SOPHISTICATING

Yes, it’s a word.  But let me introduce its use.  To review:  I am in the midst of presenting a list of functions that an organization or group, including a polity, needs to satisfy in order to be classified as a federated collective.  The list is accompanied by a set of questions that a classroom civics teacher or a civics material developer might use to study such groups with the aim of being able to identify any problems or issues a collective might be facing due to any dysfunction.  To date, I have reviewed the functions producing and adapting – you are invited to click on those entries and become acquainted with my take on those functions.  In this posting, I will present a third function:  sophisticating.

As with the last few postings, I am using the ideas of Samuel P. Huntington.[1]  He uses the terms “complexity/simplicity” to capture the sophisticating function.  Simply stated, the sophisticating function refers to the need for a collective to sufficiently complicate its operations.  Reality offers complications or a group, in order to take on more ambitions, needs to match the complications it is facing.  This is in terms of its structures and processes.  Why:  in order to be able to act in a sufficiently sophisticated fashion so that it can meet its survival needs and perform in such a way to successfully attain its goals and aims.  Of course, this function is closely tied to its producing function.  In both cases, the functions focus on the group being able to produce those things, services, and/or environment that motivated its creation or formation.  But here the sophisticating function further emphasizes its makeup as an organized entity.  To make the point, let me share the example Huntington uses to illustrate the function.

From Aristotle, we have a simple classification of all polities.  There is the rule of the one, the rule of the few, and the rule of the many.  Each type leads to three different types of political systems or constitutions:  dictatorship (rule of the one), oligarchy (rule of the few), and democracy (rule of the many).  To choose one form to the exclusion of any of the others will lead to serious problems emanating from the fact that those in power will pursue their interests to the detriment of all other groups.  So a pure oligarchy will pursue only the interests of the few, the rich, to the detriment of the many.  If in charge, the many will do the same at the expense of the rich.  The solution is for the system to be complex enough so that the system can have elements of both a democracy and an oligarchy.  The system has to enhance its structures and processes in order to make sure it does not oppress and, in turn, give motivation for segments to pursue the system’s demise.  The term mixed constitution is used to describe this form of complexity.  But the need to sophisticate is not limited to political systems or governments; it is something all organized entities have to address.

My teenage years were during the sixties.  A lot of change took place during that decade and many families found it difficult to adapt to those changes.  One area of dysfunction was caused by attempts of families to maintain views and practices that were institutionalized during simpler times.*  For example, you could have a Methodist family who had fairly stable religious beliefs.  Then, due to an explosion of ideas and their popularization, you might have a son or daughter start questioning the firmly held beliefs.  The challenge is for the family to complicate their views to meet the new perspectives.  Many families failed to do this and instead assumed an authoritarian posture and insisted that what was believed was just the way the members of the family were to see things.  Relations could be strained and the family could fall apart; many did during those years.  So sophisticating or enhancing can be seen as a special form of adapting; one focused on the trend toward complication with a special concern for not so much what is done to meet change, but in how the group arranges itself, structurally and procedurally, to meet change.  This can include values and beliefs.

Questions an educator could use to analyze the enhancing function are:

Is the group’s structure complicated enough to accomplish its mission?

Are the processes practiced by a group complicated enough to accomplish its mission?

Is the environment of the group becoming more complicated?  If so, at what pace?

Does the group have the values that either fight or accommodate complications?

Do the attempts by a group to become more sophisticated cause disruptive tensions between members of the group or with those people with whom the group interacts?

You might be able to think of more questions; I believe these are a good start at analyzing whether a collective is enhancing – sophisticating – its capabilities or setting itself up to do so.

*By simpler times, I am not making the claim that we live in more complicated conditions across the board.  Times vary in terms of the complexity of specific areas of concern.  In terms of some concerns we live in simpler times, yet in others, we live in more complex times – it depends on what one is considering.

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[1] Huntington, S. P.  (1968).  Political order in changing societies.  New Haven, CT:  Yale University Press.

