‘EMANCIPATIONISM’: AN ATTEMPT TO SYNTHESIZE
NEO-REPUBLICAN AND SOCIALIST THOUGHT
“EMANCIPACIONISMO”: UMA TENTATIVA DE SÍNTESE DO
PENSAMENTO NEOREPUBLICANO E SOCIALISTA
Robert Donoghue
rd627@bath.ac.uk
Abstract. The republican revival of recent decades, spearheaded by thinkers like
Philip Pettit and Quentin Skinner, has brought forth many interesting questions.
This article takes up one such inquiry: what is the relationship between neorepublicanism and socialism? On the one hand, there appears to be a number of
striking similarities between these social philosophies, such as their shared
principal commitment to the liberation of people. On the other hand, however, a
number of philosophers have questioned whether an allyship between them is
theoretically sound. In what follows is an attempt to fuse these philosophies into a
singular project under the heading of ‘emancipationism’. In so doing, it will be
shown that not only are neo-republicanism and socialism mutually compatible,
they are, in fact, incomplete without one another. Each of these traditions focuses
on the eradication of a particular evil. Whereas neo-republicanism tends to
highlight the problem of domination, the socialist tradition emphasizes the need to
abolish exploitation. Thus, it will be shown that by conjoining the core
commitments of these social philosophies, and the language both traditions employ
when condemning domination and exploitation respectively, a stronger theory of
freedom and justice emerges.
Keywords: socialism; neo-republicanism; domination; exploitation; freedom;
emancipation.
Sumário. O revivalismo republicano das últimas décadas, liderado por
pensadores como Philip Pettit e Quentin Skinner, fez despontar várias questões
interessantes. Este artigo debruça-se sobre uma delas: qual é a relação entre
neorepublicanismo e socialismo? Por um lado, parece existir um conjunto de
semelhanças entre estas filosofias sociais, incluindo o seu compromisso partilhado
em relação à libertação das pessoas. Por outro lado, contudo, vários filósofos têm
vindo a questionar se uma aliança entre as duas é teoricamente sustentável. O que
agora se segue é uma tentativa de fundir estas filosofias num único projecto sob a
designação de “emancipacionismo”. Ao fazê-lo, demonstrar-se-á que não só o
neorepublicanismo e o socialismo são compatíveis, como até permaneceriam
incompletos se tomados isoladamente. Cada uma destas tradições tem como foco a
PhD Candidate, Department of Social and Policy Sciences, University of Bath, United Kingdom
Ethics, Politics & Society
erradicação de um mal específico. Enquanto o neorepublicanismo tende a ressaltar
o problema da dominação, a tradição socialista coloca o enfoque na necessidade de
abolir a exploração. Assim, demonstrar-se-á que, ao conjugar os compromissos
nucleares destas filosofias sociais e a linguagem que ambas as tradições empregam
ao condenarem, respectivamente, a dominação e a exploração, emerge uma teoria
da liberdade mais robusta.
Palavras-chave: socialismo; neorepublicanismo; dominação; exploração;
liberdade; emancipação.
0. Introduction
Neo-republicanism and socialism, as social philosophies that advance
normative principles for the regulation of social life, appear to have a great deal
in common both historically and conceptually (Gaus, 2015). First, they share a
core aspiration to extend the promise of effective freedom to all members of
society (Lovett & Pettit, 2009; Robin, 2018). Second, they claim that a more
universal enjoyment of freedom is achieved via the eradication of particular evils:
primarily domination and exploitation, respectively (Cohen, 1995; Pettit, 2014).
Third, both traditions believe that social life should largely be organized and
regulated according to determinations made by democratic institutions (Breen,
2017; Pettit, 1997; Wolff, 2012). These large areas of overlap raise an important
question: what is the nature of the relationship between these social
philosophies? In what follows, I attempt to present a cursory approach for
thinking about how these philosophies might be fused together—a fusion that I
will henceforth refer to ‘emancipationism’ as opposed to ‘neo-republican
socialism’ or ‘socialist neo-republicanism’.
In brief, the decision to introduce a new label—i.e. emancipationism—is
predicated on two considerations. The first is an interest in avoiding the
superficial issue of prioritizing one philosophy as more central, which ostensibly
occurs with ‘neo-republican socialism’ or ‘socialist neo-republicanism’. In fact,
other theorists and historians have used both terms which arguably introduces
needless confusion about whether they are writing about different projects (Moss,
1993; O’Shea, 2019). The second, more substantive reason being that neorepublicanism and socialism both uphold a theory of freedom that is fruitfully
encapsulated by the word ‘emancipation’. Ikpenwa's (2011, p. 86) introduction to
the concept of emancipation notes that, “The Brockhaus Enzyklopädie describes
emancipation as the deliverance from a form of dependence, deprivation of right
74
Robert Donoghue – ‘Emancipationism’
or oppression… [And,] Il Nuovo Etimologico: Deli-Dizionario Etimologico della
Lingua Italiana adds that emancipation means to set oneself free or render
oneself from something: for example, to emancipate oneself from economic
dependence.” In what follows, it will become evident how socialism and neorepublicanism conceptualize freedom and social justice in this spirit. In short,
these traditions advocate for a civic-based conception of liberty and justice that
prioritizes effective escape from relationships of dependency, for such relations
result in social ills like ‘subjection to the arbitrary power of another’ and the
‘expropriation of surplus value’. In other words, the freedom and justice sought
by these traditions is importantly opposed to the theory of natural liberty that
emphasizes pre-social institutions like natural property rights (Lovett, 2017;
Pettit, 2014, pp. 22–27). Put another way, neo-republicans and socialists are
united in connecting freedom with (legislative) processes that free people from
the control of others, as opposed to a liberal emphasis on the maintenance and
protection of non-conventional rights (Friedman, 2015).1
So, what then is the relation between these philosophies? One narrative to
have emerged is that neo-republicanism offers a timely substitute for the
historically ‘discredited’ or ‘battered’ project of socialism. McIvor (2009, p. 253)
argues that republican, “ideas have proved particularly attractive to a left that is
struggling to redefine its project after the collapse of state socialism and the
declining appeal of a top-down, bureaucratic corporatism and welfarism.” In
other words, not only did the collapse of the Soviet Union pose concerns for the
viability of socialism, the economic problems that arose in the West during the
late 1970s (notably, stagflation) challenged even the more mild socialist reforms.
Habermas (1986) remarked that these empirical ‘failures’ have condemned the
global Left to the indeterminate throes of a ‘new obscurity’—the melancholy
condition of not knowing how to best resist capitalism. The ‘socialist Left’, in the
words of Wolin (2010, para. 7), faces an ‘ideological-political impasse’ because,
“the traditional left-wing solutions were noble yet flawed; and we remain
uncertain in what ways or directions they need to be supplemented.” In such a
An account of the underlying ethics and political consequences of the libertarian natural-rights focus is helpfully outlined
in: Mark D. Friedman, Libertarian Philosophy in the Real World: The Politics of Natural Rights (Bloomsbury Publishing,
2015).
1
75
Ethics, Politics & Society
turbulent climate, it is no surprise to see some suggest that, “Republican ideas
seem to promise a route back to the values of freedom and democracy that the
twentieth-century left seemed too often to lose touch with, at the same time as
offering a viable and sophisticated defense of political activism and social
commitment that could prove newly resonant for contemporary audiences”
(McIvor, 2009, p. 253) Therefore, could it be, as some theorists have dared to ask,
that republicanism ‘is the left’s [new] big idea?’ (White, 2007).
A second narrative to have emerged, although one that is less explicitly
stated, is that these philosophies are mutually incompatible. Indeed, some have
argued that Pettit-style neo-republicanism is hardly separable from the high
liberal tradition from which it is supposedly distinct – which, if true, casts serious
doubt on neo-republicanism as some sort of ally to socialism. Larmore (2001, p.
235), for instance, finds fault in the “opposition [Pettit] sets up between the
republican conception of freedom and the modern liberal tradition.” According
to Larmore, Pettit is ultimately, “obliged to appeal to recognizably liberal
principles in order to define the precise content of his republican conception of
freedom” (p. 235). The consequence of this being that neo-republicanism
“belongs to the very liberal tradition that he imagines he has transcended” (p.
