Liberty

Force- or Freedom-Government

June 22nd, 2011 // 10:22 am @ Oliver DeMille

Two Kinds of Government

Government was invented by people for two reasons:

To institutionalize force over others
To protect the inalienable rights of all people in its care

Or, in other words, for force or for freedom.

All governments in history have tended toward one or the other.

When a force government attempts to protect the inalienable rights of its people, it loses strength and power. This is the message of Machiavelli.

When freedom government attempts to institutionalize force over others (of the poor by the rich or of the rich by the poor), it loses its strength and power. This is taught at length in The Federalist Papers (see papers 16-20, 51).

Because of this, free government should not do anything except protect inalienable rights.

If it attempts to do more, it moves into the realm of force government.

Unfortunately, the left has too often forgotten this limit of free government, and the right has forgotten that the people, all of us, must address and fix social challenges in private—non-governmental—ways. The problems of the poor, the downtrodden and the struggling are not government’s problem.

These are our problems. Both the left and right need to get clear on this, and in our day we all need to take massive action to address the multiple social challenges of our world. The role of free government is to protect inalienable rights; the role of free citizens is to take action to solve the plight of the needy.

“Did we come here to laugh or cry?
Are we dying or being born?”

—Carlos Fuentes

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Oliver DeMille is a co-founder of the Center for Social Leadership, and a co-creator of Thomas Jefferson Education.

He is the co-author of the New York Times, Wall Street Journal and USA Today bestseller LeaderShift, and author of A Thomas Jefferson Education: Teaching a Generation of Leaders for the 21st Century, and The Coming Aristocracy: Education & the Future of Freedom.

Oliver is dedicated to promoting freedom through leadership education. He and his wife Rachel are raising their eight children in Cedar City, Utah.

Category : Blog &Culture &Government &Liberty

Simple Freedom

June 21st, 2011 // 9:48 am @ Oliver DeMille

“I left the fairy tales lying on the floor of the nursery, and I have not found any books so sensible since.”

–G.K. Chesterton

Freedom is not a complex idea. But we do live in a complex world, and only complex government forms have proven able to keep those with power from exerting too much of it. The American founders mixed the simple and the complex. They simply pitted power against power, institution against institution, authority against authority. And they simply put the people in charge of it all.

The details are more complex. The House represents the people. The Senate represents the states, and also, naturally, the wealthy. The President represents the nation. The Court represents the Constitution. The States represent themselves, but also the people. The Constitution represents itself; the people just have to read and apply it. It also represents the people—it is written by them to the government, outlining limits of what the government may and may not do. The electors in the Electoral College, which elects the President, also represent the people. This is the way it stood originally.

In simple terms, the following were represented once: the wealthy and the nation. On the complex side, those which were naturally less powerful than the wealthy and national government were represented twice: the States, and also the Constitution. The least naturally powerful, the regular people, were represented in our Constitutional model four times; this is complex in design, but what could be more simple than a government by, for and of the people?

On the side of complexity, the founders mixed the ideas of Polybius, Montesquieu, Hume, Blackstone, Adam Smith and others in this process. On the side of simplicity, the people simply need to read the Constitution and the great freedom classics to understand freedom.

Another simple reality is this: When we lose our freedoms in such a system, it is always the people, not the system, which has failed. The people have all the power—if they understand freedom, read history and the Constitution, and stay actively involved in maintaining their freedoms, the complex arrangement of Constitutional freedoms will not fail.

But when the people turn to other matters and neglect to maintain their freedoms, when they allow the 17^th Amendment or Butler v. the U.S. or the insertion of party politics into the government, for example, to reduce the power of the people, it becomes more difficult for later generations to promote freedom. Still, the Constitution is there and a wise citizenry has the power to reboot American freedom.

When the understanding of the citizens is simple, the actions they must take to be free are complex—even confusing. When the understanding of the citizens is complex, the actions they must take are simple.

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Oliver DeMille is a co-founder of the Center for Social Leadership, and a co-creator of Thomas Jefferson Education.

Oliver is dedicated to promoting freedom through leadership education. He and his wife Rachel are raising their eight children in Cedar City, Utah.

Category : Blog &Constitution &Government &History &Liberty &Politics &Statesmanship

The Social Animal

April 20th, 2011 // 7:31 am @ Oliver DeMille

A review of the book The Social Animal: A Story of Love, Character and Achievement by David Brooks

There are at least three major types of writing. The first might be called Shakespeare’s method, which includes the telling of stories with deep symbolic and archetypal lessons. Many of the great world religious texts used this approach. The Greeks referred to this as poetry, though the meaning of “poetry” is much more limited in modern usage. In the contemporary world we often call this type of writing fiction, though this is a misnomer since the stories used are not actually untrue—they are, many of them, literally true, and nearly all of them are symbolically true. This could also be called the Inspirational style of writing.

A second kind of writing can be summarized as Tocqueville’s method, or the philosopher’s style. Called prose, non-fiction, or editorializing, this type of literature consists of the author sharing her views, thoughts, questions, analyses and conclusions. Writers in this style see no need to document or prove their points, but they do make a case for their ideas. This way of writing gave the world many of the great classics of human history—in many fields of thought spanning the arts, sciences, humanities and practical domains. This writing is Authoritative in style, meaning that the author is interested mostly in ideas (rather than proof or credibility) and writes as her own authority on what she is thinking.

The third sort of writing, what I’ll call Einstein’s method, attempts to prove its conclusions using professional language and appealing to reason, experts or other authority. Most scientific works, textbooks, and research-based books on a host of topics apply this method. The basis of such writing is to clearly show the reader the sources of assumptions, the progress of the author’s thinking, and the basis behind each conclusion. Following the scientific method, this modern “Objective” style of writing emphasizes the credibility of the conclusions—based on the duplicable nature of the research and the rigorous analysis and deduction. There are few leaps of logic in this kind of prose.