OF TWO MINDS?

Change begets change.  Even those who are conservative and attached to the way things are, when confronted with change will have to initiate their own change in order to keep things as they were, at least, as best they can.  In my last posting, I identified the function of adaptability as essential to polities – and other collectives.  Polities need to adopt to changes either in their environments or within their internal organizations.  In order to analyze whether a given group is adapting, one needs to study the group and I suggested, in my last posting, a list of questions one could ask of the group.  In this posting, I want to add several more questions to this list that focus on the challenges a group confronts in dealing with its own change efforts.

These added questions are based on a concern over the challenges that purposeful change causes.  That is, when a segment of the group takes it upon itself to institute change, there are factors and issues that should be accounted for.  I will discuss this topic in future postings.  Let me just state that there exists a whole literature about this topic.  I will review some of that work, but here I want to limit my concern about an often overlooked human deficiency.  It is usually assumed that people do what they believe to be best, that they follow their beliefs in what is true and behave in accordance with those beliefs.  But what is overlooked is that what one knows or believes to be true can be and often is in conflict with either the “facts on the ground” or unaccounted for emotional ties and biases.  In other words, a person can develop a rational course of action and yet behave in another way.  As I wrote in the past:

This distinction between what is espoused and what is done I have been somewhat aware of for a long time, but it wasn't until graduate school that this duality became clear. In an interesting article by Chris Argyris and Donald A. Schon,[1] the authors present a model for organizational planning and action. In the model, they distinguish between “espoused theory” and “theory-in-use.” Espoused theory corresponds, more or less, with what I have termed domain of the ideal – those values and goals we hold as preferable at a time away from the actual implementation of those values and goals. Theory-in-use is the dominant beliefs [and I will add here, unaccounted emotions] we hold when it comes time to act. For example, let us say an organization decides to perform an activity that will be held with some disfavor by the pupil, client, or customer population the organization serves. Those promoting the activity believe that in the long run this action will be best for their charges despite the short term annoyance or even hatred it will engender. The staff commits to it and each person knows that there will be a negative response. They might even begin their efforts in a way congruent with the plan, but as the predicted response increases, they cave-in and, in order not to be disliked, revert to the previous courses of action.[2]

This distinction between an espoused theory and a theory-in-use leads me to add to my list of questions over adaptability.  The added questions are:

How well can a group’s policy-makers determine what is true?

How realistic are a group’s espoused views of reality?

How much are a group’s espoused theories in accordance to the group’s theory-in-use?

To the degree a group’s espoused theories are in conflict with their theory-in-use, what level of tension is created within the group and how well do they manage this tension?

What happens to the group’s ability to adapt if the chasm between espoused theories and theory-in-use is of a meaningful level?

To remind you, this whole concern over adaptability stems from this blog’s emphasis to promote federalist theory as a guiding construct by which to study civics.  With this posting, I continue looking at how civics instructional materials can analyze group efforts from the perspective of that group implementing the action that will insure its viability to do those things it was formed to do.  That is, how does a group meet requisite functions?  To date, we have looked at two functions:  producing and adapting.  I am relying on the work of Samuel P. Huntington[3] to identify the functions that a federated group needs to satisfy to be viable and even survive.

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[1]Argyris, C. and Schon, D. A. (1985). Evaluating theories in action. In W. G. Bennis, K. D. Benne, and R. Chin (Eds.), The planning of change, Fourth edition, (pp. 108-117). New York, NY: Holt, Rinehart and Winston.

[2] This quoted material is taken from a posting, The Possibility of Incongruence, March 19,2012.  The posting has been deleted from this blog site, but it can be seen through request.  See the blog site, GravitasArchives.blogspot.com for directions on how to get a copy.

[3] Huntington, S. P.  (1968).  Political order in changing societies.  New Haven, CT:  Yale University Press.

