Cynicism and the Modern Art of Politics:
Viewing the 2008 Presidential race through
the lens of La Rochefoucauld
Owen Scott, Ph.D.
With this post, I launch a series devoted to discussing
Rochefoucauld’s famous maxims in the context of the current race for the Presidency of the USA. What does a thin book by a seventeenth century French nobleman have to teach us about presidential politics? Possibly quite a lot.
In a
letter to liberal theologian Dr. Richard Price arguing for a system of government with built in checks and balances against abuses of power, John Adams quoted one of Rochefoucauld’s assertions:
The ambitious deceive themselves, when they propose an end to their ambition; for that end, when attained, becomes a means.
From his own time to the present, Rochefoucauld has been controversial, some believing his insights provide invaluable training in the hidden realities of power and ambition, others claiming that by denigrating much of what we put forward as virtue, he has done humanity a disservice. Clearly John Adams found them meritorious enough during his time, some 100 years after they first appeared, to offer them in support for his arguments about government.
Such
a concise work, just 504 maxims in the 1871 translation by Bund and Friswell, most of them bite-sized and easily digested, how could we, the denizens of a world constructed of sound bites and talking points, fail to find the maxims well-suited to our purposes? If Rochefoucauld’s arrows of wisdom are on target, they should still hit the mark today. But was Rochefoucauld right? Do his maxims contain wisdom that can reach across time to make sense of the relentless back and forth volleys of spin, plays and talking points?
Answering this requires knowledge, not of his life, times, and circumstances, but of our own. To facilitate a debate on the truth and universality of Rochefoucauld’s assertions, each installment will present one or two maxims along with a significant and widely-reported event from the current race, something the blog reader will certainly know about. The exploration will be done through posing questions, suggesting some answers, and inviting interested readers to fight it out in their comments. Of course, using suitable aphorisms by your favorite writers to argue your position is strongly encouraged here. Ready to give it a try?
Here are the first two
maxims:
1.--What we term virtue is often but a mass of various actions and divers interests, which fortune, or our own industry, manage to arrange; and it is not always from valour or from chastity that men are brave, and women chaste.”
2.--Self-love is the greatest of flatterers.”
Immediately upon reading just the first two maxims, a central question arises. Is Rochefoucauld too cynical? Of course, politics is a land populated by notorious cynics. No politician can do anything without someone else, often someone with an elected office, a campaign, or a byline, saying the motivation was corrupt. Cynical followers follow on the blogs with endless repetition of the cynical take.
Virtue is what we see but what is behind the appearance of virtue? In maxim 1 Rochefoucauld gives us a sign that he is not an absolute cynic; what appears to be virtue “is not always” the result of the true virtue.
Application 1. Obama’s speech on race: Virtue or necessity?
On March 18, 2008 Barack Obama delivered
a speech that addressed his relationship with Rev. Jeremiah Wright in the context of issues of race in America. The impetus for the speech clearly was the controversy that had sprung up in the previous days regarding statements made by his former pastor in sermons delivered at Obama’s home church. Sen. Obama needed to do something to quiet this storm that threatened his run at the Democratic nomination and the speech he gave accomplished that purpose, at least for the time being. But, did we see true virtue in Barack Obama?
Janny Scott wrote “the speech was… hopeful, patriotic, quintessentially American — delivered against a blue backdrop and a phalanx of stars and stripes. Mr. Obama invoked the fundamental values of equality of opportunity, fairness, social justice. He confronted race head-on, then reached beyond it to talk sympathetically about the experiences of the white working class and the plight of workers stripped of jobs and pensions.”
If not virtue, what?
Clay Waters’ view typifies the cynical response.
“Barack Obama's Philadelphia speech Tuesday was a transparent attempt to quell the controversy over his ties to fiery anti-American minister Jeremiah Wright. But the New York Times, along with the rest of the media, portrayed the speech just the way the Obama camp would have wanted -- as a transcendent address on race in America, past, present and future, with Obama's long connection to Wright a secondary matter.”
And what is the truth here? How can we tell whether Obama spoke from virtue or just clever expediency? Does the lens of Rochefoucauld help us see the problem more clearly?