In comments on Those Damned Statists!, Gene Callahan gets pissy about the claim that he’s being
fussy about word usage. Thus:
One of the most telling rhetorical tics one finds amongst radical libertarians is to refer to every single person who does not buy their entire program as a ‘statist’. Now, when Mises used that term, he was referring to people like, say, Mussolini, who were engaged in some form of state worship, who were making the State a God on earth. This made sense.
But many rad-libs today apply it to every person who does not want to destroy the State as a social institution. This is an extraordinary usage….
I am not being fussy about word usage; I am noting the extraordinary phenomenon of a group that represents .1% of the political spectrum lumping the other 99.9% under a single label.
You mean like when Jews (about 0.2% of the population of the world) refer to all of the other 99.8% of the people in the world as “Gentiles,” or when priests (about 0.03% of the total membership of the Roman Catholic Church) refer to all of the 99.97% of the Church as “laity” or atheists refer to absolutely everyone who believes in any way in any gods at all a
theist? My, how extraordinary.
Ah-HA! Gene will say, clutching his New Science of Politics —
all of your examples are religious; isn’t that telling? Only if you think it’s equally telling that the residents of every country on earth refer to the 6.5+ billion or so other people in the world as
foreigners, that gay men and lesbians took to using the word
straight to refer to absolutely everybody who’s not gay, when BOFH types took to describing absolutely everybody outside of their subcultural circle of technical expertise
lusers, etc. It seems to me the most ordinary thing in the world for members of a relatively coherent, exclusive group to spend some non-zero amount of time discussing (whether politely or abusively or neutrally) the much larger number of people who are not a part of that group, and to come up with a word to name them. (This does, of course, tell us that radical libertarians are a small group in a much larger world who spend some time arguing about the things that make them radical libertarians. Well, yes.)
Let me offer an alternative story here about what has happened, linguistically speaking, with
statism. I haven’t done a lot in the way on paleontological research on the past uses of
statism, so I am going to recklessly presume there isn’t much to say about it before where Gene starts — with the use of the word by Mises and the rest of the mid-century minimal-governmentalist coffeeklatsch. Now, those folks frequently employed a political term which was transparently polemical and had more or less no neutral analytical use. (
State worship? Really?). They applied it to Lyndon Johnson or Richard Nixon quite as freely as they did to explicit totalitarians like Mussolini or Stalin. This certainly had its uses, but it was more or less an overt example of a persuasive definition, and had no descriptive content except by reference to the moving target of how much government, in what direction, the speaker considered decent or worthwhile.
Then some Anarchists came along, found this empty polemical term in the discourse, and gave it a new meaning — more or less,
someone who accepts the legitimacy of government as a social institution, or
someone who does not believe that the state as such must be abolished. Unlike the use by Ludwig von Mises or Ayn Rand, this use of the term
statist included minimal-statists like Mises and Rand, since they too believed in at least some government. Their use of the term lumped together something like 99% of the population of the world under a single label, since it defined everyone else by contrast with laissez-faire/laissez-passer limited-governmentalism; our use of the term lumped together something like 99.9% of the population of the world, since it also tossed out folks who believed in minimal government. On the other hand, it also gave
statist a non-polemical, descriptive, and analytically useful definition.
non-anarchist meant something that the person being so described would probably accept as a self-description; it is analytically useful because it turns out that sometimes we argue about whether or not any government can be legitimate, and this gives a handy descriptive term for each side of the debate — anarchists on the one hand and statists on the other. Admittedly, this is an appropriation of the term and a redefinition of it. But, well, so?
Planet used to include Pluto and
New York City used to refer only to Manhattan. We take the words we find and apply them to our own circumstances; sometimes existing words get jiggered to have a narrower or broader extension, or a more technical usage, in order to make them more useful for purposes of discussion or analysis.
Then Gene Callahan came along and took it as another reason to gripe about the language that libertarians use rather than identifying any specific problem that this language-use has caused in any specific conversation. No doubt there are examples where this has happened, but I think that if you go looking seriously, you will actually find that the old, empty polemical use of the term in the hands of mini-statists like Mises or Rand (the use that Gene insists
made sense) has caused far more conversational misfires than the newer, more descriptive meaning employed by libertarian anarchists.
- In spite of the religious subject matter, the structured relationships between Jews and Gentiles, priests and laity, atheists and theists, etc., are in any case really nothing like the kind of relationships between the initiated and the uninitiated in Voegelian Gnosticism.↩
- Of course, I myself have frequently drawn parallels between religious devotion and the ways that states legitimate themselves. I hope there’s some insight in that. But the insight is insight by means of an acknowledged metaphor: hardly anybody accused of being
engaged in some form of state worship … making the State a God on earthwould accept that as a non-tendentious description of what they do or believe. And the talk about
worshipis clearly meant polemically — the real application of the term is wherever the speaker finds devotion or deference significantly beyond whatever she herself considers acceptable. For Mises, the critical point was supposed to be whether the person believed in
unlimited government.But of course
unlimitedin that context were just as contested as the terms they were supposed to define.
Limited governmentfor Mises certainly didn’t just mean any government with any constitutional limits whatever. Most mid-century welfare-state liberals, for example, believed very strongly that government should be subject to some constitutional limits. Just not the specific limits that Ludwig von Mises thought it should be subject to.↩
- Mises in any case explicitly included both
socialismand American-style state-capitalist
interventionismas forms of what he called
statismor, as in Omnipotent Government,
etatism.The claim that he reserved it for
people like, say, Mussolini,is pure bosh.↩
- We’d use
archist— Tucker, for one, sometimes did — but, ew.↩