CHANGING TIMES

With the last posting of this blog, I began what will be a series of postings which presents a set of functions that every organization needs to satisfy in order to be a federalist organization or an association.  That posting focused on the function of producing; an organization, be it a business, a family, a church, a social group, or an athletic enterprise, has, to some minimum level, produce the goods, service, and/or environment it was formed to produce.  A car company has to produce cars; a nightclub has to produce an entertaining environment and so on.  Of all the functions, this is probably the most straightforward.  But it is not enough to just produce that thing; an organization has to meet other functions.

Samuel P. Huntington,[1] among many social scientists, developed a list of these functions.  His list is adaptability, complexity, autonomy, and coherence.  As promised, using Huntington’s list, I want to suggest a list of such functions that might be useful to guide an educator in teaching civics and government.  The guidance is geared to steering students’ attention to relevant issues associated with the creation and maintenance of federalist unions – associations of individuals who allow themselves to be federated.  Federated memberships are characterized by a common commitment toward federalist values or moral code.  As I have written before in a previous posting:

The proposed code [of liberated federalism] not only holds a particular value as a trump value, but also presents a hierarchy of values. There are three levels of values: trump value, key instrumental values, and operational values. Here is a list of these values:

•                     Trump Value: Societal welfare (as experienced through societal survival and/or advancement)

•                     Key Instrumental Values: constitutional integrity (liberty), equality, communal democracy, democratic pluralism and diversity, compacted arrangements, critical and transparent deliberation, collective problem-solving, earned trust, loyalty, patriotism (in the case of a national federated union), expertise

•                     Operational Values (partial listing): political engagement, due process, legitimate authority, privacy, universality of human rights, tolerance, non-violence, teamwork, consideration of others, economic sufficiency, security, localism

As can be noted, lower level values are logically derived from higher level values. These values, other than the trump value, are not presented as a definitive set of values, but the code is fairly tied into the trump and instrumental values as central to its theoretical base – federalist theory.

These values are not unique to liberated federalism, but they, as a set, comprise what federalists aspire to keep in the operation of their union with other members of the group and with the outside world.

This posting will now focus on a second function, that of accommodating change – adaptability.  The world changes and all organizations or groups have to meet those changes with modifications in what they do both in terms of internal operations and how they act with others.  This oftentimes means changes in not just actions, but in how members of the group or organization feel.  This can take time, and often the stress which just about always accompanies these changes can be heightened if the internal or external changes occur in a fast pace.  Changes not only vary in terms of a time factor, but also in terms of how intrusive they are.  Both of these factors, time and seriousness, have to be managed if the entity will satisfy the adaptability function.  Probably the most significant example of an issue associated with this function in the recent news has been our changes regarding race relations as illustrated by the events of Ferguson, Missouri this past year.

Here is a list of questions that an educator can use to analyze a political or social situation that addresses the adaptability function:

What are the major prevailing values and biases of the people in a given group?

What communal, regional, national, and/or global events have taken place that promise to affect the group in question?

Has the membership of the group gone through changes in its attitudes, values, and/or biases either among all of its members or among key members?

Has the membership of the group gone through a turnover due to unmet problems or due to generational aging?

Has the need for the group’s existence been satiated or its priority changed so that the concern over its importance has either been heightened or diminished in such a way that the group’s viability has come into question or its ability to perform efficiently has been compromised?

Have the relations between members grown inappropriately estranged or become too close so as to create stress among those members directly affected and/or by others within the group?

Are authority arrangements clear and appropriate given the current challenges of the group?

Have the members of the group effectively changed their skills and knowledge to meet changing demands?

These questions will also be pertinent in the consideration of other functions I will review in a future posting.  For now, let me just state that some level of change is always on-going.  This is ever truer as the society in which the group exists becomes more complex and developed.  It seems that in the post-Cold War era, one of our biggest challenges on the global stage is to deal with societies that seem to be stuck in a traditional, lesser developed mode of being.  I think our problems in the Middle East have a lot to do with this gap between modernism and traditional value orientations.  For example, many of our assumptions that led to our invasion of Iraq have to do with poor adaptability on our part in dealing with traditional mindsets and where strong authoritarian regimes are either being challenged, as in Syria, or overthrown, as in Iraq.  We seemed to think we could impose a modern political polity on a people who were not able or willing to make the necessary accommodations that our policy was calling for.  We have to be concerned not only with one’s own group’s ability to adapt, but also that of others.