Each type of writing has its masters, and all offer valuable contributions to the great works of human literature. This is so obvious that it hardly needs to be said, but we live in a world where the third, Objective, style of writing is the norm and anything else is often considered inferior. Such a conclusion, ironically, is not a scientifically proven fact. Indeed, how can science prove that anything open to individual preference and taste is truly “best?” For example, such greats as Churchill, Solzhenitsyn and Allan Bloom (author of The Closing of the American Mind) have shown that “Tocqueville’s” style is still of great value in modern times—as do daily op eds in our leading newspapers and blogs. Likewise, our greatest plays, movies and television programs demonstrate that the Shakespearean method still has great power in our world.

That said, David Brooks’ new book The Social Animal: A Story of Love, Character and Achievement manages to combine all three styles in one truly moving work. I have long considered Brooks one of my favorite authors. I assigned his book Bobos in Paradaise: The New Upper Class and How They Got There as an undergraduate and graduate college text for several years, and I have recommended his book On Paradise Drive to many students and executives who wanted to understand American and modern culture. In one of the best descriptions of our society ever written, he outlined the new realities experienced by the “average” American citizen, who he called “Patio Man.” I have also enjoyed many of his editorials in The New York Times—and the ongoing, albeit unofficial and indirect, “debate” between his columns and those of Thomas L. Friedman, Paul Krugman, George Will and, occasionally, Peggy Noonan.

The Social Animal is, in my opinion, his best work to date. In fact, it is downright brilliant. I am not suggesting that it approaches Shakespeare, of course. But who does? Still, the stories in The Social Animal flow like Isaac Asimov meets Ayn Rand. It doesn’t boast deep scientific technical writing, as Brooks himself notes. Indeed, Brooks doesn’t even attempt to produce a great Shakespearean or scientific classic. But he does effectively weave the three great styles of writing together, and in the realm of philosophical writing this book is similar to Tocqueville’s Democracy in America. The content of the book, in fact, is as close as we may ever see to a 21^st century update to Tocqeville (1830s) and Bryce (1910s).

I know this is high praise, and in our modern era with its love of objective analysis, such strong language is suspect in “educated” circles. But my words are not hyperbole. This is an important book. It is one of the most important books we’ve seen in years—probably since Fareed Zakaria’s The Post-American World or Daniel Pink’s A Whole New Mind. This book is in the same class as Bloom’s The Closing of the American Mind, Huntington’s The Clash of Civilizations, Strauss and Howe’s The Fourth Turning, or Philip Bobbitt’s The Shield of Achilles. It is as significant as any article in Foreign Affairs since Richard Gardner’s writings. It reads like Steven Pinker channelling Alexis de Tocqueville. The language is, well, beautiful, but beautiful in the modern sense, like the writings of Laura Munson or Sandra Tsing Loh.

The book also manages to bridge political views—I think liberals will find it moving and conservatives will find it convincing. It is not exactly Centrist, but neither is it patently Right nor Left. It will appeal to independents and people from all political perspectives. If it has a political leaning, it is the party of Common Sense—backed by meticulous research.

Moreover, The Social Animal clouds typical publishing stereotypes. I’m not sure where big bookstores will shelve it. It is a book on culture, politics, education, and career. It is a book about entertainment, marriage and language. It is about the upper, middle and lower classes in modern American society, how they interrelate and what challenges are ahead as they clash. It is about current events and future challenges. It is, above all, a book about success. It goes well beyond books on Habits or The Secret or even “Acres of Diamonds.”

As Brooks himself put it:

“Over the centuries, zillions of books have been written about how to succeed. But these tales are usually told on the surface level of life. They describe the colleges people get into, the professional skills they acquire, the conscious decisions they make, and the tips and techniques they adopt to build connections and get ahead. These books often focus on an outer definition of success, having to do with IQ, wealth, prestige, and worldly accomplishments.

“This story [The Social Animal] is told one level down. This success story emphasizes the role of the inner mind—the unconscious realm of emotions, intuitions, biases, longings….

“…we are not primarily the products of our conscious thinking. We are primarily the products of thinking that happens below the level of awareness.”

Brooks argues:

“The research being done today reminds us of the relative importance of emotion over pure reason, social connections over individual choice, character over IQ, emergent, organic systems over linear, mechanistic ones, and the idea that we have multiple selves over the idea that we have a single self.”

The book deals with such intriguing topics as:

Modern dating and courtship
Today’s marriages and what makes them succeed—or not
The scientific versus popular views of child development
Cultural trends such as global-warming awareness assemblies in high schools
The scientific foundations of violence
The kind of decision-making that leads to success versus mediocrity and failure
A veritable manual for success in college
The powerful leadership techniques of priming, anchoring, framing, limerance, fractals, metis and multiparadigm teams, among others (it is worth reading the book just for this)
How to “ace” job interviews
The new phases of life progression
Effectively starting a new business—the steps, techniques, values and needed character traits
Leadership in the modern corporation
How to win a revolution by only making a call for small reforms
The effectiveness of a talent for oversimplification
The supreme power of a life’s viewpoint

The Social Animal struck a personal note with me because it brilliantly describes the true process of great mentoring that more of our teachers need to adopt and that I wrote about with Tiffany Earl in our book The Student Whisperer. I have seldom seen truly great teaching described better.

This book is primarily about success—specifically success in our complex modern world—but at a deeper level it is about happiness. Brooks writes:

We still have admissions committees that judge people by IQ measures and not by practical literacy. We still have academic fields that often treat human beings as rational utility-maximizing individuals. Modern society has created a giant apparatus for the cultivation of the hard skills, while failing to develop the moral and emotional faculties down below. Children are coached on how to jump through a thousand scholastic hoops. Yet by far the most important decisions they will make are about whom to marry and whom to befriend, what to love and what to despise, and how to control impulses. On these matters, they are almost entirely on their own. We are good at talking about material incentives, but bad about talking about emotions and intuitions. We are good at teaching technical skills, but when it comes to the most important things, like character, we have almost nothing to say.

