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Trouble ahead at the Treasury

Unnoticed, the Lib Dems are driving through changes to the structure of personal tax allowances. And

For many politicians, tax cuts are the elixir of politics. In times of plenty they are deployed triumphantly as evidence of a thriving economy; in times of hardship they are handed down by chancellors as a salve to a hard-pressed public. So it should come as no surprise that, even in this parliament - dominated as it has been by arguments about fiscal austerity, tax rises and lower spending - there will be a growing debate about which taxes to cut.

Political gravity will ensure this is the case. As the economy gradually recovers - at the same time as the pain of the deepest and longest wage squeeze in living memory maintains its grip on family bank balances - politicians will be desperate to offer hope of better times ahead. They will know that tax cuts won't solve the structural problem of stagnant wages, nor will they deal with the rising pressures on the cost of living. And there will still be sharply differing views about whether tax cuts for some mean tax rises for others, as opposed to further cuts to spending. But have no doubt: all party leaders will be forced to offer respite to a public whose anger about falling living standards will reach boiling point over the next few years.

So, how will the coming tussle over tax cuts play out? There will be a few early skirmishes following the Budget, which inevitably included a few popular giveaways - such as the cut in fuel duty and support for first-time housebuyers - along with a tax cut for business (and let's not forget that George Osborne has already proved capable of pulling rabbits out of a hat, as with his dramatic promise to raise the inheritance-tax threshold in October 2007 - a move that skewered Labour's plans for an early general election).

Osborne clearly wants to burnish his credentials as a Lawson-like tax reformer as well as a spending cutter, so in the months ahead he'll talk up the radicalism of his long-term ambition to merge National Insurance and income tax. But the challenges involved in this are daunting, and the Conservatives are very unlikely to go into the next election having just raised the basic rate of income tax by 12p, so don't expect this to yield practical policies any time soon.

Indeed, it says something about the topsy-turvy state of today's politics that we need to look first at the Liberal Democrats to understand the shifting politics of tax. It is perhaps the least remarked-upon story in Westminster that the smaller and deeply unpopular coalition partner is driving one of the biggest changes in domestic policy - and in a department it doesn't even control. Not since the days of David Lloyd George have Liberal politicians had such influence over the Treasury's tax policies.

The ambitions of senior Lib Dems are not to be underestimated. Nick Clegg knows what he wants. He has been fighting hard for it internally and he is going to succeed in getting most of it - notably, a £10,000 income tax personal allowance at a total cost of more than £13bn (having already secured a commitment to a rise in the personal allowance from £6,475 to £7,475, increased in the Chancellor's 23 March Budget to £8,105 in April 2012.

Clegg's party has been emboldened by the quiescence of its Conservative partners. That is in part because the £10,000 commitment is a central fact of the coalition agreement, but it has also served the Conservative leadership's purpose to go along with something that deflects irritant calls from Boris Johnson and the Tory right to prioritise the removal of the 50p tax rate for the top 1 per cent of earners - a move that would delight Labour - just as it provides Tory leaders with a ready-made and voter-friendly tax-cutting agenda to talk about.

This context helps explain why senior Liberal Democrats, battered on so many fronts, are more ideologically self-confident than their coalition partners on this naturally Conservative terrain. They are the ones making the political weather on tax. Buoyed by this, they have set about working on what they should be seeking to achieve by 2015; and, more significantly, what their distinct Liberal ambitions for the tax system should be in 2020.

As part of their wider ideological journey, Clegg and those around him view themselves as the authors of a new "fiscal liberalism". This blends the spirit of John Stuart Mill's call for a generous, tax-free allowance sufficient for "life, health and immunity from bodily pain" with the modernising zeal of last year's Mirrlees Review (produced for the Institute for Fiscal Studies), which sets out far-reaching proposals for simplifying the UK tax system.

The priority is to achieve and then surpass the totemic commitment to increasing tax-free allowances. Don't be surprised when Liberal Democrat outriders call for a detailed plan for securing the £10,000 allowance in this parliament and £15,000 in the next.

