Jurgen Habermas, "The New Conservatism" (Book Note)

 

Habermas' The New Conservatism is a critical analysis of the ideological shifts towards conservatism that took place in the late 20th century, especially in post-war Germany. This collection of essays and speeches reflects Habermas' deep concern about the reemergence of conservative thought and its influence on politics, culture, and intellectual discourse. A central aspect of Habermas' critique is the conservative resistance to the project of modernity, which he views as a threat to the core values of democracy, rationality, and progressive social change. Habermas, as a member of the Frankfurt School and a proponent of critical theory, approaches this conservative turn from a perspective that emphasizes the importance of critical rationality, public discourse, and democratic participation.

Habermas defines modernity as an ongoing project, rooted in the ideals of the Enlightenment, which seeks to expand the boundaries of rational discourse and to foster democratic institutions that can accommodate pluralism and social justice. The conservative reaction, as he sees it, is largely an attempt to reverse or halt these advancements. Conservatism, in his view, tends to idealize the past, romanticizing traditional values and institutions, while rejecting the notion that rational discourse can lead to societal progress. This reactionary stance is particularly evident in the cultural politics of the period, where conservative thinkers critiqued modern art, social movements, and political liberalism as signs of cultural decay.

One of Habermas' main concerns is the conservative rejection of what he calls the "unfinished project of modernity." For Habermas, modernity is characterized by the continuous effort to expand human freedom, equality, and rational discourse. However, conservatives, according to Habermas, view modernity as a period of decline, marked by the erosion of traditional values and social hierarchies. The conservative critique of modernity is often linked to a nostalgia for a more hierarchical, ordered society in which authority is unquestioned and moral norms are stable. This is particularly evident in the conservative backlash against the social and cultural movements of the 1960s and 1970s, which sought to challenge established power structures and expand individual freedoms.

Habermas argues that this conservative critique is not only a reaction to cultural changes but also a response to the broader transformations in capitalism and the state. The economic crises of the 1970s, along with the rise of neoliberalism, created a fertile ground for conservative ideologies to take hold. In this context, conservatism became a means of defending the status quo and protecting existing power structures from the challenges posed by both left-wing social movements and the uncertainties of global capitalism. The conservative focus on law and order, individual responsibility, and traditional family values, according to Habermas, reflects a desire to maintain social stability in the face of these larger economic and political upheavals.

A key aspect of Habermas' critique is the way in which conservatism distorts public discourse. In his view, conservative ideologies often rely on appeals to authority and tradition rather than on rational argumentation. This undermines the democratic process, which, for Habermas, depends on the ability of citizens to engage in open, reasoned debate. Instead of encouraging public participation and critical reflection, conservatism tends to promote conformity and deference to authority. This is particularly evident in the conservative critique of the welfare state, which Habermas argues is rooted in a moralistic discourse that blames individuals for their social and economic conditions, rather than addressing the structural causes of inequality and poverty.

Habermas is also critical of the way in which conservatism seeks to legitimize itself by appealing to cultural traditions and national identity. He argues that this cultural conservatism is often used to mask the real economic and political interests at play. By framing their arguments in terms of cultural preservation and national unity, conservative thinkers are able to obscure the ways in which their policies serve the interests of the wealthy and powerful. This is particularly evident in debates over immigration and multiculturalism, where conservative rhetoric about protecting national identity is often used to justify exclusionary and discriminatory policies.

In response to these conservative trends, Habermas emphasizes the importance of defending the principles of modernity and democracy. He argues that the challenges posed by conservatism can only be addressed through a renewed commitment to rational discourse and democratic participation. This requires not only defending the welfare state and other progressive institutions but also fostering a culture of critical reflection and public debate. Habermas believes that the project of modernity is far from complete and that it is essential to continue expanding the scope of human freedom and equality through democratic means.

At the heart of Habermas' argument is the idea that conservatism represents a threat to the very foundations of democracy. By rejecting the principles of rational discourse and public participation, conservatism undermines the possibility of achieving a truly democratic society. Habermas is particularly concerned about the ways in which conservative ideologies distort public discourse and limit the possibilities for democratic decision-making. He argues that democracy requires not only the formal institutions of voting and representation but also a vibrant public sphere in which citizens can engage in open, reasoned debate about the issues that affect their lives.