235). Patten (1996, p. 25) has also suggested the possibility that, “there is no
interesting disagreement between liberals and republicans.” It all depends on
whether neo-republicanism recommends, “the appeasement of injustices, or by
favouring a non-liberal form of patriotism,” it might be sufficiently different, and
a philosophy that liberals should reject (p. 44). However, Patten claims that, “in
so far is it agrees with liberalism about these issues, and thereby gains in
plausibility, it ceases to offer a distinct alternative to the liberal view of citizenship
and civic virtue and ends up attacking a strawman” (p. 44). The potential
incompatibility of the neo-republican project with a socialist vision is perhaps
more evident when developing specific policy proposals, such as workplace
regulation (Bogg, 2017).
Finally, a third narrative posits that these philosophies are naturally suited
to one another and can be synthesized in a meaningful way. However, those
advancing this perspective stress that the suitability of socialism and
republicanism is contingent on a more ‘radical interpretation’ of the republican
76
Robert Donoghue – ‘Emancipationism’
tradition. As Thompson (2019, pp. 6–7) puts it, republican ideas, “about
dependence, domination, self-government and the common good can be aimed
at the economic power of elites and a more thorough penetration of democracy
beyond the polity itself and into the other spheres of society, namely the economy
itself.” In other words, ‘socialist republicanism’ is centered around the notion that
the, “republican demand for the abolition of endemic domination cannot be met
without a radical transformation of our economic life” —a transformation that
(O’Shea, 2019) identifies as the implementation of ‘a socialist programme’. In
sum, proponents of ‘radical’ or ‘socialist’ republicanism contend that any serious
effort to institutionalize freedom (as non-domination) must go beyond
traditionally ‘conservative’ prescriptions—i.e. ‘support for private property’ or
‘market-based solutions to domination’—championed by civic- or neorepublicans (O’Shea, 2019, p. 3). Indeed, a much more ambitious program of
political economy would be required to successfully realize a society sufficiently
emancipated from domination. In the words of White (2011, p. 575) it is almost
certain that, “republicanism is incompatible with any form of laissez-faire or
strongly ‘neo-liberal’ form of capitalism.” And furthermore, “republicanism…
arguably points us beyond the varieties of ‘welfare state capitalism” and towards,
“some kind of social democratic economic system” (p. 575).
In what follows, I attempt to contribute to the development of the third
narrative, but in a markedly different fashion from extant ‘radical republican’ or
‘socialist republican’ projects. That is, instead of suggesting that ‘x interpretation
of republicanism embodies or demands socialist principles’ or that ‘y
interpretation of socialism captures republican principles’, the aim of this article
is to sketch out a new vision for the synthesis of these social philosophies under
the aforementioned heading of ‘emancipationism’. As will be subsequently
explored, neo-republicanism and socialism employ unique entry points in their
analysis of social life (the master-slave relationship and the employer-employee
relationship), and therefore articulate importantly distinct social evils
(domination and exploitation) that ought to be abolished. This ultimately means
that these traditions are steeped in the advancement of different principles for
the regulation of social life (non-domination and non-exploitation). In what
follows, it will be argued that the specific motivations inherent to neorepublicanism and socialism result in each tradition being blind to key insights
77
Ethics, Politics & Society
that the other brings forth. Thus, the idea behind an emancipationist social
philosophy is the recognition that core principles of socialism and neorepublicanism are improved by a fusion into one overarching principle (herein
abbreviated to the ‘ERD’ which stands for ‘eliminating relationships of
dependency that can give rise to domination and exploitation’). Ultimately, it is
this unified, synthesized principle that will serve as the foundation for an
‘emancipationist’ theory of freedom (and justice).
1. The master-slave relationship and the evil of domination
Neo-republicanism and socialism exhibit a key theoretical strength and
similarity: namely, both of these social philosophies employ a ‘sociological
imagination’ in prioritizing the role particular social relationships play in shaping
individual/collective experience(s) (Mills, 2000). That is, in their normative and
descriptive analyses of the social order, these traditions underscore the existence
of certain types of social relations and explicate how these relationships harmfully
condition or mediate the life-world of individuals (and groups/classes). Put
another way, the claims advanced within neo-republican and socialist theory are
importantly structured around specific ‘ideal’ (in the Weberian sense)
relationships that serve as ‘entry points’ into their analysis of the social world.
Wolff and Resnick (2012) explain that,
All theories of society confront a complex social totality: a multidimensional mass of
diversity. Every theory has to begin somewhere with some selected aspects of or part
of society… Every theory makes its particular sense (knowledge, understanding,
truth) of society from (and partly depending on) the perspective of its particular
entry point. (p. 151)
The subsequent analysis should make evident that whilst the entry points
for socialism and neo-republicanism differ in content, they overlap in form—and
this overlap presents a key opening for the possibility of synthesizing these two
traditions. With respect to form, neo-republicanism and socialism are both
principally concerned with the significance that certain kinds of social
relationships have on individual freedom and justice. However, in terms of
content, neo-republicanism draws heavily on the master-slave relationship,
whereas socialism is generally predicated on the propertied-propertyless
relationship. Thus, whilst these social philosophies are unified in their structural
78
Robert Donoghue – ‘Emancipationism’
orientation—as opposed to other traditions inspired by methodological and
substantive individualism such as liberalism and libertarianism—they are
attentive to the harms associated with different types of relations (Spicker, 2013).
The idea of emancipationism, in part, involves the suggestion that what both
unites neo-republicanism and socialism—i.e. a shared commitment to a
relational analysis – and what differentiates them—i.e. a focus on different
relationship types—is what ultimately makes these two social philosophies
suitably compatible. In other words, a shared commitment to abolishing
freedom-endangering relationships implies that the theoretical grounding of
these traditions is non-conflicting; yet, their respective focus on distinct types of
relations insinuates each tradition can learn from the other. Let us first explore
the foundational entry point in neo-republican thought, and then subsequently
explore the entry point employed in the socialist tradition.
Recent histories of Ancient Rome have argued that the fundamental entry
point for Roman republicanism is the relationship between master (dominus)
and slave (servus). Connolly (2017, pp. 27-28), explains that Roman writers,
“conceived of the freedom of the citizen” by their “capacity to live not in potestate
domini, not ‘in the power of a master’”—a condition epitomized by plight of the
slave. Pettit (2014, p. 3) echoes this point, noting that, “… the Romans, who were
familiar with the institution whereby a master of dominus held power of his
slave… argued that to live in postetate domini, in the power of a master, was
enough in itself to make you unfree.” In short, the freedom of the Roman citizen
is understood, on a fundamental level, in opposition to the social position of the
slave. The status of citizen is regarded by republican writers as the embodiment
of freedom itself for the very reason that it guaranteed protection against the
misfortunate aspects of a slavish existence (Wirszubski, 1968). Conolly (2017, p.
28) therefore indicates that this concept of ‘living without a master’ functions as
one of the “axial Roman ideas.” At the core of neo-republicanism—the
contemporary project spearheaded by figures like Quentin Skinner and Philip
Pettit to revive and recover the insights of Roman republican thought, including
the contributions of neo-Roman thinkers of Renaissance Italy through the
American Revolution (Laborde, 2013) —is the aim of elucidating and further
developing what this axial Roman idea of ‘living not in protestate domini’ means
for the promotion of goods like freedom and social justice. Thus, the most
79
Ethics, Politics & Society
pernicious relationship known to human civilization, the master-slave relation,
constitutes the central entry point by which neo-republicanism begins to
construct a normative philosophy for the regulation of social life.
Neo-republicanism therefore holds as a ‘first principle’ that the condition of
the slave—or to live a slavish existence—constitutes the ‘archetype’ of unfreedom.