The belief is that a "liberal tax system" should protect a greater chunk of individual earnings from the state, a sharp contrast with the social-democratic view that support for families, funded through progressive income taxes and tax credits, is the beating heart of a fair tax system. Nor do the Lib Dems' ambitions end here. Clegg is likely to push for further increases in green taxes - putting him on a direct collision course with Conservative backbenchers who want big cuts to fuel duty - and for raising more revenue from "unearned income".

Footloose families

One of the great political advantages of having a single, emblematic tax policy is that, in contrast to many of the tax changes of the Blair/Brown years, it is an easy thing to communicate. Quite simply, people are likely to get it. So where's the rub? The hard truth that Clegg and his team have largely sidestepped is that the simplicity of the allowance policy comes at a sig­nificant price: the distributional effects of the strategy are distinctly odd. Some high-income households (often with no children) gain quite a lot each time the allowance is raised, while many middle-income families with children gain nothing and, indeed, are set to lose a great deal (see chart 1), and the very poorest, who don't pay tax, won't get a penny.

This is not an accident: it is a direct result of tax cuts based on individual rather than household income. Further, because this year's increased tax allowance will be linked to a reduction in the income level at which the 40p tax rate kicks in, an extra 700,000 higher-rate taxpayers will be created in April.

For now, Clegg will shrug off these charges with the broad-brush argument that individual beneficiaries are overwhelmingly basic-rate taxpayers. He will not be so relaxed if a popular sentiment emerges that his prized tax strategy offers little to precisely those working (and politically footloose) middle-income families that hold the key to the next election.

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All of this gives the Labour leadership plenty to reflect on. Apart from airing its internal travails over the 50p rate, and Ed Balls's recent call for fuel to be exempt from the January VAT increase, Labour has said remarkably little about tax. Many on the political right, together with much of the media class - and some former New Labour figures - have already written off Miliband and Balls as big-state high taxers with no "feel" for the concern of people striving to get on in life, nor the discipline to rein in a party hard-wired to tax and spend. That is likely to be a serious misjudgement.

It was Balls and Miliband who came of age masterminding the commitment to stick to Tory spending plans, and showed the steel necessary to peg Labour to pre-1997 basic and top rates of tax. You don't go through that experience in your late twenties only to forget it in your early forties.

Recently Miliband has said that he supports "genuine" tax relief for low-to-middle-income earners but won't back a "tax con" in which a personal allowance giveaway is funded out of a hike in VAT. For now, that is a reasonable position: many low-to-middle-income earners will be worse off once increased allowances and VAT are taken into account; painfully so, once cuts to tax credits are factored in. But stick to this position for too long, and Labour will be badly exposed. Few expect the recent increase in VAT to be reversed come the next election. As chart 2 shows (below), the VAT rate has long been converging on the basic rate of income tax - Labour in power tends not to cut Conservative increases to VAT, whatever it says in opposition. Nor is there much prospect of it reversing the coalition's increased tax allowances and, in doing so, dragging many modest earners back into the tax system.

So, the risk is that Miliband ends up entering an election in 2015 saying little more than: "I now realise that I agree with Nick." Labour strategists with the ear of the leader are well aware of this conundrum and are starting to work out how to respond.

Their belief is that the coalition has made a big mistake in focusing so much of the pain of cuts on working families with children, and above all women. But they are also acutely aware that to make targeted tax cuts, at the same time as they rebuild their reputation for fiscal credibility, will be no mean feat.

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Miliband's team is heartened by private polling that it has seen on how the Obama 2008 campaign managed to break out of the Republican tax trap. With targeted tax cuts for the middle classes, the Democrats were able to change the framing question from whether each party was "for or against tax cuts" (the Democrats typically being "against") to "who do you want tax cuts for?". That freed Barack Obama to outpoll John McCain as a tax cutter for "middle-class America" at the same time as he won widespread support for tax rises for the richest 2 per cent. Labour thinks there are lessons to be learned.

Return of the 10p rate

So what are the likely directions for the different parties? No one should mistake the Conservatives' current focus on measures to boost growth with what is likely to become their agenda as we get closer to 2015. It is almost inconceivable that Osborne won't build up a formidable war chest over the next few years to fund a major commitment to cut the tax burden on families, as well as abolish the 50p rate, should the Tories win the election.

