Review
Books
Culture
Economics
Politics
5 min read

Abundance and the attempt to build a better world

Is this policy the antidote to the zero-sum game of politics?

Josh is a curate in London, and is completing a PhD in theology.

Construction worker climb a steel framework.
Josue Isai Ramos Figueroa on Unsplash.

What do you do when more money won’t solve a government’s problems? Abundance: How We Build A Better Future, the new book by Ezra Klein and Derek Thompson is an extended polemic against a form of government—particularly as practiced by US liberals—that stymies policy delivery. However technocratic that sounds (and the book often is), it forces readers to confront deeper questions about the nature of politics.  

At the heart of the book is a critique of what the authors, drawing on the film Everything Everywhere All At Once, call 'Everything Bagel Liberalism'. In the film topping are added to bagel to the point that it becomes a blackhole. So too, Klein and Thompson suggest, with so much well-intended policy, in which in seeking to tick every possible box and satisfy a range of regulators it becomes a delivery blackhole and little is actually done. The authors ask whether parties of the left are focused on measuring spending to the exclusion of measuring what gets built.  

The first chapter gives a good sense of their approach.  It tells a familiar story about the way in which so many are being priced out of cities because of a lack of affordable housing. However, in doing so, it highlights a surprising harm: that geographical proximity remains an important enabler of technological innovation so a lack of affordable housing in cities means a loss of creativity. 

The diagnosis is perhaps even more surprising coming from American liberals. Special interests—including those seeking to protect the value of their own houses—weaponize interlocking sets of well-intentioned legislation to prevent homes being built. Subsequent chapters apply that similar logic—regulation and a lack of focus resulting in inaction—to infrastructure, government capacity, scientific research and the implementation of new inventions. 

The book's strength is that it is not particularly detailed in its policy proposals. Klein and Thompson instead offer abundance as a lens through which policy development can be viewed: what do we need more of and how do we get it? This lens can be applied from within a wide range of ideological frameworks. It is not itself a worldview but a challenge that any politics should be obsessed with effective delivery not simply desiring the correct end-state.  

The book is unapologetically focused on America and the failures of progressive governance, particularly in California. (One of this book's peculiar legacies will be to leave many who have never been there perpetually invested in California's struggles to build high-speed rail.) Nevertheless, the approach already has its advocates in the UK - for example, the Centre for British Progress which set out its stall last week, and it is not hard to see how an agenda here that could be seized by a less hesitant Starmer government.  

Any plausible political analysis must hold together the reality of scarcity and abundance. Losing sight of either unmoors us from the actual world we find ourselves in.

Indeed, perhaps the book might feel more realistic if it had other countries in mind. Reviewing Abundance, Columbia economist Adam Tooze describes the book as painful to read, characterising it as a manifesto for the Harris presidency that never was. Indeed, according to the authors, the book was originally scheduled for release in summer 2024 to influence the Democratic platform leading up to the 2024 elections. Instead, it appears in 2025 amid Trump's assault on institutions, Tooze's Columbia among them.  

In an interview on Pod Save America, the authors argued that the book is still relevant, offering a framework with which Democrats can oppose Trump. Thompson described the Trumpian view of politics as fundamentally shaped by scarcity. He suggests that behind 47th president's policies—most notably the tariff agenda—is the conviction that every interaction is zero-sum; for you to gain, I must lose.  On this analysis, the way to oppose a politics that pits groups against one another over limited resources—housing, trade, jobs—is to figure out how the government can provide more and argue for it. In its critique and its hopefulness, Abundance offers those who believe in institutions a way to navigate—even work with the grain of—the anti-institutional temperament of contemporary politics.  

There might be something to this messaging, but scarcity plays an unmissable role in Klein and Thompson's argument. Remember that they characterise what they oppose as "Everything Bagel Liberalism", policy that tries to achieve every outcome and loses focus in doing so. They may conceive scarcity differently to Trump, but their book is a warning policy cannot deliver as much as we think. It is a call for us to oppose, to compete against those special interests—whether they be residents’ associations wanting to hold up house prices or politicians wanting to cut research grants—whose policy priorities overload the bagel.  

At heart, the book is a reminder that ultimately the salient scarcity in politics is not housing or trade or even money. It is time. Abundance cautions governments that unfocussed policy yields the time entrusted to them by the governed.  

Humans cannot lead politics completely beyond its zero-sum logic. The world is so often a violent competition over resources and government must restrain that violence while avoiding being co-opted as a means of exploitation.  And yet, politics is also—even primarily—an avenue through which communities answer a primal summons to be fruitful, abundant.  

Ultimately, any plausible political analysis must hold together the reality of scarcity and abundance. Losing sight of either unmoors us from the actual world we find ourselves in. Yes, there is so much broken and warped to reckon with, and we must grapple too with our finitude’s bluntness, but so too is creation replete with goodness, among them our capacity to invent and deliver what we need together. 

Celebrate our 2nd birthday!

Since March 2023, our readers have enjoyed over 1,000 articles. All for free. This is made possible through the generosity of our amazing community of supporters.
If you enjoy Seen & Unseen, would you consider making a gift towards our work?
Do so by joining Behind The Seen. Alongside other benefits, you’ll receive an extra fortnightly email from me sharing my reading and reflections on the ideas that are shaping our times.
Graham Tomlin
Editor-in-Chief

Review
Art
Awe and wonder
Culture
5 min read

Stanley Spencer’s seen and unseen world

The artist’s child-like sense of wonder saw heaven everywhere.