The book, like any true “classic” (and I am convinced this will be one), is deep and broad. It includes such gems as:

“The food at their lunch was terrible, but the meal was wonderous.”
“For example, six-month-old babies can spot the different facial features of different monkeys, even though, to adults, they all look the same.”
In his high school, “…life was dominated by a universal struggle for admiration.”
“The students divided into the inevitable cliques, and each clique had its own individual pattern of behavior.”
“Fear of exclusion was his primary source of anxiety.”
“Erica decided that in these neighborhoods you could never show weakness. You could never back down or compromise.”
“In middle class country, children were raised to go to college. In poverty country they were not.”
Jim Collins “…found that many of the best CEOs were not flamboyant visionaries. They were humble, self-effacing, diligent, and resolute souls who found one thing they were really good at and did it over and over again. They did not spend a lot of time on internal motivational campaigns. They demanded discipline and efficiency.”
“Then a quiet voice could be heard from the other end of the table. ‘Leave her alone.’ It was her mother. The picnic table went silent.”
“Erica resolved that she would always try to stand at the junction between two mental spaces. In organizations, she would try to stand at the junction of two departments, or fill in the gaps between departments.”
“School asks students to be good at a range of subjects, but life asks people to find one passion that they will do forever.”
“His missions had been clearly marked: get good grades, make the starting team, make adults happy. Ms. Taylor had introduced a new wrinkle into his life—a love of big ideas.”
“…if Steve Jobs had come out with an iWife, they would have been married on launch day.”
“Epistemological modesty is the knowledge of how little we know and can know.”

There are so many more gems of wisdom. For example, Brooks notes that in current culture there is a new phase of life. Most of today’s parents and grandparents grew up in a world with four life phases, including “childhood, adolescence, adulthood and old age.” Today’s young will experience at least six phases, Brooks suggests: childhood, adolescence, odyssey, adulthood, active retirement, and old age.

While many parents expect their 18- and 19-year-old children to go directly from adolescence to the adult life of leaving home and pursuing their own independent life and a marriage relationship, their children are surprising (and confusing) them by embracing their odyssey years: living at home, then wandering, then back home for a time, taking a long time to “play around” with their education before getting serious about preparing for a career, and in general enjoying their youthful freedom. Most parents are convinced they’re kids are wasting their lives when in fact this is the new normal.

The odyssey years actually make a lot of sense. The young “…want the security and stability adulthood brings, but they don’t want to settle into a daily grind. They don’t want to limit their spontaneity or put limits on their dreams.” Parents can support this slower pace with two thoughts: 1) the kids usually turn out better because they don’t force themselves to grow up too fast like earlier generations did, and 2) the parents get to enjoy a similar kind of relaxed state in the “active retirement phase.”

Most odysseys pursue life in what Brooks calls The Group—a small team of friends who help each other through this transition. Members of a Group talk a lot, play together, frequently engage entrepreneurial or work ventures with each other, and fill the role of traditional families during this time of transition. Even odysseys who live at home for a time usually spend much of their time with their Group.

This book is full of numerous other ideas, stories, studies, and commentaries. It is the kind of reading that you simply have to mark up with a highlighter on literally every page.

Whether you agree or disagree with the ideas in this book—or, hopefully, both—it is a great read. Not a good read, but a great one. Some social conservatives may dislike certain things such as the language used by some characters or the easy sexuality of some college students, and some liberals may question the realistic way characters refuse to accept every politically-correct viewpoint in society—but both are accurate portrayals of many people in our current culture.

The Social Animal may not remain on the classics list as long as Democracy in America, but it could. At the very least, it is as good a portrayal of modern society as Rousseau’s Emile was in its time. It provides a telling, accurate and profound snapshot of American life at the beginning of the 21^st Century. Reading it will help modern Americans know themselves at a much deeper level.

This is a book about many things, including success and happiness as mentioned above. But it is also a classic book on freedom, and on how our society defines freedom in our time. As such, it is an invaluable source to any who care about the future of freedom. Read this book to see where we are, where we are headed, and how we need to change. The Social Animal is required reading for leaders in all sectors and for people from all political persuasions who want to see freedom flourish in the 21^st century.

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Oliver DeMille is a co-founder of the Center for Social Leadership, and a co-creator of Thomas Jefferson Education.

Oliver is dedicated to promoting freedom through leadership education. He and his wife Rachel are raising their eight children in Cedar City, Utah.

Category : Blog &Book Reviews &Community &Culture &Current Events &Education &Entrepreneurship &Family &Generations &Leadership &Liberty &Mission &Postmodernism &Service &Statesmanship &Tribes

Is America a Democracy, Republic, or Empire?

April 20th, 2011 // 7:09 am @ Oliver DeMille

Some in Washington are fond of saying that certain nations don’t know how to do democracy.

Anytime a nation breaks away from totalitarian or authoritarian controls, these “experts” point out that the people aren’t “prepared” for democracy.

But this is hardly the point.

A nation where the people aren’t prepared for democracy–but where a strong leader is prepared for tyranny–is still better off as a democracy.

A nation where the people aren’t prepared for democracy but where an elite class is prepared for aristocracy is still better off as a democracy.

A nation where the people aren’t prepared for democracy but where a socialist or fundamentalist religious bureaucracy is prepared to rule is still better off as a democracy.

Whatever the people’s inadequacies, they will do better than the other, class-dominant forms of government.

Winston Churchill was right:

“Democracy is the worst form of government–except for all those others that have been tried.”

False Democracy

When I say “democracy,” I am of course not referring to a pure democracy where the masses make every decision; this has always turned to mob rule through history.

Of Artistotle’s various types and styles of democracy, this was the worst. The American founders considered this one of the least effective of free forms of government.

Nor do I mean a “socialist democracy” as proposed by Karl Marx, where the people elect leaders who then exert power over the finances and personal lives of all citizens.