The Lib Dems have the immediate political task of reaping some popular reward for this April's increased tax allowances, and a deeper challenge - perhaps an insurmountable one - in making their strategy more appealing to middle-income families with children. One option would be to attempt to persuade the Treasury to build a child allowance into the tax system for basic-rate payers. But, apart from difficult questions about the administrative feasibility, this would ignite a huge row with the Tories, who still want to introduce a married couple's allowance. Even more significantly, senior Lib Dem strategists whisper that, in the longer term, they may need to open up a debate about moving from independent taxation to a system based on household income - as was the case before 1988. The implications of this should not go unmissed: any public contemplation of ditching one of the proudest achievements of modern feminism in the name of liberal tax reform would be explosive.

And Labour? It will try to home in on the electoral sweet spot - modest- and middle-income families with children, on a household income of between roughly £25,000 and £50,000. Less clear is what it wants to offer this group. There is already scepticism in senior circles about whether it would be enough merely to reverse some of the coalition's cuts to tax credits; a fundamental rethink is needed. This would involve looking at benefits as well as taxes and grappling with thorny problems such as child benefit - something not lost on Labour strategists, who are quick to point out that "we never said all aspects of universalism are sacrosanct".

The idea would be to create a simpler way for the tax and benefit system to support modest-income families that are going to lose from cuts to tax credits, as well as middle-income families that are going to be hit by the axing of their child benefit. At the same time, Labour will have to act to support the very lowest-paid. An intriguing option here, which would also help make peace with Labour's recent past, would be to consider a reduced tax rate for the lowest earners: might we see the return of the 10p rate?

The cost of cuts

Above all, Labour will have to balance intense and contradictory pressures for tax cuts, targeted increases in spending and the rebuilding of its fiscal credibility. Harder still, any new tax cuts will be expensive. Given the size of low-to-middle-income Britain, a few billion pounds won't stretch far; a meaningful cut is likely to cost over £10bn. In view of the fiscal outlook, Labour strategists realise that they will have to raise taxes for some in order to cut for others - as do those Lib Dems who accept that, by the next election, public spending will need to recover with growth rather than be cut further.

When it comes to income tax, there is very little room for manoeuvre. The 40p rate already kicks in at a relatively low and falling level, and there is no support for raising the 50p rate. A further increase in VAT is out of the question. This suggests the need for new ways of raising revenue from wealth and high-value housing. Expect to hear squeals in response to a Labour version of a "mansion tax", a continued push on bankers' bonuses, further savings on pension-tax relief for the highest earners and new ideas for raising money from capital gains and inheritance. Generating income from these sources will be a stiff test of Labour's resolve: the party will face bitter opposition.

In the years ahead, however, the crisis of living standards will lead to something rather like a primal scream from low-to-middle-income households, demanding relief as they become even more resentful of growing wealth at the top. The politics of taxing affluence in 2015 won't be the same as they were in 2010, never mind 1997: on this matter, the past doesn't provide a guide to the future. As Obama showed in 2008, it is possible to forge a common set of interests between low- and middle-income earners and a narrative on tax that speaks to the extraordinary times in which we are living.

Gavin Kelly is chief executive of the Resolution Foundation

Gavin Kelly is a former adviser to Downing Street and the Treasury. He tweets @GavinJKelly1.

This article first appeared in the 28 March 2011 issue of the New Statesman, Why Libya? Why now?

Picture: KEVIN HAUFF
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How the modern addiction to identity politics has fractured the left

This partisan, divisive form of liberalism alienated the working class and helped create the conditions for the rise of Donald Trump.

Donald Trump is the president of the United States. His election in November 2016 turned our campuses in America upside down. The day after his victory, some professors held teach-ins, some students asked to be excused from class, and now many have been joining marches and attending raucous town hall meetings. This warms the heart of an impassioned if centrist liberal like myself.

