The Liberal Crackup

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●  Mark Lilla isn’t wrong about identity politics, necessarily; but he’s wrong to see it as a greater danger than capitalism unchained. By Jim Sleeper

● Yale’s Beverly Gage slams Columbia’s Mark Lilla’s polemic in the New York Times Book Review

... It is time to admit that American liberalism is in deep crisis: a crisis of imagination and ambition on our side, a crisis of attachment and trust on the side of the wider public. The question is, why? Why would those who claim to speak for and defend the great American demos be so indifferent to stirring its feelings and gaining its trust? Why, in the contest for the American imagination, have liberals simply abdicated?

Ronald Reagan almost single-handedly destroyed the New Deal vision of America that used to guide us. Franklin Roosevelt had pictured a place where citizens were joined in a collective enterprise to build a strong nation and protect each other. The watchwords of that effort were solidarity, opportunity and public duty. Reagan pictured a more individualistic America where everyone would flourish once freed from the shackles of the state, and so the watchwords became self-reliance and small government.

To meet the Reagan challenge, we liberals needed to develop an ambitious new vision of America and its future that would again inspire people of every walk of life and in every region of the country to come together as citizens. Instead we got tangled up in the divisive, zero-sum world of identity politics, losing a sense of what binds us together as a nation. What went missing in the Reagan years was the great liberal-democratic We. Little wonder that so few now wish to join us.

There is a mystery at the core of every suicide, and the story of how a once-successful liberal politics of solidarity became a failed liberal politics of “difference” is not a simple one. Perhaps the best place to begin it is with a slogan: The personal is the political.
This phrase was coined by feminists in the 1960s and captured perfectly the mind-set of the New Left at the time. Originally, it was interpreted to mean that everything that seems strictly private—sexuality, the family, the workplace—is in fact political and that there are no spheres of life exempt from the struggle for power. That is what made it so radical, electrifying sympathizers and disturbing everyone else.

But the phrase could also be taken in a more romantic sense: that what we think of as political action is in fact nothing but personal activity, an expression of me and how I define myself. As we would put it today, my political life is a reflection of my identity....