I’m not sure if the philosopher Alasdair MacIntyre plans on writing anything for the upcoming elections, but a noteworthy essay he wrote for Notre Dame magazine back in 2004 bears repeating. In it he famously argues that the best vote for the upcoming presidential election is not to vote at all. In my view, this argument is all the more relevant in this current presidential election. It also depends on and moves from a collection of political principles that in most peoples minds, should be called “revolutionary,” principles that I would maintain however, are in fact recoveries of a classical Christian understanding of politics, that go against much of our contemporary acquiescence to the status quo of modern politics, founded on Machiavelli, Hobbes, Locke, and the Scottish Enlightenment thinkers, among others. In my opinion, MacIntyre offers the most substantial argument against the modern nation-state and its alliance with neo-liberal capitalism. It is a bracing argument, but provocatively difficult to dismiss:
Modern nation-states are governed through a series of compromises between a range of more or less conflicting economic and social interests. What weight is given to different interests varies with the political and economic bargaining power of each and with its ability to ensure that the voices of its protagonists are heard at the relevant bargaining tables. What determines both bargaining power and such ability is in key part money, money used to provide the resources to sustain political power: electoral resources, media resources, relationships to corporations. This use of money procures very different degrees and kinds of political influence for different interests. And the outcome is that although most citizens share, although to greatly varying extents, in such public goods as those of a minimally secure order, the distribution of goods by government in no way reflects a common mind arrived at through widespread shared deliberation governed by norms of rational enquiry. Indeed the size of modern states would itself preclude this. It does not follow that relationships to the nation-state, or rather to the various agencies of government that collectively compose it, are unimportant to those who practice the politics of the virtues of acknowledged dependence. No one can avoid having some significant interest in her or his relationships to the nation-state just because of its massive resources, its coercive legal powers, and the threats that its blundering and distorted benevolence presents. But any rational relationship of the governed to the government of modern states requires individuals and groups to weigh any benefits to be derived from it against the costs of entanglement with it.
For MacIntyre, the possibility of authentic rational discourse is the key issue. In the modern nation-state, the reality of the political community and the discourse it allows is prohibitive to substantial discussions about the common good. According to
the conception of political activity embodied in the modern state, . . . there is a small minority of the population who are to make politics their active occupation and preoccupation, professional and semiprofessional politicians, and a huge largely passive majority who are to be mobilized only at periodic intervals, for elections or national crises. Between the political elites on the one hand and the larger population on the other there are important differences, as in, for example, how much or how little information is required and provided for each. A modern electorate can only function as it does, so long as it has only a highly simplified and impoverished account of the issues that are presented to it. And the modes of presentation through which elites address electorates are designed to conceal as much as to reveal. These are not accidental features of the politics of modern states any more than is the part that money plays in affording influence upon the decision-making process.
I think those quotes provide a good taste of what MacIntyre’s arguing for. Finally, here is MacIntyre’s essay from Notre Dame magazine, quoted in full:
The Only Vote Worth Casting in November
Alasdair MacIntyre
University of Notre DameWhen offered a choice between two politically intolerable alternatives, it is important to choose neither. And when that choice is presented in rival arguments and debates that exclude from public consideration any other set of possibilities, it becomes a duty to withdraw from those arguments and debates, so as to resist the imposition of this false choice by those who have arrogated to themselves the power of framing the alternatives. These are propositions which in the abstract may seem to invite easy agreement. But, when they find application to the coming presidential election, they are likely to be rejected out of hand. For it has become an ingrained piece of received wisdom that voting is one mark of a good citizen, not voting a sign of irresponsibility. But the only vote worth casting in November is a vote that no one will be able to cast, a vote against a system that presents one with a choice between Bush’s conservatism and Kerry’s liberalism, those two partners in ideological debate, both of whom need the other as a target.
Why should we reject both? Not primarily because they give us wrong answers, but because they answer the wrong questions. What then are the right political questions? One of them is: What do we owe our children? And the answer is that we owe them the best chance that we can give them of protection and fostering from the moment of conception onwards. And we can only achieve that if we give them the best chance that we can both of a flourishing family life, in which the work of their parents is fairly and adequately rewarded, and of an education which will enable them to flourish. These two sentences, if fully spelled out, amount to a politics. It is a politics that requires us to be pro-life, not only in doing whatever is most effective in reducing the number of abortions, but also in providing healthcare for expectant mothers, in facilitating adoptions, in providing aid for single-parent families and for grandparents who have taken parental responsibility for their grandchildren. And it is a politics that requires us to make as a minimal economic demand the provision of meaningful work that provides a fair and adequate wage for every working parent, a wage sufficient to keep a family well above the poverty line.
The basic economic injustice of our society is that the costs of economic growth are generally borne by those least able to afford them and that the majority of the benefits of economic growth go to those who need them least. Compare the rise in wages of ordinary working people over the last thirty years to the rise in the incomes and wealth of the top twenty percent. Compare the value of minimum wage now to its value then and next compare the value of the remuneration of CEOs to its value then. What is needed to secure family life is a sufficient minimum income for every family and that can perhaps best be secured by some version of the negative income tax, proposed long ago by Milton Friedman, a tax that could be used to secure a large and just redistribution of income and so of property.
We note at this point that we have already broken with both parties and both candidates. Try to promote the pro-life case that we have described within the Democratic Party and you will at best go unheard and at worst be shouted down. Try to advance the case for economic justice as we have described it within the Republican Party and you will be laughed out of court. Above all, insist, as we are doing, that these two cases are inseparable, that each requires the other as its complement, and you will be met with blank incomprehension. For the recognition of this is precluded by the ideological assumptions in terms of which the political alternatives are framed. Yet at the same time neither party is wholeheartedly committed to the cause of which it is the ostensible defender. Republicans happily endorse pro-choice candidates, when it is to their advantage to do so. Democrats draw back from the demands of economic justice with alacrity, when it is to their advantage to do so. And in both cases rhetorical exaggeration disguises what is lacking in political commitment.
In this situation a vote cast is not only a vote for a particular candidate, it is also a vote case for a system that presents us only with unacceptable alternatives. The way to vote against the system is not to vote.
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