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[1] Huntington, S. P.  (1968).  Political order in changing societies.  New Haven, CT:  Yale University Press.

THE NEED TO PRODUCE

On January 14, 2011, I posted “Requisite Functions” on this blog.  It reviewed a model of politics known as the structural-functional model by Gabriel Almond and G. Bingham Powell, Jr.  In a nutshell, the model claims that in order for political systems to deal with stress and lead a healthy existence, it needs to act in such a way that certain functions are met.  They identified five functions:  rule making, rule application, rule adjudication, interest articulation, and interest aggregation.  Since the Almond and Powell model was published, there has been a slew of “function” models, each with its own set of functions and all claiming that it is imperative for systems to meet these requisites and that to the extent that they don’t, they will face stress even to the point that their very existences can come into question.  My take is that these models are useful and the exact list of functions one wants to use is dependent on the aims an analyst or student has in his/her study.  If one is an educator charged with teaching secondary students the nature and workings of our political and governmental realities, is a functional approach helpful?  Does it guide that educator to ask insightful questions that students can use to study their political and governmental world?

Of course, this blog adds another concern:  is there a list of functions that reflects a concern for federalist systems?  Is there a set of questions that has students analyze a group, be it a social group, an organization, an association, or an institution, as to whether that entity encourages and/or expects its membership to federate among themselves and pursue federalist values?  I want to suggest such a list of questions, beginning with this posting and continuing in the postings that follow.  In this effort, I want to use the ideas expressed by Samuel P. Huntington.[1]

Central to Huntington’s concern is how viable political systems are dependent on how well the various systems under their jurisdiction develop into institutions.  Viable political systems and the societies they represent need stable institutions.  Huntington writes: 

Political community in a complex society thus depends upon the strength of the political organizations and procedures in the society. … Institutionalization is the process by which organizations and procedures acquire value and stability.  The level of institutionalization of any political system can be defined by the adaptability, complexity, autonomy, and coherence of its organizations and procedures.[2]

And with this, Huntington offers his own set of functions.  While I will use this list of functions as overall concerns that my list will address, I will change the terminology so that classrooms will find it more adaptable to their needs.

This posting will focus on a function that is not directly identified by Huntington, but is alluded to as he describes the above list of functions, particularly adaptability.  I believe the most basic of all functions is that a social group or organization needs to produce the good, service, or environment it is created to produce.  For example, a government is created for many reasons; among them is to maintain social stability – a society can’t have havoc and chaos breaking out.  Any social/political system has, to some degree, to fulfill those aims and goals that motivated people to form that social entity.  I call this function the producing function.  As with any production, certain activities have to be accomplished.

These activities lead to questions as to whether they are/were done and to what level of viability they are/were done.  These questions can include the following:

Has the entity identified and defined the product it is created to produce?

Has the entity acquired or secured the resources needed to produce the product(s) it was set up to produce?

Is the process of production a viable use of resources?

Does the entity use the resources in a reasonably efficient mode?

Is the process of production effective?

Is the product distributed in a way that meets the aims and goals of the entity?

Are the recipients of the product sufficiently satisfied with the quality, viability, and efficiency of the product?  Do they have a method of evaluating the product and the ability to communicate their judgment of the product to those who are responsible for it and to other interested parties?

Are there in place evaluation protocols over any of the above concerns and ways to communicate the results of these evaluations?

