Saturday, May 01, 2004

THE "BENEVOLENCE" OF POLITICAL CORRECTNESS

There is a BIG article on political correctness in The National Interest. I found it rather slow to load so there is another copy here

The conclusion of the article:

Political correctness tends to breed the sort of unaccountability that Stephen warns against. At its center is a union of abstract benevolence, which takes mankind as a whole for its object, with rigid moralism. This is a toxic, misery-producing brew. In On Enlightenment, the Australian philosopher David Stove got to the heart of the problem when he pointed out that it is precisely this combination of universal benevolence fired by uncompromising moralism that underwrites the cult of political correctness. "Either element on its own", Stove observed,

is almost always comparatively harmless. A person who is convinced that he has a moral obligation to be benevolent, but who in fact ranks morality below fame (say), or ease; or again, a person who puts morality first, but is also convinced that the supreme moral obligation is, not to be benevolent, but to be holy (say), or wise, or creative: either of these people might turn out to be a scourge of his fellow humans, though in most cases he will not. But even at the worst, the misery which such a person causes will fall incomparably short of the misery caused by Lenin, or Stalin, or Mao, or Ho Chi Minh, or Kim Il-sung, or Pol Pot, or Castro: persons convinced both of the supremacy of benevolence among moral obligations, and of the supremacy of morality among all things. It is this combination which is infallibly and enormously destructive of human happiness.

Of course, as Stove goes on to note, this "lethal combination" is by no means peculiar to communists. It provides the emotional fuel for utopians from Robespierre to the politically-correct bureaucrats who preside over more and more of life in Western societies today. They mean well. They seek to boost all mankind up to their own plane of enlightenment. Inequality outrages their sense of justice. They regard conventional habits of behavior as so many obstacles to be overcome on the path to perfection. They see tradition as the enemy of innovation, which they embrace as a lifeline to moral progress. They cannot encounter a wrong without seeking to right it. The idea that some evils may be ineradicable is anathema to them. Likewise the notion that the best is the enemy of the good, that many choices are to some extent choices among evils--such proverbial, conservative wisdom outrages their sense of moral perfectibility.

Alas, the result is not paradise but a campaign to legislate virtue, to curtail eccentricity, to smother individuality, to barter truth for the current moral or political enthusiasm. For centuries, political philosophers have understood that the lust for equality is the enemy of freedom. That species of benevolence underwrote the tragedy of communist tyranny. The rise of political correctness has redistributed that lust over a new roster of issues: not the proletariat, but the environment, not the struggling masses, but "reproductive freedom", gay rights, the welfare state, the Third World, diversity training, and an end to racism and xenophobia. It looks, in Marx's famous mot, like history repeating itself not as tragedy but as farce.

It would be a rash man, however, who made no provision for a reprise of tragedy.

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