“This isn’t their Republican party anymore. This is Donald Trump’s Republican party!”
The surprisingly rare veracity inherent in this statement pronounced by Donald Trump Junior at the political rally prior to the storming of the Capitol, signifies quite spectacularly how far from the intended apolitical outcome the consequences of the neoliberal project have led.
In the same way the repressive communist regimes of the Soviet Empire were monstrous distortions of the societies envisaged by socialist intellectuals, today’s crony capitalist societies, sliding towards authoritarian fascism under the leadership of populist demagogues are far from the intended outcomes the intellectual progenitors of neoliberal philosophy dreamed of. Their aim had been to achieve an almost apolitical society in which one’s liberty was expressed in the marketplace, not the ballot box. Instead, inexorable inequality, coupled with an incessantly negative narrative that the state and political establishment are enemies of the people, has resulted in a hyper politicised citizenry on both sides of the division their project has engendered.
De-democratisation
Whilst the conspicuous economic policies of neoliberalism have indeed been successful in expanding the realm of the market, for example privatising public services, removing capital controls, deregulating the finance sector etc, it is a lesser-known objective of neoliberalism that the result of these and other economic reforms were intended to play an intrinsic role in de-democratising and de-politicising society.
For Neoliberals, democratic institutions represent an artificial and destabilising influence on the ‘natural’ free functioning of the market. They envisage the market as an almost divine super-computer, which via the price mechanism, the finely balanced supply and distribution of products and services is mediated. Democracy, and the economic demands made by what they ultimately consider an ignorant mass, are viewed as destabilising the ‘natural’ functionality of the market. Whilst on the political level, democracies they would argue, expose the masses to the demagoguery of corrupt self-interested politicians, who, not only undermine the market, but individual liberty itself. As Neoliberals deem all human action to ultimately be driven by self-interest, they are highly sceptical of the concept of politicians and civil servants working for the ‘public good’. Further though, even if democracies can avoid empowering demagogues, Neoliberals would contend there is a fundamental conflict between the market and democracy, as both have opposing principles of justice. The market is premised on market justice, which accepts the need for inequality, prizes individualism, self-interest and the protection of ‘negative’ freedoms; that is the freedom from, for example, from the state and its powers of taxation. Whereas democracy is premised more upon the concept of social justice. As democracies operating in market-economy societies will be presented with inequality, and democracies are by definition a collective endeavour, democracies invariably seek to redistribute resources in the pursuit of the collective good and enact policies in order to achieve ‘positive’ freedoms; that is the freedom to, for example, to go to university. This requires subsidising the poorer members of the community via taxation. This tension between positive and negative freedoms is generally a zero-sum game, and therefore Neoliberals ultimately deem the expansion of positive freedoms – despite being legitimised by democratic action – as undermining negative freedoms, and as such undermining what they perceive to be liberty in its purest form.
To this end, Neoliberals have not only sought to insulate the economy from politics – a prime example being the independence of the central bank – but attempted to incise as much as possible the political and social from society itself. The clearest instance of this has been the neoliberal attack on unions, which are both highly political and social organisations, and having developed in parallel with democratic emancipation through the late nineteenth and the twentieth century, had historically formed one of the largest sections of civil society. Without the collective bargaining power afforded by unionising, individual workers are now rendered atomised and denuded of political power. This precarious status has inverted what was once a sense of solidarity with fellow workers, into constant competition between them. From a market perspective though, individualised workers are deemed far more efficient, as the fear of losing their (now) precarious job(s) disciplines them, making them much more flexible and accommodating to the vicissitudes of the market.
One dollar – one vote
However, although Neoliberals are distrustful of democracy in its political form, they envisage a form of democratic individual liberty is achieved through economic action, not political action. One could view it as similar to a kind of economic proportional representation; in the sense of one dollar-one vote. One’s individual liberty is thus expressed in the sphere of the market. As they see the body politic as inherently corruptible, if all human action is monetized and reduced to market rationality, then there is less, if any room for the corrupting influence of self-serving politicians. Thus the aim of the neoliberal project over the last forty years has been to demonize the social and democratic aspects of political action. Unions were a principal initial target, but undermining socially focused state action has been the longer-term objective. For as noted above, Neoliberals cannot see politicians and civil servants as working for the public good. Their preferred solution to addressing social problems are premised in the realm of tradition and markets. Both they would contend are derived from spontaneous human actions, rather than the planned, and (and in their view) corruptible actions of the state. As such, Neoliberals won’t see the proliferation of food banks in recent years as a state failure, but rather a success story, highlighting the efficacy of a spontaneous moral order which has avoided what they consider the inevitably corruptible actions of the state.