These questions can be used by students to investigate any political organization.  That would include their own schools that, like or not, are political entities.  In the case of public schools, they engage in providing a governmental service and, as such, have to answer the concerns of a constituency:  the community they serve, particularly the parents of the students who attend them.  But here’s another idea:  have students pick one of the formulating presidential campaign organizations that we hear about; for example, Rand Paul’s people.  These organizations’ aim is to elect a particular candidate to the presidency.  That is what they want to produce.  Note:  a teacher need not use all of the above questions and they can be geared to the appropriate level of sophistication that is suitable for the students in question.

In the following postings, I will add additional functions and the questions I associate with each.  The producing function is probably the most basic of these functions and assignments limited to just this function are sufficient to lead students to discover a great deal about a political or governmental entity, be it a political campaign, a part of the government (like their school), or any other politically active entity.

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[1] Huntington, S. P.  (1968).  Political order in changing societies.  New Haven, CT:  Yale University Press.

[2] Ibid., p. 12.

THE VALUE OF A BAG OF ICE

I had occasion to be reminded the other day that I lived through an event that garnered national attention, at least at the time.  I lived in South Florida when Hurricane Andrew hit. We almost lost our roof and the aftermath, dealing with shortages, no electricity, and contending with homeowners’ insurance and a mortgage company, were memorable (nightmarish?) and I can say that I am glad it all ended a long time ago.  No, I am not seeking any recognition or sympathy; a lot of people experience such events – nothing special in the grand scheme of things – but the memory did bring up an issue of justice.

As we experienced the shortages after the storm, price gouging became a factor.  Actually, my wife and I were extremely lucky.  The contractor who ended up working on our home’s repairs literally just knocked on our front door.  He and his crew were from up state and they had recently hit town looking for work and were trying to take advantage of the devastation.  He offered a deal: he would give us a favorable rate and, in exchange, we would let people know about him.  We said that we would, but that we would be completely honest in our account of our arrangement with him and about the quality of the repairs.[1]  And so it was.  But not everyone was so lucky and, as is usually the case, talk around town soon revolved, to some degree, about outlawing gouging.  Actually, my understanding is that Florida does have some laws against gouging.  While I was concerned about what things might cost with shortages, I had taken enough economics courses in college to know that high prices invite high supplies which leads to lower – even lower than initial – prices.  That is the irony policy makers need to account for when contemplating laws or regulations involving price gouging.  But there is another aspect to this.  Michael Sandel[2] comments that price gouging not only hits our pocketbooks, but it also offends our notion of what is right and moral.  Price gouging is probably seen as lacking virtue.  To feel and believe that presupposes a sense for what is virtuous and moral.  And when we demand or, at least, argue for government to step in and restrict the practice, we are asking government to reflect a particular moral stand.  And that latter stand verges on what I wrote about in the last posting:  should the state, the government, promote a particular moral stand; should it foist on us someone’s view of what is right?

What makes capitalism so conducive to a natural rights perspective of governance and politics is that it is practically value free.  Its only claim to a value is to value individuals’ right to determine their own value positions.  And as such, under conditions of shortages, each person is free to determine what value he/she will put on any product or service and that includes things like ice in August in South Florida when hardly anyone has electricity.  But yet, and this feeling increases exponentially when the person is one of these householders, it just seems unjust for some to charge ten or twenty dollars for that bag of ice.  Then, all of our often proclamations for liberty are sorely tested.  It just doesn’t seem right for a neighbor, a fellow citizen, to take advantage of one who is victimized by the forces of nature.

I would argue that it is here that the tension between a federalist view and a natural rights (liberal) view comes into sharp focus.  Being a federalist myself, I have strongly mixed feelings about these opposing views of justice and virtue.  I readily think government – in the non-foisting fashion I described in the last posting – should promote a view of virtue and justice.  This blog has gone into great detail about what that view should be.  But even I and I suspect those who agree with the general tenor of this blog share to a degree ambivalence over this central and foundational disagreement:  to what extent should government promote a particular view of virtue and justice?  I will return to this question.

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[1] Let me add for the benefit of those who find themselves in such a situation, we did check out the contractor.  My wife made many a call.

