Neo-Jacobinism

In his 2003 America the Virtuous: The Crisis of Democracy and the Quest for Empire , Claes Ryn warns that a new libido dominandi has taken hold of the American character: “The signs are now everywhere that the will to dominate is breaking free of . . . traditional restraints. This is clear, for instance, from politicians who ignore or neutralize constitutional restrictions on their power and acquire ever-greater control over the lives of their fellow citizens.”

But Ryn sees this will to power most “palpably” in American foreign policy: “Not content to wield influence domestically, many politicians and intellectuals seriously contemplate the possibility of ruling the entire world. They regard the United States as having special rights and responsibilities by virtue of its unique commitment ot universal principles. They are greatly tempted by the military and economic might of the United States and by the uses to which that power could be put. Many persons who have gained access to the higher levels of policy and opinion making literally dream of making the entire world conform to the wishes of American leaders.”

What has changed, he argues, is “fundamental beliefs about human nature and society.” In place of a traditional view that human beings are limited and flawed, and therefore should keep ambitions in check,

“Today people of relentless and transparent personal ambition can gain influence, provided their wish for power comes wrapped in idealistic verbiage . . . . A conceited view of self is becoming more and more common that animates a quest for political-ideological empire.” Ryn calls this self-assertiveness “neo-Jacobinism,” and traces it from Rousseau through Robespierre to contemporary Europe and “especially” the U.S.

What the new Jacobins share with the old is the belief that they have found the ideal form of human society, and the moralistic zeal to ensure that this form should be imposed on the world, regardless of history and tradition: “The new Jacobin believes that democracy, with capitalism as an integral part, is not only the ultimate form of sociopolitical organization but that it should replace ancient institutions and habits . . . . . The new Jacobin wants to replace traditional societies with ‘modern’ societies modeled on what he takes to be universal principles . . . . The new Jacobin is convinced that he knows what is best for all mankind, and if much of mankind shows reluctance to follow his lead, it is to him a sign that injustice, superstition, and general backwardness or a misconceived modernistic radicalism is standing in the way of progress.” New Jacobins are not satisfied with “voicing their own ideas and letting the peoples of the world make their own decisions. They must recognize the superiority of his principles.”

As Ryn says, conservatism was born in opposition to Jacobinism, but in his view conservatives have abandoned their founding, Burkean principles. We are all revolutionaries now.