{"id":59633,"date":"2025-01-31T09:05:46","date_gmt":"2025-01-31T09:05:46","guid":{"rendered":"https:\/\/peraltafinancing.com\/american-history\/kevin-vallier-on-caleb-wellums-energizing-neoliberalism\/"},"modified":"2025-01-31T09:05:46","modified_gmt":"2025-01-31T09:05:46","slug":"kevin-vallier-on-caleb-wellums-energizing-neoliberalism","status":"publish","type":"post","link":"https:\/\/fivemor.com\/?p=59633","title":{"rendered":"Kevin Vallier on Caleb Wellum\u2019s Energizing Neoliberalism"},"content":{"rendered":"


\n<\/p>\n

\n
\n

The Book<\/h4>\n

Caleb Wellum<\/p>\n

The Author(s)<\/h4>\n

Energizing Neoliberalism<\/p>\n<\/p><\/div>\n

\t\t\t\t\t\t\t\t\"\"\t\t\t\t<\/p>\n

Caleb Wellum\u2019s Energizing Neoliberalism<\/em> offers a new interpretation of how the 1970s energy crises reshaped American political culture. Most historians treat the crisis as a problem of oil shortages or Middle Eastern politics. Wellum sees it differently. He argues that Americans constructed the energy crisis through culture, media, and politics. The crisis was not a \u201ctrue\u201d crisis but rather a \u201cconstructed cultural and discursive\u201d event that accelerated the rise of neoliberalism in the United States (3). This process pushed the country toward free-market solutions and problematic financial speculation.<\/p>\n

Wellum develops his argument in five chapters. First, he examines how postwar America became dependent on oil, such as growing dependence on automobiles and suburban sprawl. Then, he examines how different groups understood the crisis and ethical energy use.<\/p>\n

Wellum\u2019s most original claim is that the energy crisis changed Americans\u2019 attitudes toward markets and risk. To illustrate, Wellum examines popular movies about cars from the 1970s and the new market for trading oil futures. He argues that these seemingly distinct developments reinforced each other. Americans began to see free markets and financial speculation as natural solutions to their problems. Wellum claims both <\/em>environmentalists and free-marketeers undermined Keynesian liberal approaches to energy (6-7).<\/p>\n

Despite these contributions, the book\u2019s analytical framework has significant problems. First, Wellum\u2019s concept of \u201cneoliberalism\u201d loses focus as the book progresses. The term neoliberalism serves as a catch-all category covering disparate phenomena: market deregulation, energy futures trading, environmental austerity, and what Wellum calls \u201cpetro-populism\u201d \u2013 a cultural movement that portrayed unrestricted driving as a fundamental American right against government control. Though Wellum carefully shows how 1970s films expressed this resistance to energy conservation, his broader argument about neoliberalism\u2019s connection to such cultural expressions remains unclear. While Wellum defines neoliberalism early on as \u201ca social and political ideology that privileges free markets and individual liberty\u201d and \u201ca totalizing epistemology\u201d (8-9), this clarity fades when he tries to explain broader cultural changes, again like the portrayal of automobiles in American movies. One example arises in Chapter 4, where Wellum speaks of a \u201cneoliberal structure of feeling\u201d (134), or in Chapter 5, where neoliberalism includes \u201caffective facts,\u201d which are emotional responses to market uncertainty. Neoliberal \u201cnarratives\u201d about oil futures apply the term \u201cneoliberal\u201d even more broadly (138).<\/p>\n

This problem becomes plain when we examine how the book treats neoliberal thinkers. Wellum sometimes references figures like Milton Friedman and Friedrich Hayek, but his narrative mostly ignores how these intellectuals influenced energy policy. Most books on neoliberalism focus on a narrative about ideologues and ideological changes. Wellum\u2019s break with this scholarly practice is welcome. The price, however, is that Wellum\u2019s narrative is too far removed from influential neoliberals. It is striking that F. A. Hayek appears only twice in the entire text. After all, he won the Nobel Prize in Economics in 1974\u2014during the energy crisis.<\/p>\n

The narrative also implicitly assumes that neoliberal frameworks are inadequate, and so it does not engage pro-market arguments on their merits. For instance, Wellum states that oil futures traders and advocates relied on \u201cdutifully ignoring the long history of boom-and-bust volatility in the oil industry\u201d (91). Wellum implies that market advocates deliberately ignored obvious empirical evidence of price volatility. However, it is not accurate to say they ignored this information. If anything, they drew incorrect conclusions from the data. Perhaps market advocates were mistaken<\/em>, but the claim that they \u201cdutifully ignored\u201d the evidence requires a well-documented argument, which Wellum does not provide.<\/p>\n