But something more needs to happen, and soon. All of us liberals in higher education should take a long look in the mirror and ask ourselves how we contributed to putting the country in this situation. We must accept our share of responsibility. Anyone involved in Republican politics will tell you that our campus follies, magnified by Fox News, mobilise their base as few things do. But our responsibility extends beyond feeding the right-wing media by tolerating attempts to control speech, limit debate and stigmatise and bully conservatives, as well as encouraging a culture of complaint that strikes people outside our privileged circles as comically trivial. We have distorted the liberal message to such a degree that it has become unrecognisable.

After Ronald Reagan’s election in 1980, liberals in the US faced the challenge of developing a fresh and truly political vision of the country’s shared destiny, adapted to the new realities of American society, chastened by the failures of old approaches. And this they failed to do. Instead, they threw themselves into the movement politics of identity, losing a sense of what we share as citizens and what binds us as a nation. An image for Roosevelt-era liberalism and the unions that supported it was that of two hands shaking. A recurring image of identity liberalism is that of a prism refracting a single beam of light into its constituent colours, producing a rainbow. This says it all.

The politics of identity is nothing new, certainly on the American right. And it is not dead, as the recent events in Charlottesville, Virginia, remind us. The white nationalist march that set off the conflict and then led to a counter-protester’s death was not only directed against minorities. It was also directed at the university and everything it stands for. In May 1933, Nazi students marched at night into the courtyard of the University of Berlin and proceeded to burn “decadent” books in the library. The alt-right organisers were “quoting” this precedent when they flooded Thomas Jefferson’s campus, looking for blood. This was fascist identitarianism, something liberals and progressives have always battled in the name of human equality and universal justice.

What was astonishing during the Reagan years was the development of an explicit left-wing identity politics that became the de facto creed of two generations of liberal politicians, professors, schoolteachers, journalists, movement activists and officials of the Democratic Party. This has been disastrous for liberalism’s prospects in our country, especially in the face of an increasingly radicalised right.

There is a good reason that liberals focus extra attention on minorities, since they are the most likely to be disenfranchised. But the only way in a democracy to assist them meaningfully – and not just make empty gestures of recognition and “celebration” – is to win elections and exercise power in the long run, at every level of government. And the only way to accomplish that is to have a message that appeals to as many people as possible and pulls them together. Identity liberalism does the opposite and just reinforces the alt-right’s picture of politics as a war of competing identity groups.

Identity politics on the left was at first about large classes of people – African Americans, women, gays – seeking to redress major historical wrongs by mobilising and then working through our political institutions to secure their rights. By the 1980s, it had given way to a pseudo-politics of self-regard and increasingly narrow, exclusionary self-definition that is now cultivated in our colleges and universities.

The main result has been to turn young people back on to themselves, rather than turning them outward towards the wider world they share with others. It has left them unprepared to think about the common good in non-identity terms and what must be done practically to secure it – especially the hard and unglamorous task of persuading people very different from themselves to join a common effort. Every advance of liberal identity consciousness has marked a retreat of effective liberal political consciousness.

Campus politics bears a good deal of the blame. Until the 1960s, those active in liberal and progressive politics were drawn largely from the working class or farm communities and were formed in local political clubs or on shop floors. Today’s activists and leaders are formed almost exclusively at colleges and universities, as are members of the mainly liberal professions of law, journalism and education. Liberal political education, such as it is, now takes place on campuses that, especially at the elite level, are largely detached socially and geographically from the rest of the country. This is not likely to change. As a result, liberalism’s prospects will depend in no small measure on what happens in our institutions of higher education.

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Flash back to 1980 and the election of Ronald Reagan. Republican activists are setting out on the road to spread the new individualist gospel of small government and pouring their energies into winning out-of-the-way county, state and congressional elections – a bottom-up strategy. Also on the road, though taking a different exit off the interstate, are former New Left activists in rusting, multicoloured VW buses. Having failed to overturn capitalism and the military-industrial complex, they are heading for college towns all over America, where they hope to practise a very different sort of politics aimed at transforming the outlook of the educated classes – a top-down strategy. Both groups succeeded.