Although it isn’t explicitly stated as a ‘first principle’ in the works of leading neorepublican theorists, it is, in fact, the (social) mechanics and implications of this
master-slave relationship that functions as the foundation upon which the neorepublican theoretical system is built. What, exactly, makes living in potestate
domini so profoundly and uniquely objectionable? Simply, the slave is
archetypically unfree because (s)she is completely subject to the arbitrary
whim(s) of a master—she is, to use the favored neo-republican term, a victim of
domination. Another way of describing the slave’s condition is that she is
‘dependent upon an arbitrary social power.’ This second description discloses
that the recipe for a slavish existence—according to neo-republican thought—is
comprised of two component parts: dependency and arbitrary power. With
respect to the first ingredient, it is clear that the details of the slave’s existence are
wholly dependent upon the dictates of her master. For every question that could
be asked about her present and future condition—will she be fed, how will she
spend her time, what work will be assigned to her, etc.—the answer will always
be, ‘it depends on what her master decides’. The second ingredient of domination
is that the master’s power can be exercised in an arbitrary manner. That is, the
master’s private whims (can) inform his answers to all of those questions that
shape the slave’s existence. He could, for instance, decide that his slave is to work
eight hours a day, and then on a whim increase her workload to twelve-hour days.
The terribleness of this relationship for the slave is manifestly apparent.
Each and every day she confronts a reality entirely cooked up by the private
whims of her master. It should be emphasized that the state of uncertainty is an
integral part of her domination because it points to a key distinction in neorepublican thought between ‘domination’ and ‘interference’. Neo-republicans
take great care to emphasize that the slave’s unfreedom (or domination) is
fundamentally the result of her being at the mercy of an arbitrary power (i.e. her
master)—not that the slave experiences coercive interference. This stands in
80
Robert Donoghue – ‘Emancipationism’
distinction to the liberal tradition that condemns interference simpliciter as the
source of unfreedom. Beginning with thinkers like Hobbes and Grotius, and
continued in the works of Locke and other liberal reformers, freedom is argued
to be a condition associated with the preservation and maintenance of natural
rights (E. F. Paul, Miller, & Paul, 2005, p. xiii). According to this view, people
should be ‘free’ to do as they please, so long as their actions do not violate the
freedom (i.e. natural rights) of others. Accordingly, the antithesis of liberty
becomes (forceful) coercion, as one’s rights can only actually be violated through
an act of physical violence. Individuals are therefore made unfree, according to
the liberal view, when others (threaten to) employ force so as to (a) make an
individual do something they would prefer not to or (b) prevent them from
pursuing an objective the wish to execute.2
Neo-republicanism rejects the view that freedom is compromised by
instances of forceful interference. Instead, unfreedom is demarcated by a social
status, namely, being dependent on a power that can arbitrarily interfere in one’s
choices. This exact point is vividly demonstrated in republican literature via the
employment of an oft-cited and simple, but formative thought experiment.
Imagine slaves (a) and (b) have markedly different experiences in their servitude
of a master. (A) has a relatively hands-off master that grants her considerable free
reign from day to day; whereas (b) has a highly controlling dominus that
frequently uses the whip to instill fear and compliance. Can we say that because
(a)’s master is less commanding on the average day, (a) is freer than (b)? Should
the liberal be right in equating unfreedom with instances of forceful interference,
then, it would stand to reason that the slave of a more benign master, (a), is freer
than the slave of a more punitive master, (b). But clearly there must be something
wrong with that view. As Lovett (2017, para. 10) poignantly remarks: “Some find
this conclusion deeply counterintuitive: if there is anything to the idea of political
liberty, one might think, surely it cannot be found in the condition of slavery!”
What the liberal fails to recognize is that both slaves occupy a relationship
in which they are completely and utterly at the mercy of another agent’s arbitrary
Natural rights libertarians maintain that only physical aggression constitutes coercion. Rothbard devotes an entire
chapter in Ethics of Liberty to critiquing Hayek for suggesting that coercion could include soft manipulation, such as
employers using their power to fire employees as a means of altering an employee’s behavior. See: Murray N. Rothbard,
The Ethics of Liberty (NYU Press, 2015), 219-230.
2
81
Ethics, Politics & Society
whims. Of course, there is no denying that (a) is luckier to be living a less painful
life. However, (a) also knows that she could end up in the same position as (b) at
any moment—and this a crucial horror of her existence as a slave. Her master
might be lenient today, but that doesn’t necessarily mean he will be tomorrow.
Furthermore, (a) might know that if she attempts to do something that would
upset her master, punishment might quickly follow. Therefore, every day she
censors her own behavior from trying to do that thing. Thus, she can prevent
physical aggression from her master, but only because she is actively restricting
her own freedom by means of self-censorship. Conversely, we could image the
possibility that (a)’s master is actually disposed towards using the whip to instill
fear and compliance, but (a) knows that if she engages in certain behavior, the
master will be less likely to act on that disposition. Thus, each day she might be
forced to do something she would prefer not to – gravel, flatter, kowtow, etc.—in
order to avoid potential violence. (A)’s condition of living in uncertainty, having
to self-censor her actions, and engage in non-preferred behaviors is the result of
living in a state of dependence on an arbitrary power—and this ultimately makes
her unfree and the subject of domination. Pettit (1997) helpfully summarizes this
point in the following manner:
The opposition between slavery or servitude on the one hand and freedom on the
other is probably the single most characteristic feature of the long rhetoric of liberty
to which the experience of the Roman republic gave rise. It is significant, because
slavery is essentially characterized by domination, not by actual interference: even if
the slave’s master proves to be entirely benign and permissive, he or she continues
to dominate the slave. Contrasting liberty with slavery is a sure sign of taking liberty
to consist in non-domination rather than in non-interference. (p. 32)
We conclude this section by again reiterating that it is the existence of
relationships wherein one party is sufficiently dependent on the other that poses
a threat to individual liberty and constitutes a relation of ‘domination’.
Dependence on an arbitrary power, not the presence of mere coercion, is what
spells unfreedom (as domination).3
This language, ‘freedom as the absence of dependence on an arbitrary power’, is how Quentin Skinner frames his neorepublican interpretation of classical republicanism. See: Quentin Skinner, “Freedom as the Absence of Arbitrary Power,”
in Republicanism and Political Theory, ed. Cecile Laborde and John Maynor (John Wiley & Sons, 2009).
3
82
Robert Donoghue – ‘Emancipationism’
2. The propertied-propertyless relationship and the evil of
exploitation
To conceptualize socialism as a ‘social philosophy’ is to potentially invite
controversy. Socialism is no simple ‘ism’. To some, it is an ideology, to others it is
an economic project or theory, and to still others it is an historical movement. On
what grounds then is it appropriate to reduce socialism to just one of its many
multidimensional faces? As Wolff (2020, p. 14) appropriately emphasizes,
‘anyone referring to the socialist position… is making a major mistake.’ The view
taken here is that speaking of socialism as a social philosophy in no way implies
that it is not all of those other things. Instead, all that is being suggested is that
socialism embodies, at least in part, an analysis of ‘principles for the regulation
of social life.’ In so far as socialism can be said to be a force that deals with the
question of how social life should be regulated, it can be appropriately considered
as belonging to the domain of social philosophy—even if it is many other things
as well. Moreover, it is difficult to see how socialism can be a social movement or
an economic vision without also upholding ideas about how social life ought to be
organized.
In this article, we take the principle of non-exploitation to be the animating
impetus that ultimately grounds the myriad expressions of ‘socialism’. In other
words, socialism functions as a social philosophy by upholding the normative
prescription that social life should be regulated so as to eradicate exploitation—
an injustice inherent to the capitalist economic mode of production. Arguably,
this poses another point of controversy: there are social theorists who may point
to other animating principles as grounding the socialist project—such as
institutionalizing radical egalitarianism or a communal ideal freedom, for
instance (Cohen, 2009; Connolly, 1977). But, to repeat our earlier point, in taking
non-exploitation as a centrally defining socialist commitment does not inherently
deny the existence of alternative objectives that others may associate with
socialism. Instead, it merely proposes that socialism, in various forms, can be
(and often is) predicated on the non-exploitation principle, so we will conceive of
socialism as such herein.
Just as with our exploration of neo-republicanism, we begin with the entry
point of socialist theory: namely, the propertied-propertyless relationship.
