Something that this blog has
touched on from time to time is the idea that ideology is no longer relevant,
or that we live in some sort of ‘post-ideological’ world, as I’ve seen some
politicians describe it. It isn’t true. Different ideological perspectives
haven’t gone away at all; they are just not represented in the main political
parties, and don’t form part of mainstream political debate. The two main UK parties
have both bought in to the same ideology, and argument between them is more
about whether, and to what extent, the effects of their common ideology should
be mitigated than about whether the underlying tenets of that ideology should
be challenged and debated. This article on
Nation.Cymru a couple of days ago referred to the same issue, albeit that it
wasn’t always clear about the distinction between principles and ideas on the
one hand and underlying ideology on the other.
It isn’t easy to try and sum
up an ideology in a few words for the purposes of a short blog post, but if I
had to pick out some of the key elements of the capitalist ideology which constrains
mainstream political debate in the UK, I would pick the following four points:
1. Competition
(between individuals, organisations, and states) is generally to be preferred
over co-operation,
2. The
objective of the economy is the generation and accumulation of wealth, and the
purpose of the state is to facilitate that aim,
3. Success,
whether for an individual, an organisation, or a state, is measured in terms of
the amount of wealth accumulated, and
4. The
role of citizens is to serve the economy and the state in the generation and
accumulation of wealth.
The difference between Labour
and Tory isn’t about any of those underlying beliefs, it is about the detail of
policy resulting from them – Labour want to make the distribution of the
accumulated wealth a little less unfair, and want to help the least privileged
to be better able to compete with others and to fulfil their allotted role in
the economy. These may be worthy aims, but they don’t represent an ideological
difference. They might argue that small, gradual, and incremental changes are all
that’s possible in current circumstances, and making small improvements to
people’s lives is worthwhile in itself. I don’t totally disagree with that: for
the disadvantaged, even a small improvement is better than nothing. There is,
though, no reframing of how things could be; no great vision for a better
world. The difference is between sects within an ideology rather than between
different ideological perspectives.
One alternative ideological perspective
would be to re-write points 1 to 4 above as follows:
1. Co-operation
(between individuals, organisations, and states) is generally to be preferred
over competition,
2. The
objective of the economy is to secure the fulfilment and happiness of the
population, and the purpose of the state is to facilitate that aim,
3. Success, whether for an individual, an organisation, or
a state, is measured in terms of the extent to which people are happy and able
to lead fulfilled lives,
4. The
role of the economy and the state is to serve citizens in the achievement of
the above.
It would be silly, of course,
to ignore the role of ‘wealth’ in its widest sense in enabling the alternative
view. Money may not buy happiness, but its absence is a sure-fire way of making
people unhappy. But the policy differences stemming from the second perspective
are much more significant than a little bit of redistribution here, and a bit
of extra help there. An education system aimed at developing people’s potential,
and at having a well-educated population as a goal in itself, rather than a
population only trained to do the work required is one. An understanding that ‘wealth’
ultimately boils down to ‘access to resources’, and that a resource-constrained
world needs to agree on how to share those resources fairly for the benefit of
all is another.
I’m not naïve enough to
believe that we can get from where we are to where we could be overnight, although
we certainly won’t get there by not trying. But the alternative vision isn’t
even being presented; those for whom ‘there is no alternative’, to coin a
phrase, have successfully closed the Overton window to a narrow interdenominational
debate with the constraints of their own ideology. It doesn’t have to be that
way.