In this article, David Brooks lays bare the warp and woof of his ideal
America. He introduces his philosophy,
aptly described by Matt Welch as banal authoritarianism, by way of whining
about the lack of puissance in today’s memorials and monuments:
In this thoroughly creepy
article, Mr. Brooks reveals that his optimal vision of government requires a
dramatic societal change in the way citizens relate to their overlords. He longs for a society that keeps the common
man in check by making sure they remember their place in the “hierarchy”. Intellectuals must praise the government ten
times before they publicly criticize one abuse of power, lest the plebeians dare question their affinity to the political class.
Politicians will more effectively serve the common good once transparency
watch-dogs are replaced by boot-licking bards of state. As an added bonus, class warfare would be no
more, since all the grunts of society would feel a common bond through their
interminable obeisance to shared leaders.
Alas, Mr. Brooks reveals whence his long called-for solidarity
and unity must come: an all out campaign to subvert the common individual to the grandeur of the state.
If you go to the Lincoln or Jefferson memorials in Washington, you are
invited to look up in admiration. Lincoln and Jefferson are presented as the
embodiments of just authority. They are strong and powerful but also humanized.
Jefferson is a graceful aristocratic democrat. Lincoln is sober and enduring.
Both used power in the service of higher ideas, which are engraved nearby on
the walls….
The monuments that get built these days are mostly duds. That’s
because they say nothing about just authority. The World War II memorial is a
nullity. It tells you nothing about the war or why American power was mobilized
to fight it… Even the more successful
recent monuments evade the thorny subjects of strength and power. The Vietnam
memorial is about tragedy. The Korean memorial is about vulnerability.
One could say Mr.
Brook’s foray into architectural criticism is a dud. As Jesse Walker
notes, Robert McNamara represents the quintessential authoritative force of
the Vietnam War, but a “commanding Lincoln- or Jefferson-style monument to
Robert McNamara would be perceived as a perverse joke, and rightly so.” Check out Mr. Walker’s article and links for why
the Vietnam memorial is pretty awesome as is.
The second half of the article gets down to the core of Brooksian political philosophy (of which symbolic architecture criticism is a mere offshoot). Brooksian metaphysics hold that individuals are made to be docile followers of a few exalted leaders. He uses the rest of the article to diagnose what he sees as our "followership problem." So, the monumentally boring word-vomit about our national monuments allows Mr. Brooks to ask (and then answer) this burning question: “Why can’t today’s memorial designers think straight about just authority?”
The second half of the article gets down to the core of Brooksian political philosophy (of which symbolic architecture criticism is a mere offshoot). Brooksian metaphysics hold that individuals are made to be docile followers of a few exalted leaders. He uses the rest of the article to diagnose what he sees as our "followership problem." So, the monumentally boring word-vomit about our national monuments allows Mr. Brooks to ask (and then answer) this burning question: “Why can’t today’s memorial designers think straight about just authority?”
Fortunately, David knows
why. Ya see, first: “We live in a culture that finds it easier to
assign moral status to victims than to those who wield power.” He fears too much time is devoted to
“stories” about “oppression, racism, and cruelty.” Hence, precious little air-time and deep,
personal reflection is given to the myths that have propped up illegitimate
leaders since time immemorial. As a
self-professed master of political science and philosophy, Mr. Brooks knows
very well how story telling allows totalitarians to
enthrall their oppressed masses. But I guess we should know the level of concern Mr. Brooks has for oppressed victims.
The next
culprit, in Mr. Brooks mind, is “our fervent devotion to equality, to the notion that all people are
equal and deserve equal recognition and respect.” Surely, Mr. Brooks’ view of equality is more
nuanced than this sentence suggests, so I won’t mock him quite yet. He goes on:
“It’s hard in this frame of mind to define and celebrate greatness, to
hold up others who are immeasurably superior to ourselves.” How does one disentangle this claim? I’ve already given his premise a generous
reading, so I’ll forgo interpretation of this particular non sequitur. Let’s just say, it is a bizarre indictment of a
free society.
As we approach
the denouement, Mr. Brooks reveals his fundamental gripe about the state of our
republic. With the Congress' public approval rating hovering in the teens, Mr. Brooks places the
blame squarely on the nation’s leaders damn society of gadflies we’ve
become:
But the main problem is our inability to think properly about how
power should be used to bind and build. Legitimate power is built on a series
of paradoxes: that leaders have to wield power while knowing they are corrupted
by it; that great leaders are superior to their followers while also being of
them; that the higher they rise, the more they feel like instruments in larger
designs. The Lincoln and Jefferson memorials are about how to navigate those paradoxes.
Nobody denies the
paradoxes inherent in political power. Precious few understood the paradoxes of political power better than
Publius. In their writings, presented to
the American people as The Federalist Papers, they presented a theory and design of governance that recognized
the grave dangers and limited role of national power. Nowhere in their writings did they suggest,
as Mr. Brooks does, that good government required “good followers—able to
recognize just authority, admire it, be grateful for it, and emulate it.”
No, quite
contrary to Mr. Brooks, our founders warned of a complacent citizenry. Madison recognized that,
“no government, any more than an individual, will long be respected without
being truly respectable.” His co-author Hamilton (closest
in philosophical bent to Mr. Brooks, though still miles away), said of the
people, “that their confidence in and obedience to a government will commonly
be proportioned to the goodness or badness of its administration.” And Thomas Jefferson, Minister to France
while the Federalist Papers were being written, wrote at length about how much
faith citizens should place in the “authorities”, and puts it succinctly here: “Every government
degenerates when trusted to the rulers of the people alone.”
These eminent
thinkers analyzed the “paradoxes” of state authority through a liberty
versus power paradigm. Perhaps Mr.
Brooks cognitive dissonance stems from his belief that the “liberty
vs. power” paradigm is no longer “germane.”