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After Federalist No. 10 | National Affairs - 0 views

nationalaffairs.com/...after-federalist-no-10 virtue constitution madison institutions democracy survival history crisis Culture politics
shared by Javier E on 17 Sep 21 - No Cached
  • Federalist No. 10 pertains to the orientation of personal appetites toward public ends, which include both the common good and private rights. The essay recognizes that these appetites cannot be conquered, but they can be conditioned.
  • Madison's solution to the problem of faction — a solution he confines to the four corners of majority rule — is to place majorities in circumstances that encourage deliberation and thus defuse passion.
  • this solution does not depend on any specific constitutional mechanism:
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  • Any republic deployed across an extended territory should be relatively free of faction, at least in the aggregate.
  • Yet Madison's solution depends on certain assumptions. Federalist No. 10 assumes politics will occur at a leisurely pace. The regime Madison foresees is relatively passive, not an active manipulator of economic arrangements. And he is able to take for granted a reasonably broad consensus as to the existence if not the content of the public good.
  • These assumptions are now collapsing under the weight of positive government and the velocity of our political life.
  • Given the centrality of Federalist No. 10 to the American constitutional canon, this collapse demands a reckoning. If a pillar of our order is crumbling, something must replace it.
  • That challenge may call for a greater emphasis on the sources of civic virtue and on the means of sustaining it.
  • The possibility that virtue might be coded into the essay is evident at its most elemental level: Federalist No. 10's definition of a faction as a group "united and actuated by some common impulse of passion, or of interest, adverse to the rights of other citizens, or to the permanent and aggregate interests of the community."
  • this definition hinges on an objective understanding of the public good; one cannot comprehend Madison from the perspective of contemporary relativism.
  • Its reader must be committed to a normative concept of the good and occupy a polity in which it is possible for such a concept to be broadly shared.
  • [T]hose who do not believe in an objective moral order cannot 'enter' Madison's system." Thus, belief in such an order, even amid disputes as to its content, constitutes a first unstated assumption of Federalist No. 10.
  • Madison presents a series of choices, repeatedly eliminating one, then bifurcating the other in turn, and eliminating again until he arrives at his solution. One can remove the causes of factions or control their effects. The causes cannot be removed because the propensity to disagree is "sown in the nature of man," arising particularly from the fact that man is "fallible" and his "opinions and his passions...have a reciprocal influence on each other."
  • Precisely because this influence arises from the link between "reason" and "self-love," the latter of which distorts the former, property accounts for "the most common and durable source of factions," the key being its durability.
  • Whereas David Hume's analysis of parties said that those based on self-interest were the most excusable while those based on passions were the most dangerous, Madison warns of the reverse. Those rooted in emotion — including "an attachment to different leaders ambitiously contending for pre-eminence and power" — are the least worrisome precisely because they are based on passions, which Madison believes to be transient.
  • A second assumption of Federalist No. 10 is consequently that irrational passions, which Madison understands to be those not based on interest, are inherently unsustainable and thus are naturally fleeting.
  • Having dismissed minority factions, Madison turns his attention to abusive majorities.
  • if a group is impelled by ill motives, the intrinsic conditions of an extended republic will make it difficult for it to become a majority.
  • A third assumption, then, is that both geographic and constitutional distance will permit the passions to dissipate before their translation into policy.
  • Finally, Madison cautions Jefferson in correspondence about a month before Federalist No. 10's publication that the extended-republic theory "can only hold within a sphere of a mean extent. As in too small a sphere oppressive combinations may be too easily formed agst. the weaker party; so in too extensive a one, a defensive concert may be rendered too difficult against the oppression of those entrusted with the administration."
  • To recapitulate, the assumptions are as follows: The people will share a belief in the existence of an objective moral order, even if they dispute its content; passions, especially when they pertain to attachments or aversions to political leaders, will be unsustainable; government will not dictate the distribution of small economic advantages; geographic and constitutional distance will operate to dissipate passions; and, finally, the territory will not be so large that public opinion cannot form.
  • none of them stands in a form that would be recognizable to Madison today.
  • ASSUMPTIONS UNDONE
  • It is almost universally acknowledged that moral relativism is ascendant in contemporary American society.
  • The question, rather, is whether the foundational assumptions of Federalist No. 10 can withstand the pressure of contemporary communications technology. There is reason to believe they cannot.
  • There is a balance to be struck: Communication is useful insofar as it makes the "mean extent" that was Madison's final assumption larger by enabling the formation of a "defensive concert" through the cultivation of public consensus against an abusive regime. But on Madison's account, the returns on rapid communication should diminish beyond this point because there will be no space in which passions can calm before impulse and decision converge.
  • what is clear is that there are enough opinions dividing the country that any project attempting to form a coherent public will seems doomed.
  • The Madisonian impulse is to look first for institutional solutions that can discipline interest groups. Constitutional mechanisms like judicial review, then, might be used to inhibit factions. But judicial review can be done well or poorly.
