The Coronavirus and the Conservative Mind

The pandemic has put psychological theories of politics to a very interesting test.

Over the past two decades, as conservatives and liberals have drifted ever farther from each other, an influential body of literature has attempted to psychologize the partisan divide — to identify conservative and liberal personality types, right-wing or left-wing minds or brains, and to vindicate the claim of the noted political scientists Gilbert and Sullivan, That every boy and every gal / That’s born into the world alive. / Is either a little Liberal / Or else a little Conservative.

In its crudest form this literature just amounts to liberal self-congratulation, with survey questions and regression analyses deployed to “prove” with “science” that liberals are broad-minded freethinkers and conservatives are cramped authoritarians. But there have been more sophisticated and sympathetic efforts, too, like the influential work of New York University’s Jonathan Haidt on the “moral foundations” of politics: Haidt argues that conservatives actually have more diverse moral intuitions than liberals, encompassing categories like purity and loyalty as well as care and fairness, and that the right-wing mind therefore sometimes understands the left-wing mind better than vice versa.

Both the crude and sophisticated efforts tended to agree, though, that the supposed conservative mind is more attuned to external threat and internal contamination, more inclined to support authority and hierarchy, and fear subversion and dissent. And so the political responses to the pandemic have put these psychological theories to a very interesting test.

In the coronavirus, America confronts a contaminating force (a deadly disease) that originated in our leading geopolitical rival (an external threat) and that plainly requires a strong, even authoritarian government response. If there was ever a crisis tailored to the conservative mind-set, surely it would be this one, with the main peril being that conservatives would wildly overreact to such a trigger.

So what has happened? Well, several different things. From the Wuhan outbreak through somewhere in mid-February, the responses to the coronavirus did seem to correspond — very roughly — to theories of conservative and liberal psychology. Along with infectious-disease specialists, the people who seemed most alarmed by the virus included the inhabitants of Weird Right-Wing Twitter (a collection of mordant, mostly anonymous accounts interested in civilizational decline), various Silicon Valley eccentrics, plus original-MAGA figures like Mike Cernovich and Steve Bannon. (The radio host Michael Savage, often considered the most extreme of the right’s talkerswas also an early alarmist.)

Meanwhile, liberal officialdom and its media appendages were more likely to play down the threat, out of fear of giving aid and comfort to sinophobia or populism. This period was the high-water mark of “it’s just the flu” reassurances in liberal outlets, of pious critiques of Donald Trump’s travel restrictions, of deceptive public-health propaganda about how masks don’t work, of lectures from the head of the World Health Organization about how “the greatest enemy we face is not the virus itself; it’s the stigma that turns us against each other.”

But then, somewhere in February, the dynamic shifted. As the disease spread and the debate went mainstream, liberal opinion mostly abandoned its anti-quarantine posture and swung toward a reasonable panic, while conservative opinion divided, with a large portion of the right following the lead of Trump himself, who spent crucial weeks trying to wish the crisis away. Where figures like Bannon and Cernovich manifested a conservatism attuned to external perils, figures like Rush Limbaugh and Sean Hannity manifested a conservatism of tribal denial, owning the libs by minimizing the coronavirus threat.

Now we are in a third phase, where Trump is (more or less, depending on the day) on board with a robust response and most conservatives have joined most liberals in alarm. Polls show a minimal partisan divide in support for social distancing and lockdowns, and some of that minimal divide is explained by the fact that rural areas are thus far less likely to face outbreaks. (You don’t need a complicated theory of the ideological mind to explain why New Yorkers are more freaked out than Nebraskans.)

But even now, there remains a current of conservative opinion that wants to believe that

  • all of this is overblown, that
  • the experts are wrong about the likely death toll, that
  • Trump should reopen everything as soon as possible, that
  • the liberal media just wants to crash the American economy to take his presidency down.

Where does this leave the theories of conservative and liberal minds? It’s too much to say that they don’t describe anything real. A certain kind of conservative personality (a kind that includes more than a few of my own friends) really did seem particularly well attuned to this crisis and ended up out ahead of the conventional wisdom in exactly the way that you would expect a mind-set attuned to risk and danger, shot through with pessimism and inclined to in-group loyalty to be.

