By Molly Ball
House Speaker Nancy Pelosi has been right about a lot.
- She was right in the early 1990s, when, as a fierce critic of China’s human rights record,
- she rejected the bipartisan faith that economic liberalization in China would inevitably lead to greater democratization.
- She was right again in 2003 when, as the leader of the House Democrats, she was one of the few party leaders to oppose the war in Iraq.
- She was right during the 2008 primary, when she rejected the entreaties of powerful allies of Hillary Clinton — Harvey Weinstein among them — to get behind a plan to use superdelegates to help Clinton take the Democratic nomination from Barack Obama.
- Pelosi was right throughout Obama’s administration, when she struggled to make the president see that his fetish for bipartisanship was leading him to make pointless concessions to Republicans, who would never negotiate in good faith.
In “Pelosi,” Molly Ball’s admiring and illuminating new biography of the most powerful woman in American politics, there’s a scene where Pelosi expresses her frustration to Obama’s chief of staff, Rahm Emanuel, over Obama’s doomed courtship of Republican support for health care reform. “Does the president not understand the way this game works?” she asks. “He wants to get it done and be beloved, and you can’t have both — which does he want?”
The House speaker would rather get it done. There’s a pattern in Ball’s book. Again and again, Pelosi is dismissed,
- first as a dilettante housewife,
- then as a far-left San Francisco kook,
- finally as an establishment dinosaur — and
- throughout, as a woman.
She perseveres, driven by a steely faith in her own abilities. And more often than not, she is vindicated.
[ Read an excerpt from “Pelosi.” ]
The arc of Ball’s book is one of triumph. Pelosi was born to a prominent Democratic family in Baltimore, but the San Francisco network of influence that led her to Congress was one she built herself. When she entered the House of Representatives in 1987, women were a rarity in the chamber and completely absent from leadership. Sexual harassment and belittlement were constant. Twenty years later, she became the first-ever female House speaker. And in 2019, after regaining the top spot in the chamber, she came to preside over the most diverse Democratic caucus in history, one she did as much as anyone to elect.
For the first time in her public life, Pelosi became an icon, lauded for her unparalleled ability to get under Donald Trump’s skin. In one of her first meetings with the president when she was speaker, she helped goad him into taking public responsibility for an imminent government shutdown. Video of her strolling out of the White House in a chic Max Mara coat, putting on her tortoise shell sunglasses with a sly smile, appeared in countless memes. “It was as if America, after years of fixation on her weaknesses, had suddenly woken up to her strengths,” Ball writes.
For a liberal reading Ball’s book — and I suspect it will largely be liberals who will want to read a shining account of Pelosi’s career — a major question is whether the speaker’s strengths are equal to the severity of the dangers bearing down on our country. Even before coronavirus, many on the left worried that Pelosi wasn’t doing enough to constrain Trump, though she eventually came around to impeaching him. Once the pandemic hit, there was growing alarm among progressives that Democrats, in negotiating rescue packages, didn’t insist on the funding necessary to make the 2020 election secure, which could unfold in the shadow of a pandemic that makes in-person voting life-threatening. Congressional Democrats have leverage, Michael Grunwald wrote in Politico, but “they don’t seem inclined to use that leverage to take on Trump.”
In the past, Pelosi has always seemed to have a plan, even if those sniping from outside couldn’t see it. When it comes to Trump, does she still?
Reading “Pelosi,” it’s hard to know exactly how Pelosi sees the threat that Trump poses. Despite meticulous reporting and multiple interviews with the House speaker, Ball, Time magazine’s national political correspondent, doesn’t penetrate her steely exterior, as she herself acknowledges. Pelosi, Ball writes, “is a private person, and her inner life is fundamentally off limits.” To understand her, we can only look to her record.
Parts of that record should comfort those who fear that Pelosi is going soft. One of the book’s most telling anecdotes involves the late congressman Jack Murtha, a grizzled, conservative Democrat from Pennsylvania. An ex-Marine, Murtha initially supported the Iraq war, but in November 2005 he called a news conference to decry it and demand a six-month timetable for withdrawal. “The war in Iraq is not going as advertised,” he said. “Our military is suffering. The future of our country is at risk.” It was a turning point in the public’s understanding of the war; as Ball writes, “One analyst later dubbed it the ‘Murthquake,’ and antiwar activists credited Murtha with a seismic shift in the public debate.”
Yet as Murtha became a major face of opposition to the Iraq war, Pelosi remained silent, enraging antiwar activists who believed she’d left Murtha out on a limb. Amy Poehler, playing Pelosi on “Saturday Night Live,” mocked her timidity. “What are the Democrats proposing to counteract all this corruption?” asked Darrell Hammond, playing MSNBC’s Chris Matthews. “That’s easy, Chris. We’re going to do nothing,” Poehler said.
“Pelosi let them criticize her even though she knew the truth: She and Murtha had orchestrated the whole thing, and agreed that it had to look like a one-man crusade,” Ball writes. Both believed his withdrawal proposal would carry greater weight if he didn’t seem to be working with the caucus’s left flank.