[2] Sandel, M. J.  (2009).  Justice:  What’s the right thing to do?  New York, NY:  Farrar, Straus, and Giroux.

NO FOISTING GOING ON HERE

Does a republic foist community on a person?  That is, does living in a true republic, as opposed to a liberal polity,[1] a means by which communal arrangements are expected and even insisted upon by government?  Richard C. Sinopoli[2] presents an argument that alludes to a view of republics as just that kind of place.  His approach, I believe, is a bit mischievous.  He begins by claiming that the founding fathers of our republic were not so community minded as recent historical revisionist work makes them out to be.  He quotes Cass R. Sunstein:  “It is no longer possible to see a Lockean consensus in the founding period, or to treat the framers as modern pluralists believing that self-interest is the inevitable motivating force behind political behavior.”[3]  Sinopoli counters this view by citing how much the founders were concerned with the ability of the individual to protect him/herself from the whims of the majority both through the delineation of rights and their much focused concern for the protection of property.  Through this analysis, it seems to become clear that Sinopoli is making his case for liberalism – natural rights perspective[4] – as the preferred general construct by which to view our constitution, governance, and politics.

My argument in this blog has been that the natural rights view enables an anomic populous.  There is a virtual literature of sociological and political research that supports the general description of an American citizenry characterized by self-centered concerns, narcissistic biases, and very low levels of political involvement.  The last national election, for example, was able to attract only about one-third of the electorate to vote.  Sinopoli argues that while the US is a liberal polity, it does engage in a full range of discussions and debates over a host of issues; that liberalism does not by its nature preclude citizens from being so engaged.  But such observations do not pass judgment on how extensive such engagement is or the quality of the discussions.  He admits that liberal polities do not encourage much participation and describes what involvement the citizens partake in is more in the form of interest-group intercourse which is aimed at advancing those interests.

This blog has not argued for a foisted community.  What it has encouraged is a civics curriculum in our schools that holds community as a general goal – more as an ideal than a policy of promotion.  It has stated that this can be done by arranging lessons that have students ponder issues and specific social and political problems in which their underlying tensions are caused or affected by the affront the issues or problems have on federalist/republican values.  Those values are summarized by being of two types:  the value for societal survival and the value of progressing toward those societal goals and aims that democratically determined decisions have identified.  Yes, these same objectives can be pursued in a liberal polity, but are they?

Let’s consider one issue:  climate change.  Here we have a developing problem, one that promises to be quite costly if not addressed.  It is caused by the consumption of the commodities, fossil fuels, central to our economy and the source of enormous wealth for very influential people.  The problem, we are told by scientists, is already causing significant costs to many.  The current winter could very well be a product of climate change.  What have been the costs this year are hard to calculate.  But since a definite determination cannot be attributed to us spewing carbons into the environment and therefore changing our climate, we officially choose, to date, to deny the connection.  We elect public officials who simply bypass the issue by claiming they are not scientists.  The discussion so far has been reflective of liberal approaches:  everyone is merely looking out for his/her immediate interests.  These might be in the form of the price of oil stocks they own, cheap gas for their cars, their jobs.  Few really look at the general effect the conditions are having on the common good.  And this seems to include a common good that might be centered on the survival of our society.  Under a worse-case scenario, climate change can threaten our very survival as a viable society.

Our history as a federal republic has had its cases of oppressive mores, customs, and even laws.  As I often have stated, the liberalization of our national, cultural mode of being has been more good than bad.  But we have at times gone too far.  We don’t have to love everyone, but we would benefit from understanding that in more ways than many of us want to admit, our common fate is more pervasive than our public policies often assume.  We would be well served to view all of our fellow citizens as partners in trying to fulfill the promise of federalist values.  This is enhanced by a general sense of kinship among us – a mutual loyalty that is based on a common fate.

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[1] A liberal polity is one in which community is not seen as an a priori goal.  See footnote # 4.

[2] Sinopoli, R. C.  (1992).  The foundations of American citizenship:  Liberalism, the constitution, and civic virtue.  New York, NY:  Oxford University Press.