83
Ethics, Politics & Society
Socialists have long maintained that wherever the privatization of resources and
assets occurs, including the means of production, injustices will abound. It should
be fairly obvious that when one group obtains private ownership over resources
that are necessary for social reproduction—i.e. water, land, minerals, tools, etc.—
and consequently another group is deprived of access to those resources, the
latter group becomes inherently and profoundly dependent on the former group,
even to the point of maintaining survival itself. Widerquist (2006) elaborates that
in contemporary capitalist economies:
When a person without property appears on the scene, everything with any material
value is already owned either by the state or by an identifiable group of private
individuals. She has nothing of her own. This fact might not give any one member of
the ownership group any great personal power, but it gives the propertyless a distinct
lack of power over their own lives. The propertyless worker does not face the choice
of whether or not to interact with the class that controls property. Her freedom is
limited to the choice of which one to serve. (p.19)
The propertyless members of society, as Widerquist (2006) notes, have no
option but to accept some sort of arrangement with the property-owning class
that will ultimately grant the propertyless access to those resources required for
their continued existence. Bargaining theory tells us, quite plainly, that the
propertyless class is in an inferior bargaining position when seeking to negotiate
a mutually acceptable arrangement with the propertied class. The determinants
of bargaining outcomes favor the property-owning class immensely: they can
negotiate with greater patience, with less associated risk of breakdown, they have
asymmetric information, they have greater outside options (due to their being
more potential employees than employers), and so on (Muthoo, 2000). The
preferable bargaining position of the propertied class thus allows them to
negotiate favorable conditions for themselves, and ultimately extract surplus
value produced by the propertyless members of society. From this initial division
of
the
propertied-propertyless
relationship
spawn
numerous
iterative
relationships that are defined by exploitation.
One such example is the employer/employee relationship. Just as Roman
republican writers living in a slave society developed a thorough analysis of the
master-slave relationship, theorists living in 19th century capitalist Europe began
to closely inspect the employee-employer relationship burgeoning in industrial
centers. The scientific socialists, most notably Marx and Engels, systematically
interrogated how the capitalist system organizes economic production and their
84
Robert Donoghue – ‘Emancipationism’
findings came to be foundational for the development of contemporary socialism.
Marx’s magnum opus, Capital, “defined a fundamental injustice—exploitation—
located in capitalism’s core employer/employee relationship” (Wolff, 2020, p.11).
In this historic work, he demonstrated that the logics of the capitalist production
site necessitate that the value of workers’ wages is less than the value they produce
for the capitalist who employs them—otherwise the capitalist has no reason to
offer employment in the first place. The capitalist production process, Marx
argues, is comprised of two inputs. First is the value added by, “laborers in
production—those whose brains and muscles directly converted raw materials
and means of production into finished products” (Wolff, 2017, p. 33). Second is
the, “values embodied in the raw materials and means of production used up in
production” (p. 33). Ultimately, then, “the ‘value added’ by the direct laborers
plus the value of used-up means of production equaled the value of the output”
(p. 33). From this elegantly simple formula, Marx articulates how labour is
exploited by the capitalist:
For Marx and his value theory, the value of the capitalist product is simply the
addition of two components. The first is the value carried over to—embodied in—the
finished product from the used-up portion of the raw materials, tools and equipment.
In effect, production relocated the values of the used-up means of production into
the product. The second component is the value added by living labor as it worked,
transforming raw materials by means of tools and equipment. Exploitation exists in
capitalism, Marx showed, because the value added by direct laborers in their labor
activity during production generally exceeds the value paid to the direct laborers
for performing that labor activity [emphasis added]. (Wolf, 2017, p. 33)
In short, profits (can) reflect extracted surplus value from underpaying
labour. The reason that labour submits to an exploitative employment contract is
because they have no alternative option to guarantee their survival. People
require access to the means of production in order to make the goods and services
that sustain life. If those means are privately owned by a capitalist class, then
labour is forced to accept the best possible contract they can obtain—which, as we
have already noted, will always contain an element of surplus extraction by the
capitalist employer. Thus, in pursuit of ending the evil of exploitation by surplusappropriation, socialism came to embody the call for “replacing the
employer/employee relationship with an alternative production organization in
which employees functioned democratically as their own employer” (Wolff, 2020,
p. 23).
85
Ethics, Politics & Society
The employer-employee relationship, however, is just one modality of
exploitation found in a capitalist society. That is, exploitation in capitalist systems
is not an injustice exclusive to the workplace. The landlord-renter relationship is
another species of the propertied-propertyless genus—one chastised even by
political economists now viewed as the earliest celebrators of capitalism. 4 The
payment of land rent to landowners is, pure and simple, a mode of wealth
extraction made possible by virtue of mere ownership itself. Simply, those who
enjoy a legal title over a given plot of land can charge rent for others to live or
work on that land. On top of that, the yearly rental value of land usually increases
from year to year due to rising locational value resulting from surrounding
productive activity (Murphy, 2018). These rental payments by the renter
constitute a form of unearned income enjoyed by the landowner. They are
‘unearned’ because there is no corresponding cost of production for ‘providing
land’. That is, the landowner didn’t have to do anything productive to acquire that
income. Instead, they could leverage their ownership of that asset, which means
they enjoy a payment for the non-productive activity of owning something. The
landowner thus appropriates some share of the surplus produced by the (usually)
laboring renter. In short, “the unearned income of the [landowner] depends on
producers producing a surplus over and above what they [the renter] consume
themselves” (Andrew, 2015, p. 51).
We could point to numerous other relations of exploitation— ‘species’ of the
propertied-propertyless ‘genus’—within our current capitalist economy beyond
the employer-employee and landlord-renter relationships: creditors-debtors,
monopolies-consumers,
digital
labour
platforms-taskers,
governments-
taxpayers, and so on.5 Due to a lack of space, we cannot consider each of them
individually here. The important point to be stressed is that an economic system
with structures of ownership that divide people into a propertied class and a
dependent propertyless class will result in the proliferation of relationships where
the former exploit the latter.
Adam Smith famously remarked that, “landlords love to reap where they have never sowed.” See: Mark Skousen, The
Big Three in Economics: Adam Smith, Karl Marx, and John Maynard Keynes, 2nd ed. (London: Routledge, 2015), 58.
5 For a wide-ranging exploration of the many possible ways unproductive wealth extraction takes place, see: Guy Standing,
The Corruption of Capitalism: Why Rentiers Thrive and Work Does Not Pay (London: Biteback Publishing, 2017).
4
86
Robert Donoghue – ‘Emancipationism’
3. Eliminating relationships of dependency (ERD)
We are now in a position to begin apprehending the compatibility of neorepublicanism and socialism and to understand how fusing them together results
in a grander social philosophy. In terms of their compatibility, we have seen that
these traditions are unified not only in that they both utilize types of relationships
as entry points in developing social principles for the regulation of social life.
Beyond that, both of these traditions identify relationships marred by
dependency as a necessary social structure for the evils of domination and
exploitation to manifest. The neo-republican theory of domination, developed
from a close analysis of the master-slave relationship, identifies that the
conjunction of (a) the slave’s total dependence on her master and (b) the master’s
capacity to exercise his power in an arbitrary manner, is what makes the slave’s
existence an archetype of domination and unfreedom. The socialist theory of
exploitation, predicated on the propertied-propertyless relationship similarly
demonstrates that the capitalist institution of private property makes nonproperty-owners dependent on the property owners for their survival, which
allows the latter to extract surplus value in exchange for permitting the former
access to their property.
That both neo-republicanism and socialism identify relationships which
generate dependency as intrinsic to domination and exploitation, respectively,
implies that any theoretical project which tries to bring these traditions together
must, at its core, emphasize the potential harms of dependency in social relations.
In other words, the emancipationist vision must give central priority to the reality
that relationships of dependency function as the springboard for both the social
evils of domination and exploitation to arise. From this critical observation about
dependency, paired with the specific accounts of domination and exploitation
identified by neo-republicanism and socialism, a formative principle for
emancipationism comes into view: (justice or freedom requires) eliminating
relationships of dependency that can give rise to domination and exploitation.
This principle achieves two critical objectives: (1) it captures core aspirations of
non-domination and non-exploitation at the heart of neo-republicanism and
socialism, and (2) it concurrently denotes that the path to realizing those aims
lies in the transformation of social relationships characterized by dependency.
