Jonathan Haidt
What on earth is going on in the Western democracies? From the rise of Donald Trump in the United States and an assortment of right‐wing parties across Europe through the […] Brexit vote, many on the Left have the sense that something dangerous and ugly is spreading: right‐wing populism, seen as the Zika virus of politics. Something has gotten into “those people” that makes them vote in ways that seem – to their critics – likely to harm their own material interests, at least if their leaders follow through in implementing isolationist policies that slow economic growth.
Most analyses published since the Brexit vote focus on economic factors and some version of the “left behind” thesis – globalization has raised prosperity all over the world, with the striking exception of the working classes in Western societies. These less educated members of the richest countries lost access to well‐paid but relatively low‐skilled jobs, which were shipped overseas or given to immigrants willing to work for less. In communities where wages have stagnated or declined, the ever‐rising opulence, rents, and confidence of London and other super‐cities has bred resentment.
A smaller set of analyses, particularly in the United States, has focused on the psychological trait of authoritarianism to explain why these populist movements are often so hostile to immigration, and why they usually have an outright racist fringe.
Globalization and authoritarianism are both essential parts of the story, but in this essay I will put them together in a new way. I’ll tell a story with four chapters that begins by endorsing the distinction made by the intellectual historian Michael Lind, and other commentators, between globalists and nationalists – these are good descriptions of the two teams of combatants emerging in so many Western nations. Marine Le Pen, the leader of the French National Front, pointed to the same dividing line last December when she portrayed the battle in France as one between “globalists” and “patriots.”
But rather than focusing on the nationalists as the people who need to be explained by experts, I’ll begin the story with the globalists. I’ll show how globalization and rising prosperity have changed the values and behavior of the urban elite, leading them to talk and act in ways that unwittingly activate authoritarian tendencies in a subset of the nationalists. I’ll show why immigration has been so central in nearly all right‐wing populist movements. It’s not just the spark, it’s the explosive material, and those who dismiss anti‐immigrant sentiment as mere racism have missed several important aspects of moral psychology related to the general human need to live in a stable and coherent moral order. Once moral psychology is brought into the story and added on to the economic and authoritarianism explanations, it becomes possible to offer some advice for reducing the intensity of the recent wave of conflicts.
As nations grow prosperous, their values change in predictable ways. The most detailed longitudinal research on these changes comes from the World Values Survey, which asks representative samples of people in dozens of countries about their values and beliefs. The WVS has now collected and published data in six “waves” since the early 1980s; the most recent survey included sixty countries. Nearly all of the countries are now far wealthier than they were in the 1980s, and many made a transition from communism to capitalism and from dictatorship to democracy in the interim. How did these momentous changes affect their values?
Each country has followed a unique trajectory, but if we zoom out far enough some general trends emerge from the WVS data. Countries seem to move in two directions, along two axes: first, as they industrialize, they move away from “traditional values” in which religion, ritual, and deference to authorities are important, and toward “secular rational” values that are more open to change, progress, and social engineering based on rational considerations. Second, as they grow wealthier and more citizens move into the service sector, nations move away from “survival values” emphasizing the economic and physical security found in one’s family, tribe, and other parochial groups, toward “self‐expression” or “emancipative values” that emphasize individual rights and protections – not just for oneself, but as a matter of principle, for everyone. Here is a summary of those changes from the introduction to Christian Welzel’s enlightening book Freedom Rising:
…fading existential pressures [i.e., threats and challenges to survival] open people’s minds, making them prioritize freedom over security, autonomy over authority, diversity over uniformity, and creativity over discipline. By the same token, persistent existential pressures keep people’s minds closed, in which case they emphasize the opposite priorities … the existentially relieved state of mind is the source of tolerance and solidarity beyond one’s in‐group; the existentially stressed state of mind is the source of discrimination and hostility against out‐groups.
Democratic capitalism – in societies with good rule of law and non‐corrupt institutions – has generated steady increases in living standards and existential security for many decades now. As societies become more prosperous and safe, they generally become more open and tolerant. Combined with vastly greater access to the food, movies, and consumer products of other cultures brought to us by globalization and the Internet, this openness leads almost inevitably to the rise of a cosmopolitan attitude, usually most visible in the young urban elite. Local ties weaken, parochialism becomes a dirty word, and people begin to think of their fellow human beings as fellow “citizens of the world” (to quote candidate Barack Obama in Berlin in 2008). The word “cosmopolitan” comes from Greek roots meaning, literally, “citizen of the world.” Cosmopolitans embrace diversity and welcome immigration, often turning those topics into litmus tests for moral respectability.
