Many of the sessions at the convention here today are about the state of
our politics. We have had 30 years of governments who talk the talk of
Liberty. They have presided over an era of centralisation, nannyism, a drip-drip
erosion of civil liberties and a perpetual disregard for the spirit of
democracy? What can we do about it?
In this context, a session on "Love and Liberty" may seem strange,
almost an embarrassment to bring "love" into play at a political
convention. The proposition we are exploring -- even proposing -- here
is that "love", somehow understood, is a critical missing ingredient
in our attitude towards the social and political world, and that
without it we have no foundation for civil society or for the true
flourishing of humanity that is at the heart of liberty.
Our four panelists will all bring a different interpretation of what
that "love" is. For Mike Edwards, thinker, writer and development
expert, there are personal attitudes and dispositions of care and
friendship which can build mutually reinforcing cycles of political
and personal change. Sheila Rowbotham, historian and philosopher of
feminism, describes in her recent biography of Edward Carpenter a life
that seeks to unite "inner" and "outer" democracy, making a politics
out of the everyday experiences of work, sex, home and
community. Marina Warner, cultural critic and feminist writer,
highlights the importance of the imaginary and the aesthetic in
shaping political possibility. Satish Kumar, a spiritual voice of
ecology, brings the love of nature and the change of consciousness it
requires to centre of building a good, just and sustainable world.
So what has love got to do with it?
For the very radical early nineteenth century Jeremy Bentham, a world
ordered by the calculation of utility---the greatest good for the
greatest number---is one that has at its core all the natural sympathy
and egalitarianism that progress requires. Social problems become
technical problems of calculation; society is a causal and
computational nexus of utilities. Utility was a kind of civic
religion.
However, the "short 20th century" was marked by the horror of the
hubristic, dehumanising reason that this sort of technocratic view
eventually produces. We should remember Hannah Arendt's view of
totalitarianism: it is not evil that creates horror, it is action in
the absence of thought. Much of the loss of civil liberty that forms a
reason for our coming together can be seen as excused and caused by
that view of politics as "the rational adminsitration of things" (in
the words of Saint Simon, strange John the Baptist for the database
state). Security and efficiency, all go with discretionary executive power.
We will be exploring the role of the emotional, affective, aesthetic,
personal, cultural and dispositional in creating another sort of
politics, one which really can deliver a modern liberty. There is a
long tradition of the serious examination and analysis of "civic
religion" -- of the types of consciousness that society must make
possible in order to be a good, just and free society. From Rousseau
through JS Mill, as well as later in the syndicalist and anarchist
traditions, there is a sense that the emotional attachments to society
matter to politics. This is what this session is about.