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Schmitt's Influence on American Politics

A moderately strange article at Counterpunch by Arthur Versluis about Carl Schmitt's influence on "fascist America" below.  Moderately strange because Schmitt's name doesn't appear until the end of the fourth paragraph in a six paragraph article; strange because there is a description of some aspects of recent American politics and then a (rather poor) description of some aspects of Schmitt's thought (one fragment of a line from Political Theology - likely taken from Wikipedia than an actual reading of the book).  This stuff is even worse than the "Straussian Conspiracy" business of last year - while Strauss and Schmitt are no doubt influential on certain American policymakers, this "There is this and there is that, therefore they must be connected" is the worst sort of "scholarship" imaginable and it certainly doesn't reflect well on the book this guy is trying to promote!

Neocons’ Nazi Hero
How Carl Schmitt Spawned Fascist America

At the insistence of the White House, the Pentagon publicly asserted in 2006 what has already become self-evident, that the United States would not observe the protocols of the Geneva Conventions concerning some prisoners. Coming as the announcement did on the heels of revelations about the prisons at Abu Ghraib, Guantánamo, and various secret locations to which the CIA had prisoners flown for interrogation and torture, it would seem that American citizens had lost their capacity for outrage or even indignation. But the fact remains that the selective abrogation of the Geneva Conventions, the George W. Bush administration's attempts to assert "unitary executive" power, has an instructive precedent.

As is well known, the White House has been eager to assert what is claimed to be the power of the "unitary executive," that is, the asserted power of the executive branch to override those provisions of laws with which it does not agree. This theory of the "unitary executive" meant, in practice, that the White House attached "signing statements" to hundreds of pieces of legislation enacted by Congress. Instead of vetoing bills, the Bush Jr. administration issues these statements asserting the administration's unilateral rejection of or re-interpretation of the legislation.

This asserted "unitary executive power" is not only a rationale for "signing statements.” It underlies nearly everything that the George W. Bush administration has done. To take the most historically important example, the invasion and occupation of Iraq took place without the authorization of Congress (that is, without any official Declaration of War, and of course without the imprimatur of the United Nations). A violation of both American and international law, the invasion of Iraq was, in fact, the unilateral abrogation of law by the American executive power.

The invasion of Iraq is, of course, not the only example, just the one with the most far-reaching and visible consequences. There are others. Consider the abrogation of FISA, the Foreign Intelligence Surveillance Act, whose purpose was to limit the abuse of federal uses of wiretaps or other forms of surveillance after the abuses of the 1960s and 1970s had been revealed. The scope of the wiretapping and other invasions of American citizens' privacy is not yet fully known, but no doubt eventually many abuses will be revealed. Only long after the election shenanigans of November, 2004, did Americans even learn that the Bush Jr. administration once again had unilaterally abrogated American law, asserting here too the "power of the unitary executive." What very few people have realized is that this notional "unitary executive" power has an instructive precedent, which is outlined in the works of the German legal theorist, Carl Schmitt. In the 1920s, Schmitt sharply criticized the parliamentary system of the Weimar Republic, in an analysis that has a striking resonance with the contemporary American Congress's morass of ineptness, paralysis, and manifest corruption. When National Socialism came to power in the 1930s, Schmitt defended the Third Reich and its right to peremptory justice by reference to the juridical example of the Inquisition.

According to Schmitt, the ultimate power of government is not to be found in legislation, but in the executive power to abrogate or suspend legislation. What matters is not the rule, but the exception, and "sovereign is he who decides the exception." Schmitt's aphorism describes how Hitler in fact took power, with the unilateral abrogation of civil liberties in Germany. Hitler imposed a "state of exception" on those whom he deemed alien to or a danger to the regime, and those in such a state of exception no longer have the rights of citizens. This state of exception, willed by the German unitary executive power, was the juridical basis for the Nazi death camps. The assertion of notional "unitary executive power" in part results from officials' prior disgust at the inherent weakness of a parliamentary system to forcefully address long-term problems facing society, like a weak fiat currency, economic crisis, or terrorism. A "unitary executive power" appeals to the "Right," to which Schmitt and purportedly the Bush Jr. administration belong, but, one has to note, it also could have appeal for the "Left." Such executive powers no doubt appeal to all who are certain of their own rectitude, certain that they are guided by destiny or by God to act, to be decisive. Thus one characteristic of fascism is said to be "decisionism." "At least we're doing something," a decisionist says - even if what "we're" doing is in fact despotic and destructive. George W. Bush is, he tells us, "the decider."

