"The Very Angry Tea Party," J.M . Bernstein, New York Times, June 13

Sometimes it is hard to know where politics ends and metaphysics begins: when, that is, the stakes of a political dispute concern not simply a clash of competing ideas and values but a clash about what is real and what is not, what can be said to exist on its own and what owes its existence to an other.

The seething anger that seems to be an indigenous aspect of the Tea Party movement arises, I think, at the very place where politics and metaphysics meet, where metaphysical sentiment becomes political belief….

In a bracing and astringent essay in The New York Review of Books, pointedly titled "The Tea Party Jacobins," Mark Lilla argued that the hodge-podge list of animosities Tea party supporters mention fail to cohere into a body of political grievances in the conventional sense: they lack the connecting thread of achieving political power. It is not for the sake of acquiring political power that Tea Party activists demonstrate, rally and organize; rather, Lilla argues, the appeal is to "individual opinion, individual autonomy, and individual choice, all in the service of neutralizing, not using, political power."…

My hypothesis is that what all the events precipitating the Tea Party movement share is that they demonstrated, emphatically and unconditionally, the depths of the absolute dependence of us all on government action, and in so doing they undermined the deeply held fiction of individual autonomy and self-sufficiency that are intrinsic parts of Americans' collective self-understanding.

The implicit bargain that many Americans struck with the state institutions supporting modern life is that they would be politically acceptable only to the degree to which they remained invisible, and that for all intents and purposes each citizen could continue to believe that she was sovereign over her life; she would, of course, pay taxes, use the roads and schools, receive Medicare and Social Security, but only so long as these could be perceived not as radical dependencies, but simply as the conditions for leading an autonomous and self-sufficient life. Recent events have left that bargain in tatters.

But even this way of expressing the issue of dependence is too weak, too merely political…. [W]hat has been undone by the economic crisis is the belief that each individual is metaphysically self-sufficient, that one's very standing and being as a rational agent owes nothing to other individuals or institutions. The opposing metaphysical claim, the one I take to be true, is that the very idea of the autonomous subject is an institution, an artifact created by the practices of modern life: the intimate family, the market economy, the liberal state. Each of these social arrangements articulate and express the value and the authority of the individual; they give to the individual a standing she would not have without them….

The issue here is a central one in modern philosophy: is individual autonomy an irreducible metaphysical given or a social creation?...

The great and inspiring metaphysical fantasy of independence and freedom is simply a fantasy of destruction.

In truth, there is nothing that the Tea Party movement wants; terrifyingly, it wants nothing. Lilla calls the Tea Party "Jacobins"; I would urge that they are nihilists…. With such rage driving the Tea Party, might we anticipate this atmospheric violence becoming actual violence, becoming what Hegel called, referring to the original Jacobins' fantasy of total freedom, "a fury of destruction"? There is indeed something not just disturbing, but frightening, in the anger of the Tea Party.