Whether this type of government is called democracy (e.g. Social Democrats in many former Eastern European nations) in the Marxian sense or a republic (e.g. The People’s Republic of China, The Union of Soviet Socialist Republics–USSR, etc.), it amounts to the same oligarchic model of authoritarian rule.

Marx used the concept of democracy–he called it “the battle for democracy”–to argue for the working classes to rise up against the middle and upper classes and take back their power.

Ironically, he believed the masses incapable of such leadership, and felt that a small group of elites, the “vanguard”, would have to do the work of the masses for them.

This argument assumes an oligarchic view of the world, and the result of attempted Marxism has nearly always been dictatorial or oligarchic authoritarianism.

In this attitude Marx follows his mentor Hegel, who discounted any belief in the power or wisdom of the people as wild imaginings (see Mortimer Adler’s discussion on “Monarchy” in the Syntopicon).

The American founders disagreed entirely with this view.

A Democratic Republic

The type of democracy we need more of in the world is constitutional representative democracy, with:

A written constitution that separates the legislative, executive and judicial powers. Limits all with checks and balances, and leaves most of the governing power in the hands of the people and local and regional, rather than national, government institutions.

In such a government, the people have the power to elect their own representatives who participate at all levels. Then the people closely oversee the acts of government.

One other power of the people in a constitutional representative democratic republic is to either ratify or reject the original constitution.

Only the support of the people allows any constitution to be adopted (or amended) by a democratic society.

The American framers adopted Locke’s view that the legislative power was closest to the people and should have the sole power over the nation’s finances.

Thus in the U.S. Constitution, direct representatives of the people oversaw the money and had to answer directly to the people every two years.

Two Meanings of “Democracy”

There are two ways of understanding the term democracy. One is as a governmental form–which is how this article has used the word so far. The other is as a societal format.

There are four major types of societies:

A chaotic society with no rules, laws or government
A monarchical society where one man or woman has full power over all people and aspects of the society
An aristocratic society where a few people–an upper class–control the whole nation
A democratic society where the final say over the biggest issues in the nation comes from the regular people

As a societal form, democracy is by far the best system.Montesquieu, who was the source most quoted at the American Constitutional Convention, said:

“[Democracy exists] when the body of the people is possessed of the supreme power.”

In a good constitutional democracy, the constitution limits the majority from impinging upon the inalienable rights of a minority–or of anyone at all.

Indeed, if a monarchical or aristocratic society better protects the rights of the people than a democratic nation, it may well be a more just and free society.

History has shown, however, that over time the people are more likely to protect their rights than any royal family or elite class.

When the many are asked to analyze and ratify a good constitution, and then to protect the rights of all, it turns out they nearly always protect freedom and just society better than the one or the few.

It is very important to clarify the difference between these two types of democracy–governmental and societal.

For example, many of the historic Greek “democracies” were governmental democracies only. They called themselves democracies because the citizens had the final say on the governmental structure and elections–but only the upper class could be citizens.

Thus these nations were actually societal aristocracies, despite being political democracies.

Plato called the societal form of democracy the best system and the governmental format of democracy the worst.

Clearly, knowing the difference is vital.

Aristotle felt that there are actually six major types of societal forms.

A king who obeys the laws leads a monarchical society, while a king who thinks he is above the law rules a tyrannical society.

Likewise, government by the few can either have different laws for the elite class or the same laws for all people, making oligarchy or aristocracy.

In a society where the people are in charge, they can either rule by majority power (he called this democracy) or by wise laws, protected inalienable rights and widespread freedom (he called this “mixed” or, as it is often translated, “constitutional” society).

Like Plato, Aristotle considered the governmental form of democracy bad, but better than oligarchy or tyranny; and he believed the societal form of democracy (where the people as a mass generally rule the society) to be good.

Democracy or Republic?

The authors of The Federalist Papers tried to avoid this confusion about the different meanings of “democracy” simply by shortening the idea of a limited, constitutional, representative democracy to the term “republic.”

A breakdown of these pieces is enlightening:

Limited (unalienable rights for all are protected)
Constitutional (ratified by the people; the three major powers separated, checked and balanced)
Representative (the people elect their leaders, using different constituencies to elect different leaders for different governmental entities–like the Senate and the House)
Democracy (the people have the final say through elections and through the power to amend the constitution)

The framers required all state governments to be this type of republic, and additionally, for the national government to be federal (made up of sovereign states with their own power, delegating only a few specific powers to the national government).

When we read the writings of most of the American founders, it is helpful to keep this definition of “republic” in mind.

When they use the terms “republic” or “a republic” they usually mean a limited, constitutional, representative democracy like that of all the states.

When they say “the republic” they usually refer to the national-level government, which they established as a limited, constitutional, federal, representative democracy.

At times they shorten this to “federal democratic republic” or simply democratic republic.

Alexander Hamilton and James Wilson frequently used the term “representative democracy,” but most of the other founders preferred the word “republic.”

A Global Problem

In today’s world the term “republic” has almost as many meanings as “democracy.”

The term “democracy” sometimes has the societal connotation of the people overseeing the ratification of their constitution. It nearly always carries the societal democracy idea that the regular people matter, and the governmental democracy meaning that the regular people get to elect their leaders.

The good news is that freedom is spreading. Authoritarianism, by whatever name, depends on top-down control of information, and in the age of the Internet this is disappearing everywhere.

More nations will be seeking freedom, and dictators, totalitarians and authoritarians everywhere are ruling on borrowed time.

People want freedom, and they want democracy–the societal type, where the people matter. All of this is positive and, frankly, wonderful.

The problem is that as more nations seek freedom, they are tending to equate democracy with either the European or Asian versions (parliamentary democracy or an aristocracy of wealth).

The European parliamentary democracies are certainly an improvement over the authoritarian states many nations are seeking to put behind them, but they are inferior to the American model.