The New Inquisitions: Heretic-hunting and the Origins of Modern Totalitarianism (Oxford UP, 2006), I detail inquisitional pathologies that have haunted the West for a very long time. These pathologies are clearly visible today - and not only in various Bush Jr. administration policies - but especially in the attempted abrogation, by executive fiat, of the Geneva Conventions. It surprises me that there is comparatively little written about such attempts, let alone about their historical precedents in National Socialism, but perhaps that is only to be expected in what a growing number of observers from across the political spectrum recognize as the proto-fascist ambience of the contemporary United States.

Arthur Versluis is author of The New Inquisitions: Heretic-hunting and the Origins of Modern Totalitarianism (Oxford UP, 2006). He is professor of American Studies at Michigan State University and can be reached at versluis@msu.edu

By Craig | August 11, 2006 in Current Affairs, Politics, Sovereignty | Permalink

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It surprises me that there is comparatively little written about such attempts

Well, that's patently both not true and a pitch for his book.

Anyway, isn't it a kind of self-flattery when people who spend their time writing argue that a book, or a writer, is so influential as to have produced the current political conjuncture? And the task of combatting fascisms seems rather easy: the marketting (or banning) of books.

Posted by: s0metim3s | Aug 13, 2006 12:58:46 AM

I think one thing Schmitt, and Strauss, share is a contempt for soft and runny liberal regimes. I like this nice symmetry between Kristol and Mansfield. Notice the idea that liberals are unwilling to stand up and fight for their principles, and resemble the terrorists.

Here is a quote from Kristol Jr:

"What confronts us now is a band of nihilistic terrorists who despise
mere health, comfort, and life. Our enemies worship death--not just
our death, but their own apocalyptic, civilization-destroying suicide.
Osama bin Laden put it bluntly: "We love death. The U.S. loves life.
That is the big difference between us." The challenge to America--a
nation that "loves life," and rightfully so--is that confronting such
death-seeking terrorism requires a willingness to fight and perhaps to
die. It requires courage, and even heroism.

Hatred of life and glorification of death lead in obvious ways to
evil. But life understood as an absolute devotion to health and
material well-being may invite us to tolerate, even celebrate, morally
questionable pursuits (like cloning human embryos for research or
harvesting organs) and morally debilitating expectations (like a life
without challenges, tragedy, or suffering)."

http://www.newamerica.net/index.cfm?pg=article&DocID=670

Notice how Billy creates a symmetry between the life loving liberals
and scientists and the death loving terrorists.

And here is Harvey:

http://www.weeklystandard.com/Content/Public/Articles/000/000/006/057lcdja.asp?p\
g=2

"The peace liberals have their counterpart in the Islamic fascists,
who oppose peace as such, as if they were prepared to enter a
perpetual war. It is not easy to reason with unreason, but let me try.
They say that the West likes life and they like death, meaning that
the West is given to peace because it is too attached to life. There
is more than a little truth in this criticism."

Notice the same symmetry between the peace-loving liberals and the
death loving terrorists. So those who were against this war are really
just as nihilistic as the terrorists, except one calls it life and the
other calls it death.

Posted by: bjk | Aug 13, 2006 4:27:00 AM

I am curious who will be the "Culprit of the Moment" next year...

What amazes me is how shoddy the logic of this entire maze of intellectual influences is. It ultimately rests on the notion that Strauss influnces neocons and because there is a perceived "relationship" between Strauss and Schmitt, the latter much also have worked his way into the neocon outlook.