87
Ethics, Politics & Society
To be sure, there is arguably much to be gained by developing a singular
guiding principle for a theory of emancipationism. Pettit has often and accurately
noted that an importantly beneficial feature of the neo-republican project is that
it all stands upon one, over-arching principle: to promote freedom as nondomination (Pettit, 2014). Indeed, this is an alluring theoretical feature as
evidenced by the surprising success of other social philosophies in the public
sphere. Wolff (1991, p.1), whilst discussing the classic ‘philosophical battle’
between Robert Nozick and John Rawls, noted that “Nozick has won few
followers among academic political philosophers. Nevertheless, in practical
political terms we have… seen a [societal] move away from left-wing welfarism
defended by Rawls. It is Nozick who seems closer to the political spirit of the
present age.” To be sure, a great deal of libertarianism’s political success—in the
‘real world’—is arguably due to the simplicity of its theoretical structure: namely,
the positing of natural rights and the consequent correlative duties—what Nozick
means by ‘side constraints—that external social actors have to respect those rights
(Nozick, 2013, pp. 28–34). In fact, in a pursuit of maximum simplicity, some
thinkers go so far as proclaim that from one ‘fundamental rule’ it is possible to
“deduce the entire corpus of libertarian theory” (Rothbard, 2000, p. 116). Whilst
many have rightly criticized this framing of libertarianism, there is much to
admire about the effort to simplify libertarian thought by funneling the complex
array of principles into an all-encompassing ‘maxim’—and the success it has
brought (Zwolinski, 2016). Thus, a formulation of emancipationism that is
predicated primarily on the acceptance of a singular, guiding declaration seems
compelling. We therefore propose that emancipationism be anchored by the
objective of ‘eliminating relationships of dependency that can give rise to
domination or exploitation’, or the ‘ERD’ principle for short.
Having now sketched out an emancipationist framework, anchored by the
ERD principle, we can now begin to explore how the synthesis of neorepublicanism and socialism importantly addresses the respective weaknesses of
these philosophies on their own—or put another way, how neo-republicanism
and socialism can learn from one another. This is achieved by considering the
social dynamics and implications of two hypotheticals: the benign capitalist
employer and the dominating worker self-directed enterprise. These cases
demonstrate that it is possible for there to exist a relationship of dependency that
88
Robert Donoghue – ‘Emancipationism’
can be non-dominating but exploitative, and conversely, a relationship of
dependency can be dominating but non-exploitative. In short, the possibility of a
non-dominating relationship that is exploitative suggests neo-republicanism
would benefit from exposure to the socialist critique of capitalist production, and
alternatively, the possibility of a dominating relationship that is non-exploitative
suggests that socialism would benefit from a neo-republican understanding of
arbitrary power.
Furthermore, our consideration of these hypotheticals also reveals what
neo-republicanism and socialism, in more concrete terms, view as necessary to
actually realize the eradication of the evils of domination and exploitation. Recall
that the ERD calls for the ‘eradication of relationships of dependency that give
rise to domination and exploitation’. This raises the all-important question of
how that is to be achieved. Fortunately, the neo-republican and socialist
literatures offer robust consideration of that question, and we will consider (some
of) their suggestions below.
4. The benign capitalist employer and the insufficiency of nondomination
Recall that neo-republicanism is principally concerned with the problem of
domination and holds its elimination—the promotion of non-domination—as a
primary principle for the regulation of social life. Further recall that it defines
domination as a slavish existence demarcated by dependence on an arbitrary
social power. One is likely to notice the improbability of any society ever
eradicating all relationships of dependency in their entirety. The social world is
simply rife with relations of dependency: children are dependent on parents,
students on teachers, citizens on governments, patients on doctors, employees on
employers, among numerous other examples. This means, then, that a central
obstacle to the promotion of non-domination is removing the second ingredient
of the domination recipe—that is, to prohibit the powers on which people depend
from arbitrarily interfering with dependents. Here, republican theorists confront
a conceptually fraught philosophical dilemma of identifying when a power on
89
Ethics, Politics & Society
which people depend is, in fact, arbitrary. Lovett (2012) spells out the problem in
the following manner:
What counts as arbitrary power? This question… is of special concern to
contemporary civic republicans. Civic republicans argue that an account of political
liberty or freedom as consisting in the absence of domination… Domination, in turn,
is usually understood as a sort of dependence on arbitrary social power. Thus one
central criterion… for characterizing a person or group as subject to domination is
that some other person or group has the capacity to exercise arbitrary power over
them. (p. 137)
Lovett helpfully inverts the dilemma at hand by framing it in negative terms:
“…if we imagine that social power is arbitrary by default, we will want to know
what the necessary and sufficient conditions are for rendering it non-arbitrary”
(p. 137). Simply put, we must clarify what it would take to ensure that in all
relationships
of
dependency—teacher/student,
doctor/patient,
employer/employee—the dependent is protected from the harms of being
subjected to the private whims of a dominus. Arnold and Harris (2017)
summarize three general prevailing views on how interference power becomes
non-arbitrary and thus non-dominating in neo-republican literature:
According to the first, championed recently by Frank Lovett, power is arbitrary
insofar as it is unconstrained. According to the second, advanced most prominently
by Philip Pettit in his recent work, power is arbitrary insofar as it is uncontrolled by
those subject to it. According to the third, found in Pettit’s early work, power is
arbitrary insofar as it is not forced to track the interests of those subject to it. (p. 55)
Let us consider the case of the employer/employee. Neo-republicans of all
stripes seem to accept that employers constitute an arbitrary power on which
employees depend. But of course, there is widespread disagreement about what
is necessary to insulate an employee from arbitrary interference by their
employer. Thinkers like Pettit believe that the combination of competitive labour
markets and dependency-mitigating policies like a universal basic income or
robust unemployment insurance effectively forces employers to track the
interests of employees, thus rendering the power of employers non-arbitrary.
Pettit specifies that, “in a well-functioning labor market, no one would depend on
any particular master, and so no one would be at the mercy of a master. . . . [Any
given worker] could move on to employment elsewhere in the event of suffering
arbitrary interference” (Pettit, 2006, as cited in Arnold, 2017, p. 119) In other
words, if labour markets are fluid and healthy, employees have the option of
migrating to employers that treat them in a non-dominating manner. This results
90
Robert Donoghue – ‘Emancipationism’
in a market dynamic that encourages good treatment of employees because
dominating employers will not be able to attract the labour necessary for the
functioning of their business. As Arnold puts it, “when workers have viable exit
options, they are less dependent on their current employer, greatly reducing—
and perhaps even eliminating—that employer’s power over them” (p. 119). A
universal basic income, it is argued, would have the same effect. If people are no
longer dependent on employers—because they enjoy an independent income
source—and can ‘exit’ dominating workplaces, then employers will be forced to
adopt non-dominating practices. Some neo-republicans thus argue that through
legislative policies we can instill market dynamics that necessitate employers
track the interests of employees and thereby render the power of employers nonarbitrary.
Other neo-republicans, like Lovett, suggest that power becomes nonarbitrary—and therefore non-dominating—if it is subject to procedural or
institutional constraints. For instance, an employer’s power could be, and often
is ‘constrained’ by employment and labour laws determined by an independent
legislature. Such measures have the effect of blocking an employer from
arbitrarily imposing an absurdly harsh punishments on an employee they
personally dislike or a worker that has rubbed them the wrong way for whatever
reason. Examples of this include anti-discrimination laws mandating equal pay
across sexes or restrictions against arbitrary termination which necessitate that
employees can only be fired if there is ‘just cause’. Even internal company policies
that specify procedures managers must follow when exercising their managerial
prerogative, such as not shouting at employees when mistakes are made, render
managerial power non-arbitrary. These are only three potential examples of
numerous possible constraints that might be put on an employer to prevent their
discretionary power from transforming into domination. According to Lovett
(2012), so long as these ‘effective rules, procedures, or goals’ have the effect of
‘reliably constraining’ employers, they reduce the arbitrariness of the employer’s
power and domination in the workplace.