The same is true of the Asian aristocratic democracies.

Specifically, the parliamentary model of democracy gives far too much power to the legislative branch of government, with few separations, checks or balances.

The result is that there are hardly any limits to the powers of such governments. They simply do whatever the parliament wants, making it an Aristotelian oligarchy.

The people get to vote for their government officials, but the government can do whatever it chooses–and it is run by an upper class.

This is democratic government, but aristocratic society. The regular people in such a society become increasingly dependent on government and widespread prosperity and freedom decrease over time.

The Asian model is even worse. The governmental forms of democracy are in place, but in practice the very wealthy choose who wins elections, what policies the legislature adopts, and how the executive implements government programs.

The basic problem is that while the world equates freedom with democracy, it also equates democracy with only one piece of historical democracy–popular elections.

Nations that adopt the European model of parliamentary democracy or the Asian system of aristocratic democracy do not become societal democracies at all–but simply democratic aristocracies.

Democracy is spreading–if by democracy we mean popular elections; but aristocracy is winning the day.

Freedom–a truly widespread freedom where the regular people in a society have great opportunity and prosperity is common–remains rare around the world.

The Unpopular American Model

The obvious solution is to adopt the American model of democracy, as defined by leading minds in the American founding: limited, constitutional, representative, federal, and democratic in the societal sense where the regular people really do run the nation.

Unfortunately, this model is currently discredited in global circles and among the world’s regular people for at least three reasons:

1. The American elite is pursuing other models.

The left-leaning elite (openly and vocally) idealize the European system, while the American elite on the right prefers the Asian structure of leadership by wealth and corporate status.

If most of the intelligentsia in the United States aren’t seeking to bolster the American constitutional model, nor the elite U.S. schools that attract foreign students on the leadership track, it is no surprise that freedom-seekers in other nations aren’t encouraged in this direction.

2. The American bureaucracy around the world isn’t promoting societal democracy but rather simple political democracy–popular elections have become the entire de facto meaning of the term “democracy” in most official usage.

With nobody pushing for limited, constitutional, federal, representative democratic republics, we get what we promote: democratic elections in fundamentally class-oriented structures dominated by elite upper classes.

3. The American people aren’t all that actively involved as democratic leaders.

When the U.S. Constitution was written, nearly every citizen in America was part of a Town Council, with a voice and a vote in local government. With much pain and sacrifice America evolved to a system where every adult can be such a citizen, regardless of class status, religious views, gender, race or disability.

Every adult now has the opportunity to have a real say in governance. Unfortunately, we have over time dispensed with the Town Councils of all Adults and turned to a representative model even at the most local community and neighborhood level.

As Americans have ceased to participate each week in council and decision-making with all adults, we have lost some of the training and passion for democratic involvement and become more reliant on experts, the press and political parties.

Voting has become the one great action of our democratic involvement, a significant decrease in responsibility since early America.

We still take part in juries–but now even that power has been significantly reduced–especially since 1896.

In recent times popular issues like environmentalism and the tea parties have brought a marked increase of active participation by regular citizens in the national dialogue.

Barack Obama’s populist appeal brought a lot of youth into the discussion. The Internet and social media have also given more power to the voice of the masses.

When the people do more than just vote, when they are involved in the on-going dialogue on major issues and policy proposals, the society is more democratic–in the American founding model–and the outlook for freedom and prosperity brightens.

The Role of the People

Human nature being what it is, no people of any nation may be truly prepared for democracy.

But–human nature being what it is–they are more prepared to protect themselves from losses of freedom and opportunity than any other group.

Anti-democratic forces have usually argued that we need the best leaders in society, and that experts, elites and those with “breeding,” experience and means are most suited to be the best leaders.

But free democratic societies (especially those with the benefits of limited, constitutional, representative, and locally participative systems) have proven that the right leaders are better than the best leaders.

We don’t need leaders (as citizens or elected officials) who seem the most charismatically appealing nearly so much as we need those who will effectively stand for the right things.

And no group is more likely to elect such leaders than the regular people.

It is the role of the people, in any society that wants to be or remain free and prosperous, to be the overseers of their government.

If they fail in this duty, for whatever reason, freedom and widespread prosperity will decrease. If the people don’t protect their freedoms and opportunities, despite what Marx thought, nobody will.

No vanguard, party or group of elites or experts will do as much for the people as they can do for themselves. History is clear on this reality.

We can trust the people, in America and in any other nation, to promote widespread freedom and prosperity better than anyone else.

Two Challenges

With that said, we face at least two major problems that threaten the strength of our democratic republic right now in the United States.

First, only a nation of citizen-readers can maintain real freedom. We must deeply understand details like these:

The two meanings of democracy
The realities and nuances of ideas such as: limited, constitutional, federal, representative, locally participative, etc.
The differences between the typical European, Asian, early American and other models competing for support in the world
…And so on

In short, we must study the great classics and histories to be the kind of citizen-leaders we should be.

The people are better than any other group to lead us, as discussed above, but as a people we can know more, understand more, and become better leaders.

Second, we face the huge problem all great democratic powers have eventually faced: how to reconcile our democratic society at home with our imperialism abroad.

As George Friedman has argued, we now control a world empire larger than any in history, whether we want to or not.

Yet a spirit of democratic opportunity, entrepreneurial freedom, inclusive love of liberty, freedom from oppressive class systems, and promotion of widespread prosperity is diametrically opposed to the arrogant, selfish, self-elevating, superiority-complex of imperialism.

This very dichotomy has brought down some of the greatest free nations of history.

On some occasions this challenge turned the home nation into an empire, thus killing the free democratic republic (e.g. Rome).

Other nations lost their power in the world because the regular people of the nation did not reconcile their democratic beliefs with the cruelty of imperial dominance and force (e.g. Athens, ancient Israel).

At times the colonies of an empire used the powerful democratic ideals of the great power against them and broke away.

