Brad Sherman on Principles & Values Democratic Representative (CA-27)

Religious affiliation: Jewish.

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Member of Democratic Leadership Council.

Mission

Who We Are

Since its inception, the DLC has championed policies from spurring private sector economic growth, fiscal discipline and community policing to work based welfare reform, expanded international trade, and national service. Throughout the 90’s, innovative, New Democrat policies implemented by former DLC Chairman President Bill Clinton have helped produce the longest period of sustained economic growth in our history, the lowest unemployment in a generation, 22 million new jobs, cut the welfare rolls in half, reduced the crime rate for seven straight years, balanced the budget and streamlined the federal bureaucracy to its smallest size since the Kennedy administration.

Now, the DLC is promoting new ideas -- such as a second generation of environmental protection and new economy and technology development strategies -- that is distinctly different from traditional liberalism and conservatism to build the next generation of America’s leaders.

New Democrat: "Third Way" instead of left-right debate.

America and the world have changed dramatically in the closing decades of the 20th century. The industrial order of the 20th century is rapidly yielding to the networked “New Economy” of the 21st century. Our political and governing systems, however, have lagged behind the rest of society in adapting to these seismic shifts. They remain stuck in the left-right debates and the top-down bureaucracies of the industrial past.

The Democratic Leadership Council, and its affiliated think tank the Progressive Policy Institute, have been catalysts for modernizing politics and government. The core principles and ideas of this “Third Way” movement [began with] Bill Clinton’s Presidential campaign in 1992, Tony Blair’s Labour Party in Britain in 1997, and Gerhard Shroeder’s Social Democrats in Germany in 1998.

The Third Way philosophy seeks to adapt enduring progressive values to the new challenges of he information age. It rests on three cornerstones:
1. the idea that government should promote equal opportunity for all while granting special privilege for none;
2. an ethic of mutual responsibility that equally rejects the politics of entitlement and the politics of social abandonment;
3. and, a new approach to governing that empowers citizens to act for themselves.

Profiled in "Jews in American Politics".

When one reads accounts of Jews in American politics, the common theme is that Jews have achieved prominence in art, literature, academia, certain businesses, and entertainment, but not in politics or government. The Jewish politician was the exception, not the rule.

In the last third of the 20th century, however, that pattern changed. By 2000, Jews had become as prominent in the political realm as they have been in other aspects of American life. And Jewish participation is accepted for the contributions these activists make, not because of their Jewishness. Nothing could symbolize this trend more cogently than the nomination of Joseph Lieberman for vice president in 2000 and the national reaction to his candidacy. [Lieberman says]:

Although politics was not exactly a Jewish profession, individual Jews did throw themsleves into the democratic process. Some were traditional politicians; others machine politicians. Many more, such as Emma Goldman and the radicals of the early 20th century, were inspired by the ideal that they had a duty to repair the world—Tikkun Olam.

Many reasons account for the broader representation of Jews in American civic life today. The forces of antisemitism have been relegated to the extreme margins of society, the principle of meritocracy has increasingly opened the doors of opportunity. Moreover, the idealism and purpose that were spawned by the movements for civil rights, opposition to the war in Vietnam, environmentalism, and other causes drew many Jewish Americans into the political arena. Jews are admonished tp help perfect the world by the ancient wisdom of Rabbi Tarfon, who tells us, “You are not required to complete the task, yet you are not free to withdaw from it.”