Yet other neo-republicans stress that dependents require some form of
control over the powers they are subjected to in order for those powers to become
non-dominating. Workplace republicans, for instance, advance this view when
91
Ethics, Politics & Society
arguing that employee voice in the workplace is necessary to achieve a nondominating work environment. Thinkers of this variety, like Nien-hê Hsieh, see
managerial discretion employers wield over employees as necessary but also a
serious risk of domination, and agree with the likes of Lovett and Pettit that their
power can, in part, be rendered non-arbitrary, “by external legislative restrictions
on workplace interference and opportunities for individual legal redress in
courts” (Breen, 2017, p. 476). However, workplace republicans maintain that
whilst legal measures are helpful, they are woefully insufficient, as “these
restrictions and opportunities cannot cover every eventuality and often involve
considerable expense” (p. 476). Furthermore, workplace republicans argue that,
“an effective right of protection would require a regime in which workers are able
‘to contest managerial decisions that result in severe forms of interference not
only ex post, but also as part of the decision-making process internal to economic
enterprises’” (p. 476). Breen (2017) clarifies that, “workplace republicanism does
not entail employee control of enterprise policy, but instead their participation in
decision-making processes in ways which guarantee that their voice will find
register” (p. 476). This might include the creation of ‘adjudicative bodies’, ‘work
committees’, and “even employee representation on boards of directors, as is the
case in continental European systems of co-determination” (pp. 476–477).
The point to be stressed here is that under multiple different accounts of
how to eradicate domination from the workplace in the neo-republican literature,
the evil of exploitation as outlined in the previous section remains in place. That
is, we can imagine workplaces that meet all of the different conditions above—i.e.
employers are forced to consider employee interests due to market factors;
employers that are constrained from arbitrarily interfering with employees
because of labour and employment laws; and employers that frequently confront
and respond to the voices of employees—and yet employers are still free to
expropriate the surplus labour of those they employ. In fact, it seems as though
in certain sectors, especially the tech industry of Silicon Valley, it is fashionable
practice for employers to try and obscure the inherent exploitative relationship
embedded in capitalist production by trying to ‘be the non-dominating boss’.
Silicon Valley campuses are known for their lavish ‘campuses’ designed to
encourage workplace creativity, free thinking, minimize stress, and grant
employees considerable workplace discretion (Naddaff-Hafrey, 2016). Perhaps a
92
Robert Donoghue – ‘Emancipationism’
Silicon Valley employee feels non-dominated and well-compensated, yet the fact
remains they are still being exploited via appropriation of their surplus labour.
The blindness to the social ill of exploitation within neo-republicanism
represents a serious limitation. Oddly enough, the neo-republican theory of
domination, developed from an analysis of the master-slave relationship, does
not emphasize the simple fact that the slave’s output is unjustly appropriated by
her master, nor does it include this as part of what it means to experience
domination itself. Instead, the neo-republican tradition focuses on how
interference from an arbitrary power typifies a slavish existence. It was
mentioned earlier that by choosing different types of relationships as entry
points, the neo-republican and socialist traditions develop independent insights,
opening up the opportunity for these philosophies to benefit from one another.
This occurs with the unification of these insights into a larger theory, such as
emancipationism. The ERD must specify that relations of dependency which give
rise to domination and exploitation because, as we have witnessed, domination
can be conceptualized in a way that omits the injustice of appropriation of surplus
value.
5. The dominating WSDE and the insufficiency of non-exploitation
We have just considered the limits of the neo-republican commitment to
promoting non-domination. It was observed that it is possible, according to neorepublican thought, to construct a non-dominating workplace that still involves
employers (capitalists) exploiting employees (workers). We now observe that the
reverse problem plagues the socialist aspiration to promote an economic system
committed to non-exploitation: namely, that a non-exploitative system could still
retain dominating elements from a neo-republican view. Recall that exploitation
in the strictly Marxian sense, “…is the appropriation by capital of a share of the
value produced by the laborers” (Carchedi, 2017, p. 45). We expanded our
understanding of exploitation to include the appropriation of value via payments
to non-productive factors like ownership of (scarce) assets in the form of rent.
Before considering how a socialist, or non-exploitative system may still embody
dominating relations, a key admission is in order.
93
Ethics, Politics & Society
As mentioned above, socialism is rightly considered much more than a
social philosophy concerned with advancing the negation of exploitation as a
principle for regulating social life. It also has large numbers of historical
representatives across the globe, ranging from trade unions, political parties,
revolutionary and reformist governments, activists, and social theorists all
participating in a struggle to replace our capitalist economic system with a new
mode of economic organization that emancipates people from the exploitative
conditions perpetuated by capitalist logics. Each of these participants constitutes
an addition to an amalgamation of ideas, concepts, events, institutions, and
movements that are invoked by the word ‘socialism’. Thus, any attempt to
theorize about—let alone demonstrate the limitations of—a potential postcapitalist ‘socialist’ system is always liable to criticism on the grounds that ‘other
models’ constitute a better socialist vision. Indeed, the variety of ‘socialisms’
developed over the past few centuries – centralized planning, decentralized
planning, regulated capitalism, socialized property, worker-owned enterprises,
and so on—is stunningly rich and complex (Wolff, 2015). Nevertheless, we have
presented socialism here in perhaps its most narrow iteration as the negation of
exploitation, and therefore consider a post-capitalist proposal that seeks to
realize that objective—and inquiring as to whether it could benefit from the neorepublican theory of domination along the way.
David Schweickart offers one concrete proposal for a post-capitalist or
socialist system, and he attempts to clearly explicate how the transition could be
made. In his earlier works, Schweickart theorizes capitalism as an economic
system characterized by ‘the bulk of the means of production [being] privately
owned’, ‘most products are exchanged in a market’, and ‘most of the people who
work for pay… work for other people who own the means of production’
(Schweickart, 2011, pp. 24-25). In later works he presents a simpler picture of
capitalism as embodying three distinct markets: a market for goods and services,
a market for labour, and a market for money (financing, capital, investment, etc.)
His envisioned post-capitalist order, a proposal he refers to as ‘economic
democracy’, involves a system, “that keeps the first set of institutions in place, i.e.,
competitive markets for goods and services, but a) replaces (most) wage labor
with cooperative labor and b) replaces those out-of-control financial markets with
a more democratic mechanism for handling investment” (Schweickart, 2016, p.
94
Robert Donoghue – ‘Emancipationism’
2). In short, preserve the goods and services market, but get rid of the labour and
money markets.6
Schweickart argues that history offers a strong case in support of preserving
the market for goods and services. In his view, “Historical experience makes it
clear that markets are a necessary component of a viable socialism. Central
planning does not work for a sophisticated economy” (Scheickart, 2011, p. 3).
Although, newer developments with advances in computing powers—and
ironically the practices of multinational corporations—might provide cause to reexamine this claim (Phillips & Rozworski, 2019). The second market, the market
for labour, should be abolished, a feat accomplished with the conversion of
workplaces to worker self-directed enterprises (WSDEs). The idea is that, “each
productive enterprise is controlled by those who work there… [and] decisions
concerning [how the firm is run] will be made democratically” (Schweickart,
2011, p. 49). Thus, “when you join a firm, you have the right to vote for members
of a worker council” tasked with managing the firm, “just as you have the right to
vote for the city or town council governing your place of residence” (Schweickart,
2016, p. 3) Finally, the money market also must be abolished, and replaced with
social control of investment. In the economic democracy model, “funds for new
investment are generated by a capital assets tax and are returned to the economy
through a network of public investment banks” (Schweickart, 2011, p. 49).
Democratic oversight of investment means the community sets the objectives and
conditions of lending and borrowing—replacing the exploitative nature of our
current financial institutions.
We cannot explore in the limited space available how or whether economic
democracy would end the exploitation inherent to every iteration of the
propertied-propertyless relationship considered above (employee/employer,
landlord/renter, creditor/debtor, etc.) However, what is clear is that the proposal
of economic democracy targets the structures of ownership that allows for
exploitative relationships to proliferate. With respect to the employer/employee
relationship, for example, the practice of employers charging a fee for access to
the means of production in the form of appropriating surplus value from the
6 Naturally,
Schweickart acknowledges that “This will be the “basic model.” To be clear: this will be a simplified model of
an alternative, noncapitalist economy. Real-world economies will always be more complicated than the models that
describe them.”