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Nationalists see patriotism as a virtue; they think their country and its culture are unique and worth preserving. This is a real moral commitment, not a pose to cover up racist bigotry. Some nationalists do believe that their country is better than all others, and some nationalisms are plainly illiberal and overtly racist. But as many defenders of patriotism have pointed out, you love your spouse because she or he is yours, not because you think your spouse is superior to all others. Nationalists feel a bond with their country, and they believe that this bond imposes moral obligations both ways: Citizens have a duty to love and serve their country, and governments are duty bound to protect their own people. Governments should place their citizens’ interests above the interests of people in other countries.
There is nothing necessarily racist or base about this arrangement or social contract. Having a shared sense of identity, norms, and history generally promotes trust. Having no such shared sense leads to the condition that the sociologist Émile Durkheim described as “anomie” or normlessness. Societies with high trust, or high social capital, produce many beneficial outcomes for their citizens: lower crime rates, lower transaction costs for businesses, higher levels of prosperity, and a propensity toward generosity, among others. A liberal nationalist can reasonably argue that the debate over immigration policy in Europe is not a case of what is moral versus what is base, but a case of two clashing moral visions, incommensurate (à la Isaiah Berlin). The trick, from this point of view, is figuring out how to balance reasonable concerns about the integrity of one’s own community with the obligation to welcome strangers, particularly strangers in dire need.
So how have nationalists and globalists responded to the European immigration crisis? For the past year or two we’ve all seen shocking images of refugees washing up alive and dead on European beaches, marching in long lines across south eastern Europe, scaling fences, filling train stations, and hiding and dying in trucks and train tunnels. If you’re a European globalist, you were probably thrilled in August 2015 when Angela Merkel announced Germany’s open‐door policy to refugees and asylum seekers. There are millions of people in need, and (according to some globalists) national borders are arbitrary and immoral.
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But if you are a European nationalist, watching the nightly news may have felt like watching the spread of the Zika virus, moving steadily northward from the chaos zones of southwest Asia and north Africa. Only a few right‐wing nationalist leaders tried to stop it, such as Viktor Orbán in Hungary. The globalist elite seemed to be cheering the human tidal wave onward, welcoming it into the heart of Europe, and then demanding that every country accept and resettle a large number of refugees.
And these demands, epicentered in Brussels, came after decades of debate in which nationalists had been arguing that Europe has already been too open and had already taken in so many Muslim immigrants that the cultures and traditions of European societies were threatened. Long before the flow of Syrian asylum seekers arrived in Europe there were initiatives to ban minarets in Switzerland and burkas in France. There were riots in Arab neighborhoods of Paris and Marseilles, and attacks on Jews and synagogues throughout Europe. There were hidden terrorist cells that planned and executed the attacks of September 11 in the United States, attacks on trains and buses in Madrid and London, and the slaughter of the Charlie Hebdo staff in Paris.
By the summer of 2015 the nationalist side was already at the boiling point, shouting “enough is enough, close the tap,” when the globalists proclaimed, “let us open the floodgates, it’s the compassionate thing to do, and if you oppose us you are a racist.” Might that not provoke even fairly reasonable people to rage? Might that not make many of them more receptive to arguments, ideas, and political parties that lean toward the illiberal side of nationalism and that were considered taboo just a few years earlier?
Nationalists in Europe have been objecting to mass immigration for decades, so the gigantic surge of asylum seekers in 2015 was bound to increase their anger and their support for right‐wing nationalist parties. Globalists tend to explain these reactions as “racism, pure and simple,” or as the small‐minded small‐town selfishness of people who don’t want to lose either jobs or benefits to foreigners.
Racism is clearly evident in some of the things that some nationalists say in interviews, chant at soccer matches, or write on the Internet with the protection of anonymity. But “racism” is a shallow term when used as an explanation. It asserts that there are some people who just don’t like anyone different from themselves – particularly if they have darker skin. They have no valid reason for this dislike; they just dislike difference, and that’s all we need to know to understand their rage.
