprehensive disregard for the historical circumstances of the
late twentieth century is not inadvertent. It flows from a
philosophical method in which the values and institutions of modern
democratic societies are taken as given. In this view, moral inquiry
should aim for an equilibrium between unreflective liberal intuition
and a simple ideal of rationality. Law is seen as an institution whose
dependency on the power of the State is accidental. Liberal values are
elucidated from an "overlapping consensus", presumed to exist in all
or most democratic societies. This method is not confined to Rawls and
his followers, where it articulates the egalitarian intuitions of
sections of the liberal Left. It is found also in thinkers such as F.
A. Hayek and (the earlier) Robert Nozick, where it expresses the
intuitions of the libertarian Right regarding private property and the
free market. These seemingly opposed doctrines have some crucial
assumptions in common. They take it for granted that justice is the
first virtue of social institutions, and that its requirements are to
be removed from political control. They
differ chiefly on a question of detail. Their views of a just society
are at odds at nearly every point.
The contrast with Mill's thought is stark. He could only have found
outlandish the notion that we can decide which liberties are most
worth having by consulting a "theory of justice" which is based
primarily on the intuitions of a few philosophers. His political
philosophy was shaped not by any narrow, intra-academic agenda, but by
the great social and political transformations of his time - the
nascent socialist and feminist movements, trade unions and growing
popular demands for democratic representation. For Mill, the central
task of political philosophy was not to design an ideal constitution.
It was to formulate principles that are practically useful to
legislators. He hoped to make political discourse more reasonable. He
believed political philosophy should, and could, make a difference in
political life. (He was for some years himself a Member of
Parliament.) He never sought to replace political argument by judicial
interpretation of a theory of justice.
In Utilitarianism, Mill presented an account of justice; but it was
framed in severely minimalist terms. For Mill, justice was a set of
practices protecting the human interest in security, not a theory that
prescribed the structure of
society. As he put it:
The moral rules which forbid mankind to hurt another (in which we must
never forget to include wrongful interference with each other's
freedom) are more vital to human
wellbeing than any maxims, however important, which only point out the
best mode of
managing some department of human affairs.
Again, in On Liberty Mill wrote:
The object of this Essay is to assert one very simple principle, as
entitled to govern
absolutely the dealings of society with the individual in the way of
compulsion and control, whether the means used be physical force
in the form of legal penalties, or the moral
coercion of public opinion. That principle is, that the sole end of
which mankind are
warranted, individually or collectively, in
interfering with the action of any of their number, is
self-protection. That the only
purpose for which power can be rightfully
exercised over any member of a civilised
community, against his will, is harm to
others.
In this justly famous passage, Mill stated an uncompromising principle
of liberty; but he made no attempt to supply a list of freedoms, fixed
once and for all by philosophical inquiry, that are to be removed from
political decision. On the contrary, Mill believed that we can know
which liberties to protect in any given
context only by applying a Utilitarian ethical
theory with the aid of a great deal of empirical knowledge; he is
clear that, when we do so, we will find that different liberties are
required in different historical contexts; and he takes for granted
that the choice of liberties is best made through representative
political institutions.
Mill's historical and empirical approach has decisive advantages over
the rights-based
philosophies that have dominated recent liberal thought. To begin
with, it allows for clear thinking about conflicts among liberties. In
Rawls's theory, as in most theories of rights, basic liberties are
"contoured", so their demands are guaranteed to be compatible. But
this is not much more than a sleight of hand. In the real world, vital
freedoms are rivals. Freedom of expression and protection from racist
abuse; the freedom of investigative journalists and the privacy of the
individual; the freedom of schools to hire whom they will and the
freedom of citizens from religious and sexual discrimination - these
are not dovetailing liberties. They are competing freedoms, protecting
human interests that are often in conflict. No doubt there is much
that is vague or disputable in Mill's Utilitarianism; but it is better
to seek a balance, necessarily imprecise and never wholly fixed,
between the claims of liberties whose conflicts we admit, than to
pretend that they can be reconciled in the spurious harmonies of
theories of justice.