95
Ethics, Politics & Society
laborer would come to an end. As Wolff explains, in an “alternative system built
upon WSDEs… the workers who produce the surpluses collectively appropriate
and distribute those surpluses” (Wolff, 2012, n.d.). This means that worker selfdirected enterprises, “are, to make use of Marx’s precise term, nonexploitative
organizations (class structures) of production because they do not involve one
group of people appropriating the surplus produced by another” (n.d.).
The socialist ideal of non-exploitation is thus achieved by the replacement
of capitalist workplaces – where employees sell their labour power to an employer
in the form of a contract of service—with WSDEs for the significant, but
nonetheless simple reason that surplus labour becomes distributed by those who
produce it. So far so good. But herein lies the reverse problem of the previous
section: does this solution to the problem of non-exploitation—i.e. that
appropriators and distributors of surplus are identical with those who produce
it—necessarily (or sufficiently) imply that workplaces will become nondominating environments? It is not at all obvious that the mere transformation
of workplaces from their current capitalist mode to democratically operated
organizations will necessarily result in workers being emancipated from all
aspects of a slavish existence identified in neo-republican theory. Democracy is
not a magic bullet for all social ills, including the propagation of domination.
It was noted earlier that employers in capitalist workplaces have a wideranging capacity to interfere with employees on an arbitrary basis. Examples
might include withholding bathroom breaks, assigning new job duties, slashing
hours, revoking pensions or health insurance, retaliation for trade union
organizing, and even termination at will. Would these practices continue in a
WSDE? It stands to reason that if management decisions are ultimately
accountable to all workers in the firm because they occupy an ‘elected’ position,
managers would be constrained by democratic functions from engaging in such
tactics. Simply put, workers would not stand for such treatment and would oust
those who engage in it via the electoral process. Yet, observation of other
democratic structures shows that this mode of reasoning is often disturbed by the
complications and complexities of social life.
The experience of immigrants in western democracies proves to be one such
example. Even with legal standing and voting rights, immigrant communities are
96
Robert Donoghue – ‘Emancipationism’
often unfairly targeted or unfairly ignored in the construction of social policy.
Because immigrants can be, and often are perceived as ‘outsiders’ by native
populations, governments might place restrictions on their recourse to public
funds, for instance (Kofman, Lukes, D'Angelo, & Montagna, 2009). Additionally,
local communities may elect police chiefs and prosecutors that focus their
energies on monitoring and regulating immigrant neighborhoods (El-Enany &
Bruce-Jones, 2015). In fact, minority groups in general are disposed to suffer
from the dictates of majoritarian rule and suffer from the sociological reality of
in-group out-group dynamics. Can we not imagine that WSDEs, as small selfgoverning democratic institutions, could also engender dominating policies for
workers perceived as ‘outsiders’? What if WSDE’s adopt policies that are
exceptionally biased to new workers who join the enterprise, just as political
communities react to the influx of immigrants? What if workers elect
management that is overly surveillant of new workers—and thereby interfere with
them on an arbitrary basis—so as to ensure that ‘they actually belong’ and are
making ‘an appropriate contribution’? What if WSDEs democratically determine
payment schemes by seniority so as to effectively benefit the ‘native population’
within the firm? The potential reply that employees can simply go and work for
other WSDEs that don’t engage in these practices ironically mirrors the capitalist
response to the dominating conditions of capitalist workplaces—the classic ‘vote
with your feet’ argument.
The point in need of emphasizing is that the inculcation of non-exploitation
in the functioning of an institution does not in and of itself mean that domination
is also ameliorated. That is, the mere transformation of workplaces from the
capitalist model, where surplus labour is appropriated and distributed by private
employers, to a WSDE, where surplus labour is appropriated and distributed by
those who produced it via democratic mechanisms, does not in principle entail
that all workers are safe from arbitrary interference by those who manage
workers. The potential blindness to arbitrary interference (or domination) in the
socialist solution to worker exploitation is also a serious limitation. Even in
WSDEs, workers will confront elected managers, but managers, nonetheless.
While the socialist program of economic democracy potentially ensures that the
presence of a superior does not result in exploitation, it does not guarantee
protection against domination understood as arbitrary interference. Because
97
Ethics, Politics & Society
socialism takes the propertied-propertyless relationships as its entry point, it
arguably misses the social ills revealed by the entry point of a master-slave
relationship. Again, we see the necessity for an emancipationist theory—and the
‘ERD’—to emphasize the elimination of relationships that give rise to the evils of
exploitation and domination.
6. Conclusion
The objective of this article was to consider what the relationship between
neo-republicanism and socialism might be, given their considerable similarities.
In pursuance of this aim, a thinly defined theory of how they might be brought
together under the heading of ‘emancipationism’ has been the result. At the core
of emancipationism is the significance of social dependency. Both neo-republican
and socialist theory employ certain kinds of relationships as entry points in their
analysis of social life – the master-slave and propertied-propertyless
relationships, respectively. The fact that these traditions utilize disparate entry
points means they identify and offer resolutions to disparate social evils, namely,
domination and exploitation. Our analysis concluded by showing that neorepublicanism’s concern with domination and socialism’s concern with
exploitation results in each tradition having a potential blindness to the other
tradition’s insights about their respective objects of ire. Thus, in calling for the
elimination of relationships of dependency that give rise to domination and
exploitation (the ERD), as a principle for the regulation for social life,
emancipationsim carries forward the strengths of these philosophies whilst
shedding their key limitations.
To be sure, there is much that still needs to be considered in the
development of an emancipationist social philosophy. What we have discussed
here only begins to scratch the surface. There are other philosophical schools, like
‘radical republicanism’ or ‘labor republicanism’ that could be fairly characterized
as also bringing together the neo-republican principle of non-domination and the
socialist commitment to non-exploitation. In what ways does emancipationism
differ from other projects, such as those proposed by Alex Gourevitch (2013) or
Michael Thomspson (2015, 2019)? Additionally, how, exactly, would a socialist
98
Robert Donoghue – ‘Emancipationism’
program like Schweickart’s (2016) economic democracy satisfy the imperative to
eradicate the possibility of domination in worker self-directed enterprises?
Should the neo-republican proposal to increase the exit power of workers through
a universal basic income be considered as a worthwhile addition to the economic
democracy proposal—something Schweickart (2011, p. 73) opposes? Or maybe
the whole idea of emancipationism is misguided on the grounds that the
individualist and negative conception of freedom in neo-republicanism is
fundamentally at odds with the socialist ideal of collective freedom as advocated
by thinkers like Gilbert (2013)? To quote Arnold (2017), “these are issues worth
exploring.”
References
Andrew, S. (2015). Why we can’t afford the rich. Bristol: Policy Press.
Arnold, S. (2017). Capitalism, class conflict, and domination. Socialism and
Democracy, 31(1), 106–124. https://doi.org/10.1080/08854300.2016.1215810
Arnold, S., & Harris, J. R. (2017). What is arbitrary power? Journal of
Political Power, 10(1), 55–70. https://doi.org/10.1080/2158379X.2017.1287473
Bogg, A. (2017). Republican non-domination and labour law: New
normativity or Trojan horse? International Journal of Comparative Labour Law
and Industrial Relations, 33(3), 391–417.
Breen, K. (2017). Non-domination, workplace republicanism, and the
justification of worker voice and control. International Journal of Comparative
Labour Law and Industrial Relations, 33(3), 419–439.
Carchedi, G. (2017). Exploitation. In Routledge handbook of Marxian
economics (pp. 45–49). London: Routledge.
Cohen, G. A. (1995). Self-ownership, freedom, and equality. Cambridge:
Cambridge University Press.
Cohen, G. A. (2009). Why not socialism? Princeton: Princeton University
Press.
99
Ethics, Politics & Society
Connolly, J. (2017). The life of Roman republicanism. Princeton: Princeton
University Press.
Connolly, W. E. (1977). A note on freedom under socialism. Political Theory,
5(4), 461–472. Retrieved from www.jstor.org/stable/191026
El-Enany, N., & Bruce-Jones, E. (Eds.). (2015). Justice, resistance and
solidarity: Race and policing in England and Wales. London: Runnymede Trust.
Friedman, M. D. (2015). Libertarian philosophy in the real world: The
politics of natural rights. London: Bloomsbury Academic.