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[A]uthoritarians are not being selfish. They are not trying to protect their wallets or even their families. They are trying to protect their group or society. Some authoritarians see their race or bloodline as the thing to be protected, and these people make up the deeply racist subset of right‐wing populist movements, including the fringe that is sometimes attracted to neo‐Nazism. They would not even accept immigrants who fully assimilated to the culture. But more typically, in modern Europe and America, it is the nation and its culture that nationalists want to preserve.
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So now we can see why immigration – particularly the recent surge in Muslim immigration from Syria – has caused such powerfully polarized reactions in so many European countries, and even in the United States where the number of Muslim immigrants is low. Muslim Middle Eastern immigrants are seen by nationalists as posing a far greater threat of terrorism than are immigrants from any other region or religion. But [Karen] Stenner invites us to look past the security threat and examine the normative threat. Islam asks adherents to live in ways that can make assimilation into secular egalitarian Western societies more difficult compared to other groups. (The same can be said for Orthodox Jews, and Stenner’s authoritarian dynamic can help explain why we are seeing a resurgence of right‐wing anti‐Semitism in the United States.) Muslims don’t just observe different customs in their private lives; they often request and receive accommodations in law and policy from their host countries, particularly in matters related to gender. Some of the most pitched battles of recent decades in France and other European countries have been fought over the veiling and covering of women, and the related need for privacy and gender segregation. For example, some public swimming pools in Sweden now offer times of day when only women are allowed to swim. This runs contrary to strong Swedish values regarding gender equality and non‐differentiation.
So whether you are a status quo conservative concerned about rapid change or an authoritarian who is hypersensitive to normative threat, high levels of Muslim immigration into your Western nation are likely to threaten your core moral concerns. But as soon as you speak up to voice those concerns, globalists will scorn you as a racist and a rube. When the globalists – even those who run the center‐right parties in your country – come down on you like that, where can you turn? The answer, increasingly, is to the far right‐wing nationalist parties in Europe, and to Donald Trump, who just engineered a hostile takeover of the Republican Party in America.
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The upshot of all this is that the answer to the question we began with – What on Earth is going on? – cannot be found just by looking at the nationalists and pointing to their economic conditions and the racism that some of them do indeed display. One must first look at the globalists, and at how their changing values may drive many of their fellow citizens to support right‐wing political leaders. In particular, globalists often support high levels of immigration and reductions in national sovereignty; they tend to see transnational entities such as the European Union as being morally superior to nation‐states; and they vilify the nationalists and their patriotism as “racism pure and simple.” These actions press the “normative threat” button in the minds of those who are predisposed to authoritarianism, and these actions can drive status quo conservatives to join authoritarians in fighting back against the globalists and their universalistic projects.
If this argument is correct, then it leads to a clear set of policy prescriptions for globalists. First and foremost: Think carefully about the way your country handles immigration and try to manage it in a way that is less likely to provoke an authoritarian reaction. Pay attention to three key variables: the percentage of foreign‐born residents at any given time, the degree of moral difference of each incoming group, and the degree of assimilation being achieved by each group’s children.
Legal immigration from morally different cultures is not problematic even with low levels of assimilation if the numbers are kept low; small ethnic enclaves are not a normative threat to any sizable body politic. Moderate levels of immigration by morally different ethnic groups are fine, too, as long as the immigrants are seen as successfully assimilating to the host culture. When immigrants seem eager to embrace the language, values, and customs of their new land, it affirms nationalists’ sense of pride that their nation is good, valuable, and attractive to foreigners. But whenever a country has historically high levels of immigration, from countries with very different moralities, and without a strong and successful assimilationist program, it is virtually certain that there will be an authoritarian counter‐reaction, and you can expect many status quo conservatives to support it.
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If the story I have told here is correct, then the globalists could easily speak, act, and legislate in ways that drain passions and votes away from nationalist parties, but this would require some deep rethinking about the value of national identities and cohesive moral communities. It would require abandoning the multicultural approach to immigration and embracing assimilation.
The great question for Western nations after 2016 may be this: How do we reap the gains of global cooperation in trade, culture, education, human rights, and environmental protection while respecting – rather than diluting or crushing – the world’s many local, national, and other “parochial” identities, each with its own traditions and moral order? In what kind of world can globalists and nationalists live together in peace?