Home
/
RELIGION & LIBERTY ONLINE
/
How ‘democratic socialism’ disempowers minorities
How ‘democratic socialism’ disempowers minorities
Dec 10, 2025 5:45 AM

Progressives are known for their blanket denunciations of “big business” and consolidated corporate power. Yet amid their sweeping disdain, such critics somehow manage to maintain a peculiar affection for the consolidation of much, much more.

Alas, although today’s so-called “democratic socialists” try to claim distinction among their peers by emphasizing popularcontrol—as opposed to the typical authoritarian shtick—the “democratization” of all things via political control will still surely lead to greater consolidations of power at the expense of many—particularly minorities and the least powerful.

In a review of the movement, Conor Friedersdorf highlights the underlying irony, noting that democratic socialists fail to foresee the various fruits of inequity that are bound to bloom. “To most Americans, ‘democracy’ always sounds appealing,” Friedersdorf writes. “But many young people who say they’re ‘democratic socialists’ may fail to grasp all that minorities would lose if democracy were radically less constrained by the political and economic system under which we currently live.”

As an example of the prevailing attitudes, Friedersdorf points to a Jacobinessay, in which the authors argue for the “socialization of power” and that “capitalists shouldn’t be able to hold all that power and impact all of society—it’s undemocratic and unjust.” They continue: “The core aim of socialism is not just the state gaining control of industry, but empowering the broad masses of people—in their workplaces, in munities, in their homes, in their schools, in their politics—to be in the driver’s seat of society.”

And how should such democratization actually manifest? Through “grassroots state planning agencies, workers’ cooperatives, participatory boards.”

This, of course, ignores the reality of the current capitalistic status quo, through which everyday consumers,not “capitalists,” hold the actual economic power. If you doubt this, ask the “capitalists” of MySpace, Compaq, Blockbuster, Sears, AOL, or any other big-business casualty of non-political economic “democratization” and bottom-up individual empowerment.

In weighing these alternatives, Friedersdorf aptly identifies the basic contradiction and conceit of “democratic socialism” and where it ultimately leads:

Instead of individual capitalists deciding what to produce in their endlessly varied, peting private businesses, “without any democratic input from the rest of society,” control over industry and decisions about what to produce would reside in state planning agencies. And imagine their decisions perfectly, if improbably, reflect the actual democratic will of workers, whether in the nation; or a state, like Ohio or Utah; or a metropolitan area, like Maricopa County or Oklahoma City.

Popular control is finally realized! So: How popular is Islam? How many Muslim prayer rugs would the democratic majority of workers vote to produce? How many Korans? How many head scarves? How much halal meat would be slaughtered? What share of construction materials would a majority of workers apportion to new mosques?

Under capitalism, the mere existence of buyers reliably gives rise to suppliers. Relying instead on democratic decisions would pose a big risk for Muslims. And Sikhs. And Hindus. And Jews. And maybe even Catholics.

Right now, under capitalism, vegetarians and vegans have more options every year. But there aren’t very many of them. Five percent of Americans are vegetarians. Three percent are vegans. Would “the workers” find a societal need to produce vegan meat or milk substitutes? No one knows the answer.

How important would worker majorities consider hair products for African Americans? What if a majority of workers decided that only mercial reading material should be printed in the United States?

The cognitive dissonance is real, and once we fully flesh out the implications, the supposed distinctions of the socialism’s “democratic” variety mostly disappear.

“Today’s democratic socialists earnestly want to avoid mass atrocities,” Friedersdorf concludes. “They believe they can do so by substituting extreme democracy for top-down socialism. But that very es with its own unique problems, and their ‘solution’ wouldstillconsolidate power that is now widely dispersed across different realms of society with different hierarchies.”

Let us remember: The democratic socialist’s proposed utopia is a world in which power across the economic order (and beyond) is taken from the hands of consumers and consolidated in “state planning agencies.” Citizens who don’t like the products or services or economic es are robbed of any recourse outside of the next election, in which the minority’s economic grievances will surely be blips on the majority’s radar. You’re not imagining things:All of this sounds oddly familiar,and

Indeed, while America’s progressives are already eye-ing the tip-top of the top-down, the reality is that even the most rosy of the proposed mechanisms fall terribly short. From “grassroots state planning agencies” to “workers’ cooperatives” to “participatory boards,” each is far less responsive and more prone to collectivist, discriminatory mischief than capitalism’s bottom-up alternative: simply empowering individuals to freely trade, invest, and consume, offering market feedback using plain old price signals and the mundane glories of entrepreneurship and economic exchange.

If we truly hope to “decentralize” or “deconsolidate” economic power, the answer is not the politicization of all things, which is what these calls to “democratization” actually are. If we hope to raise free and virtuous citizens who pioneer new paths and institutions for genuine munity and human relationship, the answer is not to throw our economic decisions to the whims of political mobs—“grassroots,” “democratic,” “cooperative,” or otherwise.