  • The empirical conditions not merely of an extensive republic but of 18th-century reality aided in Madison's effort. The deliberate pace of communication did not require an institutional midwife. It was a fact of life. It need hardly be said that, 230 years after the essay's November 1787 publication, this condition no longer obtains. The question is what replaces it.
  • The answer is that the converse of each assumption on which Federalist No. 10 relies is a restraining virtue.
  • If Federalist No. 10 assumes at least consensus as to the existence of an objective morality, pure moral relativism must be challenged.
  • If the immediate translation of preferences into policy is possible but detrimental, patience must intervene. I
  • If technology has erased the constitutional distance between officeholders and constituents, self-restraint and deference may be required.
  • If it has also shrunk attention spans to 140 characters, an ethic of public spiritedness will have to expand them.
  • What unites these is civic virtue, and thus the American regime must now get serious about its recovery
  • He wrote in Federalist No. 55: As there is a degree of depravity in mankind which requires a certain degree of circumspection and distrust, so there are other qualities in human nature which justify a certain portion of esteem and confidence. Republican government presupposes the existence of these qualities in a higher degree than any other form. Were the pictures which have been drawn by the political jealousy of some among us faithful likenesses of the human character, the inference would be that there is not sufficient virtue among men for self-government; and that nothing less than the chains of despotism can restrain them from destroying and devouring one another.
  • At Virginia's ratifying convention, similarly, Madison noted the propensity to assume either the worst or the best from politicians. He replied:
  • But I go on this great republican principle, that the people will have virtue and intelligence to select men of virtue and wisdom. Is there no virtue among us? If there be not, we are in a wretched situation. No theoretical checks — no form of government can render us secure. To suppose that any form of government will secure liberty or happiness without any virtue in the people, is a chimerical idea.
  • Still, the traditional means of inculcating virtue — the family and institutions such as local schools — are themselves under pressure or subject to political capture.
  • A national effort to instill civic virtue would almost certainly careen into the kind of politicization that has been witnessed in Education Department history standards and the like.
  • Consequently, subsidiarity, the diffusion of authority to the most local possible level, would be vital to any effective effort to revive civic virtue. That is, it could not be uniform or imposed from on high. Political leaders could help in cultivating an awareness of its necessity, but not in dictating its precise terms.
  • The first part of this combination is moral virtue, which the ethic of subsidiarity teaches is likelier to come from the home than from school, and from life lessons than from textbooks.
  • Students as early as elementary school routinely learn the virtues of the Bill of Rights, in part because it is shorter and simpler to teach than the main body of the Constitution.
  • The success of civic education is nowhere clearer than in the arguably distorting effect it has had in provoking what Mary Ann Glendon calls "rights talk," the substitution of assertions of rights for persuasive argumentation about politics
  • Of these virtues, patience will surely be the hardest to restore. This is, to be clear, patience not as a private but rather as a civic virtue.
  • It asks that they consider issues in dimensions deeper than a tweet or, more precisely, that they demand that those they elect do so and thus do not expect their passions to be regularly fed.
  • Perhaps the best that can be achieved here is refusing to allow the positive state to reach further into the minutiae of economic life, generating more spaces for minority factions to hide
  • As any reader of Lincoln's Temperance Address knows, neither heroic self-restraint nor clobbering, moralistic education will succeed in inculcating such virtues as patience and moderation. A combined educational program is necessary, and politics in any modern sense can only account for part of it.
  • civic education can achieve constitutional ends. Of course, rights as contemporarily understood are entitlements; they supply us with something. Civic virtue, by contrast, demands something of us, and as such presents a more substantial political challenge.
  • The second is a shift in civic education from the entitlement mentality of the Bill of Rights to the constitutional architecture of the overall regime, with the latter engendering an appreciation of the cadences and distances at which it is intended to function and the limited objects it is intended to attain.
  • While Madison's "mean extent" for a republic has, in the modern United States, far exceeded the scope possible for forming a public will with respect to most particular issues, it may still be possible to form a coherent if thin understanding of the regime and, consequently, a defensive concert to safeguard it.
  • a recognition that virtue is more necessary now than it used to be — when empirical conditions imposed patience and distance — does not rely on virtue in any blind or total sense. It does not, for example, seek to replace the institutional mechanisms Madison elucidates elsewhere with virtue. It simply recognizes that the particular assumptions of Federalist No. 10 no longer operate without added assistance. In other words, as Daniel Mahoney has argued, we must theorize the virtue that the founders could presuppose.
  • The issue, then, is not that civic virtue is all that is important to the Madisonian system; it is that civic virtue is more important than it used to be for one pillar of that system.
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The Cure for Post-Election Malaise Is Civic Participation - The Atlantic - 0 views

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shared by Javier E on 11 Dec 16 - No Cached
  • For anyone still in a post-election stupor, unsure what to do or how to repair our ailing democracy, here are three words of advice:Start a club.
