Editing New Age (section)

===Political writers and activists===
{{Quote box|width=40em|align=right|quote=New Age politics might be seen not as a wayward, pathological creature of the New Left's imagination, but as a political innocent in candid, questioning dialogue with the unclaimed mainstream territory of progressive, rather than atomistic, individualism.  Indeed, if we were to examine some of the social and political threads that run through the aery fabric of New Age thinking, we would find certain themes that resonate with the necessary conditions for a left version of progressive individualism.  Generally speaking, New Age addresses its adherents as active participants, with a measure of control over their everyday lives. ...  The New Age "person" is also in many respects an individual whose personal growth is indissociable from the environment; a link fleshed out in a variety of ecotopian stories and romances.  So, too, the small-scale imperative of New Age's cooperative communitarianism brings with it a host of potentially critical positions. ...|source=— Scholar of cultural studies [[Andrew Ross (sociologist)|Andrew Ross]], 1991{{sfn|Ross|1991|p=69}} }}

Toward the end of the 20th century, some social and political analysts and activists were arguing that the New Age political perspective had something to offer mainstream society.<ref>Gerzon, Mark (1996).  ''A House Divided: Six Belief Systems Struggling for America's Soul''.  A Jeremy P. Tarcher Putnam Book / G. P. Putnam's Sons, Chap. 5 ("Gaia: The Transformation State").  {{ISBN|978-0874778236}}</ref><ref>Mayne (1999), cited above, Chap. 11 ("Spiritual Politics").</ref><ref>Ray and Anderson (2000), cited above, Chap. 7 ("A Great Current of Change").</ref> In 1987, some political scientists launched the "Section on Ecological and Transformational Politics" of the [[American Political Science Association]],<ref>"Preface: Paths to Transformational Politics".  In Woolpert, Stephen; Slaton, Christa Daryl; and Schwerin, Edward W., eds. (1998).  ''Transformational Politics: Theory, Study, and Practice''.  State University of New York Press, pp.&nbsp;ix–xi.  {{ISBN|978-0791439456}}</ref> and an academic book prepared by three of them stated that the "transformational politics" concept was meant to subsume such terms as ''new age'' and ''new paradigm''.<ref>Slaton, Christa Daryl; Woolpert, Stephen; Schwerin, Ed.  "Introduction: What Is Transformational Politics?"   In Woolpert et al. (1998), cited above, p.&nbsp;xix</ref>  In 1991, scholar of cultural studies [[Andrew Ross (sociologist)|Andrew Ross]] suggested that New Age political ideas—however muddled and naïve—could help [[Progressivism in the United States#Progressivism in the 21st century|progressives]] construct an appealing alternative to both atomistic individualism and self-denying collectivism.{{Sfn|Ross|1991|pp=65–72 ("New Age politics" sub-chapter)}}  In 2005, British researcher Stuart Rose urged scholars of alternative religions to pay more attention to the New Age's interest in such topics as "new socio-political thinking" and "New Economics",{{sfn|Rose|2005b|p=165}} topics Rose discussed in his book ''Transforming the World: Bringing the New Age Into Focus'', issued by a European academic publisher.<ref>Rose, Stuart (2005).  ''Transforming the World: Bringing the New Age Into Focus''. [[Peter Lang (publisher)|Peter Lang]], Chap. 8 ("Community Activity").  {{ISBN|978-0820472416}}.</ref>

Other political thinkers and activists saw New Age politics less positively.  On the political right, author [[George Weigel]] argued that New Age politics was just a retooled and pastel-colored version of leftism.<ref>Weigel, George (March 1989).  "No Options".  ''American Purpose'', vol. 3, no. 3, pp.&nbsp;21–22.</ref>  Conservative evangelical writer Douglas Groothuis, discussed by scholars Hexham{{sfn|Hexham|1992| p=54}} and Kemp,{{sfn|Kemp|2004| p=52}} warned that New Age politics could lead to an oppressive world government.<ref>Groothuis, Douglas (1987).  "Politics: Building an International Platform".  In Hoyt, Karen, ed., ''The New Age Rage''. Fleming H. Revell Company / Baker Publishing Group, pp.&nbsp;92–93, 103–105.  {{ISBN|978-0800752576}}</ref>  On the left, scholars argued that New Age politics was an oxymoron: that personal growth has little or nothing to do with political change.<ref>Jamison, Andrew (2001).  ''The Making of Green Knowledge: Environmental Politics and Cultural Transformation''.  Cambridge University Press, p.&nbsp;169.  {{ISBN|978-0521792523}}.</ref><ref>[[Slavoj Žižek|Žižek, Slavoj]] (2000).  ''The Ticklish Subject: The Absent Centre of Political Ontology''.  Verso Books, pp.&nbsp;1–2, 70.  {{ISBN|978-1844673018}}</ref>  One political scientist said New Age politics fails to recognize the reality of economic and political power.<ref>[[Carl Boggs|Boggs, Carl]] (2000).  ''The End of Politics: Corporate Power and the Decline of the Public Sphere''.  Guilford Press, pp.&nbsp;170–172.  {{ISBN|978-1572305045}}</ref>  Another academic, [[Dana L. Cloud]], wrote a lengthy critique of New Age politics as a political ideology;<ref>Cloud, Dana L. (1998). ''Control and Consolation in American Culture and Politics: Rhetorics of Therapy''. Sage Publications, Chap. 6 ("The New Age of Post-Marxism").  {{ISBN|978-0761905066}}.</ref> she faulted it for not being opposed to the [[capitalist system]], or to liberal individualism.<ref>Cloud (1998), cited above, pp.&nbsp;144, 147–148.</ref>

A criticism of New Age often made by leftists is that its focus on individualism deflects participants from engaging in socio-political activism.{{sfn|Heelas|2006|p=8}} This perspective regards New Age as a manifestation of consumerism that promotes [[elitism]] and indulgence by allowing wealthier people to affirm their socio-economic status through consuming New Age products and therapies.{{sfn|Heelas|2006|pp=6–7}} New Agers who do engage in socio-political activism have also been criticized. Journalist [[Harvey Wasserman]] suggested that New Age activists were too averse to social conflict to be effective politically.<ref>Wasserman, Harvey (31 August 1985). "The New Age Movement: The Politics of Transcendence". ''[[The Nation]]'', p.&nbsp;147 (discussing the ideas of activist Shelly Kellman).</ref> Melton et al. found that New Age activists' commitment to the often frustrating process of consensus decision-making led to "extended meetings and minimal results",{{sfn|Melton|Clark|Kelly|1990|p=324}} and a pair of futurists concluded that one once-promising New Age activist group had been both "too visionary and too vague" to last.<ref>Lipnack, Jessica; Stamps, Jeffrey (1982). ''Networking: The First Report and Directory'', Doubleday, p.&nbsp;106. {{ISBN|978-0385181211}}</ref>
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