The problem is that the "Straussian" treatment of Schmitt has been--how shall we say--unflattering to Schmitt. (Or, at least, the Schmitt-as-political-theorist that the leftists see him as.) Heinrich Meier's two works on Schmitt, along with his recently-translated work on Strauss, opens up in a fundamental way the opposition of Strauss to Schmitt. Schmitt serves a useful role in Meier's (and other "Straussians") outlook on Strauss insofar as Schmitt is, apparently, the political theologian par excellence and Strauss, as the 20th century's political philosopher par excellence, can only be in direct opposition to him. Schmitt's political theology (in the fundamental, not sociological, sense) is a radical challenge to the claims made by Strauss; by clarifying that challenge, Meier and other "Straussians" have hoped (and by some estimations have succeeded) in demonstrating Strauss as being the supreme political philosopher. Schmitt is a role player in the "Straussian" interpretation, not an influence; he's certainly not a friend by any stretch of the imagination.

As for Strauss and liberalism, it's basically retarded to assess what Strauss thought of liberalism by appealing to the writings of his students (or his students' students). And if one is going to do that, one can look to the so-called "West Coast Straussians" (e.g., Harry V. Jaffa) for some of the most robust defenses of (American) liberalism, all done--to some extent--in the name of Strauss. It never surprises me that the anti-liberal Strauss is "uncovered" by those who have either: (A) Never read Strauss; or (B) Have read incomplete portions of his works, and then, usually out of context (e.g., Stephen Holmes).

I won't even get into how shoddy the understanding of Schmitt's thought is, especially in relation to his participation in the Nazi regime.

Posted by: Gabriel Sanchez | Aug 14, 2006 1:35:27 PM

Gabriel - most certainly the poor characterizations of both Schmitt and Strauss have their origins in something between not having read either of them and having not understood what has been read. For instance, people really jump on the esoteric/exoteric distinction - something I find questionable as a theory of reading and writing, but whatever - and then move quickly to "proving" that there is some sort of esoteric conspiracy known only to those who can read the esoteric text... On both sides - the defenders and the detractors alike - the idea is somewhat lacking.

Where commentators really go wrong, however, is in the distinction between moderns and ancients and the defense of natural right. This is the essential distinction and the one that leads to the divisions within the Straussian school - Pangle, for instance, or Jaffa as you point out.

Of course, divisions like this are to be expected in a church organized around a father figure - there are always those who over-identify with dad and there are always those who betray the father to save the father.

Obviously, what connects Schmitt and Strauss is Nietzsche. It isn't so much that the neo-cons are either Schmittians or Straussians, but that they are vulgar Nietzscheans.

Posted by: Craig | Aug 15, 2006 1:12:33 PM

There are, of course, those who appreciate the Straussian conspiracy.

Posted by: Craig | Aug 15, 2006 1:30:58 PM

"It never surprises me that the anti-liberal Strauss is "uncovered" by those who have either: (A) Never read Strauss; or (B) Have read incomplete portions of his works, and then, usually out of context (e.g., Stephen Holmes)."

It's pretty obvious Strauss was an antiliberal. Consider this quote:
"All rational liberal
positions have lost their significance and power. One may deplore
this, but I for one cannot bring myself to clinging to philosophic
positions which have been shown to be inadequate." p. 29, Rebirth of
Classical Political Rationalism.

Strauss was not opposed to Schmitt. They both shared a Greek understanding of politics in which liberalism is, strictly speaking, not a political doctrine. Holmes makes this argument and he understands Strauss perfectly well. The difference between Strauss and Schmitt was that Strauss thought a rational defense of philosophy might be possible and Schmitt was a "decisionist," although Strauss might be as well. He equivocates.

Posted by: bjk | Aug 15, 2006 5:30:17 PM

If Schmitt were actually alive and the author of his own Wikipedia entry, how would this affect your impertinence?

Posted by: Jonathan | Aug 17, 2006 1:36:53 PM

Point of clarification: to whose impertinence do you refer, Jonathan?

Posted by: Craig | Aug 17, 2006 1:46:56 PM

Your claim that Versluis's knowledge of Schmitt comes only from Wikipedia, based as it is on a short, popular article, is clearly impertinent (a term best suited for differential levels of ethos).