Mill's approach to questions of liberty
enables us to think more realistically about the globalization of
human rights. There can be no doubt that Mill favoured something like
a worldwide regime of enforceable human rights. That much is evident
in what he says about justice. But Mill's grasp of the economic,
social and political conditions that are necessary if vital freedoms
are to be secured is such that he could not endorse the project of
global regime of rights without entering some serious reservations. He
would surely accept that some rights warrant universal enforcement.
Rights against genocide and torture plainly belong in that
category, since they embody the most rudimentary requirements of
individual security. But Mill is not thereby committed to the belief
that the same liberties should be enforced everywhere.
Unlike latter-day liberal legalists, Mill understood that law is not a
free-standing institution than can be taken for granted. Before there
can be any talk of protecting rights, there must be a modern State
that has the capacity to define and enforce them, together with a
decent level of wealth. In most cases, there are conditions that come
into being only as the result of long historical development. Even
when a stage of economic and political development has been reached
when it makes sense to talk of protecting rights, Mill does not
suggest they will be the same everywhere. As his Utilitarian moral
outlook implies, basic human freedoms are not derived from any a
priori idea of what is right; they are conventions, whose
justification depends on their consequences. How far a basic freedom
can be realized, and how it may clash with other such freedoms, are
matters that can be decided only on the basis of a detailed know-ledge
of particular circumstances. Mill knew that vital human freedoms
cannot be listed as if they are items on a fixed-price menu. They come
a la carte, and often we must choose among them. For Mill, such
choices cannot be made by reference to any idea of abstract right, but
only - as he puts it in On Liberty - by appealing to "utility in the
largest sense, grounded on the permanent interest of man as a
progressive being".
As is well known, Mill's account of utility leaves much to be desired.
Isaiah Berlin observed, rightly, that Mill valued individuality,
social diversity and free inquiry independently of whether they
promoted utility - even "utility in the largest sense". Mill asserted
that the justification for a liberal society is that it promotes
better than any other the well-being of humankind; but when we ask
what that well-
being consists in, we are not answered, but instead given examples of
the different ways in which humans can thrive. In Utilitarianism, Mill
tried to distinguish between higher and lower pleasures. He was
evidently swayed by the Victorian notion that intellectual and moral
satisfactions are somehow inherently more valuable than aesthetic and
sensuous pleasures; but the test he proposed is simply the verdict of
experienced judges - as if those judges were not themselves often in
conflict. He nowhere gives any means of comparing the value of
different kinds of human flourishing. It is as if, despite his avowed
Utilitarian belief that different forms of life can always be compared
in value, Mill suspected that some among them might be incommensurable
- as some of the German Romantic thinkers had obscurely intimated. In
any event, he could offer no account of how we are to reconcile the
claims of rival freedoms, other than to say that we must do so in
awareness of the consequences of our choices for the diverse ways in
which human beings can live well.
Voltaire - an Enlightenment thinker if ever there was one - never
doubted that civilization was animated everywhere by the same values;
but he was no less clear that these values could be, and indeed should
be, expressed in a variety of political systems. In this earlier
Enlightenment view, it was accepted that a universal
civilization will be embodied in a variety of regimes. The English
classical Utilitarians followed Voltaire in combining ethical
universalism with a wise political relativism. So did John Stuart
Mill, but with an all-important qualification. He believed that, as
the species progressed, it would tend towards a single,
liberal-democratic type of political regime. In Considerations on
Representative Government, he observed: "To determine the form of
government most suited to any particular people, we must be able,
among the shortcomings and defects which belong to that people, to
distinguish those that are the immediate impediments to progress; to
discover what it is which (as it were) stops the way." Here Mill is a
political relativist, acknowledging that different political systems
are best in different cultures and circumstances.