Just think back to the early days of the neoliberal project. Both leaders of the vanguard driving the project forward; Thatcher and Reagan, built their platforms on deriding the state and the political, and set-in train the neoliberal insulation of the economy from political action that has been proceeding ever since. Whilst the strength of the rhetoric may have ebbed and flowed depending on the colour of the political party in power, all mainstream parties largely adopted a neoliberal worldview, and thus abdicated responsibility for the economic woes of their constituents to the market. They could see the ravages that neoliberal economic reforms such as the removal of capital controls which facilitated deindustrialisation was having on their constituents’ communities, but they metaphorically shrugged their shoulders, claimed ‘you can’t buck the market’ and told them to ‘get on your bike’ to find work. The problem was, many of those jobs were moved offshore, and China’s a long way to cycle each day.
Thus in both the UK and the US for the last forty years, large swathes of traditional working and middle class citizens have been fed a narrative that all politicians are inherently self-serving, whilst at the same time most of those politicians have capitulated their power to the dictates of the market and have merely seen their roles as ‘light touch’ managers, overseeing the free flow of the market. It is therefore little surprise that trust in politicians has never been lower, but even more, there seems to be a sense of disoriented rage, not exclusively, but more so amongst those on the right. For although they’re discontented with their economic lot, they’re equally enraged with the very political avenues through which they should be able to address their frustration, as these have been rhetorically smeared and practicably limited. And whilst those on the left at least have answers and solutions to these problems, the Right has nothing other than more of the same in the realm of the economic, whilst politically, they’ll just continue the denigration of the political establishment, resulting in ever greater detachment from democratic norms.
Tradition, not state aid
This disaffection with the political establishment however is just one of the prongs on the neoliberal carving fork which has punctured contemporary society. The second is the conflict around tradition and its weaponization by the Right. As already mentioned, Neoliberals see a moral order premised on tradition as far more legitimate than one brought about through democratic actions. This is because they believe tradition is derived from a more natural spontaneous coalescing of human behaviour over time, than planned state action, even if it is legitimised via a democratic mandate. Yet we can see this criticism of challenges to tradition is very selective, as it only extends to change derived through democratic processes, and not that compelled by the endless extension of markets and market rationality into ever greater spheres of our lives. For example, whilst they may be keen to rail against equalities legislation as undermining the freedom to express racist views, or an employer’s right to discriminate as they see fit, we do not hear them decrying the contemporary necessity for many to sacrifice traditional family life by having to hold down multiple precarious jobs just to make ends meet. Likewise, we didn’t hear their objections to the dismantling of traditional spheres of capital circulation, as economic globalisation saw national employers relocate industry and jobs abroad to whoever could offer the cheapest labour.
However aside from highlighting Neoliberals’ selective appeals to tradition, we can see how much like the promotion of market rationality, tradition very often attracts a conflict with democracy. For baked-in to a traditional moral order are a panoply of inequalities and inequities which are just incompatible with a one person-one-vote democratic system which is (at least ostensibly) legitimised by the opposite of tradition; the right to change.
This tension becomes all the more heated as the confluence of demographic diversity and generational progression feeds into the system and demands the rectification of many of tradition’s ills.
But as last week’s storming of the US Capitol highlighted, it is positively setting the system on fire in the context of the disaffection with the political establishment, engendered by neoliberal discourse, and combined with the foreclosing of the previously assured economic horizons of traditional working- and middle-class citizens that forty years of neoliberal globalisation have delivered. For whilst under a neoliberal order, all ethnicities, genders and generations are at the mercy of market forces (some more than others), it is the white working- and middle-class males who feel not only the economic loss and disorientation of contemporary society, but also feel a loss of pride of place, as upward democratic pressure from the new generations refuse to acknowledge the traditional white male patriarchy of the past. This dethronement of their once superior identity has, to a large extent, been exploited over the years by the Neoliberal Right, forever keen to divert attention away from the economic losses suffered by the working- and middle-classes as a result of the economic system which has been imposed, but also as just another tool to bash the Left with.
However the fallout from the 2008 financial crisis and bailout of the banks – whilst ordinary people were (yet again) thrown under the bus – led to an ever greater discontentment with the political establishment. Whilst this undoubtedly extended across the populace in general, it compounded all the more the disaffection within less metropolitan areas where industries and jobs lost to neoliberal globalisation are even less likely to have been replaced with new secure employment. And it is from this point that we really start to see the serious diversions from the original neoliberal political agenda that are increasingly apparent today.
A right-wing marriage of convenience
This economic disaffection, coupled with political frustration and challenges to tradition and identity, has been fodder for various Far/Alt Right groups who, aided by social media algorithms which endlessly link and loop similar content, have pooled their previously fragmented and disparate agendas increasingly under one banner, which everywhere and always appeals to a mythical and romanticised past, the principle features of which are white, male and Christian. We can glimpse this in the slogans which excite them: Take ‘back’ control, Make America great ‘again’.
Incoherent and contradictory as much of their manifestos are, it is this appeal to tradition, and general antipathy to the Left which has facilitated somewhat of a marriage of convenience between them and the Neoliberal Right. For in the realm of economics their agendas divert significantly, in that the Far/Alt Right are invariably economic nationalists. Nonetheless, in this economic regard, neoliberal think-tanks have been able to capitalise on the incoherence of many of these groups, and to some degree re-narrate economic globalisation as a projection of national economic power, and thus a reversion back to historic imperialism.
