The Story of Power

In the following pages, you will find NEWSWEEK's highly subjective list of the most powerful people who will figure in the era over which Obama will preside. It is arbitrary, but the choices are well considered, and each, we believe, represents a thread in the new global tapestry. Some are utterly surprising; others are not. Perhaps most important, each meets the test of power as we have just defined it: they are men and women who are either in the business of bending others to their will or seeking to rearrange reality in ways they find more congenial. They are in command, or they seek control. There is, naturally, more than a little overlap; the features are not mutually exclusive. (The reprehensible are also here—Osama bin Laden is one example—as an acknowledgment that evil can affect us, too.)

We are not undertaking this to create simply an American list, or to delineate an elite based on wealth, social class or educational credentials. The figures in this issue are global, and they are chosen on merit. Many of the names here, it is true, are well-off, move in what might be considered high circles and went to celebrated schools. But many began life in obscurity (see, for instance, the 44th president of the United States) and have risen to prominence through a combination of determination and good fortune. Part of the promise of this country in particular is that those who work hard will have the opportunity to thrive; it is, along with the proposition that all men are created equal, the promise at the heart of the national enterprise.

In Latin the word for power is imperium, which is largely evocative of the state, and we tend to think of power in political terms—that is, in terms of our relation to one another in the public sphere (power dynamics within families are usually confined to the private sphere, except when those families play political roles—see the Kennedys, the Bushes and the Clintons). Very roughly, political power in America has moved from being the monopoly of the landed elite from the 18th-century Revolutionary era through the 19th-century Age of Jackson, when the suffrage was broadened to white men beyond the traditional gentry. In the 20th century, women and, at long last, African-Americans were included in the mainstream. Now, in the 21st century, the world is turning over yet again. The political energy in the country is being harnessed by a younger and more diverse group than it has been in ages past. This does not mean the millennium is at hand, but it does mean that the face of power is changing.

The worship of power for power's sake is debilitating and disorienting. The central creation myth of the West turns on just that insight. In the Book of Genesis, the serpent is able to seduce Eve and Adam into disobeying the Lord by promising that the fruit of the forbidden tree would turn them into gods—would, in other words, make them more powerful than they were in their innocence.

It is more fashionable to speak of such grasping not as sin but as the will to power, Friedrich Nietzsche's 19th-century formulation. "My idea is that every specific body strives to become master over all space and to extend its force (its will to power) and to thrust back all that resists its extension," wrote Nietzsche, who elevated power, rather than good, to ultimate concern. "But it continually encounters similar efforts on the part of other bodies and ends by coming to an arrangement ('union') with those of them that are sufficiently related to it: thus they then conspire together for power. And the process goes on." The moral reply is that some things are more important than power—love and freedom among them. That the security of such virtues often requires the use of force is an inescapable element of reality, but there is a distinction between the pursuit of power for domination and subjugation and the use of power to make possible the journey toward what Winston Churchill called the "broad, sunlit uplands."

Still, the bleak Germanic view has suffused elements of modern life. Resentment of those in charge of the industrialized state in an age of mass media is on vivid display in the work of C. Wright Mills, who published "The Power Elite" in 1956. Mills's vision was one of not-so-quiet desperation: "The powers of ordinary men are circumscribed by the everyday worlds in which they live, yet even in these rounds of job, family, and neighborhood they often seem driven by forces they can neither understand nor govern … But not all men are in this sense ordinary. As the means of information and power are centralized, some men come to occupy positions in American society from which they can look down upon, so to speak, and by their decisions mightily affect, the everyday worlds of ordinary men and women." Sarah Palin would probably agree with Mills, at least on the looking-down part.