At the same time, the behavior of what you might call “normie” Republicans — not Very Online right-wingers or MAGA populists but longtime Fox News and talk-radio consumers — suggests that any such conservative mind-set is easily confounded by other factors, partisanship chief among them. The fact that the virus seemed poised to help Democrats and hurt the Trump administration, the fact that it was being hyped by CNN and played down by Hannity, the fact that Trump himself declined to take it seriously — all of this mattered more to many Republicans than the fear of foreign contamination that the virus theoretically should have activated or the ways in which its progress seemed to confirm certain right-wing priors.

So one might say that the pandemic illustrates the power of partisan mood affiliation over any kind of deeper ideological mind-set. Or relatedly, it illustrates the ways in which under the right circumstances, people can easily swing between different moral intuitions. (This holds for liberals as well as conservatives: A good liberal will be as deferential to authority as any conservative when the authority has the right academic degrees, and as zealous about purity and contamination when it’s their own neighborhood that’s threatened.)

But the right’s varying responses to the pandemic also illustrate two further points. The first point is that what we call “American conservatism” is probably more ideologically and psychologically heterogeneous than the conservative mind-set that social scientists aspire to measure and pin down. In particular, it includes an incredibly powerful streak of what you might call folk libertarianism — which comes in both highbrow and middlebrow forms, encompassing both famous legal scholars predicting minimal fatalities from their armchairs and “you can’t stop the American economy … for anything” tough guys attacking social distancing on Twitter.

This mentality, with its reflexive Ayn Randism and its Panglossian hyper-individualism, is definitely essential to understanding part of the American right. But it’s very much an American thing unto itself, and I’m doubtful that it corresponds to any universal set of psychological tendencies that we could reasonably call conservative.

The second point is that on the fringes of the right, among QAnon devotees and believers in the satanic depravity of liberalism, the only psychology that matters is paranoia, not conservatism. And their minimizing response to the coronavirus illustrates the unwillingness of the conspiratorial mind to ever take yes for an answer — meaning that even true events that seem to vindicate a somewhat paranoid worldview will be dismissed as not true enough, not the deepest truth, not the Grandest of All Grand Conspiracies that will someday (someday) be unraveled.

In his novel “Foucault’s Pendulum,” a sendup of crackpot esotericism that anticipated “The Da Vinci Code” years before its publication, Umberto Eco captured this spirit by describing the way that self-conscious seekers after hermetic wisdom and gnostic mysteries approached the rise of Christianity:

… someone had just arrived and declared himself the Son of God, the Son of God made flesh, to redeem the sins of the world. Was that a run-of-the-mill mystery? And he promised salvation to all: you only had to love your neighbor. Was that a trivial secret? And he bequeathed the idea that whoever uttered the right words at the right time could turn a chunk of bread and a half-glass of wine into the body and blood of the Son of God, and be nourished by it. Was that a paltry riddle?

And yet they, who now had salvation within their grasp — do-it-yourself salvation — turned deaf ears. Is that all there is to it? How trite. And they kept on scouring the Mediterranean in their boats, looking for a lost knowledge of which those thirty-denarii dogmas were but the superficial veil, the parable for the poor in spirit, the allusive hieroglyph, the wink of the eye at the pneumatics. The mystery of the Trinity? Too simple: there had to be more to it.

This is where the pandemic-minimizing sort of conservative has ended up. They are confronted with a world crisis tailor-made for an anti-globalization, anti-deep-state worldview — a crisis in which China lit the fuse, the World Health Organization ran interference for Beijing, the American public health bureaucracy botched its one essential job, pious anti-racism inhibited an early public-health response, and outsourcing and offshoring left our economy exposed.

And their response? Too simple: Just a feint, a false flag, another deep state plot or power grab, another hoax to take down Trump. It can’t be real unless Hillary Clinton is somehow at the bottom of it.

Jerry Falwell Jr.’s coronavirus response shows his staggering level of ignorance

After learning of Jerry Falwell Jr.’s decision to partially reopen Liberty University, my thoughts turned to the biblical account of Balaam’s ass.

