This article takes a ‘naturalistic’ look at the historically changing nature of the individual and its implications for the terms on which democracy might be realized, starting from classical Athens, moving through early debates in evolutionary theory, to contemporary moral and political thought. Generally speaking, liberal democracy sees individuality as the mark of an evolutionarily mature species, whereas socialist democracy sees it as the mark of an evolutionary immature species. Overall, the individual has been ‘de-naturalized’ over time, resulting in the (...) indeterminate figure who thrives in the post-truth condition. (shrink)

William Lynch has provided an informed and probing critique of my embrace of the post-truth condition, which he understands correctly as an extension of the normative project of social epistemology. This article roughly tracks the order of Lynch’s paper, beginning with the vexed role of the ‘normative’ in Science and Technology Studies, which originally triggered my version of social epistemology 35 years ago and has been guided by the field’s ‘symmetry principle’. Here the pejorative use of ‘populism’ to mean democracy (...) is highlighted as a failure of symmetry. Finally, after rejecting Lynch’s appeal to a hybrid Marxian–Darwinism, Carl Schmitt and Thomas Hobbes are contrasted en route to what I have called ‘quantum epistemology’. (shrink)

Thomas Piketty’s Capital and Ideology offers a powerful critique of ideological justifications for inequality in capitalist societies. Does this mean we should reject capitalist institutions altogether? This paper defends some aspects of capitalism by explaining the epistemic function of market economies and their ability to harness capital to meet the needs of the relatively disadvantaged. We support this classical liberal position with reference to empirical research on historical trends in inequality that challenges some of Piketty’s interpretations of the data. Then (...) we discuss the implications of this position in terms of limits on the efficacy of participatory governance within firms and the capacity of the state to levy systematic taxes on wealth. (shrink)

Within any adversarial rule-governed system, it often takes time for strategically motivated agents to discover effective exploits. Once discovered, these strategies will soon be copied by all other participants. Unless it is possible to adjust the rules to preclude them, the result will be a degradation of the performance of the system. This is essentially what has happened to public political discourse in democratic states. Political actors have discovered, not just that the norm of truth can be violated in specific (...) ways, but that many of the norms governing rational deliberation can also be violated, not just without penalty, but often for significant political gain. As a result, the level of noise has come to drown out the signal. The post-truth political condition is the cumulative result of innovations developed by actors who adopt an essentially strategic orientation toward political communications. (shrink)

This essay first traces change in, roughly, the epistemology of the humanities from the 1950s to the 21st century. The second section looks at how the meaning and options in moral philosophy altered in more or less the same period. The last and easily most speculative section examines how these changes permeated American culture, and how professional philosophers responded to the challenges of the new political world they inhabited.

The alleged emergence of a ‘post-truth’ regime links the rise of new forms of social media and the reemergence of political populism. Post-truth has theoretical roots in the interdisciplinary field of Science and Technology Studies, with sociologists of science arguing that both true and false claims should be explained by the same kinds of social causes. Most STS theorists have sought to deflect blame for post-truth, while at the same time enacting a normative turn, looking to deconstruct truth claims and (...) subject expertise to criticism. Steve Fuller has developed a positive case for post-truth in science, arguing that post-truth democratizes science. I criticize this argument and suggest an alternative approach that draws on the prehistory of the field in the 1930s and 1940s, when philosophers and sociologists sought to define the social conditions necessary for reliable knowledge production that might stem mass media irrationalism. (shrink)

I propose that the ‘post-truth condition’, i.e., the vulnerability of our institutions for establishing and negotiating what is true and worth knowing, is not primarily a pathology, a susceptibility to external manipulation or coercion, as tends to be stressed in the literature, but has first and foremost to do with the unraveling of certain epistemic assumptions. In analogy with T.S. Eliot’s modernist notion that the attempt to capture and concretize an experience or a state of mind requires ‘objective correlatives’ which (...) it conveys, I argue that the trope of post-truth to express the embattled status of expertise can be understood in terms of failed symbolization. In the second section, I spell out what this means in terms of Donald Davidson’s discussion of the problem of defining truth. In the last section, I propose a ‘poetics of political theory’ for understanding the post-truth condition. (shrink)

The prevalence of the term post-truth suggests that we have, in the last few years, moved from being members of societies dedicated to truth to being members of ones that cannot agree on truth’s parameters and, even worse, have given up trying. But is this really what has happened? The author argues that, under the sway of the Enlightenment, truth has actually been unstable and a source of contention in public life ever since the founding moment for modern democracies in (...) the late eighteenth century; the ‘post’ in ‘post-truth’ elides this complex history even as it accurately describes some of the conditions of our moment. What that means, though, is that rather than attempt to turn the clock back to past models and practices for restoring the reign of truth, we should be looking for new, post-Enlightenment paradigms for how to define and locate truth in the context of democracy, as well as new mechanisms for making this possible. (shrink)

