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Next, Bellah takes up Lippman's praise of virtue but wants it based on faith. To this end he quotes the 1986 letter of American Catholic bishops with its proposal of 'a thick, organic connection in our moral understanding of economic, political and spiritual life, centred around the necessity of communal solidarity and realizing the dignity and sacredness of all persons' . For good measure, Bellah adds Niebuhr's notion of responsibility based on trust. As 'members of the universal community of all being', we may not have superior wisdom but 'we can be, as Vaclav Havel defines his role, ambassadors of trust in a fearful world.

So-called liberals in Slovenia explicitly advocate the emancipation of the 'national person' rather than the real person, the individual. Electoral turnout suggests that the rules of the game of the open society have lost their initial appeal rather quickly. Moreover, the nation in the emphatic, tribal rather than the constitutional sense is at times coupled with another deep emotion which is that of religion. The appeal of those who do not like the dissociation of Caesar from God, or vice versa, is by no means confined to the Islamic world.

Both Graham Wallas and Vaclav Havel have made their peace with modernity, but it turns out to be a shallow The Good Society 41 peace because nostalgia for 'the boy who drove the post-ponies' and main streets with 'two bakeries, two sweet-shops, two pubs' is never far away. Walter Lippman may have been wise to be cautious and not tell us of his dreams, but as I pursue three lines of analysis of these images of the good society by critical minds, his own vision begins to look ever more similar. Let me remind you: we have left Utopia and the totalitarian nightmare which it promoted behind, and also the great deception of benevolent gradual collectivism.

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A Textbook Of Marxist Philosophy by Leningrad Institute Of Philosophy


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