According to the Hebrew scriptures, the children of Israel were on the verge of engulfing another Bronze Age tribe. Lacking recourse to the United Nations, the Moabites turned to a diviner named Balaam to curse the Israelis. But on the way to the cursing, Balaam’s conveyance, an ass, saw an angel blocking the path ahead, turned hard into a wall and crushed Balaam’s foot. Unable to see the celestial creature himself, a frustrated Balaam beat his ass. But God permitted the wounded animal to speak, mock her rider and explain the divine roadblock. The eyes of a chastened Balaam were finally opened and he took the Israeli side. And the rest is Middle East history.

Students at Liberty University are more likely than most to understand the specialness of this biblical lesson. It is one of the few stories in which Falwell should not be assigned the part of an ass. For that matter, he does not even deserve the role of Balaam, who at least was open to instruction. Instead, Falwell has charged the angel straight on and — in defiance of nearly all public health experts — reopened the Liberty dorms in the middle of a pandemic. Now, according to the New York Times, at least one student has tested positive and several more have shown coronavirus-like symptoms.

Falwell played down the risk to students who might get the disease. “Ninety-nine percent of them are not at the age to be at risk,” he argued last week, “and they don’t have conditions that put them at risk.”

But this public response indicates the staggering level of ignorance that informs Falwell’s leadership. It is possible for students with mild or unnoticeable symptoms to spread the disease. And once cases are discovered, it is generally too late to take preventive action. Yes, the fatality rate of infected college students is likely to be low. Yet places with broad community spread are more likely to see infection of the elderly and vulnerable, who are more likely to fill premature graves. Since when has Liberty University embraced the teaching of Social Darwinism in Ethics 101?

What can’t be disputed is the constant churn of mixed messages that Falwell has contributed to our national debate. His stated intention has been to concentrate Liberty’s student population: “I think we, in a way, are protecting the students by having them on campus together.”

It can’t be disputed that Falwell personally welcomed hundreds of students back to campus after Spring Break. “They were talking about being glad to be back,” he recalled. “I was joking how they pretty much had the whole place to themselves, and I told them to enjoy it.”

It can’t be disputed that Falwell has called the national pandemic response an “overreaction” with political motivations. “Impeachment didn’t work,” he claimed, “and the Mueller report didn’t work and Article 25 didn’t work, and so maybe now this is their next attempt to get Trump.”

It can’t be disputed that Falwell went on Fox News and speculated that the coronavirus might have been the work of the North Korean military.

It can’t be disputed that Falwell called one critic a “dummy,” even though he is the parent of Liberty students. Or that Falwell has dismissed a critical professor named Marybeth Davis Baggett as “the ‘Baggett’ lady.’ ”

There is an old Bob Dylan song titled, “Gotta Serve Somebody.” Who is Falwell serving instead of students, parents, staff, his board and the Lynchburg, Va., community? Let’s see.

  • Falwell has contempt for the weak. He is
  • dismissive of experts. H
  • traffics in conspiracy theories. He
  • attacks his critics with infantile putdowns and demeaning names. And he
  • refuses to admit when he is dangerously wrong.

Who does that sound like? It is on the tip of my tongue.

In this case Falwell has gone even further than the president, who is occasionally forced, under duress, to say sane things about the virus. Falwell seems to want credit from President Trump for drinking the most distilled, concentrated, rotgut form of the Kool-Aid.

He blunders toward blasphemy by insisting that he is being persecuted for his religious beliefs. “We’re conservative,” he claims, “we’re Christian, and therefore we’re being attacked.” But any path that ignores the truth and endangers the vulnerable can’t be called the way of Christ. No, there is only one explanation: Falwell has laid down the cross to follow Trump.

Covid-19 Brings Out All the Usual Zombies

Let me summarize the Trump administration/right-wing media view on the coronavirus:

  • It’s a hoax, or anyway
  • no big deal. Besides,
  • trying to do anything about it would destroy the economy. And
  • it’s China’s fault, which is why we should call it the “Chinese virus.”Oh, and epidemiologists who have been modeling the virus’s future spread have come under sustained attack, accused of
  • being part of a “deep state” plot against Donald Trump,
  • or maybe free markets.