In the final parts of Piketty’s Capital and Ideology, he presents his vision for a just and more equal society. This vision marks an alternative to contemporary societies, and differs radically both from the planned Soviet economies and from social democratic welfare states. In his sketch of this vision, Piketty provides a principled account of how such a society would look and how it would modify the current status of private property through co-managed enterprises and the creation of temporary ownership (...) models. He also sets out two principles for when inequalities are just. The first principle permits inequalities that are beneficial to the worst-off, while the second permits inequalities that reflect differences in people’s choices and ambitions. This article identifies a tension between Piketty’s two inequality-permitting principles. It also argues that the procedural limits on how decisions are made within the enterprises of participatory socialism might create inequalities not permitted by the guiding distributive principles of participatory socialism. This tension points to the need for either further changes in firm structure and ownership, an even more progressive taxation scheme, or an egalitarian ethos reflected in citizens’ choices in their everyday lives under participatory socialism. (shrink)

Birch sketches out an ingenious account of how the psychology of social norms emerged from individual-level norms of skill. We suggest that these individual-level norms of skill are likely to be much more widespread than Birch suggests, extending deeper into the hominid lineage, across modern great ape species, all the way to distantly related creatures like honeybees. This suggests that there would have been multiple opportunities for social norms to emerge from skill norms in human prehistory.

I reflect on the commentaries on my ‘skill hypothesis’ from Andrews/westra, Tomasello, Sterelny, and Railton. I discuss the difference between normative cognition and the broader category of action-guiding representation, and I reflect on the relationship between joint intentionality and normative cognition. I then consider Sterelny and Railton’s variants on the skill hypothesis, which highlight some important areas where future evidence could help us refine the account: the relative importance of on-the-fly skill execution vs. longer-term strategizing, the relative importance of toolmaking (...) vs. collaborative foraging, and the question of whether norms are encoded in control models themselves or in the goals and ideals that our control models help us pursue. (shrink)

I briefly present and motivate a ‘skill hypothesis’ regarding the evolution of human normative cognition. On this hypothesis, the capacity to internally represent action-guiding norms evolved as a solution to the distinctive problems of standardizing, learning and teaching complex motor skills and craft skills, especially skills related to toolmaking. We have an evolved cognitive architecture for internalizing norms of technique, which was then co-opted for a rich array of social functions. There was a gradual expansion of the normative domain, with (...) ritual playing an important role in bridging the gap between concrete, enacted norms and general, abstract norms, such as kinship norms. I conclude by stating nine predictions arising from the skill hypothesis. (shrink)

Corporate concentration is currently being discussed as a core reason for the crisis of democratic capitalism. It is seen as a prime mover for wage stagnation and alienation, economic inequalities and discontent with democracy. A tacit coalition of progressive anti-monopoly critiques and small business promoters considers more deconcentrated corporate structures to be a panacea for the crisis of democratic capitalism, arguing that small firms in competition are better for employment, equality and democracy. This paper offers a brief outline of ideas (...) of the anti-monopoly and small business ideal and critically evaluates whether a more deconcentrated economy may live up to these promises. While we agree that the plea for strengthened antitrust enforcement contains relevant and promising prospects for reform, our analysis concludes on a decidedly critical note. In particular, we caution against romanticized notions of the small capitalist firm. (shrink)

Thomas Piketty’s Capital and Ideology has been written with the intention to offer lessons from the historical trajectory of economic redistribution in societies the world over. Thereby, the book suggests learning from the political-economic history of ‘social-democratic’ policies and societal arrangements. While the data presented speak to the plausibility of looking at social democracy, as understood by Piketty, as an archive for learning about the effects of redistribution mechanisms, I argue that the book, or future interventions might profit from integrating (...) alternative archives. On the one hand, its current line of argumentation tends to underestimate the significance of power relations in the international political economy that continued after formal decolonization, and thus form the flip side of social democracy’s success in Europe and North America. On the other hand, the role of the polity might be imagined in a different and more empowering way, not just-as in Piketty-as an elite-liberal democratic governance institution; for instance, it would be interesting to explore the archive of the French solidaristes movement more deeply than Piketty does, as well as much more recent interventions in economic anthropology that deal with ‘economic citizenship’ in the Global South. (shrink)