Rather than forming new mittees munity politburos, we should focus on diminishing corporate-political cronyism and barriers to entry where they actually exist, unleashing and empowering the creative spirit of each individual, in turn.

Image: David Shankbone(CC BY 2.0)

Comments
Welcome to mreligion comments! Please keep conversations courteous and on-topic. To fosterproductive and respectful conversations, you may see comments from our Community Managers.
Sign up to post
Sort by
Show More Comments
RELIGION & LIBERTY ONLINE
A Note of Thanks
There’s a good deal of new research that connects things like happiness and satisfaction to experiences rather than to material goods. If you want to be happy, the advice goes, buy experiences, not things. There’s some truth to this, of course, but the reality is a bit plex. After all, don’t you also have “experiences” when you use “things”? In fact, I want to take a moment to write a brief note of thanks for a little material item that...
What Happened to the Bill of Rights?
When the Founding Fathers were drafting the U.S. Constitution, they didn’t initially consider adding a Bill of Rights to protect citizens because it was deemed unnecessary. It was only afterthe Constitution’s supporters realized such a bill was essential to getting approved by the states that they proposed enumerating such rights in twelve amendments. (Ten amendments were ratified; two others, dealing with the number of representatives and with pensation of senators and representatives, were not.) The Bill of Rights was included...
What the Church Offers Those Left Behind by Technological Change
Where can people turn when technology eliminates their jobs? Greg Forster argues the answer is the “church.” Forster offers five things the church can be for those whose jobs are eliminated or endangered by technological change: The church can be a place where people find their true identity. The church can be a place where people find healing. The church can be a place where people find wisdom and vision. The church can be a place of cultural entrepreneurship. The...
Book Review: ‘Created for Greatness: The Power of Magnanimity’ by Alexandre Havard
By the end of January, most of us have given up on our New Year’s resolutions. These are goals we enthusiastically set during the silent nights of self-reflection that Christmas affords us. We contemplate our Savior’s magnificent and humble life in contrast with our own feeble and self-seeking, sinful existence. We intensely desire personal renewal to e holier and nobler persons; yet, alas, we lack the will to actualize our true human potential. Many blame the failure mit on laziness...
C.S. Lewis on Vocation in the Economy of Wisdom
In Abraham Kuyper’s newly translated Scholarship, he explores the Christian’s role in the Economy of Wisdom. Addressing students of Free University in Amsterdam, he asks, “What should be the goal of university study and the goal of living and working in the sacred domain of scholarship?” Though he observes certain similarities with other forms of labor — between teacher and farmer, professor and factory worker — and though each vocation is granted by God, Kuyper notes that the scholar is...
5 Reasons Why Christians Should Care About Economics
I recently pointed to a helpful talk by Greg Forster to highlight how understanding economics is essential for developing a holistic theology of work, vocation, and stewardship. Economics connects the personal to the public, and prods our attentions and imaginations to the broader social order. In doing so, it alerts us to a unique and powerful mode of Christian mission. In his latest book, Flourishing Faith: A Baptist Primer On Work, Economics, And Civic Stewardship, Chad Brand expands on this...
Audio: Jordan Ballor on the Morality of Using Natural Resources
Jordan Ballor Acton Institute Research Fellow and Executive Editor of the Journal of Markets & Morality Jordan J. Ballor was a guest on Austin Hill in the Morningin late January on the Faith Radio Network to discuss the morality of resource extraction and use. Should Christians support efforts to drill for more oil and the use of new techniques to draw more of these resources from the Earth, or should they push for a new approach to energy creation and...
Unemployment as Economic-Spiritual Indicator — January 2015 Report
Series Note:Jobs are one of the most important aspects of a morally functioning economy. They help us serve the needs of our neighbors and lead to human flourishing both for the individual and munities. Conversely, not having a job can adversely affect spiritual and psychological well-being of individuals and families. Because unemployment is a spiritual problem, Christians in America need to understand and be aware of the monthly data on employment. Each month highlight thelatest numberswe need to know (see...
Jonathan Witt: Free Economy Equals Clean Water
At The Stream, Jonathan Witt questions why nations with free economies have cleaner water. After all, wouldn’t it seem more likely that countries with heavy government regulations regarding the environment have cleaner water? An examination of the most polluted rivers and streams in the world paints a different picture. With only a handful of exceptions, the dirtiest rivers in the world are located within some of the most restrictive countries. In contrast, three of the top five cleanest streams orin...
Is Your Child “Richer” Than the “Poorest” 2 Billion People in the World Combined?
“The bottom half of the world’s population owns the same as the richest 85 people in the world.” The stat was quoted last month in a report by the development organization Oxfam, but similar claims have mon.You’ve probably seen this statistic—or one like it—before in articles about economic inequality and assumed they must be somewhat true. But they aren’t. In reality, they pletely meaningless. One of the problems is that parisons are based on net worth (assets minus liabilities). If...
Related Classification
Copyright 2023-2025 - www.mreligion.com All Rights Reserved