A dilemma for folks who write and lecture: we can't presume the people who hear our lectures have read what we've written. Of course, we can't be sure that people who read any particular thing we've written have read anything else, but footnotes can help with this. At the same time, self-citation is often frowned upon and popular publishing tends not to like a lot of footnotes.
This sometimes happens to me with respect to "democracy," which I've written about for a while now. Some on the left in particular get unhappy about my dismissive remarks on democracy. I think this unhappiness may be linked in part to questions regarding democracy "within the movement" or "within the party." So, here's a little clarification:
Democracy as ambient milieu: this term is from Ranciere. I think it generally describes the hegemony of democracy today, the zero ground where democracy is assumed as what overall holds and what is overall desireable. This fits with a view of popular culture as democratic, consumption as democratic, markets as forces of democracy. Communicative capitalism relies on and reinforces this democratic hegemony.
Democracy as electoral politics: this is a component of the contemporary hegemony of democracy, the component assumed by the US government (and most any parliamentary democracy). The idea is that democracy needs institutions for channeling power and that elections and representative government are the best institutions.
Democracy as discussion (deliberate democracy) and radical democracy (generally participatory and contestatory; tends to be assumed to be more democratic as resistance than as governance). These two versions of democracy--not the only conceptions of democracy in political science but generally held in the political circles I travel in--supplement and criticize conventional electoral democracy. That is, they bridge the space between electoral politics and its democratic milieu. Communicative capitalism accomodates both or, differently put, both are affirm themselves with reference to participatory media.
So far, all these ways of thinking about democracy support capitalism.
What about "democracy in the movement"? This is difficult since it is very difficult to point to "the" movement. There are different issues, organizations, struggles, as well as alliances and convergences. The persistence of these differences can be understood descriptively (as well as normatively, for those who think this is good, or critically, for those who think it is not so good) as democratic in the senses of ambient milieu, deliberate, and radical democracy. Some folks who think that any talk of a party is outmoded or dangerous see it as a threat to democracy because it urges unity and organization over this democracy of issues and subgroups.
They also think that a party here is anti-democratic because it excludes. On the one hand, this is true--that's the difference between being in or not in a party. On the other, the accusation of exclusion seems to presuppose that this exclusion is threatening rather than useful. If the project is organizing a more cohesive force, then the party is a vehicle for unifying and cohereing--and, it will need members. The initial problem, then, isn't exclusion.
Democracy in the party: this is now ideal in the sense of not being descriptive of an existing party but part of imagining a Party now. Some seem to fear that party means hierarchy and that hierarchy is anti-democratic. Hierarchy is a way to structure an organization. Sometimes it's a good idea and sometimes it's a bad idea. An organization that requires that every member participate in every decision isn't going to work very well. Delegation and authorization, then, are compatible with democracy in a party. So is discussion and disagreement. What makes a party strong is the capacity to hold a line after and through these disagreements.
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