from MonBiot Website
is being caused by a failed ideology.
But it cannot be stopped
without a coherent alternative.
The ideology that dominates our lives has, for most of us, no name. Mention it in conversation and you'll be rewarded with a shrug. Even if your listeners have heard the term before, they will struggle to define it.
Neoliberalism: do you know what it is?
Its anonymity is both a symptom and cause of its power. It has played a major role in a remarkable variety of crises:
But we respond to these crises as if they emerge in isolation, apparently unaware that they have all been either catalyzed or exacerbated by the same coherent philosophy; a philosophy that has - or had - a name.
What greater power can there be than to operate namelessly?
Attempts to limit competition are treated as inimical to liberty.
Tax and regulation should be minimized, public services should be privatized.
The organization of labour and collective bargaining by trade unions are portrayed as market distortions, that impede the formation of a natural hierarchy of winners and losers.
Inequality is recast as virtuous...:
Efforts to create a more equal society are both counter-productive and morally corrosive. The market ensures that everyone gets what they deserve.
We internalize and reproduce its creeds.
Among the results, as Paul Verhaeghe documents in his book What About Me? are epidemics of self-harm, eating disorders, depression, loneliness, performance anxiety and social phobia.
Perhaps it's unsurprising that Britain, in which neoliberal ideology has been most rigorously applied, is the loneliness capital of Europe.
We are all neoliberals now.
The term neoliberalism was coined at a meeting in Paris in 1938.
Among the delegates were two men who came to define the ideology, Ludwig von Mises and Friedrich Hayek.
Both exiles from Austria, they saw social democracy, exemplified by Franklin Roosevelt's New Deal and the gradual development of Britain's welfare state, as manifestations of a collectivism that occupied the same spectrum as nazism and communism.
In The Road to Serfdom, published in 1944, Hayek argued that government planning, by crushing individualism, would lead inexorably to totalitarian control.
Like Mises's book Bureaucracy, The Road to Serfdom was widely read. It came to the attention of some very wealthy people, who saw in the philosophy an opportunity to free themselves from regulation and tax.
When, in 1947, Hayek founded the first organization that would spread the doctrine of neoliberalism - the Mont Pelerin Society - it was supported financially by millionaires and their foundations.
With their help, he began to create what Daniel Stedman Jones describes in Masters of the Universe as "a kind of neoliberal International":
The movement's rich backers funded a series of think tanks which would refine and promote the ideology.
Among them were,
They also financed academic positions and departments, particularly at the universities of Chicago and Virginia.
As it evolved, neoliberalism became more strident. Hayek's view that governments should regulate competition to prevent monopolies from forming gave way, among American apostles such as Milton Friedman, to the belief that monopoly power could be seen as a reward for efficiency.
Something else happened during this transition: the movement lost its name.
In 1951, Milton Friedman was happy to describe himself as a neoliberal. But soon after that, the term began to disappear. Stranger still, even as the ideology became crisper and the movement more coherent, the lost name was not replaced by any common alternative.
At first, despite its lavish funding, neoliberalism remained at the margins.
The post-war consensus was almost universal:
But in the 1970s, when Keynesian policies began to fall apart and economic crises struck on both sides of the Atlantic, neoliberal ideas began to enter the mainstream.
As Milton Friedman remarked,
With the help of sympathetic journalists and political advisers, elements of neoliberalism, especially its prescriptions for monetary policy, were adopted by Jimmy Carter's administration in the United States and Jim Callaghan's government in Britain.
After Margaret Thatcher and Ronald Reagan took power, the rest of the package soon followed:
Through the IMF, the World Bank, the Maastricht treaty and the World Trade Organization, neoliberal policies were imposed - often without democratic consent - on much of the world.
Most remarkable was its adoption among parties that once belonged to the left:
As Daniel Stedman Jones notes,
It may seem strange that a doctrine promising choice and freedom should have been promoted with the slogan "there is no alternative".
But, as Friedrich Hayek remarked on a visit to Pinochet's Chile - one of the first nations in which the program was comprehensively applied:
The freedom neoliberalism offers, which sounds so beguiling when expressed in general terms, turns out to mean freedom for the pike, not for the minnows.
As Naomi Klein documents in The Shock Doctrine, neoliberal theorists advocated the use of crises to impose unpopular policies while people were distracted:
Where neoliberal policies cannot be imposed domestically, they are imposed internationally, through trade treaties incorporating "investor-state dispute settlement":
When parliaments have voted to restrict sales of cigarettes, protect water supplies from mining companies, freeze energy bills or prevent pharmaceutical firms from ripping off the state, corporations have sued, often successfully.
Democracy is reduced to theatre...
Another paradox of neoliberalism is that universal competition relies upon universal quantification and comparison. The result is that workers, job-seekers and public services of every kind are subject to a pettifogging, stifling regime of assessment and monitoring, designed to identify the winners and punish the losers.
The doctrine that, Ludwig von Mises proposed, would free us from the bureaucratic nightmare of central planning has instead created one.
Neoliberalism was not conceived as a self-serving racket, but it rapidly became one. Economic growth has been markedly slower in the neoliberal era (since 1980 in Britain and the US) than it was in the preceding decades; but not for the very rich.
Inequality in the distribution of both income and wealth, after 60 years of decline, rose rapidly in this era, due to the smashing of trade unions, tax reductions, rising rents, privatization and deregulation.
The privatization or marketization of public services - such as energy, water, trains, health, education, roads and prisons - has enabled corporations to set up tollbooths in front of essential assets and charge rent, either to citizens or to government, for their use.