At times the citizens of the great power refused to support the government in quelling rebellions with which they basically agreed (e.g. Great Britain and its relations with America, India, and many other former colonies).

Many of the great freedom thinkers of history have argued against empire and for the type of democratic republic the American framers established–see for example Herodotus, Thucydides, Aristotle, the Bible, Plutarch, Tacitus, Augustine, Montaigne, Locke, Montesquieu, Gibbon, Jefferson, The Declaration of Independence, and Madison, among others.

The Federalist mentions empire or imperialism 53 times, and not one of the references is positive.

In contrast, the main purpose of the Federalist Papers was to make a case for a federal, democratic republic.

Those who believe in American exceptionalism (that the United States is an exception to many of the class-oriented patterns in the history of nations) now face their greatest challenge.

Will America peacefully and effectively pull back from imperialism and leave dozens of nations successfully (or haltingly) running themselves without U.S. power?

Will it set its best and brightest to figuring out how this can be done? Or to increasing the power of empire?

Empire and Freedom

Some argue that the United States cannot divest itself of empire without leaving the world in chaos.

This is precisely the argument nearly all upper classes, and slave owners, make to justify their unprincipled dominance over others.

The argument on its face is disrespectful to the people of the world.

Of course few people are truly prepared to run a democracy–leadership at all levels is challenging and at the national level it is downright overwhelming.

But, again–the people are more suited to oversee than any other group.

And without the freedom to fail, as Adam Smith put it, they never have the dynamic that impels great leaders to forge ahead against impossible odds. They will never fly unless the safety net is gone.

The people can survive and sometimes even flourish without elite rule, and the world can survive and flourish without American empire.

A wise transition is, of course, the sensible approach, but the arrogance of thinking that without our empire the world will collapse is downright selfish–unless one values stability above freedom.

How can we, whose freedom was purchased at the price of the lives, fortunes and sacred honor of our forebears, and defended by the blood of soldiers and patriots in the generations that followed, argue that the sacrifices and struggles that people around the world in our day might endure to achieve their own freedom and self- determination constitute too great a cost?

The shift will certainly bring major difficulties and problems, but freedom and self-government are worth it.

The struggles of a free people trying to establish effective institutions through trial, error, mistakes and problems are better than forced stability from Rome, Madrid, Beijing, or even London or Washington.

America can set the example, support the process, and help in significant ways–if we’ll simply get our own house in order.

Our military strength will not disappear if we remain involved in the world without imperial attitudes or behaviors. We can actively participate in world affairs without adopting either extreme of isolationism or imperialism.

Surely, if the world is as dependent on the U.S. as the imperial-minded claim, we should use our influence to pass on a legacy of ordered constitutional freedom and learning self-government over time rather than arrogant, elitist bureaucratic management backed by military might from afar.

If Washington becomes the imperial realm to the world, it will undoubtedly be the same to the American people. Freedom abroad and at home may literally be at stake.

The future will be significantly impacted by the answers to these two questions:

Will the American people resurrect a society of citizen readers actively involved in daily governance?

Will we choose our democratic values or our imperialistic attitudes as our primary guide for the 21st Century?

Who are we, really?

Today we are part democracy, part republic, and part empire.

Can we find a way to mesh all three, even though the first two are fundamentally opposed to the third?

Will the dawn of the 22nd Century witness an America free, prosperous, strong and open, or some other alternative?

If the United States chooses empire, can it possibly retain the best things about itself?

Without the Manifest Destiny proposed by the Founders, what alternate destiny awaits?

Above all, will the regular citizens–in American and elsewhere–be up to such leadership?

No elites will save us. It is up to the people.

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Oliver DeMille is a co-founder of the Center for Social Leadership, and a co-creator of Thomas Jefferson Education.

Oliver is dedicated to promoting freedom through leadership education. He and his wife Rachel are raising their eight children in Cedar City, Utah.

Category : Aristocracy &Blog &Citizenship &Constitution &Foreign Affairs &Generations &Government &History &Leadership &Liberty &Politics &Postmodernism &Statesmanship

Prodigal Politics

April 13th, 2011 // 8:25 am @ rachel

Right, Left, and Above

Sometimes the best political analysis is found in surprising places. For example, Timothy Keller’s excellent book The Prodigal God gives a deep and profound analysis of modern conservatism and liberalism–clearly and effectively showing the truth, as well as the glaring flaws, of each. James Redfield’s insightful book The Twelfth Insight does the same. Both are essential reading for anyone today who cares about the future of freedom.

Consider the following quotes from The Twelfth Insight:

Quote One: “I’m pretty sure the government will be declaring martial law pretty soon, and people need to be prepared. The first thing they’ll do is take up all the guns and many books.”

It was becoming pretty clear that I was talking to someone on the extreme Right politically.

“Wait a minute,” I said casually. “None of that can happen. There are constitutional safeguards.”

“Are you kidding?” he reacted. “One or two more Leftist judges, and that won’t be the case anymore. Things are out of control. The country we grew up in is being changed. We have to do something now. We think the Document is going to call for a real rebellion against the Leftists.”

“What?” I said forcefully. “I can’t see anyone getting the idea of rebellion from this Document–maybe a more enlightened Centrism. Have you read it?”….

“You better wake up,” one of them yelled. “You people on the Left are ruining this country, and we’re not going to stand for it much longer. We’d rather have the corporations take over than you idiots.”

Quote Two: “You’re one of those Right-wingers,” the loud man said, waving a finger at Coleman. “If you weren’t, you wouldn’t be talking like this.”

Coleman shook his head. “I’m only saying that it takes a balance. Some people want big government totally regulating everything and others want big corporate influence and very little regulation. I think the best position is right in the middle…”….

“Where are you going, Right-winger?” one of the other men shouted. “You aren’t going to win. If we have to install a dictator, we’ll do it. You aren’t going to win!”

