Implicitly, then, for Team Rousseau, disorder is understandable when people are oppressed, while order is a nice-to-have, and only attainable if you create the right conditions to draw out people’s natural goodness. In schools, we can only expect pupils to behave if the teacher’s doing it right. And in the public square, we can only expect people not to riot if we abolish systemic oppression.
Applying this model to policing means diverting resources from enforcing order to addressing social issues. San Francisco, for example, voted last year to redirect $120m of funding from policing to community projects, with the aim of eliminating the causes of crime rather than simply punishing criminals.
But there’s always the nagging worry: what do you do with people who persistently refuse to have their natural goodness drawn out? And here, perhaps, we find a clue as to why Team Rousseau tends to skew wealthy: it’s easier to believe people are naturally good if you’ve led a sheltered life.
As a child, Rousseau himself wasn’t allowed to play with other children. And it’s conceivable that more daily rough-and-tumble with his peers might have tempered the rosy view of natural childish virtue presented in Emile. When people who have led sheltered lives apply Team Rousseau beliefs in less rarefied settings, the result isn’t always as salutary as hoped. Even innocent experiments and self-discovery can impact negatively on others — especially where the experiment (innocent or otherwise) is in how far you can push one of your classmates.
For Team Original Sin, Birbalsingh advocates dealing with such schoolyard conflicts by imposing norms of public order: that is, ‘tight behaviour systems’ and ‘high expectations’. For Team Rousseau, though, it’s less clear what to do.
Research suggests that empathy-based ‘restorative justice’ approaches to school discipline yield mixed results at best. And when applied to law and order, Team Rousseau likewise runs aground on the problem of those who refuse to be rehabilitated. In San Francisco, as the focus of law and order has shifted to rehabilitation, incidences of burglary are rocketing — a fact that seems down to a minority of repeat offenders.
What can be done about this, especially where police no longer get involved? One plausible consequence is rising vigilantism. We can’t know definitively what motivated one teenager with an assault rifle to travel to a riot zone; perhaps he really was just attracted to the mayhem, and looking for a reason to join in. Or perhaps he thought he was making a last, heroic stand for order and in defence of those unable to defend themselves.
For when public norms of order collapse, or are undermined in the name of empathy, the only law that remains is that of brute strength. In San Francisco, even previously committed opponents of gun ownership are now responding to the disintegration of public order with talk of buying weapons.
Most of the Rittenhouse culture war boils down to an argument over whether Rittenhouse was the bully, or the one who stands up to bullies. But what this argument ignores is the fate of those who are neither bully nor challenger. The weak, the old, the frightened or otherwise defenceless.
Perhaps the empathetic elites of Team Rousseau are simply secure enough in their leafy suburbs or gated compounds to ignore any unfortunate side-effects of treating order as secondary to freedom. But this raises the troubling possibility that sacrificing public order for empathy and individual freedom is, in practice, less high-minded than a dereliction of care to those that can’t defend themselves.
Worse still, the lesson from Michaela is that at root this isn’t really about scruples at all. It’s about a crippling lack of moral self-confidence. For you can’t set clear rules and form habits unless you have a clear idea of the good — and it’s this vision of the good that is the true missing piece.
Team Rousseau insists that human goodness is natural rather than ordered and enforced, and this in turn affords its believers the right to withhold judgement, and avoid making clear statements about the good. In practice, then, this amounts to an elite right — a duty, in fact — to shirk the central responsibility of elites since time immemorial: moral leadership.
And in the absence of clear moral leadership, the alarming prospect is that instead we’ll witness a proliferation of Rittenhouses: self-appointed individual guardians of a public order abandoned by the elites whose responsibility it is to uphold.
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