Posted by: Jonathan | Aug 17, 2006 2:39:48 PM

BJK,

The Strauss quote you use should be placed into the larger context of Strauss's works, including the whole of that book itself. Strauss observering the reality of modern liberalism hardly makes him an anti-liberal; at least, no more so than anyone on here griping about civil liberties and the Bush Administration makes them an anti-civil libertarian. Strauss believed--and I believe demonstrated--that liberalism had cut out its own legs and decayed into historicism, positivism, and nihilism. Strauss believed that liberalism needed to be questioned and reinvigorated. A number of his students have taken him up on this to varying degrees.

Holmes' work has been pretty thoroughly discredited, see Paul Berkowitz's "Liberal Zealotry" in 103 Yale Law Journal 1363 (1994).

Posted by: Gabriel Sanchez | Aug 17, 2006 4:46:22 PM

Jonathan: I heartily apologize - the Wikipedia entry on Schmitt is even worse than the gross caricurature presented by Versluis! And, you are certainly correct in that Versluis' knowledge of Schmitt could not have come from Wikipedia as the line I make my joke about does not appear in the Wikipedia entry. Versluis must have, therefore, opened a copy of Political Theology. The question of his understanding of Schmitt, however, remains. As does the question of the strange assertion that because someone likely read a given work that they must necessarily be adherents of that work - I've read Schmitt and I'm no Schmittian; I've read Strauss and I'm no Straussian; I've read Kojeve and I'm no Kojevean. (Incidentally, when it comes to recent political theory, these are the major touchstones for the Straussians...) Why is the neo-con project essentially Strausso-Schmittian and not, say, Kojevean? Kojeve's jokes lend themselves to such an interpretation - if history stopped sometime around the Battle of Jena and the rest is mere details, then it must be a matter of mopping up Iraq and fast-forwarding them to the post-historical re-animalized bliss of American style capitalism!

I remain unable to understand your first comment, by the way. The hypothetical you present is both non-sensical and inponderable. Of course, my apparent "impertinence" isn't at issue - what is at issue is whether or not Versluis article does service to anyone. On my reading it does not. But you've interrupted such a discussion - what do you have invested in the simple-minded rejection of Schmitt? - in order to pursue an impertinent point about a joke in parentheses. Have you anything interesting to say either on the topic of the above quoted article or on the relation of Schmitt's political theory to contemporary American politics?

Posted by: Craig | Aug 17, 2006 6:30:56 PM

There are other quotes that back up that quote in letters from the 30s. Strauss states that Fascism doesn't refute conservatism, which is always preferable to the "ludicrous and despicable appeal to the droits imprescriptibles de l’homme."
http://balkin.blogspot.com/2006/07/letter_16.html

The idea that Strauss was interested in "reinvigorating" liberalism is laughable. Cite one instance of Strauss defending modern liberalism. It doesn't exist. And as you say above, there is no reason to judge Strauss by his students.

This is kind of amusing. If you look at the first and last words of the chapters in NRH, it looks like this:

First Last
Intro It is Values
I The Disappears
II The Right
III To Understand promise
IV Socrates Thomas
V The Joy
VI The Virtue

Below is the order reading the last
words of the chapters backwards, from the six chapter to the first.

Intro It is (Values)
I (The) Virtue
II (The) Joy
III To Understand (Thomas)
IV Socrates (Promise)
V (The) Right
VI (The) Disappears

Or simplified:

Intro It is
I Virtue
II Joy
III To understand
IV Socrates
V Right
VI Disappears

The result of all this is Strauss's judgment on liberalism: "Right disappears."

Posted by: bj38k | Aug 19, 2006 5:30:07 PM

"Cite one instance of Strauss defending modern liberalism."

Strauss wrote a letter to the editor of National Review. National Review had criticized the state of Israel for being socialist (which is surely was at the time). Strauss defends Israel's socialism as being the right policy for Israel. Ben Gurion was certainly not a conservative.

Posted by: burritobot | Aug 21, 2006 2:03:14 PM

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