Timothy J. Golden is Professor of Philosophy, Legal Studies Program Coordinator, and Director of the Donald Blake Center for the Study of Race, Ethnicity, and Culture at Walla Walla University. His areas of specialization are 19th and 20th Century European Philosophy, African-American Philosophy/Critical Race Theory, and Philosophy of Religion/Philosophical Theology. He is the author of two books currently under contract and the editor of two other books, also under contract. He teaches courses at WWU in each of his areas of specialization. Dr. Golden’s career in academic philosophy is his second career. He has also been a criminal defense lawyer in Philadelphia, Pa. His law degree is from the Thurgood Marshall School of Law, and his Ph.D. in philosophy is from the University of Memphis. He enjoys acting and cooking.
There is nothing clandestine about Dugger’s quarry of new material, though Reagan’s staff has done its best to play it down. The material consists of transcripts of several hundred five-minute radio spots that Reagan broadcast after he left Sacramento in 1975; a series that ended the day he announced for president in 1979.
There can be no doubt whatever that these broadcasts express Reagan’s own personal, instinctive attitudes to the important foreign and domestic issues of the day, as opposed to cooler or more cautious or veiled attitudes he may have been advised to express then or later.
Reagan himself, in the last of the broadcasts, states that he wrote them all with his own hand. “I’ve scratched them out on a yellow tablet in airplanes, riding in cars, and at the ranch when the sun went down.”
They reveal him as perhaps a cleverer man than most reporters think he is. You may accept neither his premises nor his conclusions, but you will conclude, I submit, on reading these scripts, that Reagan writes better than you would expect. He has a sure sense of how an issue can be turned, sometimes twisted, to his advantage. And he has a real flair for one-liners.
The transcripts also reveal–and this is the heart of Dugger’s contention–a harder, nastier political style than that of the relaxed, tolerant personality Reagan has so carefully cultivated in the White House.
.. “He was presenting himself to the country as a moderate,” this is Dugger’s key charge, “but these transcripts show that deep down he was a hardline right-wing ideologue with fully formed and recently expressed prejudices on all of the outstanding issues of the day.”
.. The transcripts contain too much that supports this harsh judgment. All the clich,es of the Californian radical right are trotted out without inhibition.
“Eighty per cent of air pollution,” the president believes, “comes not from chimneys and auto exhaust pipes but from plants and trees.” Banning pesticides like DDT leads to “political pollution.” Smoking pot leads to sterility.
.. The social attitudes revealed are uniformly indifferent to the old, the poor, the weak, and always coincide with the interests of the rich, corporations, and the financial Haves. The president is more moved by “the injustice done to Allan Bakke” than by the plight of those on welfare, and it is “demagoguery” to believe that income taxes should be progressive, that is, should increase with the size of incomes.
.. More surprising, and more unpleasant, is the president’s habit of using the sly, indirect way of the propagandist, using code language to suggest more than he quite says right out.
.. He does not explicitly advocate the death penalty, for example. That would sound too bloodthirsty. Instead he quotes with approval the father of a murdered man who says, “after two years the murderer of my son goes free, but my son is dead.” Because the late senator Joe McCarthy did not start to make his unsupported allegations about communists in government until after Alger Hiss had been charged with perjury, it does not follow, as Reagan implies, that those who oppose McCarthyism believe that the Cold War existed only in the minds of reactionaries.
.. There is a good deal of old-fashioned chauvinism to be found in the broadcasts. The Caribbean, Reagan concluded because Michael Manley was prime minister of Jamaica, “is rapidly becoming a communist lake in what should be an American pond.” What should be? The Caribbean basin? The Atlantic? The whole great gulf of ocean itself?
..”Maybe there is an answer–we simply do what’s morally right. Stop doing business with them. Let their system collapse.”
What if it doesn’t collapse?
.. Ronald Reagan is the leader of elements in the government who want the United States to obtain a first- strike capability
.. not all Reagan’s ideas are mistaken. His reaction against the New Deal, as Dugger says, would not have taken him to the White House unless it expressed authentic grievances, genuine second-thoughts about what had been accepted wisdom, real pain experienced by those who had not been preferred targets for the benevolence of the liberal system.
It is true. but that does not make the real Ronald Reagan, revealed behind the mask of amiability in his radio scripts, any less profoundly disturbing.
Such a God might, for instance, offer political success as a temptation rather than a reward — or use an unexpected presidency not to save Americans but to chastise them.
