Old Politics vs. New Politics

Obama sketched out a different theory of social change than the one Clinton had implied earlier in the evening. Instead of relying on a president who fights for those who feel invisible, Obama, in the climactic passage of his speech, described how change bubbles from the bottom-up: “And because that somebody stood up, a few more stood up. And then a few thousand stood up. And then a few million stood up. And standing up, with courage and clear purpose, they somehow managed to change the world!”

For people raised on Jane Jacobs, who emphasized how a spontaneous dynamic order could emerge from thousands of individual decisions, this is a persuasive way of seeing the world. For young people who have grown up on Facebook, YouTube, open-source software and an array of decentralized networks, this is a compelling theory of how change happens.

Clinton had sounded like a traditional executive, as someone who gathers the experts, forges a policy, fights the opposition, bears the burdens of power, negotiates the deal and, in crisis, makes the decision at 3 o’clock in the morning.

But Obama sounded like a cross between a social activist and a flannel-shirted software C.E.O. — as a nonhierarchical, collaborative leader who can inspire autonomous individuals to cooperate for the sake of common concerns.

Clinton had sounded like Old Politics, but Obama created a vision of New Politics. And the past several months have revolved around the choice he framed there that night. Some people are enthralled by the New Politics, and we see their vapors every day. Others think it is a mirage and a delusion. There’s only one politics, and, tragically, it’s the old kind, filled with conflict and bad choices.


— David Brooks, A Defining Moment


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Words to live by

Poverty is an act of love and liberation. It has a redemptive value. If the ultimate cause of human exploitation and alienation is selfishness, the deepest reason for voluntary poverty is love of neighbor. Christian poverty has meaning only as a commitment of solidarity with the poor, with those who suffer misery and injustice. The commitment is to witness to the evil which as resulted from sin and is a breach of communion. It is not a question of idealizing poverty, but rather of taking it on as it is-an evil-to protest against it and to struggle to abolish it. As Ricoeur says, you cannot really be with the poor unless you are struggling against poverty. Because of this solidarity- which manifest itself in specific action, a style of life, a break with one%u2019s social class- one can also help the poor and exploitated to become aware of their exploitation and seek liberation from it. Christian poverty, and expression of love, is solidarity with the poor and is a protest against poverty. (Fn46) This is the concrete, contemporary meaning of the witness of poverty. It is a poverty lived not for its own sake, but rather as an authentic imitation of Christ; it is a poverty which means taking on the sinful human condition to liberate humankind from sin and all its consequences.


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