Later in the same book, however, he wrote that the ideally best form
of government is that in which the sovereignty, or supreme controlling
power in the last resort, is vested in the entire aggregate of the
community; every citizen not only having a voice in the exercise of
that ultimate sovereignty, but being, at least occasionally, called on
to take an actual part in the government, by the personal discharge of
some public function, local or general. Here Mill specifies not merely
liberal democracy, but a liberal democratic regime with some classical
republican characteristics, as being ideally the best mode of
government for all of humanity. To be sure, since circumstances vary,
there will always be different political systems, some of which might
embody different choices among vital freedoms. (That is why Mill's
support for recent projects of universal human rights could only have
been qualified.) Yet, though they are important, the variations in
political systems Mill expected came within a fairly narrow range. The
only regimes that could ensure continuing progress in Mill's view were
representative governments of a particular kind. Following the French
Positivists, Mill believed that, as scientific knowledge advances and
becomes a necessary part of life in societies throughout the world,
there is bound to be a species-wide
convergence in both values and institutions. It is this old
Enlightenment faith, and not his
quasi-pluralist moral philosophy, that sustains Mill's belief that
liberal societies are destined to encompass all humankind.
If we are guided by history, it is clear that this faith is
groundless. Considered as a predictive theory, the Enlightenment view
of history that Mill took over from the French Positivists is
practically worthless. Science and new technologies flourish in
societies, such as the United States, that are awash with religiosity,
some of it fundamentalist; and they can thrive in countries, such as
post-Mao China and postcommunist Russia in the aftermath of its
ruinous neo-liberal experiment, whose attachment
to Enlightenment values is tenuous. Late
nineteenth-century Japan modernized by
making numerous strategic borrowings from Western societies, but
without embracing their Enlightenment values; and twenty-first-century
India could conceivably do the same. No systematic, enduring link
exists between the development of modern science and technology and
the adoption of an Enlightenment world-view.
There is a crux here for Mill's thought, and for liberalism. Mill's
positivist philosophy of history suggests that the growth of knowledge
engenders a universal civilization; but his tacitly expressed
value-pluralism implies that the powers that are conferred by science
and technology will be used in the service of a variety of ends,
between which rational choice is not always possible. In that case,
different cultures will deploy science and technology in the service
of different ideas and projects, not all of them consistent with
Enlightenment ideals. Take away Mill's philosophy of history, and his
claims for the universal authority of liberal values are empty.
Nothing is more commonplace than the view that liberalism and
value-pluralism go together. Yet nothing supports this view other than
a discredited philosophy of history. If it is true that ultimate
values collide, with reason sometimes leaving us in the lurch, we have
to choose between them; there is no reason to expect our choices to
converge on a single political ideal. Recent liberal thinkers trade on
the belief that the consensus which they imagine exists in some late
modern societies will come to prevail wherever modernity has been
achieved. Once the positivist interpretation of history is abandoned,
however, liberalism and value-pluralism come apart, and Enlightenment
values are seen to embody only one way of being modern. To be sure,
disciples of Mill can doubtless still be found who affirm that
modernity and Enlightenment are bound in the end to be one and the
same; but this is a confession of faith, notable chiefly because it
shows how little Mill's followers have learnt from the century that
has just ended, rather than a conclusion of any sort of rational
inquiry. When it is combined with a consistently empirical view of
modern history, Mill's value-pluralism points towards a liberalism in
which there can be many modernities and the ideal of a universal
civilization has no place. In a time in which the hegemony of purely
Western values is at an end, this is the only kind of liberalism that
has a future.
Mill's discussion of economic growth and technological progress shows
him more clearly aware of their moral hazards and limits than any of
the Marxists, Fabians and free-marketeers who followed him. In the
remarkable chapter "Of the Stationary State" in Mill's Principles of
Political Economy (1848), he argues that the increase of wealth has no
value in itself. In his view, no modern society can do without the
growing surplus made possible by a competitive market economy; but
mere economic growth is as little to be desired as the increase of
human population. In a striking anticipation of late twentieth-century
anxieties. Mill foresaw that technological innovation can generate new
scarcities of time and opportunity. Technological innovation adds
little to the sum of human well-being, he observes, if it does not
yield an increase in leisure. In that case, it is
purposeless. What is the point of an economy founded on perpetual
motion, if it has no goal? Far better a stationary state of capital
and population, Mill argues, than the pursuit of ever-greater
affluence for ever-larger human numbers. In such a stationary-state
economy, as Mill conceives of it, technical progress is used to
improve the art of living rather than merely to satisfy ever-expanding
wants. Mill's refreshingly humane view of the purposes of technology
and the role of a market economy contrasts sharply with the dystopian
vision that was later propagated by free-market economists such as F.
