Published in and edited form in The Conversation.
Martin Wolf has a crisp face-to-camera opinion piece in which he points out that populism in government hasn’t lined up neatly against relative success in keeping populations safe from COVID. Thus in the Anglosphere, Donald’s and Boris’s Governments – have been much more chaotic in tackling COVID than others – such as Canada, New Zealand and Australia (at least till now). Meanwhile populist governments such as those of Hungary have also done relatively well.
“So, the really interesting question” Wolf suggests “turns out to be ‘is a government actually interested in governing?’. As he points out Trump and Bolsonaro in particular are “basically interested in politics as performance”.
They don’t care about government but they don’t really understand what Government is for and they’re indifferent to it. In some ways and in some cases, they’re actually trying to dismantle the state. It’s pretty obvious if that’s what you want to do, you really can’t manage a disease very well. But there are other autocratic and indeed populist politicians who understand that ultimately their claim on power depends on being reasonably effective in dealing with a very serious disease of this kind. … It’s become more likely that the sort of populists who just don’t care about government are going to be disposed of. But, what will replace them is not necessarily a more effective democratic government, it could be just a much more effective dictator actually wants to deliver government that people care about. And that’s what Hungary has shown and, in a very different way, Poland has shown.
I think we can apply Alasdair MacIntyre’s concepts of ‘internal’ and ‘external’ goods to place Wolf’s distinction in a wider context. He explains them with an example in which a child is taught to play chess and rewarded with candy if she wins. The skills required for excellence in chess are ‘internal goods’. They include spatial vision, computational accuracy and competitive intensity. Those goods are ‘internal’ because they emerge organically from the activity. One’s engagement with them creates the circumstances in which the virtues are discovered and pursued. To obtain the internal goods one must accept the reality of the world beyond one’s subjective desires, and the need to submit oneself both to this reality and to the greater mastery of others within the tradition of the practice.