Quote Three: This type of controlling is the chief characteristic of those both Left and Right, who have a primarily ideological approach to politics. They don’t want to debate the issues. They want only to shout down the opposition and win….

Both extremists were using the same tactic. If someone disagreed with them even slightly, they were simply pushed into the opposite extreme category–so they could be dismissed and dehumanized and not taken seriously. That way, each side–far Left and Right–could justify their own extreme behavior. Each thought of themselves as the good guys having to fight to save civilization from a soulless enemy….

“[C]ivility is the first thing that goes out the window. Those holding on to the old worldview often begin to cling to their obsessions with ever greater ferocity…”….

“The political Left and Right are both moving to the extreme because each thinks the threat is so great from the other side that extreme measures need to be taken. And of course, it’s all self-reinforcing.”

In addition to the competing views on the Right and Left, Redfield discusses those in the world who actually want conflict–for the benefit of their politics or positions of power. Hamilton discussed these same three groups in Federalist Paper number 1 (the effectual introduction to The Federalist).

A Parable for Our Time

One major problem with our contemporary politics was taught quite clearly two millennia ago in the parable of The Prodigal Son. The word “prodigal” means to be wasteful, which certainly applies to our modern government. In this parable, a father has two sons. The first son is obedient and orderly, follows the father and does what the father expects. The second son asks for his inheritance early, then spends it in riotous living.

When the inheritance is all spent, the second son comes crawling back to his father, begging to be a servant if he can just live at home and have food to eat and a place to sleep. The father throws a party, welcoming him home as a beloved son.

The elder son is livid. He sees even more of his own inheritance being spent on his wasteful brother, and he is hurt that his father never threw such a party for him–despite all his years of faithful obedience.

The climax of the parable comes when the reader asks this question: “Why did Jesus tell this story? What was his point?” Anyone who has read the parable clearly sees that the point is not to chastise the younger son, but the older. What does it all mean? Whatever your religion or beliefs, these are interesting and important questions.

Our modern politics fits very well within this parable. Conservatives believe in standards, responsibility, morals, conformity and in those who do these things reaping the benefits of their orthodoxy. Especially, they don’t want the father (government) taking their money to benefit those who haven’t taken care of themselves.
Liberals value the freedom to live as they see fit, pursue their own happiness their way, discover and seek and find themselves, not be tied down by dogmatic rules or outdated social customs, and they believe a higher authority (father/government) should always be there to help any who suffers.

That’s a conservative way of defining liberalism. But let’s consider it from a liberal perspective: The older brother was just plain mean. That’s often the problem with conservatism, or libertarianism, from the liberal view. The father used the elder son’s inheritance to take care of the younger son because he needed it–help, love, dignity, some basic human kindness and respect. Of course any loving father (or government) should do the same.

This is the old conservative-liberal argument, debated since Plato versus Aristotle. A person needs help. One side says: “Too bad, he did this to himself, he doesn’t deserve help, don’t help him. You really have no right to use my inheritance for him anyway! You might have the power, but it isn’t right!” The other view argues: “But as a loving father (government), we simply must help him. Don’t be so mean about it. Why are you so selfish anyway? We all simply must help the most vulnerable among us.”

The two sides frequently refuse to understand each other. They may say they understand, but then they launch immediately into a discussion of how their side is right and the other is wrong. They even call the other side “stupid” or “evil” for not understanding.

The True Elder Brother

What is missing in our current politics is what Keller calls “The True Elder Brother,” the other brother who isn’t depicted in the parable but is clearly meant to be there. As Keller put it: “This is what the elder brother in the parable should have done; this is what a true elder brother would have done. He would have said, `Father, my younger brother has been a fool, and now his life is in ruins. But I will go look for him and bring him home. [Note that this occurs before the younger brother even comes home on his own.] And if the inheritance is gone–as I expect–I’ll bring him back to the family at my expense.’ [Note: he doesn’t leave it to his father’s/government’s expense.]”

This is leadership. This is the example of a citizenry that handles things. “Poor, hungry, in need of education? We’ll help. We won’t ask government to do it. We will do it. Now. Without waiting, without questions. Somebody needs help? Here we are. Send us.” Or simply, “Give us your poor, your tired, your struggling masses yearning to be free . . .”

That’s what free people do. The old liberal argument (“government should use its power and force to fix the problems”) is as bad as the old conservative argument (“it’s their own fault, so too bad for them–let them suffer, or let someone help them, but don’t you dare make me help!”).

But free people act like free people. They see needs and they go to work helping. They don’t turn to government (they know that this is a bad use of force) and they don’t ignore the needs (they know that this is selfish and wrong). Such a society stays free, and if they ever stop being this way they know they will lose their freedoms. Indeed, they won’t even deserve to be free anymore.

The great question of freedom is, will the people govern or will they politic? Will they lead or snivel? If the first, they will spread freedom; if the second, their freedom will be lost.

Our Job as Citizens

Problems will arise. A free people handles them, leaving to the government only that which can only be done at the highest levels–like national security and fighting crime.

The problem is that in party politics, everything becomes about government. Liberals want government to fix everything, conservatives want the government to stick to national security, law enforcement, education and projects that benefit one’s own state. This becomes the ends and means of the whole debate. Meanwhile, who is helping those in need? And who is watching the government to make sure our freedoms remain strong?

Both of these jobs are the roles of the citizenry–not the government–in free nations. But when politics gets involved, we forget and ignore both. When this happens, freedom declines. The solution is simple: as citizens we must stop getting caught up in political issues and give our time to two things: helping those in need, and understanding and maintaining freedom. These are acts of governance, not politics. The one great act of politics we need to do is vote, and elections will be much more simple if the citizens are doing their two great governance roles!

So, let’s test ourselves. Are we deserving of the title of free people, or are we something else? Let’s find out. In your neighborhood:

Several poor families need help
Immigrants come looking to make a living
The environment is being polluted
Several minority families can’t afford college for their children

Do you call in the government? Many liberals and conservatives (along with many socialists and Democrats) would take this path. It is what the father did in the parable.