Here we see one of the more striking things about Pelosi: She’s willing to advance her policy goals at the expense of her own image. Part of the reason Pelosi has been underestimated is simple sexism, but part is that she genuinely seems to care less about how she’s perceived than about what she can accomplish.
Ball describes the Murtha episode as “an illustration of Pelosi’s theory of public opinion.” Pelosi likes to repeat a quotation from Abraham Lincoln: “Public sentiment is everything. With public sentiment, nothing can fail; without it nothing can succeed.” It was a line she invoked to explain her reluctance to impeach Trump, infuriating people — myself included — who believed she was following rather than leading. But Ball has made me think we were misunderstanding Pelosi; the speaker was emphasizing the importance of shaping public opinion before acting, not using public opinion as a reason not to act.
So as I read Ball’s book, I kept thinking that maybe Pelosi’s impeachment hesitation had been a put-on, a repeat of the Murtha play. But it appears it wasn’t — she really did hold out until her caucus gave her no choice. Likewise, her willingness to collaborate with Trump, even if it gives him legislative accomplishments to tout, is genuine. Pelosi, Ball writes, thought she could, “as she had with George W. Bush, work with him on goals they shared even as they fiercely opposed each other where they didn’t agree.” She never aspired to lead an all-out campaign against Trump’s authoritarianism.
Pelosi has always been a progressive; until the last few years, the right used her as the ultimate symbol of left-wing extremism. But her relentlessly pragmatic approach to politics is the polar opposite of, say, the Bernie Sanders approach. Pelosi doesn’t begin by asking what kind of world we want. She asks where the votes are. The speaker is, as she herself has said, a master legislator. “If this book has a thesis, it is that you needn’t agree with Nancy Pelosi’s politics to respect her accomplishments and appreciate her historic career,” Ball says. But you can do that and still wonder if, at this moment, her skill at making the system work is enough to check a man happy to destroy it.
In 1900, there were two great philosophers working side by side at Harvard, William James and Josiah Royce. James was from an eminent Boston family and had all the grace, brilliance and sophistication that his class aspired to. Royce, as the historian Allen Guelzo points out, was the first major American philosopher born west of the Mississippi. His parents were Forty-Niners who moved to California but failed to find gold. He grew up in squalor, was stocky, lonely and probably knew more about despair and the brooding shadows that can come in life.
James and Royce admired and learned from each other, but their philosophies were different, too. James was pragmatic and tough-minded, looking for empirical truth. Royce was more idealistic and tender-minded, more spiritual and abstract.
They differed on the individual’s role in society. As David Lamberth of Harvard notes, James’s emphasis was on tolerance. We live in a pluralistic society and we each know only a fragment of the truth. People should give one another enough social space so they can be themselves. For Royce the good life meant tightly binding yourself to others — giving yourself away with others for the sake of a noble cause. Tolerance is not enough.
James’s influence is now enormous — deservedly so. Royce is almost entirely forgotten. And yet I would say that Royce is the philosopher we need today. In an age of division, fragmentation and isolation, Royce is the philosopher we don’t know we have. He is the philosopher of binding and connection.
Royce argued that meaningful lives are marked, above all, by loyalty. Out on the frontier, he had seen the chaos and anarchy that ensues when it’s every man for himself, when society is just a bunch of individuals searching for gain. He concluded that people make themselves miserable when they pursue nothing more than their “fleeting, capricious and insatiable” desires.
So for him the good human life meant loyalty, “the willing and practical and thoroughgoing devotion of a person to a cause.”
A person doesn’t have to invent a cause, or find it deep within herself. You are born into a world of causes, which existed before you were born and will be there after you die. You just have to become gripped by one, to give yourself away to it realizing that the cause is more important than your individual pleasure or pain.
You’re never going to find a cause if you are working in a bland office; you have to go out to where the problems are. Loyalty is not just emotion. It is action.
“The loyal man serves. That is, he does not merely follow his own impulses. He looks to his cause for guidance. This cause tells him what to do,” Royce wrote in “The Philosophy of Loyalty.”
In such a community, people submit themselves to their institution, say to a university. They discover how good it is by serving it, and they allow themselves to be formed by it. According to Royce, communities find their voice when they own their own betrayals; evil exists so we can struggle to overcome it.
Royce took his philosophy one more crucial step: Though we have our different communities, underneath there is an absolute unity to life. He believed that all separate individuals and all separate loyalties are mere fragments of a spiritual unity — an Absolute Knower, a moral truth.
That sense of an ultimate unity at the end things, shines back on us, because it means all our diverse loyalties are actually parts of the same loyalty. We all, he wrote, “seek a city out of sight.” This sense of ultimate unity, of human brotherhood and sisterhood, is what is missing in a lot of the current pessimism and divisiveness.
Royce’s philosophy is helpful with the problem we have today. How does the individual fit into the community and how does each community fit into the whole? He offered a shift in perspective. When evaluating your life, don’t ask, “How happy am I?” Ask, “How loyal am I, and to what?”