(url GOES TO “ERROR. PAGE NOT FOUND”)
A few weeks ago, I (David Brooks) mentioned on “Meet the Press” that for all the horror of the recent school shootings, we shouldn’t be scaremongering. There’s much less gun violence over all in schools today than in the early 1990s. Four times as many students were killed per year back then than in recent years.
This comment elicited a lot of hatred on social media, of a very interesting kind. The general diagnosis was that I was doing something wrong by not maximizing the size of the problem. I was draining moral urgency and providing comfort to the status quo.
This mental habit is closely related to what we now call “wokeness.” In an older frame of mind, you try to perceive the size of a problem objectively, and then you propose a solution, which might either be radical or moderate, conservative or liberal. You were judged primarily by the nature of your proposal.
But wokeness jams together the perceiving and the proposing. In fact, wokeness puts more emphasis on how you perceive a situation — how woke you are to what is wrong — than what exactly you plan to do about it. To be woke is to understand the full injustice.
There is no measure or moderation to wokeness. It’s always good to be more woke. It’s always good to see injustice in maximalist terms. To point to any mitigating factors in the environment is to be naïve, childish, a co-opted part of the status quo.
The word wokeness is new, but the mental habits it describes are old. A few decades ago, there was a small strain of Jewish radicals who believed that rabid anti-Semitism was at the core of Christian culture. Any attempt to live in mixed societies would always lead to Auschwitz. Segregation and moving to Israel was the only safe strategy, and anybody who didn’t see this reality was, in today’s language, insufficiently woke.
This attitude led to Meir Kahane and a very ugly strain of militancy.
In 1952 Reinhold Niebuhr complained that many of his fellow anti-communists were constantly requiring “that the foe is hated with sufficient vigor.” This led to “apoplectic rigidity.” Screaming about the imminent communist menace became a sort of display art for politicians.
These days we think of wokeness as a left-wing phenomenon. But it is an iron law of politics that every mental habit conservatives fault in liberals is one they also practice themselves.
The modern right has its own trigger words (diversity, dialogue, social justice, community organizer), its own safe spaces (Fox News) and its own wokeness. Michael Anton’s essay “The Flight 93 Election” is only one example of the common apocalyptic view: Modern liberals are hate-filled nihilists who will destroy the nation if given power. Anybody who doesn’t understand this reality is not conservatively woke.
The problem with wokeness is that it doesn’t inspire action; it freezes it. To be woke is first and foremost to put yourself on display. To make a problem seem massively intractable is to inspire separation — building a wall between you and the problem — not a solution.
There’s a debate on precisely this point now surrounding the writer Ta-Nehisi Coates. Coates is, of course, well known for seeing the problem of racism in maximalist terms. The entire American story was and continues to be based on “plunder,” the violent crushing of minority bodies. Even today, “ ‘gentrification’ is but a more pleasing name for white supremacy.”
Coates is very honest about his pessimism and his hopeless view of the situation. But a number of writers have criticized his stance. Cornel West has argued that it’s all words; it doesn’t lead to collective action. In The New York Review of Books, Darryl Pinckney argues, “Afro-pessimism threatens no one, and white audiences confuse having been chastised with learning.”
I’d add that it’s a blunt fact that most great social reforms have happened in moments of optimism, not moments of pessimism, in moments of encouraging progress, not in moments of perceived threat.
The greatest danger of extreme wokeness is that it makes it harder to practice the necessary skill of public life, the ability to see two contradictory truths at the same time. For example, it is certainly true that racism is the great sin of American history, that it is an ongoing sin and the sin from which many of our other sins flow. It is also true that throughout history and today, millions of people have tried to combat that sin and have made progress against it.
The confrontation with this sin or any sin is not just a protest but a struggle. Generalship in that or any struggle is seeing where the forces of progress are swelling and where the forces of reaction are marching. It is seeing opportunities as well as threats. It is being dispassionate in one’s perception of the situation and then passionate in one’s assault on it.
Indignation is often deserved and always makes for a great media strategy. But in its extreme form, whether on left or right, wokeness leads to a one-sided depiction of the present and an unsophisticated strategy for a future offensive.