Jonathan is Team Rector for Wickford and Runwell. He is co-author of The Secret Chord, and writes on the arts.

A woman dressed in dark Victorian clothes sits on a street among angels.
Detail: Sarah Tubb and the Heavenly Visitors.
Stanley Spencer Gallery

The seen and the unseen are keys to the work of Stanley Spencer but, while imagination is required to bring them together, they are not real and imaginary, rather they are real and real. 

The catalogue for Seeing the Unseen: Reality and Imagination in the Art of Stanley Spencer begins with a quote from Spencer’s writings:

“Everything has a sort of double meaning for me, there’s the ordinary, everyday meaning of things, and the imaginary meaning about it all, and I wanted to bring these things together.” 

Writing as he does, Spencer draws on the thinking of William Blake and Samuel Taylor Coleridge who, as Malcolm Guite has shown, viewed the imagination as not only shaping and putting things together, as Spencer describes, but also removing the dull film of familiarity that we put over everything, to see it with freshness once again. That freshness being primarily, the innocent view of a child.  

This exhibition brings together stunning examples of Spencer’s realistic works – his portraits and landscapes – which he often viewed as “potboilers” that merely paid the rent, and his biblical or symbolic works which had his heart and which, in his mind, formed a vast exhibition in a “church-house”. The curators, through their apt juxtapositions, compellingly demonstrate how Spencer brought together the seen and unseen in his work.  

View from Cookham Bridge (1936) is a realistic work that shows us beautifully a summer’s day in an area of great meaning to Spencer. He set his magnificent but unfinished Christ Preaching at Cookham Regatta, which is permanently on show at the Gallery and towers above everything else in the exhibition, just downstream of Cookham Bridge. Christ Preaching at Cookham Regatta teems with people and incident while, in View from Cookham Bridge, there are no people to be seen. Yet, in this painting, Spencer enables us to feel their presence – hearing the ducks and splash of oars, the chatter of people – thereby leading us to visualise the unseen. 

Spencer’s biblical and symbolic images are primarily set within Cookham, as the village itself suggested settings for specific scenes to him. The Betrayal is set at the end of Spencer’s own garden where the distinctive buildings of the maltings can be seen in the background. The Last Supper is then set in those same maltings, while Sarah Tubb and the Heavenly Visitors is set in the garden of Sarah Tubb’s home on Cookham High Street. Through this means Spencer emphasises both the universality and particularity of the Bible’s stories, in that they can be reimagined or reenacted anywhere and in the humblest of settings.  

Heaven in ordinary is a particular response to the incarnation – God moving into our neighbourhood – and is one that Spencer pushed to particular lengths, as is shown here through images from his Beatitudes of Love series. The Beatitudes are where Jesus turns our expectations of worldly success and achievement upside down by teaching that it is the meek and humble, the persecuted and those grieving who are blessed in God’s eyes and kingdom. In his Beatitudes of Love, Spencer demonstrates God’s acceptance of all by turning our expectations of beauty upside down and deliberately giving us characters who seem grotesque as those we are asked to admire and love. 

In doing so, he is also showing his retention of a child-like vision of the world as, from the perspective of a child, all adults are large, lumpy and disproportioned. Unlike a later great religious artist, Albert Herbert, who escaped from the limitations of adult vision by deliberately painting in a child-like manner, Spencer painted with a child-like vision. This can be seen in Christ Preaching at Cookham Regatta where his child-like Christ is both rotund but wonderfully energetic as he leans forcefully forwards from his wicker chair to engage with a group of children who are responding in the range of ways that children do, from attention and captivation to distraction and disinterest.  

His child-like vision and understanding are perhaps most clearly seen here in one of a series of pen and ink drawings undertaken for an almanack published by Chatto and Windus. These were domestic scenes illustrating the months of the year. The image for July is of his first wife Hilda smelling a flower. This is not an image of refined woman delicately savouring a pleasant odour, instead Hilda’s face is buried in the daisy, nose against pistil, as a child gaining the fullest experience possible.    

Blake was eight years old when he first saw angels in trees on Peckham Rye. Similarly, Spencer developed his sense of Cookham as a village in heaven in childhood. He never lost that child-like vision, although at times he questioned whether it had been successfully retained. Despite many poor choices and challenging life experiences, the works shown here reveal that Spencer carried a child-like sense of wonder through his life and work and, as a result, left as his legacy the deepest and broadest vision of heaven in ordinary that any artist has been able to gift to us.  

While his dream of a literal church-house in which to house his complete oeuvre was never a realisable aim, his works, taken as a whole, provide a key with which open a door allowing us to see what church and home, heaven and village, are together. Although small in size and therefore able to only show a minimal percentage of Spencer’s work at any one time, the Stanley Spencer Gallery, housed as it is in a former Wesleyan Chapel, creatively operates as a diminutive church-house for Stanley’s works, taking us deeper into his unique achievement one exhibition at a time. 

 

SEEING THE UNSEEN: Reality and Imagination in the Art of Stanley Spencer, Stanley Spencer Gallery, Cookham, 7 November 2024 – 30 March 2025 

Join with us - Behind the Seen

Seen & Unseen is free for everyone and is made possible through the generosity of our amazing community of supporters.

If you’re enjoying Seen & Unseen, would you consider making a gift towards our work?

Alongside other benefits (book discounts etc.), you’ll receive an extra fortnightly email from me sharing what I’m reading and my reflections on the ideas that are shaping our times.

Graham Tomlin

Editor-in-Chief