  • I mean it literally. Make a group. Invite people. Create rules and rituals. Establish goals. Meet regularly. In short: Start a club.
  • Civic Saturday is a civic analogue to church: a gathering of friends and strangers in a common place to nurture a spirit of shared purpose. But it’s not about church religion or synagogue or mosque religion. It’s about American civic religion—the creed of liberty, equality, and self-government that truly unites us
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  • the ones who’ve adapted most constructively to the new reality have taken all the searching and asking offline. Face-to-face. In clubs that they have created.
  • We designed a simple structure that will feel familiar to anyone who’s been to a faith gathering: song, a greeting of neighbors, quiet meditation, readings of civic scripture (great American texts, some well-known, like the Preamble to the Constitution; others little-known, like Judge Learned Hand’s speech on the true spirit of liberty), then a sermon, followed by a long (8-10 minute) collective silence adapted from Quaker meeting, in which anyone moved to share a reflection may rise briefly and break the silence before restoring it, and finally, another round of collective singing.
  • citizens need ritual, shared experiences to help them make sense of our changing country.
  • Consider the organization NationSwell, which organizes Millennial civic reformers in cities around the country to come together for long dinners to reflect on what they can do for our country.
  • Or consider Benjamin Franklin Circles, a project catalyzed by the 92nd Street Y in partnership with the Hoover Institution at Stanford and Citizen University.
  • These are clubs of eight or 10 people who agree to meet for dinner once a month for 13 months. And at every meeting, they agree to discuss how they’ve tried to live out one of the 13 virtues young Benjamin Franklin held himself to during his period of moral formation.
  • there is a healthier kind of power in the club-making that Franklin practiced, and that Americans throughout the 19th century practiced with almost maniacal fervor. This ecosystem of associational life, which Alexis de Tocqueville admired in its rise and Robert Putnam lamented in its decline, is where America’s hopes truly lie.
  • low participation, high cynicism, and creeping authoritarianism are signs of just how sick the American body politic is.
  • It’s time to take responsibility for the cure. Go start a club.
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Trump Election Shows Civics Education Has Failed - The Atlantic - 0 views

www.theatlantic.com/...507293 education teaching civics history democracy authoritarian values
shared by Javier E on 12 Nov 16 - No Cached
  • The 2016 campaign produced the unthinkable: the election of a presidential candidate whom members of his own party described as a classic authoritarian.
  • How is it possible that tens of millions of Americans supported a presidential candidate who consistently rejected basic constitutional principles that previously had been accepted across the political spectrum?
  • freedom of religion (proposing a ban on Muslim immigrants), freedom of the press (calling for opening up libel laws to go after critics), the rule of law (endorsing the murder of the families of terrorists), and the independence of the judiciary (questioning the bias of a judge based on ethnicity).
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  • What set Donald Trump apart, wrote the University of Texas historian Jeffrey Tulis to The New York Times, is that “no other previous major party presidential candidate has felt so unconstrained by … constitutional norms.”
  • A former top aide to President George W. Bush wrote that in the Republican nominee, “we have reached the culmination of the founders’ fears: Democracy is producing a genuine threat to the American form of self-government.”
  • Public schools are failing at what the nation’s founders saw as education’s most basic purpose: preparing young people to be reflective citizens who would value liberty and democracy and resist the appeals of demagogues
  • the 2016 election should spur renewed emphasis on the need for schools to instill in children an appreciation for civic values and not just a skill set for private employment.
  • the bipartisan education manta has been that education should prepare students to be “college-and-career  ready,” with no mention of becoming thoughtful democratic citizens
  • The Founders wanted voters to be educated so they could discern serious leaders of high character from con men who do not have the nation’s interests at heart. Beyond that, public education in the United States was also meant to instill a love of liberal democracy: a respect for the separation of powers, for a free press and free religious exercise, and for the rights of political minorities. Educating common people was the answer to the oligarchs who said the average citizen could not be trusted to choose leaders wisely.
  • Horace Mann, saw public education as the bedrock of the country’s democracy. He wrote: “A republican form of government, without intelligence in the people, must be, on a vast scale, what a mad-house, without superintendent or keepers, would be on a small one.” Teachers, the Supreme Court Justice Felix Frankfurter wrote, should be regarded “as the priests of our democracy.”
  • Yet in recent years, democracy has been given short shrift in American public schooling in two important respects: the curriculum that is explicitly taught to students does not place democratic values at the center
  • and the “hidden” curriculum of what students observe on a daily basis no longer reinforces the importance of democracy. The failure of schools to model democracy for students is critical
  • With the rise of economic globalization, educators have emphasized the importance of serving the needs of the private marketplace rather than of preparing citizens for American democracy.
  • the Founders were deeply concerned with finding ways to ensure that their new democracy, which through the franchise provided ultimate sovereignty to the collective views of average citizens, not fall prey to demagogues. The problem of the demagogue, the Founders believed, was endemic to democracy, and they saw education as the safeguard of America’s system of self-governance.
