I once debated the president of the Ayn Rand Foundation, who had published a book in defense of inequality. A conservative group of students had organized the debate. I think the president, and not the students suggested the format. Five minutes each for discussion in back and forth rounds. In other words, with equal times for each other to express ourselves. I don't think they saw the irony of that. But the thing that I remember from that was my son's surprise that some people openly defended inequality as something positive. Not some degree, but any degree of inequality.
Kim Phillips-Fein's new book, Country of Lords: Neo-Aristocrats, Social Darwinists, Tech Utopians, and the Long Fight against Equality in America (I read it this past summer, but forgot to write about it until Josh Mason posted a photo of the book) is a very good intellectual history of an American anti-egalitarian tradition. She traces a line that runs from John Adams through William Graham Sumner, Andrew Carnegie and Henry Ford, all the way to Richard Herrnstein, one of the authors of the infamous Bell Curve, and the contemporary tech oligarchs, in particular Peter Thiel. The central point is that together with the egalitarian language of the Declaration of Independence there has always been another American tradition, one that views social hierarchy as natural, desirable, and even necessary for civilization.
Phillips-Fein is particularly good at showing that the current fascination on the right with hierarchy, meritocracy, biological difference, and the dislike of democracy is not entirely new. The current crop of tech billionaires did not invent the idea that the rich and successful deserve to rule. And certainly the notion that inequality reflects differences in merit rather than institutions and power has a very long history.
Having said that, I do have a problem with the argument that is similar to the one I raised in my discussion of Quinn Slobodian’s Hayek's Bastards (see here). Intellectual genealogies can tell us where ideas come from, but they are less useful in explaining why particular ideas become politically relevant at particular moments. Anti-egalitarian ideas were around throughout American history. The relevant question is why the lords and the bastards moved center stage.
Phillips-Fein is more aware of the problem than Slobodian, in my view. In fact, some of her recent work emphasizes the transformation of American capitalism from the corporate capitalism toward forms of organization that are and practices of family businesses. These are the private equity and founder-controlled technology firms that are behind the wealth of the new crop of billionaires. This helps explain Peter Thiel, Elon Musk and, in a somewhat different way, Donald Trump. In many ways, she seems to suggest that is the changing structure of ownership that explains the direction of political and economic change. This seems to put too much explanatory weight on changes in the organization of the capitalist class. Those changes are real, but they are themselves part of the larger transformation of capitalism that followed the end of the Golden Age.
The Golden Age rested on rapidly expanding public spending, rising real wages, more encompassing social protections related to strong labor organization, in an environment in which the political pressure exerted by the existence of socialism as a systemic alternative, and the fear of a new Depression, were paramount The postwar compromise was therefore not simply the product of enlightened corporate managers or a particular structure of corporate ownership. It reflected a historically specific balance of class and geopolitical power.
The more important story starts with the crisis of the postwar order in the 1970s and the subsequent dismantling of the political coalitions and the institutional arrangements that had sustained rapid growth, relatively low inequality, strong unions and an expanding welfare state. The neoliberal reaction weakened organized labor, abandoned full employment, reduced the role of public spending, deregulated finance and restored the power of capital. Slower growth, deindustrialization, greater economic insecurity and rising inequality followed. The disappearance of the Soviet alternative and the division and weakening of the New Deal coalition after the Civil Rights Act explain the changes that followed.
It is in that context that the old arguments for hierarchy acquired a new political function. This also relates to my argument about neoliberalism (see here). Neoliberalism cannot simply be reduced to a group of intellectuals or to the institutions they created. It was a political project aimed at freeing capital from the constraints imposed during the Golden Age. But it also had an analytical foundation in the marginalist idea that markets provide the privileged mechanism for coordinating economic activity and that intervention tends to interfere with efficient outcomes. The Austrians provided a particularly radical and politically accessible version of that argument, as noted by Slobodian. These ideas could resonate because the proper political conditions were in place.
Something similar is missing in Country of Lords. The continuity of anti-egalitarian ideas is interesting, but continuity cannot explain historical change. Sumner was there long before Reagan. Arguments about inherited intelligence existed long before The Bell Curve. Wealthy businessmen had always believed that their wealth demonstrated some kind of superiority. What changed was the political economy that allowed these ideas to become respectable again and, eventually, to move from the margins of political discourse to the center of government.