In contrast, do you comment on how these people should “get off their butts” and fix their lives, and then do nothing else? Then, when the government does something, do you throw up your hands in anger and frustration? Many conservatives and liberals (and many extreme conservatives, libertarians and Republicans) are with you in this choice.

Another option: Do you visit the families, make friends, offer the father a better job or get him an interview with a friend of yours, start a scholarship drive for the college-age kids, get together a service project to clean the polluted areas, etc.? These are the behaviors of people who deserve freedom.

“But the government won’t let us!” many will argue. “But if we do the work, they just won’t value it.” “But I’m too busy supporting my own family.” “But really fixing this would cost way too much.” “It’s their problem–why don’t they do it themselves.” “This really is a job for government, not for regular people.” But, but, but. These are not the words of the free. Governments can be negotiated with, projects can be structured to include the scholarship recipients, you can make time for freedom or lose it, concerns can be worked through. Free people figure out how to do things right and do the right things.

The True Citizen

I once taught a college course on the writings of the American founders, and during the semester we discussed broadly and deeply the proper role of government and the need for limitations on government. I invited a county sheriff, among others, to speak to the students. He discussed a number of issues of law enforcement, dealing with people, and local government, then he mentioned that he had just written a grant to buy clothes for kids living in trailer parks. The problem, he said, was that new kids moved into his cities, but since they were poor and could only afford one pair of pants they usually smelled bad to the “good” kids in school.

As a result, the only kids who would befriend them were those using drugs or excessive tobacco and alcohol. He was very excited about his grant, which he felt would help the “trailer-park kids” make “better” friends and stay off drugs.

I found myself thinking that the so-called “good” kids weren’t really all that good. By that time my class was harassing the man for using government to solve private problems and wasting the taxpayers’ money. I listened to their exchange for about twenty minutes. In truth, the students had a good technical understanding of the founders’ writings. They understood that not everything is best run by government. I was glad to see this. But I also found myself frustrated that they still didn’t quite get it.

Finally, the sheriff got frustrated himself and asked the class: “Okay, fine, I agree that private solutions would be better than government money. But how many of you are running a private program that would help these kids? I have seven kids who need a new pair of pants right now, today, and our research shows that this one thing will keep six of them off drugs. I’ve got the pants sizes in the car. Who can help me?”

We sat in the embarrassed silence as hardly anyone volunteered.

The sheriff shook his head in dismay and said nothing. Finally, abashed, one student said aloud, “I’m a student, I don’t have any extra money.” Then, to my amazement, another student said, “It’s just not right for government to use money that way.” Others chimed in, and the debate resumed.

Afterwards, a number of students pitched in their money to help, and this experience left us with lots to discuss in later class periods. But I never forgot how quick we are to be the younger brother, the older brother, or even the father, but how slow we are to be the true elder brother.

On another occasion at a formal event in a state capitol building my wife and I sat with a nationally recognized libertarian leader. We discussed a number of topics, but somehow toward the end of the event this man and my wife got on to the subject of libertarianism versus both conservatism and liberalism. When the man said libertarianism was the only hope for America’s future, my wife told him that she hoped not.

“Why?” he asked. She told him she thought conservatism, liberalism and libertarianism all had some good features and some real flaws, and that the great flaw in libertarianism is that it not only doesn’t want government to help needy people but that it seems to not want anybody to help them.

The man surprised us by trying to convince us that everybody in need got there themselves and deserves to be there, and that the only right thing to do is to leave them to their struggles. Period. When my wife gave up appealing to caring and later morality, and made a convincing case for the self-interest of charitable acts, the man angrily pulled out his wallet and said, “Fine. Just name a charity, and I’ll write you a check for it right now!” She immediately named one. He angrily shoved his wallet back into his pocket and stormed out of the room. We just looked at each other.

Certainly not all who consider themselves libertarians or far-Right have this view. But far too many people, whatever they call themselves politically, seem to adopt the ideas of the younger or the older prodigal brothers–when we should all be seeking to become the “true older brother.”

Younger brothers turn to the government, elder brothers angrily complain and bluster. Fathers (governments) take from the rich and give to the poor–after using up the majority of the money on administrative expenses. This is the world of politics. No wonder David Hume was so against political parties, and no wonder the founding generation agreed with him on this.

But “true elder brothers,” those who are free and think like the free, choose differently. They see needs and take action. They wisely think it through and do it the right way. They actually end up solving problems and changing the future for good. They are the true progressives–because they actually improve things. They are the true conservatives, because they conserve freedom, dignity and prosperity.

Conservatives most value responsibility, morality, strength, and national freedom, where liberals most highly prize open-mindedness, kindness, caring, fairness and individual freedom. The thing is, both lists are good. They don’t have to be in conflict. Indeed, both are the heritage we enjoy from past generations of free people who at their best valued and lived all of these together.

If conservatives, extreme conservatives and libertarians would all just be nicer, more caring and open, more tolerant and helpful, American freedom would increase. If liberals and progressives would all work to provide more personal service and voluntary solutions with less government red tape, we would see a lot more positive progress and change.

Freedom works, and we need to use it more. Less politics, more freedom. America needs this. When it is time to vote, we should fulfill this duty. Before and after the voting, we should fulfill the other vitally important roles of free citizens: build our communities and nations, support a strong government that accomplishes what governments should, study and truly understand freedom, keep an eye on government to make sure we maintain our freedoms, and voluntarily and consistently help all those in need.

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Oliver DeMille is a co-founder of the Center for Social Leadership, and a co-creator of Thomas Jefferson Education.

Oliver is dedicated to promoting freedom through leadership education. He and his wife Rachel are raising their eight children in Cedar City, Utah.

Category : Blog &Book Reviews &Citizenship &Community &Culture &Family &Liberty &Postmodernism &Statesmanship &Tribes