  • In a telling sign, in 2013, the governing board of the National Assessment for Educational Progress dropped fourth- and 12th-grade civics and American history as a tested subject in order to save money.
  • Likewise, in recent years, promoting democratic values in the school environment itself by respecting the voices of parents and teachers alike—a sort of "implicit curriculum"—has not been a priority
  • Reformers didn’t like the influence teachers’ unions exercised in democratic elections, so they advocated for market-driven reforms that would reduce the influence of elected officials such as non-unionized charter schools, as well as for state takeovers of urban districts.
  • Civics literacy levels are dismal. In a recent survey, more than two-thirds of Americans could not name all three branches of the federal government.
  • Education Secretary John King said only a third of Americans could identify Joe Biden as the vice president or name a single Supreme Court justice. Far worse, declining proportions say that free elections are important in a democratic society.
  • When asked in the World Values Survey in 2011 whether democracy is a good or bad way to run a country, about 17 percent said bad or very bad, up from about 9 percent in the mid-1990s.
  • Among those ages 16 to 24, about a quarter said democracy was bad or very bad, an increase from about 16 percent from a decade and a half earlier. Some 26 percent of millennials said it is “unimportant” that in a democracy people should “choose their leaders in free elections.”
  • Among U.S. citizens of all ages, the proportion who said it would be “fairly good” or “very good” for the “army to rule,” has risen from one in 16 in 1995, to one in six today.
  • a June 2016 survey by the Public Religion Research Institute and the Brookings Institution found that a majority of Americans showed authoritarian (as opposed to autonomous) leanings.
  • Moreover, fully 49 percent of Americans agreed that “because things have gotten so far off track in this country, we need a leader who is willing to break some rules if that’s what it takes to set things right.”
  • in 2016, the United States elected as president an individual whom the Brookings Institution Scholar Robert Kagan called “the most dangerous threat to U.S. democracy since the Civil War.”
  • schools need to put democracy back into education. Rigorous courses in history, literature, and civics would cultivate knowledge of democratic practices and a belief in democratic values.
  • In addition to teaching democratic values directly, what if educators and policymakers thought more carefully about addressing what is taught to students implicitly through how they choose to run schools? Are parents and community members a part of decision-making or are they shut out by state takeovers and billionaire philanthropists call the shots?
  • a growing number of school districts (including Rochester) are also promoting democratic values through socioeconomic and racial school integration of student bodies at the school and classroom levels. Integrated learning environments underline the democratic message that in America, everyone is equal. By contrast, when American schoolchildren are educated in what are effectively apartheid schools—divided by race and class—the democratic message of equal political rights and heritage is severely undermined.
  • demagogues can more effectively inflame passions against “others”—Muslims, Mexican immigrants, or African Americans—when, growing up, white Christian schoolchildren do not personally know many members of these groups. A large body of research finds that integrated schools can reduce prejudice and racism that stems from ignorance and lack of personal contact
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Collapsing Levels of Trust Are Devastating America - The Atlantic - 0 views

www.theatlantic.com/...616581 politics history crisis culture US trust anomie polarization progressive progress
shared by Javier E on 19 Dec 20 - No Cached
  • American history is driven by periodic moments of moral convulsion
  • Harvard political scientist Samuel P. Huntington noticed that these convulsions seem to hit the United States every 60 years or so: the Revolutionary period of the 1760s and ’70s; the Jacksonian uprising of the 1820s and ’30s; the Progressive Era, which began in the 1890s; and the social-protest movements of the 1960s and early ’70s
  • A highly moralistic generation appears on the scene. It uses new modes of communication to seize control of the national conversation. Groups formerly outside of power rise up and take over the system. These are moments of agitation and excitement, frenzy and accusation, mobilization and passion.
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  • In 1981, Huntington predicted that the next moral convulsion would hit America around the second or third decade of the 21st century—that is, right about now.
  • Trump is the final instrument of this crisis, but the conditions that brought him to power and make him so dangerous at this moment were decades in the making, and those conditions will not disappear if he is defeated.
  • Social trust is a measure of the moral quality of a society—of whether the people and institutions in it are trustworthy, whether they keep their promises and work for the common g
  • When people in a society lose faith or trust in their institutions and in each other, the nation collapses.
  • This is an account of how, over the past few decades, America became a more untrustworthy society
  • under the stresses of 2020, American institutions and the American social order crumbled and were revealed as more untrustworthy still
  • We had a chance, in crisis, to pull together as a nation and build trust. We did not. That has left us a broken, alienated society caught in a distrust doom loop.
  • The Baby Boomers grew up in the 1950s and ’60s, an era of family stability, widespread prosperity, and cultural cohesion. The mindset they embraced in the late ’60s and have embodied ever since was all about rebelling against authority, unshackling from institutions, and celebrating freedom, individualism, and liberation.
