John Gray: Tom Friedman Is Wrong ... The World Is Round After All
All that is solid melts into air, all that is holy is profaned, and man is at last compelled to face with his sober senses his real conditions of life and his relations with his kind. The need of a constantly expanding market for its products chases the bourgeoisie over the whole surface of the globe. It must nestle everywhere, settle everywhere, establish connections everywhere. The bourgeoisie has through its exploitation of the world market given a cosmopolitan character to production and consumption in every country.... It compels all nations, on pain of extinction, to adopt the bourgeois mode of production; it compels them to introduce what it calls civilisation into their midst, i.e., to become bourgeois themselves. In one word, it creates a world after its own image.
Marx and Engels had no doubt that they were witnessing the emergence of a global market—a worldwide system of production and consumption that disregarded national and cultural boundaries. They welcomed this development, not only for the increasing wealth it produced but also because they believed it enabled humanity to overcome the divisions of the past. In the global marketplace nationalism and religion were destined to be dwindling forces. There would be many convulsions—wars, revolutions, and counterrevolutions—before the Communist order was securely established; but when global capitalism had completed its work a new era in the life of humankind would begin.
The centrally planned economies that were constructed to embody Marx's vision of communism have nearly all been swept away, and the mass political movements that Marxism once inspired are no more. Yet Marx's view of globalization lives on, and nowhere more vigorously than in the writings of Thomas Friedman. Like Marx, Friedman believes that globalization is in the end compatible with only one economic system; and like Marx he believes that this sys-tem enables humanity to leave war, tyranny, and poverty behind. To his credit Friedman recognizes the parallels between his view and that of Marx. He cites an illuminating conversation at Harvard in which the communitarian political theorist Michael Sandel alerted him to the fact that the process of global "flattening" he examines in his new book was first identified by Marx, quoting at length from The Communist Manifesto—including the passage cited above—and praising Marx for his prescience. This acknowledgment of the parallels between his view of globalization and Marx's theory of history is welcome and useful.
Friedman has emerged as the most powerful contemporary publicist of neoliberal ideas. Neoliberals have a wide variety of views on political and social matters, ranging from the highly conservative standpoint of Friedrich Hayek to the more rigorously libertarian position of Milton Friedman; but they are at one in seeing the free market as the fountainhead of human freedom. Though in some of his writings he shows a concern for the casualties of deregulated markets, Thomas Friedman is a passionate missionary for this neoliberal faith. In his view the free market brings with it most of the ingredients that make for a free and humanly fulfilling society, and he has propagated this creed indefatigably in his books and in columns in The New York Times.
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It is an irony of history that a view of the world falsified by the Communist collapse should have been adopted, in some of its most misleading aspects, by the victors in the cold war. Neoliberals, such as Friedman, have reproduced the weakest features of Marx's thought—its consistent underestimation of nationalist and religious movements and its unidirectional view of history. They have failed to absorb Marx's insights into the anarchic and self-destructive qualities of capitalism. Marx viewed the unfettered market as a revolutionary force, and understood that its expansion throughout the world was bound to be disruptive and violent. As capitalism spreads, it turns society upside down, destroying entire industries, ways of life, and regimes. This can hardly be expected to be a peaceful process, and in fact it has been accompanied by major conflicts and social upheavals. The expansion of European capitalism in the nineteenth century involved the Opium Wars, genocide in the B!
elgian Congo, the Great Game in Central Asia, and many other forms of imperial conquest and rivalry. The seeming triumph of global capitalism at the end of the twentieth century followed two world wars, the cold war, and savage neocolonial conflicts.
Over the past two hundred years, the spread of capitalism and industrialization has gone hand in hand with war and revolution. It is a fact that would not have surprised Marx. Why do Friedman and other neoliberals believe things will be any different in the twenty-first century? Part of the answer lies in an ambiguity in the idea of globalization. In current discussion two different notions are commonly conflated: the belief that we are living in a period of rapid and continuous technological innovation, which has the effect of linking up events and activities throughout the world more widely and quickly than before; and the belief that this process is leading to a single worldwide economic system. The first is an empirical proposition and plainly true, the second a groundless ideological assertion. Like Marx, Friedman elides the two. ...