A. Hayek. In The Constitution of Liberty, Hayek articulated the
neo-liberal philosophy of unending growth in the nihilistic dictum,
"Progress is movement for movement's sake." The distance between this
view and Mill's is a measure of the loss that results when economic
theory is divorced from any understanding of society.
Mill does more than reject the simplistic equation of economic growth
with social welfare. He anticipates late twentieth-century anxiety
about the integrity of the natural environment. When he argues that
there is nothing inherently desirable in an increase of human
population, Mill cites the quality of human life that is achievable in
a less crowded world: but he also appeals to the intrinsic worth of
other living things. Along with Utilitarians from Jeremy Bentham to
Peter Singer, Mill is clear that it is not membership of the human
species that grounds moral concern but rather sentience and the
capacity for pleasure and pain. He is therefore committed to including
in consideration the well-being not only of humans but also of other
animal species. But he seems to want to go further than this. He is
not entirely unambiguous here, but he seems tempted to affirm that
life-forms and ecosystems can have a value of their own.
In "Of the Stationary State", he writes:
It is not good for a man to be kept perforce at all times in the
presence of his species . . . . Nor is there much satisfaction in
contemplating the world with nothing left to the spontaneous activity
of nature; with every rood of land brought into cultivation, which is
capable of growing food for human beings; every flowery waste or
natural pasture plowed up, all quadrupeds, or birds which are not
domesticated for man's use exterminated as his rivals for food, every
hedgerow or superfluous tree rooted out, and scarcely a place left
where a wild shrub or flower could grow without being eradicated as a
weed.
Mill's conception of a highly progressive, technically innovative
society which uses its growing productivity to raise the quality of
life, rather than merely to increase production, consumption or
population, is perhaps the most attractive social vision to have
emerged from liberal thought. Certainly it is the first clear
statement of an ideal of ecological modernization. A century and a
half later, it is more valuable than ever before as a corrective of
the vulgar prejudice that environmental concern is necessarily Luddite
or anti-modern.
Yet Mill's vision raises some extremely difficult questions. The idea
of intrinsic value at which it hints is opaque. Even if it can be
stated clearly, there is nothing in it to show us how to balance the
claims of human beings against those of other animals - still less
against those of insentient living things. Of course, if Mill is at
bottom some sort of value-pluralist, this should not be surprising. If
some desires and satisfactions are rationally incomparable in value,
so perhaps are some intrinsic goods. In environmental ethics as in
other contexts, Mill's value-pluralism may leave some vital questions
unanswerable. Equally, he says little as to how a "stationary-state"
economy is to be achieved. The schemes of worker participation he
discusses here and there in his writings were unworkable on any large
scale, even in his time, and they are utterly impractical in the
globalized markets that exist today. Nor is there anything in Mill
which tells us how to control population in a world of massively
uneven development. Without a doubt, Mill's stationary state is a
utopia. But who among his successors has envisioned anything better?
Astonishingly prescient though he was in his anticipation of the
limits of growth, Mill had
little of the prophetic gift. He could never have guessed - as
Nietzsche did - the immensely destructive conflicts that would be
waged between secular ideologies. At the same time, like nearly all
Enlightenment thinkers, he failed entirely to foresee the return of
religion as a deciding force in politics. Again, along with the social
democrats he later inspired, he imagined that the anarchic energies of
the market could be mastered by humane and reasonable policies. He had
nothing of Marx's insight into the revolutionary dynamism of
capitalism. Though the logic of his thought was to mark out the limits
of rational choice, he placed irrational hopes in reason. Mill's
liberalism is incomparably more profound than the callow legalist
philosophies that have helped to make liberal thought politically
marginal. Yet it is not Mill's liberalism that speaks to us today, but
his empirical and historical approach to the problems of government
and society, his questing pursuit of light from other minds and his
unwilling glimpses of the limits of the Enlightenment
ideals to which he was steadfastly committed.
John Gray's next book, Two Faces of Liberalism, will be published in
May.
More information about the paleopsych
mailing list