  • The emerging generations today enjoy none of that sense of security. They grew up in a world in which institutions failed, financial systems collapsed, and families were fragile. Children can now expect to have a lower quality of life than their parents, the pandemic rages, climate change looms, and social media is vicious. Their worldview is predicated on threat, not safety.
  • Thus the values of the Millennial and Gen Z generations that will dominate in the years ahead are the opposite of Boomer values: not liberation, but security; not freedom, but equality; not individualism, but the safety of the collective; not sink-or-swim meritocracy, but promotion on the basis of social justice
  • A new culture is dawning. The Age of Precarity is here.
  • I’ve spent my career rebutting the idea that America is in decline, but the events of these past six years, and especially of 2020, have made clear that we live in a broken nation. The cancer of distrust has spread to every vital organ.
  • Those were the days of triumphant globalization. Communism was falling. Apartheid was ending. The Arab-Israeli dispute was calming down. Europe was unifying. China was prospering. In the United States, a moderate Republican president, George H. W. Bush, gave way to the first Baby Boomer president, a moderate Democrat, Bill Clinton.
  • The stench of national decline is in the air. A political, social, and moral order is dissolving. America will only remain whole if we can build a new order in its place.
  • The American economy grew nicely. The racial wealth gap narrowed. All the great systems of society seemed to be working: capitalism, democracy, pluralism, diversity, globalization. It seemed, as Francis Fukuyama wrote in his famous “The End of History?” essay for The National Interest, “an unabashed victory for economic and political liberalism.”
  • Nations with low social trust—like Brazil, Morocco, and Zimbabwe—have struggling economies.
  • We think of the 1960s as the classic Boomer decade, but the false summer of the 1990s was the high-water mark of that ethos
  • The first great theme of that era was convergence. Walls were coming down. Everybody was coming together.
  • The second theme was the triumph of classical liberalism. Liberalism was not just a philosophy—it was a spirit and a zeitgeist, a faith that individual freedom would blossom in a loosely networked democratic capitalist world. Enterprise and creativity would be unleashed. America was the great embodiment and champion of this liberation.
  • The third theme was individualism. Society flourished when individuals were liberated from the shackles of society and the state, when they had the freedom to be true to themselves.
  • For his 2001 book, Moral Freedom, the political scientist Alan Wolfe interviewed a wide array of Americans. The moral culture he described was no longer based on mainline Protestantism, as it had been for generations
  • Instead, Americans, from urban bobos to suburban evangelicals, were living in a state of what he called moral freedom: the belief that life is best when each individual finds his or her own morality—inevitable in a society that insists on individual freedom.
  • moral freedom, like the other dominant values of the time, contained within it a core assumption: If everybody does their own thing, then everything will work out for everybody.
  • This was an ideology of maximum freedom and minimum sacrifice.
  • It all looks naive now. We were naive about what the globalized economy would do to the working class, naive to think the internet would bring us together, naive to think the global mixing of people would breed harmony, naive to think the privileged wouldn’t pull up the ladders of opportunity behind them
  • Over the 20 years after I sat with Kosieva, it all began to unravel. The global financial crisis had hit, the Middle East was being ripped apart by fanatics. On May 15, 2011, street revolts broke out in Spain, led by the self-declared Indignados—“the outraged.” “They don’t represent us!” they railed as an insult to the Spanish establishment. It would turn out to be the cry of a decade.
  • Millennials and members of Gen Z have grown up in the age of that disappointment, knowing nothing else. In the U.S. and elsewhere, this has produced a crisis of faith, across society but especially among the young. It has produced a crisis of trust.
  • Social trust is a generalized faith in the people of your community. It consists of smaller faiths. It begins with the assumption that we are interdependent, our destinies linked. It continues with the assumption that we share the same moral values. We share a sense of what is the right thing to do in different situations
  • gh-trust societies have what Fukuyama calls spontaneous sociability. People are able to organize more quickly, initiate action, and sacrifice for the common good.
  • When you look at research on social trust, you find all sorts of virtuous feedback loops. Trust produces good outcomes, which then produce more trust. In high-trust societies, corruption is lower and entrepreneurship is catalyzed.
  • Higher-trust nations have lower economic inequality, because people feel connected to each other and are willing to support a more generous welfare state.
  • People in high-trust societies are more civically engaged. Nations that score high in social trust—like the Netherlands, Sweden, China, and Australia—have rapidly growing or developed economies.
  • Renewal is hard to imagine. Destruction is everywhere, and construction difficult to see.
  • As the ethicist Sissela Bok once put it, “Whatever matters to human beings, trust is the atmosphere in which it thrives.”
  • During most of the 20th century, through depression and wars, Americans expressed high faith in their institutions
  • In 1964, for example, 77 percent of Americans said they trusted the federal government to do the right thing most or all of the time.
  • By 1994, only one in five Americans said they trusted government to do the right thing.