The retreat of the post-1960s left was strategic. In 1962, the authors of The Port Huron Statement – the manifesto of the activist movement Students for a Democratic Society (SDS) – wrote: “We believe that the universities are an overlooked seat of influence.” Universities were no longer isolated preserves of learning. They had become central to American economic life, serving as conduits and accrediting institutions for post-industrial occupations, and to political life, through research and the formation of party elites.

The SDS authors made the case that a New Left should first try to form itself within the university, where they were free to argue among themselves and work out a more ambitious political strategy, recruiting followers along the way. The ultimate point, however, was to enter the wider world, looking “outwards to the less exotic but more lasting struggles for justice”.

But as hopes for a radical transformation of American life faded, ambitions shrank. Many who returned to campus invested their energies in making their sleepy college towns into socially progressive and environmentally self-sustaining communities. These campus towns still do stand out from the rest of America and are very pleasant places to live, though they have lost much of their utopian allure. Most have become meccas of a new consumerist culture for the highly educated, surrounded by techie office parks and increasingly expensive homes. They are places where you can visit a bookshop, see a foreign movie, pick up vitamins and candles, have a decent meal followed by an espresso and perhaps attend a workshop to ease your conscience. A thoroughly bourgeois setting without a trace of the demos, apart from the homeless men and women who flock there and whose job is to keep it real for the residents.

That’s the comic side of the story. The other side (heroic or tragic, depending on your politics) concerns how the retreating New Left turned the university into a political theatre for the staging of morality plays and operas. This has generated enormous controversy about tenured radicals, the culture wars, political correctness – and with good reason. But these developments mask a quieter, far more significant one.

A young protester at a march in California in June 2017. Photo: Getty

The big story is not that leftist professors successfully turn millions of young people into dangerous political radicals every year. Some certainly try, but that seems not to have slowed the line of graduates shoving their way towards professional schools and then moving on to conventional careers. The real story is that the 1960s generation passed on to students a particular conception of what politics is, based on its idiosyncratic historical experience.

The experience of that era taught the New Left two lessons. The first was that movement politics was the only mode of engagement that changes things (which once was true but no longer is). The second was that political activity must have some authentic meaning for the self, making compromise seem a self-betrayal (which renders ordinary politics impossible).

The lesson of these two lessons, so to speak, was that if you want to be a political person, you should begin not by joining a broad-based party but by searching for a movement that has some deep personal meaning for you. In the 1950s and early 1960s, there were already a number of such movements – about nuclear disarmament, war, poverty, the environment – that engaged the self, though they were not about the self. Instead, engaging with those issues required having to engage with the wider world and gain some knowledge of economics, sociology, psychology, science and especially history.

With the rise of identity consciousness, engagement in issue-based movements began to diminish somewhat and the conviction got rooted that the movements most meaningful to the self are, unsurprisingly, about the self. This new attitude has had a profound impact on American universities. Marxism, with its concern for the fate of the workers of the world – all of them – gradually lost its allure. The study of identity groups now seemed the most urgent scholarly and political task, and soon there was an extraordinary proliferation of departments, research centres and professorial chairs devoted to it.

This has had many good effects. It has encouraged academic disciplines to widen the scope of their investigations to incorporate the experiences of large groups that had been somewhat invisible, such as women and African Americans. But it also has encouraged a single-minded fascination with group differences and the social margins, so much so that students have come away with a distorted picture of history and of their country in the present – a significant handicap at a time when American liberals need to learn more, not less, about the vast middle of the country.

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Imagine a young student entering such an environment today – not your average student pursuing a career, but a recognisable campus type drawn to political questions. She is at the age when the quest for meaning begins and in a place where her curiosity could be directed outward towards the larger world she will have to find a place in. Instead, she is encouraged to plumb mainly herself, which seems an easier exercise. She will first be taught that understanding herself depends on exploring the different aspects of her identity, something she now discovers she has. An identity that, she also learns, has already been largely shaped for her by various social and political forces. This is an important lesson, from which she is likely to draw the conclusion that the aim of education is not progressively to become a self – the task of a lifetime, Kierkegaard thought – through engagement with the wider world. Rather, one engages with the world and particularly politics for the limited aim of understanding and affirming what one already is.

