Embedded in the sharply polarized debates between political parties is a great slugfest on the teaching of US history. Many on the Right want a “patriotic” curriculum, while the Left insists that the Right is determined to abolish “critical thought” that the Leftists believe they uphold, without blemishes.
Neither Right nor Left is monolithic in its ideology, so this blog will focus on “critical thought”—how it is defined by the contemporary “Left” and how some elements of “the Right” feed into the most damaging “leftist” fantasies about a presumably monolithic “cowboy” Right mostly located in the Midwest (Texas) and the still wild, wild West, by which they mean Utah and Arizona, not of course the famously “Left Coast.”
By “critical thought” the Left, inspired by German philosophy, means negative critique of what is common institutional practice in the bourgeois West (i.e., the capitalist countries: the US, Western Europe, and Russia). The US is singled out for especially harsh criticism: deploying the categories invented by progressivism and the New Left version of Marxist-Leninism, our country is essentially racist, sexist, patriarchal, and ecocidal. Hence post-60s textbooks, influenced by identity politics, focus on those aspects of Western expansion industrialization, and urbanization that exterminated and otherwise bullied non-white workers, women, and unspoiled Nature herself. Their remedies range from class struggle to the band-aids of progressivism: statist regulation, welfare statism, and conflict-resolution techniques to prevent the more drastic remedy of socialist revolution. Gone are the days when ‘liberals’ called themselves moderate conservatives or conservative reformers. ‘Liberals’ do not want to be confused with their “fascist” enemies: the Republican Party, even as many ‘liberals’ ape the most elitist and reactionary ideologies in the history of Western civilization.
By contrast and sometimes in reaction to this mandated negativity about the American past, many elements of the Right glorify the Founders and the original Constitution, resist the notion of a “living Constitution” that social democrats (‘liberals’) prefer, and campaign for school vouchers that will fund religious schools. Charter schools are dicey, for they may be covers for “secular progressivism” that some conservatives mistake for communist infiltration/atheism, all the while insisting that the Constitution was divinely inspired, and anyone who denies that is leading our children to perdition.
So much for our polarized competing ideologies as the election season looms upon us. What follows is my own definition of critical thought, gleaned from experience in graduate school, from interacting with a broad public on the radio, and on social media.
First of all, it is very hard to separate ourselves from family, friends, or peer groups in school or in the workplace. Most of us would prefer to preserve existing attachments, no matter how damaging to our understanding of ourselves and the increasingly dangerous and impenetrable world. Hence Obama’s appealing promise of “transparency” of government under his administration. That is a hot button to push, for it resonates with our deepest wishes to develop our individuality—without drowning.
Second, it takes a long time to figure anything out. Most of the problems facing the electorate and our children take years of close study to comprehend without a large dollop of prejudice or wish-fulfillment. Only an independent income and a willingness to stand alone yields the time and will to seek the truth. So we escape into sports, easy to comprehend conspiracy theories, or reliance on celebrities in academe or in the media to do our research for us, and we follow them, happy to have found a community of the well-informed and like-minded, no matter how bogus.
But let us assume that we are so ‘monomaniacally’ driven as to solve problems for ourselves, to have our own perspective, that we actually make time and renounce some mindless activities that divert our attention.
My own approach to critical thought entails figuring out those “facts” that are in dispute. This is no easy task, when most people are captives of ideology where all controversies are settled, and where “facts” and “opinions” are mistaken for each other. When queried on this point by a Facebook friend who denied that facts were in dispute, I gave as examples, 1. the insistence by some “moderate men” that “extremists” (i.e., abolitionists and ‘fire-eaters’) caused the Civil War; and 2. That American Cold Warriors exaggerated the Soviet military threat (this was a claim of the Stalinoid Left). The reader will supply her own examples from everyday life, for whether or not there is a “war on women” is a hot subject today.
More often than not, differences in what facts are real, and what are factoids, are resolved through “virtuous expediency” to preserve social cohesion. This world is “soaked in lies” said Melville speaking through one of his narrators in his novel Pierre, or the Ambiguities (1852), and condemning the moderate men and his own family secrets. (See http://clarespark.com/2011/06/12/call-me-isabel-a-reflection-on-lying/.)
Then there is the laborious task of sorting out competing narratives, noting which arguments are based on documentary evidence (which may also be misleading, not only forged but subjective, such as letters and diaries). I have been reading a compendium of Nazi institutional practices, defending the authors’ notion of the Third Reich as a “racial state” to which all was subordinated to protect the notion of a [purified Aryan] “people’s community.” What makes this book The Racial State: Germany 1933-1945 by Michael Burleigh and Wolfgang Wippermann (UK: Cambridge UP, 1991) so helpful to critical thought is its detailed account of changing social policies and its awareness of competing narratives on the same subject. The chapter on women in Nazi Germany was especially revelatory, with some painful comparisons between Nazis practices and conservative religious groups that were “anti-Nazi.”
Armed with concrete facts and precedents in actually existing authoritarian societies, the reader may see through the demagogic politicians who will represent themselves, in true knightly fashion, as the rescuers of women, non-whites, nature, and the school curricula. [For Wikipedia’s classification of types of criticism, see http://en.wikipedia.org/wiki/Varieties_of_criticism. I find many of these examples ideological, but feel most comfortable with “scholarly criticism” though the example of Mike Davis as an exemplary scholarly critic is hilarious.]