[3] Ibid., p. 25.

[4] By liberalism, I am referring in this posting to the political philosophy that promotes individual rights that include the right to determine what course of action one takes in life as long as one does not inhibit the same such right of others.  I am not referring to the general political orientation that is leftist and associated with the positions of the Democratic Party.  As a matter of fact, the liberalism I am writing about is more associated with conservative politics or libertarian political positions and is more readily associated, but exclusively, with the positions of the Republican Party.

KEEP IT IN PERSPECTIVE

Probably at the top of the list of what is currently disturbing has to be the hideous actions of what we call ISIS.  I must say that I never thought I would live to see the day that beheadings and putting people to death by dousing them with gasoline and lighting them up would be out there for me to see.  I have not seen the videos of these acts, but I believe the media when they tell me they are readily available for anyone to see.  How should we approach this topic in the classroom?  Do we bring it up and condemn it or do we avoid mentioning it?  Do we show the videos and run the risk that besides causing some nightmares, they might be alluring to some?  I haven’t heard one way or the other, but I suppose school districts are thinking about whether they should have some sort of policy to police this; if not, they should be.

But beyond these more potentially troubling concerns, how should we discuss ISIS, assuming a teacher is willing to take on the subject?  I think the first thing is to get some perspective.  Because something is outrageous, it does not mean that it threatens our existence or that it is beyond our ability to fix it.  ISIS is an entity that numbers fewer than 100,000 armed insurgents, localized in parts of Iraq.  Apparently, according to some accounts, the departed tyrant Saddam Hussein’s officers are higher ups in this force.  They are a group with big plans, setting up a caliphate and all; they have access to oil reserves and they are in the abduction business, raking in thousands of dollars in ransoms they are able to extract from the victims’ families.  Oh, they access to the Internet and social media that serves to broadcast their propaganda to a worldwide audience.  But all of that does not make them a potent force that can threaten the states around them, much less the US or European nations.  Yes, they apparently can spur some individuals to conduct ghastly attacks such as the one on the office of Charlie Hebdo in Paris.  But this does not rise to a national crisis; it is a crime and developed countries have the wherewithal to address it.  ISIS has no air force, no navy, no allies.  As a matter of fact, if they continue on the same course, they will antagonize enough leaders and regular folks that the victims’ anger will lead to action – as it has already done in terms of Jordan’s response – and cause the eventual demise of ISIS.  I do not see a healthy future for ISIS.

And this leads me to think of the work of a scholar I have written about in this blog:  Francis Fukuyama.  He, back in 1989, proposed that we have witnessed the “end of history.”  The fall of Communism occasioned his pronouncement.  And what he was specifically saying was that with the fall of Communism, liberal-capitalism survived as the default ideology.  Let me quote the April 18, 2014, posting, Grading the End:  “… his claim was based on a Hegelian notion of history marching by the drum of ideological conflicts (thesis vs. antithesis:  old organizing idea vs. new organizing idea).  He saw that, with the fall of communism, our collective experience on the planet was at the point that such an advancement had come to an end.”  The argument is involved and a bit complicated, but for our purposes here it is sufficient to say that because of this development, there is a lack of competing ideas that serve to inspire war between nations.  And sure enough, since the fall of Communism there has been a steep decline in the number of armed conflicts between nations, particularly developed nations.  What we have had are civil disturbances and insurgencies motivated by religious ideologies.  But even here, we are talking about limited numbers, even in the case of ISIS.  Actually, Fukuyama’s argument is holding up quite well.  My only concern today in terms of this argument is our current conflict with Putin over Ukrainian separatists.  But even there, sanctions might do the trick; we will see.  So, if I were teaching about terrorism and ISIS and all those violent images our media is full of – and rightly so – I think I would be well advised to keep all of it in perspective.  ISIS is not a mortal danger to the US and my biggest concern is that any of my students be attracted to the romantic notions of an ideology that glorifies martyrdom.