  • Then came the Iraq War and the financial crisis and the election of Donald Trump. Institutional trust levels remained pathetically low. What changed was the rise of a large group of people who were actively and poi
  • sonously alienated—who were not only distrustful but explosively distrustful. Explosive distrust is not just an absence of trust or a sense of detached alienation—it is an aggressive animosity and an urge to destroy. Explosive distrust is the belief that those who disagree with you are not just wrong but illegitimate
  • In 1997, 64 percent of Americans had a great or good deal of trust in the political competence of their fellow citizens; today only a third of Americans feel that way.
  • In most societies, interpersonal trust is stable over the decades. But for some—like Denmark, where about 75 percent say the people around them are trustworthy, and the Netherlands, where two-thirds say so—the numbers have actually risen.
  • In America, interpersonal trust is in catastrophic decline. In 2014, according to the General Social Survey conducted by NORC at the University of Chicago, only 30.3 percent of Americans agreed that “most people can be trusted,”
  • Today, a majority of Americans say they don’t trust other people when they first meet them.
  • There’s evidence to suggest that marital infidelity, academic cheating, and animal cruelty are all on the rise in America, but it’s hard to directly measure the overall moral condition of society—how honest people are, and how faithful.
  • Trust is the ratio between the number of people who betray you and the number of people who remain faithful to you. It’s not clear that there is more betrayal in America than there used to be—but there are certainly fewer faithful supports around people than there used to be.
  • Hundreds of books and studies on declining social capital and collapsing family structure demonstrate this. In the age of disappointment, people are less likely to be surrounded by faithful networks of people they can trust.
  • Black Americans have high trust in other Black Americans; it’s the wider society they don’t trust, for good and obvious reasons
  • As Vallier puts it, trust levels are a reflection of the moral condition of a nation at any given time.
  • high national trust is a collective moral achievement.
  • High national distrust is a sign that people have earned the right to be suspicious. Trust isn’t a virtue—it’s a measure of other people’s virtue.
  • Unsurprisingly, the groups with the lowest social trust in America are among the most marginalized.
  • Black Americans have been one of the most ill-treated groups in American history; their distrust is earned distrust
  • In 2018, 37.3 percent of white Americans felt that most people can be trusted, according to the General Social Survey, but only 15.3 percent of Black Americans felt the same.
  • People become trusting when the world around them is trustworthy. When they are surrounded by people who live up to their commitments. When they experience their country as a fair place.
  • In 2002, 43 percent of Black Americans were very or somewhat satisfied with the way Black people are treated in the U.S. By 2018, only 18 percent felt that way, according to Gallup.
  • The second disenfranchised low-trust group includes the lower-middle class and the working poor.
  • this group makes up about 40 percent of the country.
  • “They are driven by the insecurity of their place in society and in the economy,” he says. They are distrustful of technology and are much more likely to buy into conspiracy theories. “They’re often convinced by stories that someone is trying to trick them, that the world is against them,”
  • the third marginalized group that scores extremely high on social distrust: young adults. These are people who grew up in the age of disappointment. It’s the only world they know.
  • In 2012, 40 percent of Baby Boomers believed that most people can be trusted, as did 31 percent of members of Generation X. In contrast, only 19 percent of Millennials said most people can be trusted
  • Seventy-three percent of adults under 30 believe that “most of the time, people just look out for themselves,” according to a Pew survey from 2018. Seventy-one percent of those young adults say that most people “would try to take advantage of you if they got a chance.
  • A mere 10 percent of Gen Zers trust politicians to do the right thing.
  • Only 35 percent of young people, versus 67 percent of old people, believe that Americans respect the rights of people who are not like them.
  • Fewer than a third of Millennials say America is the greatest country in the world, compared to 64 percent of members of the Silent Generation.
  • “values and behavior are shaped by the degree to which survival is secure.” In the age of disappointment, our sense of safety went away
  • Some of this is physical insecurity: school shootings, terrorist attacks, police brutality, and overprotective parenting at home
  • the true insecurity is financial, social, and emotional.
  • By the time the Baby Boomers hit a median age of 35, their generation owned 21 percent of the nation’s wealth
  • First, financial insecurity
  • As of last year, Millennials—who will hit an average age of 35 in three years—owned just 3.2 percent of the nation’s wealth.
  • Next, emotional insecurity:
  • fewer children growing up in married two-parent households, more single-parent households, more depression, and higher suicide rates.
  • Then, identity insecurity.
  • All the traits that were once assigned to you by your community, you must now determine on your own: your identity, your morality, your gender, your vocation, your purpose, and the place of your belonging. Self-creation becomes a major anxiety-inducing act of young adulthood.
  • liquid modernity
  • Finally, social insecurity.
  • n the age of social media our “sociometers”—the antennae we use to measure how other people are seeing us—are up and on high alert all the time. Am I liked? Am I affirmed?
  • Danger is ever present. “For many people, it is impossible to think without simultaneously thinking about what other people would think about what you’re thinking,” the educator Fredrik deBoer has written. “This is exhausting and deeply unsatisfying. As long as your self-conception is tied up in your perception of other people’s conception of you, you will never be free to occupy a personality with confidence; you’re always at the mercy of the next person’s dim opinion of you and your whole deal.”