Gaus, G. (2015). Social philosophy. London: Routledge.
Gilbert, J. (2013). Common ground: Democracy and collectivity in an age
of individualism. London: Pluto Press.
Gourevitch, A. (2013). Labor republicanism and the transformation of work.
Political Theory, 41(4), 591–617. https://doi.org/10.1177/0090591713485370
Habermas, J. (1986). The new obscurity: The crisis of the welfare state and
the exhaustion of utopian energies (Phillip Jacobs, Trans.). Philosophy & Social
Criticism, 11(2), 1–18. https://doi.org/10.1177/019145378601100201
Ikpenwa, A. O. (2011). Economic emancipation: The crisis of a Christian
value system and the alienation of the human person in a globalized economy:
Global and Nigerian perspectives. Münster, Germany: LIT Verlag Münster.
Kofman, E., Lukes, S., D’Angelo, A., & Montagna, N. (2009). The equality
implications of being a migrant in Britain (Report No. 19). Retrieved from
Equality
and
Human
Rights
Commission
website:
https://www.equalityhumanrights.com/sites/default/files/research-report-19the-equality-implications-of-being-a-migrant-in-britain.pdf
Laborde, C. (2013). Republicanism. In M. Freeden & M. Stears (Eds.), The
Oxford handbook of political ideologies (pp. 513–536). Retrieved from
http://www.oxfordhandbooks.com/view/10.1093/oxfordhb/9780199585977.00
1.0001/oxfordhb-9780199585977-e-029
100
Robert Donoghue – ‘Emancipationism’
Larmore, C. (2001). A Critique of Philip Pettit’s republicanism.
Philosophical
Issues,
11,
229–243.
Retrieved
from
www.jstor.org/stable/3050602
Lovett, F. (2012). What counts as arbitrary power? Journal of Political
Power, 5(1), 137–152. https://doi.org/10.1080/2158379X.2012.660026
Lovett, F. (2017). Republicanism. In E. N. Zalta (Ed.), The Stanford
encyclopedia
of
philosophy
(Summer
2018
Edition).
Retrieved
from
https://plato.stanford.edu/archives/spr2017/entries/republicanism/
Lovett, F., & Pettit, P. (2009). Neorepublicanism: A normative and
institutional research program. Annual Review of Political Science, 12(1), 11–29.
https://doi.org/10.1146/annurev.polisci.12.040907.120952
McIvor, M. (2009). Republicanism, socialism and the renewal of the left. In
J. Callaghan, N. Fishman, B. Jackson, & M. McIvoer (Eds.), In search of social
democracy: Responses to crisis and modernisation (pp. 252-266). Retrieved
from https://www.jstor.org/stable/j.ctt1wn0s45.18
Mills, C. W. (2000). The sociological imagination. Oxford: Oxford
University Press.
Moss, B. H. (1993). Republican socialism and the making of the working
class in Britain, France, and the United States: A critique of Thompsonian
culturalism. Comparative Studies in Society and History, 35(2), 390–413.
https://doi.org/10.1017/S0010417500018417
Murphy, L. (2018). The invisible land: The hidden force driving the UK’s
unequal economy and broken housing market. Retrieved from Institute for
Public Policy Research website: https://www.ippr.org/files/2018-08/cej-landtax-august18.pdf
Muthoo, A. (2000). A non-technical introduction to bargaining theory.
World Economics, 1(2), 145–166.
Naddaff-Hafrey, B. (2016, January 22). Is the utopian workplace just a ploy
to keep us all at work? Aeon. Retrieved from https://aeon.co/essays/is-theutopian-workplace-just-a-ploy-to-keep-us-all-at-work
101
Ethics, Politics & Society
Nozick, R. (2013). Anarchy, state, and utopia. New York: Basic Books.
O’Shea, T. (2019). Socialist republicanism. Political Theory. Advance online
publication. https://doi.org/10.1177/0090591719876889
Patten, A. (1996). The republican critique of liberalism. British Journal of
Political Science, 26(1), 25–44. https://doi.org/10.1017/S0007123400007407
Paul, E. F., Miller, F. D., & Paul, J. (Eds.). (2005). Natural rights liberalism
from Locke to Nozick (Vol. 22). Cambridge: Cambridge University Press.
Pettit, P. (1997). Republicanism: A theory of freedom and government.
Oxford: Oxford University Press.
Pettit, P. (2006). Freedom in the market. Politics, Philosophy & Economics,
5(2), 131–149. https://doi.org/10.1177/1470594X06064218
Pettit, P. (2014). Just freedom: A moral compass for a complex world. New
York: W. W. Norton & Company.
Phillips, L., & Rozworski, M. (2019). The people’s republic of Walmart:
How the world’s biggest corporations are laying the foundation for socialism.
London: Verso Books.
Robin, C. (2018, August 24). The new socialists. New York Times. Retrieved
from https://www.nytimes.com/2018/08/24/opinion/sunday/what-socialismlooks-like-in-2018.html
Rothbard, M. N. (2000). Egalitarianism as a revolt against nature and
other essays. Auburn, AL: Ludwig von Mises Institute.
Schweickart, D. (2011). After capitalism (2nd ed.). Lanham, MD: Rowman &
Littlefield Publishers, Inc.
Schweickart, D. (2016, March 1). Economic democracy: An ethically
desirable
socialism
that
is
economically
viable.
Retrieved
https://thenextsystem.org/economic-democracy
Spicker, P. (2013). Reclaiming individualism. Bristol: Policy Press.
102
from
Robert Donoghue – ‘Emancipationism’
Thompson, M. J. (2018). The two faces of domination in republican political
theory.
European
Journal
of
Political
Theory,
17(1),
44–64.
https://doi.org/10.1177/1474885115580352
Thompson, M. J. (2019). The radical republican structure of Marx’s critique
of
capitalist
Critique,
society.
47(3),
391–409.
https://doi.org/10.1080/03017605.2019.1642987
White, S. (2007). Is republicanism the left’s “big idea”? Renewal, 15(1), 37–
46.
White, S. (2011). The Republican critique of capitalism. Critical Review of
International
Social
and
Political
Philosophy,
14(5),
561–579.
https://doi.org/10.1080/13698230.2011.617119
Widerquist, K. (2006). Property and the power to say no: A freedom-based
argument for basic income (Doctoral dissertation, Oxford University). Retrieved
from
https://ora.ox.ac.uk/objects/uuid:a73bad11-7004-43f2-a02d-
5ed151078476/download_file?safe_filename=602157101.pdf&file_format=appl
ication%2Fpdf&type_of_work=Thesis
Wirszubski, C. (1968). Libertas as a political idea at Rome during the late
Republic and early Principate. Cambridge. Cambridge University Press.
Wolff, J. (1991). Robert Nozick: Property, justice, and the minimal state.
Cambridge: Polity Press.
Wolff, R. D. (2012). Democracy at work: A cure for capitalism. Chicago:
Haymarket Books.
Wolff, R. D. (2015, July 27). Socialism means abolishing the distinction
between
bosses
and
employees.
Truthout.
Retrieved
from
https://truthout.org/articles/socialism-means-abolishing-the-distinctionbetween-bosses-and-employees/
Wolff, R. D. (2017). Marxian class analysis. In D. M. Brennan, D.
Kristjanson-Gural, C. P. Mulder, & E. K. Olsen (Eds.), Routledge handbook of
Marxian economics (pp. 29–41). London: Routledge.
103
Ethics, Politics & Society
Wolff,
R.
D.
(2020).
Understanding
socialism.
Available
from
https://www.lulu.com/en/us/shop/richard-d-wolff/understandingsocialism/ebook/product-1z7wvr7k.html
Wolff, R. D., & Resnick, S. A. (2012). Contending economic theories:
Neoclassical, Keynesian, and Marxian. Cambridge: MIT Press.
Wolin, R. (2010, April 7). The new political obscurity. Dissent Magazine.
Retrieved
from
https://www.dissentmagazine.org/blog/the-new-political-
obscurity
Zwolinski, M. (2016). The libertarian nonagression principle. Social
Philosophy
and
Policy,
https://doi.org/10.1017/S026505251600011X
104
32(2),
62–90.