.. so far the Trump presidency has clearly been a kind of apocalypse — not (yet) in the “world-historical calamity” sense of the word, but in the original Greek meaning: an unveiling, an uncovering, an exposure of truths that had heretofore been hidden.
.. That exposure came first for the Republican Party’s establishment, who were revealed as something uncomfortably close to liberal caricature in their mix of weakness, cynicism and power worship. It came next for the technocrats and the data nerds of the Democratic Party, who were revealed as ineffectual, clueless and self-regarding ..
.. And then it came for a range of celebrated media men, from Harvey Weinstein to Matt Lauer ..
.. It has come as well for figures whose style anticipated him (Roger Ailes, Bill O’Reilly, that whole ménage) and for figures who have deliberately attached themselves to his populist revolt. The sins of Roy Moore were more exposed by the Trump era, and now likewise the racist paranoia of Roseanne Barr.
.. a similar moral exposure has come to precisely the sector of American Christianity where support for Donald Trump ran strongest — the denominational heart of conservative evangelicalism, the Southern Baptist Convention.
.. The main case is Paige Patterson, the now-erstwhile president of a major Baptist seminary in Fort Worth, who was eased into retirement over revelations that he’d counseled abused women to return to their husbands and allegedly shamed and silenced at least one rape victim.
.. Patterson is a beginning, not an end.
.. Late last year I wrote an essay speculating about the possibility of an “evangelical crisis” in this era, driven by the gap between the older and strongly pro-Trump constituency in evangelical churches and those evangelicals, often younger, who either voted for the president reluctantly or rejected his brand of politics outright.
.. “the big story behind the story of Patterson’s fall is a high-stakes showdown between two generations of Southern Baptist leaders.” Both generations are theologically conservative, but the figures raising their voices against Patterson have been — generally — associated with a vision of their church that’s more countercultural, less wedded to the institutional Republican Party, more likely to see racial reconciliation as essential to the Baptist future and intent on proving that a traditional theology of sex need not lead to sexism.
.. Whereas Patterson’s defenders represent — again, to generalize — the more pro-Trump old guard in the Baptist world, with a strong inclination toward various forms of chauvinism and Christian nationalism.
.. It is not a coincidence that Russell Moore, perhaps the most prominent anti-Trump Baptist, provided early support to Patterson’s critics — while Robert Jeffress, whose Dallas church sets “Make America Great Again” to music, labeled the calls for Patterson’s resignation a “witch hunt.”
.. it’s wiser to regard an era of exposure like this one as a test, which can be passed but also failed. A discredited “old guard” doesn’t automatically lose power; a chauvinism revealed doesn’t just evaporate. And the temptation to dismiss discomfiting revelations as fake news, to retreat back into ignorance and self-justification, is at least as powerful as the impulse to really reckon with the truth.
.. So the question posed by this age of revelation is simple: Now that you know something new and troubling and even terrible about your leaders or your institutions, what will you do with this knowledge?
We need a new national narrative.
One way to identify one is to go back to one of the odd features of our history. We are good to our enemies after wartime. After the revolution, we quickly became allies with Britain. After World War I, Woodrow Wilson was humane to our European enemies. After World War II, America generously rebuilt Germany and Japan.
Elsewhere, enmities last for centuries. But not here. Why? Because we have a national predilection for fresh starts. Coming to this country is for many people a new beginning. We turn every new presidential administration, every new sports season, every graduation ceremony into a new beginning. It’s said Americans don’t settle arguments, we just leave them behind.
The story of America, then, can be interpreted as a series of redemptions, of injury, suffering and healing fresh starts.
- .. In the 18th century divisions between the colonists were partially healed.
- In the 19th century divisions between the free and enslaved were partially healed.
- In the 20th, America partially healed the divisions between democracy and totalitarianism.
.. The great sermon of redemption and reconciliation is Lincoln’s Second Inaugural.
.. This is a speech of great moral humility. Slavery, Lincoln says, was not a Southern institution, it was an American institution, weaving through our common history for 250 years. The scourge of war, which purges this sin, falls on both sides. Lincoln fought any sense of self-righteous superiority the Northerners might harbor. He rejected any thought that God is a tribal God. He put us all into the same category of ambiguity and fallenness.
.. The final prayer heralds a new beginning: “With malice toward none, with charity for all, with firmness in the right as God gives us to see the right, let us strive on to finish the work we are in, to bind up the nation’s wounds…to achieve lasting peace among all nations.”
.. He combines Christian redemption with the multiculturalist’s love of diversity. In one brilliant stroke, Lincoln deprives Christian politics of the chauvinism and white identitarianism that we see now on the evangelical right