A final and related issue emerges regarding how ideology connects to specific policy changes. The book offers rich details about cultural shifts and financial innovations. However, it sometimes struggles to demonstrate clear causal links between these developments and concrete policy outcomes. For example, consider again Wellum\u2019s case of \u201ccar films\u201d and petro-populism, where the uninhibited use of automobiles was a \u201csacrosanct right\u201d of the American people, and the use of fossil fuels represents \u201cresistance to state control over energy consumption\u201d (104). Here, Wellum draws a causal connection between films and political philosophy.<\/p>\n

I do not doubt that popular culture reflects specific shared ideas that manifest in other areas of American life, such as public policy. Nevertheless, the fact that popular culture and public policy share striking similarities does not enhance our understanding of the broader connection between culture, policy, and ideology. At a minimum, we must examine the role played by intellectuals, which other scholars of neoliberalism have discussed in detail. Wellum could have integrated familiar stories about the connections between intellectuals and public policy with his more original efforts to examine neoliberal influences in popular culture. Similarly, Wellum\u2019s analysis of oil futures markets could have at least cited neoliberals defending these ideas. In general, Wellum\u2019s conceptual framework struggles to connect cultural phenomena with neoliberal ideas\u2014resemblance does not suffice for social scientific explanation.<\/p>\n

Energizing Neoliberalism<\/em> contributes significantly to our understanding of how Americans came to connect energy policy with free-market solutions. However, the book\u2019s shortcomings reflect broader problems in neoliberalism scholarship. Too many scholars readily collapse distinct phenomena\u2014cultural patterns, economic policies, and philosophical commitments\u2014under the neoliberalism banner. These elements deserve more careful analytic separation. Future work on neoliberalism must demonstrate more precisely how ideas, cultural changes, and policy developments shape each other. Mere similarities in form or expression cannot sustain causal claims about neoliberalism\u2019s influence.<\/p>\n

\n

About the Reviewer<\/h4>\n

Kevin Vallier is a Professor of Philosophy at the University of Toledo, where he is Associate Director at the Institute of American Constitutional Thought and Leadership. Vallier\u2019s interests lie primarily in political philosophy, ethics, philosophy of religion, and philosophy, politics, and economics (PPE). He is the author of four monographs, five edited volumes, and over sixty peer-reviewed book chapters and journal articles. His books include Liberal Politics and Public Faith: Beyond Separation\u00a0<\/i>(Routledge 2014),\u00a0Must Politics Be War? Restoring Our Trust in the Open Society\u00a0<\/i>(Oxford UP 2019), and\u00a0Trust in a Polarized Age\u00a0<\/i>(Oxford UP 2020). His newest book is\u00a0All the Kingdoms of the World: On Radical Religious Alternatives to Liberalism\u00a0<\/i>(Oxford UP 2023). The book covers religious alternatives to liberalism, like the new Catholic integralism. His next book will assess the philosophical coherence of fusionist conservatism. For more information, see kevinvallier.com or follow him @kvallier on Twitter.<\/p>\n<\/p><\/div>\n<\/p><\/div>\n\n","protected":false},"excerpt":{"rendered":"

The Book Caleb Wellum The Author(s) Energizing Neoliberalism Caleb Wellum\u2019s Energizing Neoliberalism offers a new interpretation of how the 1970s energy crises reshaped American political culture. Most historians treat the crisis as a problem of oil shortages or Middle Eastern politics. Wellum sees it differently. He argues that Americans constructed the energy crisis through culture, […]<\/p>\n","protected":false},"author":1,"featured_media":59634,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[12032],"tags":[3744,33374,3159,13772,23245,33373,33375],"dealstore":[],"offerexpiration":[],"class_list":["post-59633","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-american-history","tag-book-reviews","tag-caleb","tag-energizing","tag-kevin","tag-neoliberalism","tag-vallier","tag-wellums"],"yoast_head":"\nKevin Vallier on Caleb Wellum\u2019s Energizing Neoliberalism - Som2ny Network<\/title>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/fivemor.com\/?p=59633\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Kevin Vallier on Caleb Wellum\u2019s Energizing Neoliberalism - Som2ny Network\" \/>\n<meta property=\"og:description\" content=\"The Book Caleb Wellum The Author(s) Energizing Neoliberalism Caleb Wellum\u2019s Energizing Neoliberalism offers a new interpretation of how the 1970s energy crises reshaped American political culture. 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