Thomas Piketty’s Capital and Ideology constitutes a landmark achievement in furthering our understanding of the history of inequality, and presents valuable proposals for constructing a future economic system that would allow us to transcend and move beyond contemporary forms of capitalism. This article discusses Piketty’s conceptions of ideology, property, and ‘inequality regimes’, and analyses his approach to social justice and its relation to the work of John Rawls. I examine how Piketty’s proposals for ‘participatory socialism’ would function not only to (...) redistribute income and wealth, but also to disperse economic power within society, and I discuss the complementary roles of redistribution and predistribution in his proposals, and Piketty’s place in a tradition of egalitarian political economy associated with James Meade and Anthony Atkinson. Having elaborated on Piketty’s account of the relationship between economic policy and ideational change, and his important idea of the ‘desacralization’ of private property, I develop ‘seven theses’ on his proposals for participatory socialism, examining areas in which his approach could be enhanced or extended, so as to create a viable twenty-first century version of democratic socialism. (shrink)

In this article, I attempt to briefly clarify a number of issues regarding what I have tried to achieve in my book Capital and Ideology. I also comment on the many limitations behind such a project,whose main objective is to stimulate further research on the global history of inequality regimes, at the intersection of economic, social and political history. Lastly, I address some of the many stimulating points raised in the reviews, particularly regarding the nature of participatory socialism and its (...) incompleteness. (shrink)

In Capital and Ideology, Thomas Piketty poses the intriguing thesis that ideology, or ideas about how society should be governed, is a powerful determinant for how society will be governed-as long as we take advantage of historical switch points. In this review essay I challenge this thesis by pointing out that many powerful ideas have run aground because of countervailing institutional arrangements. Oftentimes, they are leftovers from earlier times that precede the change and are now strategically employed for reconstituting private (...) wealth. Clearly, ideology and institutions are deeply intertwined. I credit Piketty for putting ideology on the map of institutionalists in history, political sciences, sociology, and law. I therefore call for more research on the interaction of ideas and institutions. (shrink)

Thomas Piketty’s blockbuster Capital in the Twenty-First Century was followed by the publication of Capital and Ideology in early 2020. This paper looks at the differences between the two books, and provides an analysis and a critique of the main advances in the new book. First, Piketty drops r>g as an explanation for rising inequality. Instead, inequality is generated and constrained by economic power supported by an ideology. Second, there is a focus on the political consequences of inequality, including the (...) rise of right-wing populism and the election of people like Donald Trump. Third, there is a new policy proposal-changes in corporate governance that gives labor and government seats on the Board of Directors of public corporations. (shrink)

Evolutionarily-minded scholars working on the most puzzling aspects of human cooperation-one-shot, anonymous interactions among non-kin where reputational information is not available-can be roughly divided into two camps. In the first, researchers argue for the existence of evolved capacities for genuinely altruistic human cooperation, and in their models emphasize the role of intergroup competition and selection, as well as group norms and markers of membership that reduce intragroup variability. Researchers in the second camp explain cooperation in terms of individual-level decision-making facilitated (...) by evolved cognitive mechanisms associated with well-established self- and kin-maximization models, as well as by ‘misfires’ that may result from these mechanisms interacting with novel environments. This essay argues that the manner in which culture provides information that de-anonymizes intragroup strangers suggests that neither evolved capacities for genuine altruism nor widespread misfires are necessary to account for anonymous, one-shot cooperation. (shrink)

At least since Aristotle, practical skill has been thought to be a possible model for individual ethical development and action. Jonathan Birch’s ambitious proposal is that practical skill and tool-use might also have played a central role in the historical emergence and evolution of our very capacity for normative guidance. Birch argues that human acquisition of motor skill, for example in making and using tools, involves formation of an internal standard of correct performance, which serves as a basis for normative (...) guidance in skilled thought and action, and in the social transfer of skills. I suggest that evaluativemodeling, guidance, and learning play a more basic role in motor skill than standards of correctness as such-indeed, such standards can provide effective normative guidance thanks to being embedded within evaluative modeling and guidance. This picture better fits the evidence Birch cites of the flexibility, adaptability, and creativity of skills, and can support a generalized version of Birch’s ‘skill hypothesis’. (shrink)

The basic idea of Birch’s analysis is plausible: normative guidance began in agents’ assessment of their own craft skills. But I suggest developing that idea in a different way. I suggest that proto-normative affect plays its guiding role diachronically, in the development of those skills, rather than synchronically, in modulating their moment-by-moment execution. More importantly, I suggest a different pathway to normative affect’s direction at second and third parties. Normative response became social in the context of skilled collaborative activities, for (...) in those activities others’ failures have material consequences for each agent. In such collaborations, all have reason to care about others’ skill, or lack of it. (shrink)

Birch’s account of the evolutionary origins of social norms is essentially individualistic. It begins with individuals regulating their own actions toward internally represented goals, as evaluative standards, and adds in a social dimension only secondarily. I argue that a better account begins at the outset with uniquely human collaborative activity in which individuals share evaluative standards about how anyone who would play a given role must behave both toward their joint goal and toward one another. This then scaled up to (...) the shared normative standards for anyone who would be a member of ‘our’ social group. (shrink)