  • In this world, nothing seems safe; everything feels like chaos.
  • Distrust sows distrust. It produces the spiritual state that Emile Durkheim called anomie, a feeling of being disconnected from society, a feeling that the whole game is illegitimate, that you are invisible and not valued, a feeling that the only person you can really trust is yourself.
  • People plagued by distrust can start to see threats that aren’t there; they become risk averse
  • Americans take fewer risks and are much less entrepreneurial than they used to be. In 2014, the rate of business start-ups hit a nearly 40-year low. Since the early 1970s, the rate at which people move across state lines each year has dropped by 56 percent
  • People lose faith in experts. They lose faith in truth, in the flow of information that is the basis of modern society. “A world of truth is a world of trust, and vice versa,”
  • In periods of distrust, you get surges of populism; populism is the ideology of those who feel betrayed
  • People are drawn to leaders who use the language of menace and threat, who tell group-versus-group power narratives. You also get a lot more political extremism. People seek closed, rigid ideological systems that give them a sense of security.
  • fanaticism is a response to existential anxiety. When people feel naked and alone, they revert to tribe. Their radius of trust shrinks, and they only trust their own kind.
  • When many Americans see Trump’s distrust, they see a man who looks at the world as they do.
  • By February 2020, America was a land mired in distrust. Then the plague arrived.
  • From the start, the pandemic has hit the American mind with sledgehammer force. Anxiety and depression have spiked. In April, Gallup recorded a record drop in self-reported well-being, as the share of Americans who said they were thriving fell to the same low point as during the Great Recession
  • These kinds of drops tend to produce social upheavals. A similar drop was seen in Tunisian well-being just before the street protests that led to the Arab Spring.
  • The emotional crisis seems to have hit low-trust groups the hardest
  • “low trusters” were more nervous during the early months of the pandemic, more likely to have trouble sleeping, more likely to feel depressed, less likely to say the public authorities were responding well to the pandemic
  • Eighty-one percent of Americans under 30 reported feeling anxious, depressed, lonely, or hopeless at least one day in the previous week, compared to 48 percent of adults 60 and over.
  • Americans looked to their governing institutions to keep them safe. And nearly every one of their institutions betrayed them
  • The president downplayed the crisis, and his administration was a daily disaster area
  • The Centers for Disease Control and Prevention produced faulty tests, failed to provide up-to-date data on infections and deaths, and didn’t provide a trustworthy voice for a scared public.
  • The Food and Drug Administration wouldn’t allow private labs to produce their own tests without a lengthy approval process.
  • In nations that ranked high on the World Values Survey measure of interpersonal trust—like China, Australia, and most of the Nordic states—leaders were able to mobilize quickly, come up with a plan, and count on citizens to comply with the new rules.
  • In low-trust nations—like Mexico, Spain, and Brazil—there was less planning, less compliance, less collective action, and more death.
  • Countries that fell somewhere in the middle—including the U.S., Germany, and Japan—had a mixed record depending on the quality of their leadership.
  • South Korea, where more than 65 percent of people say they trust government when it comes to health care, was able to build a successful test-and-trace regime. In America, where only 31 percent of Republicans and 44 percent of Democrats say the government should be able to use cellphone data to track compliance with experts’ coronavirus social-contact guidelines, such a system was never really implemented.
  • For decades, researchers have been warning about institutional decay. Institutions get caught up in one of those negative feedback loops that are so common in a world of mistrust. They become ineffective and lose legitimacy. People who lose faith in them tend not to fund them. Talented people don’t go to work for them. They become more ineffective still.
  • On the right, this anti-institutional bias has manifested itself as hatred of government; an unwillingness to defer to expertise, authority, and basic science; and a reluctance to fund the civic infrastructure of society, such as a decent public health system
  • On the left, distrust of institutional authority has manifested as a series of checks on power that have given many small actors the power to stop common plans, producing what Fukuyama calls a vetocracy
  • In 2020, American institutions groaned and sputtered. Academics wrote up plan after plan and lobbed them onto the internet. Few of them went anywhere. America had lost the ability to build new civic structures to respond to ongoing crises like climate change, opioid addiction, and pandemics, or to reform existing ones.
  • In a lower-trust era like today, Levin told me, “there is a greater instinct to say, ‘They’re failing us.’ We see ourselves as outsiders to the systems—an outsider mentality that’s hard to get out of.”
  • Americans haven’t just lost faith in institutions; they’ve come to loathe them, even to think that they are evil
  • 55 percent of Americans believe that the coronavirus that causes COVID-19 was created in a lab and 59 percent believe that the U.S. government is concealing the true number of deaths
  • Half of all Fox News viewers believe that Bill Gates is plotting a mass-vaccination campaign so he can track people.
