Alan Ryan

Demolish a much-loved building, and you are left with rubble. Demolish a much-loved piece of political theory, and you find it rising from its own ashes, somewhat changed in appearance, but detectably the same creature as before. The ‘Whig Interpretation of History’ is a case in point. Herbert Butterfield slew it in 1931, and here come John Pocock and Jonathan Clark to slay it again. There is next to nothing in common between them, save their opposition to the Whig Interpretation and its offspring: but it is that opposition which provides both of them with the structure of their argument and the dramatic purpose of their work.

These two books have very different targets. Ponting assaults the entire political and administrative apparatus, retail and in gross, while Campbell and Connor go for the army of snoopers and data-gatherers. What they share is a thought which would have shocked a previous generation of political commentators – the thought that the British Civil Service is absolutely not to be trusted, that the ‘mandarin’ element provides next to no restraint on the politician’s standing inclination to mistake self-interest for the national interest, and that ‘confidentiality’ has become a cloak for a political and administrative unwillingness to answer to the wretched public. The transformation of public attitudes effected by the activities of Mrs Thatcher and Sir Robert Armstrong can be estimated by contrasting the present cynicism about relationships between politicians and civil servants with, say, the absolute confidence of the generation of Hugh Gaitskell and Douglas Jay that ministers would feel no temptation to cheat and that if they had done so their civil servants would have stopped them.’

Mrs Thatcher’s two governments have each managed one unequivocal triumph. Her first administration saw off General Galtieri and his miscalculated assault on the Falklands, while her second saw off Arthur Scargill and his equally miscalculated assault on the National Coal Board. The triumphs were, of course, triumphs only in terms of the Government’s immediate aims – to throw out the occupying forces in the one case, and to avoid any concessions about the way the coal industry was to be restructured in the other. Moreover, the electorate was much more impressed by the Falklands campaign than by the coal strike: for all the talk of ‘the enemy within’, the citizenry distinguishes fairly accurately between Argentine soldiers and British mineworkers. Moreover, the electorate takes a much closer and more sustained interest in prices and employment than it does in foreign policy. We can all see that the economy grows no faster and that unemployment is as bad as it was before the NUM was reduced to impotence: but most of us hardly care that the expulsion of the Argentine forces from the Falklands leaves us with Fortress Albatross and unresolved diplomatic problems all over Latin America.’

The relationship between philosophy and Marxism has always been an awkward one. ‘Philosophy stands to the study of the real world in the same relationship as masturbation stands to real sexual love,’ said Marx himself. Was this a dismissal of all forms of philosophy, or only of the overblown Idealism of Hegel? Would he have been equally dismissive of pragmatism or empiricism; would Pierce or Mill have received the same short shrift? Marx was unwilling to waste time on such questions. The philosophical and methodological remarks scattered through his major works are scrappy, undeveloped and not entirely consistent; they take a poor second place to what he conceived of as an empirical inquiry into the logic of capitalist society and the sociology and politics of its supersession, and they leave wide open the question of what positive role he saw for philosophy.

The history of thinking about political institutions and political behaviour has for two millennia oscillated between two opposed poles. Realists have seen politics in defensive terms: human nature being what it is, the state is a shelter from violence and disorder. In good times, human ingenuity and effort will take advantage of that shelter to lead a prosperous existence, to create high culture, and to enjoy all the multifarious pleasures of private life. But the basis and the essence of politics is the need for protection against violence, either domestic or external. Domestic order is precarious; external relations are the terrain of force, not justice. The wonder is not that governments fall far short of their ambitions, but that they so often succeed in maintaining good order and allowing their citizens to look after themselves in peace. Idealists have retorted that human nature is what it is only because our institutions are corrupt; the state can play much more than a defensive role. In particular, a well-designed state can create a more amenable human nature, can organise prosperity rather than leaving it to the accident of individual initiative, can promote private and public virtue. Thucydides’s history of the Peloponnesian War is one of the permanent achievements of the realist tradition, Plato’s Republic a permanent achievement of its rival. Marx, as so often, united opposed traditions by agreeing with the realists that politics has hitherto been little more than the substitution of class oppression for overt war, while announcing the imminent arrival of the freedom, justice and self-fulfilment preached by the idealists.