And so she begins. She takes classes in which she reads histories of the movements related to whatever she determines her identity to be, and reads authors who share that identity. (Given that this is also an age of sexual exploration, gender studies will hold a particular attraction.) In these courses she also discovers a surprising and heartening fact: that although she may come from a comfortable, middle-class background, her identity confers on her the status of one of history’s victims. This discovery may then inspire her to join a campus group that engages in movement work. The line between self-analysis and political action is now fully blurred. Her political interest will be genuine but circumscribed by the confines of her self-definition. Issues that penetrate those confines now take on looming importance and her position on them quickly becomes non-negotiable; those issues that don’t touch on her identity (economics, war and peace) are hardly perceived.

The more our student gets into the campus identity mindset, the more distrustful she becomes of the word “we”, a term her professors have told her is a universalist ruse used to cover up group differences and maintain the dominance of the privileged. And if she gets deeper into “identity theory”, she will even start to question the reality of the groups to which she thinks she belongs. The intricacies of this pseudo-discipline are only of academic interest. However, where it has left our student is of great political interest.

An earlier generation of young women, for example, might have learned that women as a group have a distinct perspective that deserves to be recognised and cultivated, and have distinct needs that society must address. Today, the theoretically adept are likely to be taught, to the consternation of older feminists, that one cannot generalise about women since their experiences are radically different, depending on their race, sexual preference, class, physical abilities, life experiences, and so on. More generally, they will be taught that nothing about gender identity is fixed, that it is all highly malleable. This is either because, on the French view, the self is nothing, just the trace left by the interaction of invisible, tasteless, odourless forces of “power” that determine everything in the flux of life; or, on the all-American view, because the self is whatever we damn well say it is. (The most advanced thinkers hold both views at once.)

A whole scholastic vocabulary has been developed to express these notions: fluidity, hybridity, intersectionality, performativity, and more. Anyone familiar with medieval scholastic disputes over the mystery of the Holy Trinity – the original identity problem – will feel right at home.

What matters about these academic trends is that they give an intellectual patina to the narcissism that almost everything else in our society encourages. If our young student accepts the mystical idea that anonymous forces of power shape everything in life, she will be perfectly justified in withdrawing from democratic politics and casting an ironic eye on it. If, as is more likely, she accepts the all-American idea that her unique identity is something she gets to construct and change as the fancy strikes her, she can hardly be expected to have an enduring political attachment to others, and certainly cannot be expected to hear the call of duty towards them. Instead, she will find herself in the hold of what might be called the Facebook model of identity: the self as a home page I construct like a personal brand, linked to others through associations I can “like” and “unlike” at will. Intersectionality is too ephemeral to serve as a lasting foundation for solidarity and commitment.

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The more obsessed with personal identity campus liberals become, the less willing they are to engage in reasoned political debate. Over the past decade, a new, very revealing locution has drifted from our universities into the media mainstream: “Speaking as an X…” This is not an anodyne phrase. It tells the listener that I am speaking from a privileged position on this matter. It sets up a wall against questions, which by definition come from a non-X perspective. And it turns the encounter into a power relation: the winner of the argument will be whoever has invoked the morally superior identity and expressed the most outrage at being questioned.

So classroom conversations that once might have begun, “I think A, and here is my argument,” now take the form: “Speaking as an X, I am offended that you claim B.” This makes perfect sense if you believe that identity determines everything. It means that there is no impartial space for dialogue. White men have one “epistemology”, and black women have another. So what remains to be said?

What replaces argument is taboo. At times, our more privileged campuses can seem stuck in the world of archaic religion. Only those with an approved identity status are, like shamans, allowed to speak on certain matters. Particular groups are given temporary totemic significance. Scapegoats are duly designated and run off campus in a purging ritual. Propositions become pure or impure, not true or false.

And not only propositions but simple words. Left identitarians who think of themselves as radical creatures, contesting this and transgressing that, have become like buttoned-up schoolmarms when it comes to the English language, parsing every conversation for immodest locutions and rapping the knuckles of those who inadvertently use them.