Does all this give you a sense of déjà vu? It should. After all, it’s very similar to the Trump/right-wing line on climate change. Here’s what Trump tweeted back in 2012: “The concept of global warming was created by and for the Chinese in order to make U.S. manufacturing noncompetitive.” It’s all there: it’s a hoax, doing anything about it will destroy the economy, and let’s blame China.

And epidemiologists startled to find their best scientific efforts denounced as politically motivated fraud should have known what was coming. After all, exactly the same thing happened to climate scientists, who have faced constant harassment for decades.

So the right-wing response to Covid-19 has been almost identical to the right-wing response to climate change, albeit on a vastly accelerated time scale. But what lies behind this kind of denialism?

Well, I recently published a book about the prevalence in our politics of “zombie ideas” — ideas that have been proved wrong by overwhelming evidence and should be dead, but somehow keep shambling along, eating people’s brains. The most prevalent zombie in U.S. politics is the insistence that tax cuts for the rich produce economic miracles, indeed pay for themselves, but the most consequential zombie, the one that poses an existential threat, is climate change denial. And Covid-19 has brought out all the usual zombies.

But why, exactly, is the right treating a pandemic the same way it treats tax cuts and climate change?

The force that usually keeps zombie ideas shambling along is naked financial self-interest.

  • Paeans to the virtues of tax cuts are more or less directly paid for by billionaires who benefit from these cuts.
  • Climate denial is an industry supported almost entirely by fossil-fuel interests. As Upton Sinclair put it, “It is difficult to get a man to understand something when his salary depends on his not understanding it.”

However, it’s less obvious who gains from minimizing the dangers of a pandemic. Among other things, the time scale is vastly compressed compared with climate change: the consequences of global warming will take many decades to play out, giving fossil-fuel interests plenty of time to take the money and run, but we’re already seeing catastrophic consequences of virus denial after just a few weeks.

True, there are may be some billionaires who imagine that denying the crisis will work to their financial advantage. Just before Trump made his terrifying call for reopening the nation by Easter, he had a conference call with a group of money managers, who may have told him that ending social distancing would be good for the market. That’s insane, but you should never underestimate the cupidity of these people. Remember, Blackstone’s Steve Schwarzman, one of the men on the call, once compared proposals to close a tax loophole to Hitler’s invasion of Poland.

Also, billionaires have done very well by Trump’s tax cuts, and may fear that the economic damage from the coronavirus will bring about Trump’s defeat, and hence tax increases for people like them.

But I suspect that the disastrous response to Covid-19 has been shaped less by direct self-interest than by two indirect ways in which pandemic policy gets linked to the general prevalence of zombie ideas in right-wing thought.

First, when you have a political movement almost entirely built around assertions than any expert can tell you are false, you have to cultivate an attitude of disdain toward expertise, one that spills over into everything. Once you dismiss people who look at evidence on the effects of tax cuts and the effects of greenhouse gas emissions, you’re already primed to dismiss people who look at evidence on disease transmission.

This also helps explain the centrality of science-hating religious conservatives to modern conservatism, which has played an important role in Trump’s failure to respond.

Second, conservatives do hold one true belief: namely, that there is a kind of halo effect around successful government policies. If public intervention can be effective in one area, they fear — probably rightly — that voters might look more favorably on government intervention in other areas. In principle, public health measures to limit the spread of coronavirus needn’t have much implication for the future of social programs like Medicaid. In practice, the first tends to increase support for the second.

As a result, the right often opposes government interventions even when they clearly serve the public good and have nothing to do with redistributing income, simply because they don’t want voters to see government doing anything well.

The bottom line is that as with so many things Trump, the awfulness of the man in the White House isn’t the whole story behind terrible policy. Yes, he’s ignorant, incompetent, vindictive and utterly lacking in empathy. But his failures on pandemic policy owe as much to the nature of the movement he serves as they do to his personal inadequacies.