But it is in the realm of the political where the progenitors of neoliberalism such as Friedrich Hayek and Milton Friedman would be dismayed at the rise of the right-wing authoritarianism as represented by Trump and those associated with the Far/Alt Right. The extension of the market into ever more spheres of life were meant to be the antidote to populism and demagoguery. An expansive market was meant to impede and suffocate the body politic, such that dangerous ‘charismatic’ leaders did not have the traction to develop. Instead though, what was always a utopian idea in denial of basic human spirit, has resulted in creating the fertile ground for the rise of the very demagogues they always claimed more market would prevent. Rather than the ignorant masses disappearing into a political vacuum, subsumed by the market, they have become an enraged populist majority, not just fuming at the erosion of their economic opportunities, but even more so the remaining political institutions; the only avenue through which those economic opportunities should be able to be rectified. And of course, compounding this political failure yet further for Neoliberals, is that the rise of demagoguery on the right, engenders a counterbalancing passionate response in reaction to it from the Left. And thus, both Left and Right are in a hyper politicised state, the polar opposite of the apolitical objective envisaged by Neoliberals.
Social democratic conservatism?
There is a supreme irony for a broad spectrum of the Right in this chaotic outcome. For Conservatives, their alleged intentions in embracing neoliberal reforms have been to avoid the chaos and economic malaise they always claim would follow from social democratic government. Yet few could claim neoliberalism has delivered conservation, moderation or broad economic success for society. It was rather the stable post-war period of social democracy which has a far better record in this regard. And even for many of those on the Far/Alt Right, aside from their racism and misogyny, it was again the social democratic order with large amounts of state intervention and union power which facilitated the prosperity of those good ‘ole days they romanticise and hark back to.
In social democratic political-economic systems, as all contribute and all benefit, the social inclusion it engenders, softens the need for radicalism, bridges cultural divides, and thus results in more moderate and stable outcomes. Yet it seems the Right is so blinded by its own rhetoric, it would rather live within the chaos of its own making, than dare risk the fictional bogeymen it has created of the Left.
Greed dressed up as philosophy
The focus of this article has been to draw attention to the ultimate failure of the fundamental philosophical principles which underpinned the arguments of neoliberal intellectuals such as Hayek and Friedman, who worked over many years to undermine and depose social democratic governments. It should however be noted though, that whilst the billionaire classes such as the Mercers and Murdochs who are stoking the flames of division fuelled by neoliberalism, may often try to hide their divisive actions behind similar philosophical claims of the protection of liberty, that they are so willing to facilitate untruth and empower demagogues belie any such virtuous claims. As such it seems glaringly apparent their real motivations are just the crude desire to protect their excessive levels of wealth. By inflaming and dividing society along lines of identity, they prevent any unity of economic demand which could bridge the left/right divide and apply the necessary pressure on them to part with some of their wealth. Thus the discourse their media and think tank networks generate, always disingenuously portray left movements driving progressive struggles as wildly radical, and any economic reforms they propose, however tame, as akin to the imposition of some kind of Stalinist communism by an unconscionable and unpatriotic enemy within.
The high watermark?
People assume democracies are ended by a coup or some singular event, rather than what has been happening under the neoliberal order; the gradual disembowelment of democracies by hollowing out the institutional capacity of the political to address increasing inequality of economic power, whilst simultaneously vilifying that realm of the political; the only arena in which economic imbalance can be addressed.
Recent comments by Joe Biden, in which he called for unions to be empowered once again offer a chink of light in an otherwise dark time for democratic institutions. Let’s just hope it wasn’t just empty campaigning rhetoric and really indicates a realisation within centrist circles that they’ve run out of time for ‘more of the same’ timid politics – essentially a third Obama term. The endless march of the market, dancing to the tune of Wall St and corporate lobbyists has not delivered them the apolitical liberty neoliberal adherents claimed it would. On the contrary, the abandonment of the political institutional framework in which to address economic inequality has resulted in this almost nihilistic outpouring of disoriented rage, which in turn fertilises the political ground into which the rise of demagogic politicians such Donald Trump are able to prosper. Of course, putting the genie of demagoguery back in the bottle will be a Herculean task; for the billionaire class and the right-wing cortege they’ve generated to protect the wealth neoliberalism has generated for them over the last forty years will not go quietly into the night……
Some of the books covering topics and ideas in this article.
In the Ruins of Neoliberalism: The Rise of Antidemocratic Politics in the West. Wendy Brown: 2019
Never Let a Serious Crisis Go To Waste: How Neoliberalism Survived the Financial Meltdown. Philip Mirowski: 2013
The Strange Non-Death of Neoliberalism. Colin Crouch: 2011
Dark Money: How a Secretive Group of Billionaires is Trying to Buy Political Control in the US. Jane Mayer: 2016
National Populism: The Revolt Against Liberal Democracy. Roger Eatwell & Matthew Goodwin: 2018
How Will Capitalism End? Wolfgang Streek: 2016