Rent is another term for unearned income. When you pay an inflated price for a train ticket, only part of the fare compensates the operators for the money they spend on fuel, wages, rolling stock and other outlays.
The rest reflects the fact that they have you over a barrel.
Those who own and run the UK's privatized or semi-privatized services make stupendous fortunes by investing little and charging much. In Russia and India, oligarchs acquired state assets through fire-sales. In Mexico, Carlos Slim was granted control of almost all landline and mobile phone services and soon became the world's richest man.
Financialization, as Andrew Sayer points out in Why We Can't Afford the Rich, has had similar impacts.
As the poor become poorer and the rich become richer, the rich acquire increasing control over another crucial asset: money.
Interest payments, overwhelmingly, are a transfer of money from the poor to the rich. As property prices and the withdrawal of state funding load people with debt (think of the switch from student grants to student loans), the banks and their executives clean up.
Sayer argues that the past four decades have been characterized by a transfer of wealth not only from the poor to the rich, but within the ranks of the wealthy: from those who make their money by producing new goods or services to those who make their money by controlling existing assets and harvesting rent, interest or capital gains.
Earned income has been supplanted by unearned income.
Neoliberal policies are everywhere beset by market failures. Not only are the banks too big to fail, but so are the corporations now charged with delivering public services.
As Tony Judt pointed out in Ill Fares the Land, Friedrich Hayek forgot that vital national services cannot be allowed to collapse, which means that competition cannot run its course. Business takes the profits, the state keeps the risk.
The greater the failure, the more extreme the ideology becomes. Governments use neoliberal crises as both excuse and opportunity to cut taxes, privatize remaining public services, rip holes in the social safety net, deregulate corporations and re-regulate citizens. The self-hating state now sinks its teeth into every organ of the public sector.
Perhaps the most dangerous impact of neoliberalism is not the economic crises it has caused, but the political crisis.
As the domain of the state is reduced, our ability to change the course of our lives through voting also contracts. Instead, neoliberal theory asserts, people can exercise choice through spending.
But some have more to spend than others: in the great consumer or shareholder democracy, votes are not equally distributed.
The result is a disempowerment of the poor and middle. As parties of the right and former left adopt similar neoliberal policies, disempowerment turns to disenfranchisement. Large numbers of people have been shed from politics.
Chris Hedges remarks that,
When political debate no longer speaks to us, people become responsive instead to slogans, symbols and sensation.
To the admirers of Donald Trump, for example, facts and arguments appear irrelevant.
Tony Judt pointed out that when the thick mesh of interactions between people and the state has been reduced to nothing but authority and obedience, the only remaining force that binds us is state power.
The totalitarianism Hayek feared is more likely to emerge when governments, having lost the moral authority that arises from the delivery of public services, are reduced to,
Like communism, neoliberalism is the God that failed.
But the zombie doctrine staggers on, and one of the reasons is its anonymity. Or rather, a cluster of anonymities.
The invisible doctrine of the invisible hand is promoted by invisible backers. Slowly, very slowly, we have begun to discover the names of a few of them. We find that the Institute of Economic Affairs, which has argued forcefully in the media against the further regulation of the tobacco industry, has been secretly funded by British American Tobacco since 1963.
We discover that Charles and David Koch, two of the richest men in the world, founded the institute that set up the Tea Party movement.
We find that Charles Koch, in establishing one of his think tanks, noted that,
The words used by neoliberalism often conceal more than they elucidate.
"The market" sounds like a natural system that might bear upon us equally, like gravity or atmospheric pressure. But it is fraught with power relations. What "the market wants" tends to mean what corporations and their bosses want.
"Investment", as Andrew Sayer notes, means two quite different things:
Using the same word for different activities "camouflages the sources of wealth", leading us to confuse wealth extraction with wealth creation.
A century ago, the nouveau riche were disparaged by those who had inherited their money. Entrepreneurs sought social acceptance by passing themselves off as rentiers. Today, the relationship has been reversed: the rentiers and inheritors style themselves entrepreneurs.
They claim to have earned their unearned income.
These anonymities and confusions mesh with the namelessness and placelessness of modern capitalism:
The anonymity of neoliberalism is fiercely guarded.
Those who are influenced by Hayek, Mises and Friedman tend to reject the term, maintaining - with some justice - that it is used today only pejoratively. But they offer us no substitute.
Some describe themselves as classical liberals or libertarians, but these descriptions are both misleading and curiously self-effacing, as they suggest that there is nothing novel about The Road to Serfdom, Bureaucracy or Friedman's classic work, Capitalism and Freedom.
For all that, there is something admirable about the neoliberal project, at least in its early stages.
It was a distinctive, innovative philosophy promoted by a coherent network of thinkers and activists with a clear plan of action. It was patient and persistent. The Road to Serfdom became the path to power.
Neoliberalism's triumph also reflects the failure of the left. When laissez-faire economics led to catastrophe in 1929, Keynes devised a comprehensive economic theory to replace it.
When Keynesian demand management hit the buffers in the 1970s, there was,
But when neoliberalism fell apart in 2008 there was… nothing...
This is why the zombie walks. The left and centre have produced no new general framework of economic thought for 80 years. Every invocation of Lord Keynes is an admission of failure.
To propose Keynesian solutions to the crises of the 21st-century is to ignore three obvious problems.
Keynesianism works by stimulating consumer demand to promote economic growth. Consumer demand and economic growth are the motors of environmental destruction.
What the history of both Keynesianism and neoliberalism show is that it's not enough to oppose a broken system. A coherent alternative has to be proposed.
For Labour, the Democrats and the wider left, the central task should be to develop an economic Apollo program, a conscious attempt to design a new system, tailored to the demands of the 21st Century.