It’s a depressing development for professors who went to college in the 1960s, rebelled against the knuckle rappers and mussed the schoolmarm’s hair. Things seem to have come full circle: now the students are the narcs.

That was hardly the intention when the New Left, fresh from real political battles in the great out there, returned to campus in the hope of encouraging the young to follow in their footsteps. They imagined raucous, no-holds-barred debates over big ideas, not a roomful of students looking suspiciously at one another. They imagined being provocative and forcing students to defend their positions, not getting emails from deans suggesting they come in for a little chat. They imagined launching their politically committed and informed students into the world, not watching them retreat into themselves.

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Conservatives are right: our colleges, from bottom to top, are mainly run by liberals, and teaching has a liberal tilt. Yet they are wrong to infer that students are therefore being turned into an effective left-wing political force. The liberal pedagogy of our time, focused as it is on identity, is actually a depoliticising force. It has made our children more tolerant of others than certainly my generation was, which is a very good thing. However, by undermining the universal democratic “we” on which solidarity can be built, duty instilled and action inspired, it is unmaking rather than making citizens. In the end, this approach just strengthens all the atomising forces that dominate our age.

It’s strange: liberal academics idealise the 1960s generation, as their weary students know. But I’ve never heard any of my colleagues ask an obvious question: what was the connection between that generation’s activism and what they learned about our country in school and in college? After all, if professors would like to see their own students follow in the footsteps of the left’s “Greatest Generation”, you would think they would try to reproduce the pedagogy of that period. But they don’t. Quite the contrary. The irony is that the supposedly bland, conventional colleges of the 1950s and early 1960s incubated what was perhaps the most radical generation of American citizens since the country’s founding – young people who were eager to engage in “the less exotic but more lasting struggles for justice” for everyone in the great out there beyond the campus gates.

The universities of our time instead cultivate students so obsessed with their personal identities and campus pseudo-politics that they have much less interest in, less engagement with, and frankly less knowledge of matters that don’t touch on identity in the great out there. Neither Elizabeth Cady Stanton (who studied Greek) nor Martin Luther King, Jr (who studied Christian theology), nor Angela Davis (who studied Western philosophy), received an identity-based education. And it is difficult to imagine them becoming who they became had they been cursed with one. The fervour of their rebellion demonstrated the degree to which their education had widened their horizons and developed in them a feeling of democratic solidarity rare in America today.

Whatever you wish to say about the political wanderings of the 1960s generation, its members were, in their own way, patriots. They cared about what happened to their fellow citizens and cared when they felt that America’s democratic principles had been violated. Even when the fringes of the student movement adopted a wooden, Marxist rhetoric, it always sounded more like “Yankee Doodle” than Wagner.

That they received a relatively non-partisan education in an environment that encouraged debates over ideas and that developed emotional toughness and intellectual conviction surely had a great deal to do with it. You can still find such people teaching in our universities and some are my friends. Most remain to the left of me but we enjoy disagreeing and respect arguments based on evidence. I still think they are unrealistic; they think I don’t see that dreaming is sometimes the most realistic thing one can do. (The older I get, the more I think they have a point.) But we shake our heads in unison when we discuss what passes for political activity on campus.

It would not be such a terrible thing to raise another generation of citizens like them. The old model, with a few tweaks, is worth following: passion and commitment, but also knowledge and argument. Curiosity about the world outside your own head and about people unlike yourself. Care for this country and its citizens, all of them, and a willingness to sacrifice for them. And the ambition to imagine a common future for all of us.

Any professor who teaches these things is engaged in the most important political work: that of building effective, and not just right-thinking, democratic citizens. Only when we have such citizens can we hope that they will become liberal ones. And only when we have liberal ones can we hope to put the country on a better path.

Mark Lilla is a professor of humanities at Columbia University, New York. His new book is “The Once and Future Liberal: After Identity Politics” (Harper), from which this essay is adapted

This article first appeared in the 28 March 2011 issue of the New Statesman, Why Libya? Why now?