Related to John’s post about “natural” capitalism (and as I previously promised in the context of the “new” evangelicalism), I’d like to point to this summary of the contemporary situation from Alasdair MacIntyre’s After Virtue, speaking of a left/right political divide:
This bifurcation is itself an important clue to the central characteristics of modern societies and one which may enable us to avoid being deceived by their own internal political debates. Those debates are often staged in terms of a supposed opposition between individualism and collectivism, each appearing in a variety of doctrinal forms. On the one side there appear the self-defined protagonists of individual liberty, on the other the self-defined protagonists of planning and regulation, of the goods which are available through bureaucratic organization. But in fact what is crucial is that on which the contending parties agree, namely that there are only two alternative modes of social life open to us, one in which the free and arbitrary choices of individuals are sovereign and one in which the bureaucracy is sovereign, precisely so that it may limit the free and arbitrary choices of individuals. Given this deep cultural agreement, it is unsurprising that the politics of modern societies oscillate between a freedom which is nothing but a lack of regulation of individual behavior and forms of collectivist control designed only to limit the anarchy of self-interest. The consequences of a victory by one side or the other are often of the highest immediate importance; but, as Solzhenitzyn has understood so well, both ways of life are in the long run intolerable. Thus the society in which we live is one in which bureaucracy and individualism are partners as well as antagonists. And it is the cultural climate of this bureaucratic individualism that the emotivist self is naturally at home.
There has been a lot of confusion over Mike Huckabee’s invocation of the term “vertical politics,” but I think it is one attempt (perhaps futile) to come to terms with this feature of modern political life. The fact that the chattering classes exist in a two-dimensional realm explains why they have trouble understanding such attempts at transcending a binary political continuum. Such attempts at transcendence seem to me to be necessary given a view that holds to a hierarchy of moral goods (perhaps a minority view, nowadays).