Courtesy Reuters

American Intellectuals and Foreign Policy

A recent letter to The New York Times, complaining about the role of the academic community in opposing President Johnson's Vietnam policy, argued that "it is not clear why people trained in mathematics, religion, geology, music, etc., believe their opinions on military and international problems should carry much validity." And the letter went on: "Certainly they [the professors] would oppose unqualified Pentagon generals telling them how to teach their course."

One can understand this complaint; one may even sympathize with the sentiments behind it. The fact remains, however, that it does miss the point. For the issue is not intellectual competence or intellectual validity-not really, and despite all protestations to the contrary. What is at stake is that species of power we call moral authority. The intellectual critics of American foreign policy obviously and sincerely believe that their arguments are right. But it is clear they believe, even more obviously and sincerely, that they are right-and that the totality of this rightness amounts to much more than the sum of the individual arguments.

An intellectual may be defined as a man who speaks with general authority about a subject on which he has no particular competence. This definition sounds ironic, but is not. The authority is real enough, just as the lack of specific competence is crucial. An economist writing about economics is not acting as an intellectual, nor is a literary critic when he explicates a text, In such cases, we are witnessing professionals at work. On the other hand, there is good reason why we ordinarily take the "man of letters" as the archetypical intellectual. It is he who most closely resembles his sociological forbear and ideal type: the sermonizing cleric.

Precisely which people, at which time, in any particular social situation, are certified as "intellectuals" is less important than the fact that such certification is achieved-informally but indisputably. And this process involves the recognition of the intellectual as legitimately possessing the prerogative of being moral guide and critic

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