  • This spring, nearly a third of Americans were convinced that it was probably or definitely true that a vaccine existed but was being withheld by the government.
  • institutions like the law, the government, the police, and even the family don’t merely serve social functions, Levin said; they form the individuals who work and live within them. The institutions provide rules to live by, standards of excellence to live up to, social roles to fulfill.
  • By 2020, people had stopped seeing institutions as places they entered to be morally formed,
  • Instead, they see institutions as stages on which they can perform, can display their splendid selves.
  • People run for Congress not so they can legislate, but so they can get on TV. People work in companies so they can build their personal brand.
  • The result is a world in which institutions not only fail to serve their social function and keep us safe, they also fail to form trustworthy people. The rot in our structures spreads to a rot in ourselves.
  • The Failure of Society
  • The coronavirus has confronted America with a social dilemma. A social dilemma, the University of Pennsylvania scholar Cristina Bicchieri notes, is “a situation in which each group member gets a higher outcome if she pursues her individual self-interest, but everyone in the group is better off if all group members further the common interest.”
  • Social distancing is a social dilemma. Many low-risk individuals have been asked to endure some large pain (unemployment, bankruptcy) and some small inconvenience (mask wearing) for the sake of the common good. If they could make and keep this moral commitment to each other in the short term, the curve would be crushed, and in the long run we’d all be better off. It is the ultimate test of American trustworthiness.
  • While pretending to be rigorous, people relaxed and started going out. It was like watching somebody gradually give up on a diet. There wasn’t a big moment of capitulation, just an extra chocolate bar here, a bagel there, a scoop of ice cream before bed
  • in reality this was a mass moral failure of Republicans and Democrats and independents alike. This was a failure of social solidarity, a failure to look out for each other.
  • Alexis de Tocqueville discussed a concept called the social body. Americans were clearly individualistic, he observed, but they shared common ideas and common values, and could, when needed, produce common action. They could form a social body.
  • Over time, those common values eroded, and were replaced by a value system that put personal freedom above every other value
  • When Americans were confronted with the extremely hard task of locking down for months without any of the collective resources that would have made it easier—habits of deference to group needs; a dense network of community bonds to help hold each other accountable; a history of trust that if you do the right thing, others will too; preexisting patterns of cooperation; a sense of shame if you deviate from the group—they couldn’t do it. America failed.
  • The Crack-up
  • This wasn’t just a political and social crisis, it was also an emotional trauma.
  • The week before George Floyd was killed, the National Center for Health Statistics released data showing that a third of all Americans were showing signs of clinical anxiety or depression. By early June, after Floyd’s death, the percentage of Black Americans showing clinical signs of depression and anxiety disorders had jumped from 36 to 41 percent
  • By late June, American national pride was lower than at any time since Gallup started measuring, in 2001
  • In another poll, 71 percent of Americans said they were angry about the state of the country, and just 17 percent said they were proud.
  • By late June, it was clear that America was enduring a full-bore crisis of legitimacy, an epidemic of alienation, and a loss of faith in the existing order.
  • The most alienated, anarchic actors in society—antifa, the Proud Boys, QAnon—seemed to be driving events. The distrust doom loop was now at hand.
  • The Age of Precarity
  • Cultures are collective responses to common problems. But when reality changes, culture takes a few years, and a moral convulsion, to completely shake off the old norms and values.
  • The culture that is emerging, and which will dominate American life over the next decades, is a response to a prevailing sense of threat.
  • This new culture values security over liberation, equality over freedom, the collective over the individual.
  • From risk to security.
  • we’ve entered an age of precarity in which every political or social movement has an opportunity pole and a risk pole. In the opportunity mentality, risk is embraced because of the upside possibilities. In the risk mindset, security is embraced because people need protection from downside dangers
  • In this period of convulsion, almost every party and movement has moved from its opportunity pole to its risk pole.
  • From achievement to equality
  • In the new culture we are entering, that meritocratic system looks more and more like a ruthless sorting system that excludes the vast majority of people, rendering their life precarious and second class, while pushing the “winners” into a relentless go-go lifestyle that leaves them exhausted and unhappy
  • Equality becomes the great social and political goal. Any disparity—racial, economic, meritocratic—comes to seem hateful.
  • From self to society
  • If we’ve lived through an age of the isolated self, people in the emerging culture see embedded selves. Socialists see individuals embedded in their class group. Right-wing populists see individuals as embedded pieces of a national identity group. Left-wing critical theorists see individuals embedded in their racial, ethnic, gender, or sexual-orientation identity group.
  • The cultural mantra shifts from “Don’t label me!” to “My label is who I am.”
  • From global to local
  • When there is massive distrust of central institutions, people shift power to local institutions, where trust is higher. Power flows away from Washington to cities and states.
  • From liberalism to activism
  • enlightenment liberalism, which was a long effort to reduce the role of passions in politics and increase the role of reason. Politics was seen as a competition between partial truths.
  • Liberalism is ill-suited for an age of precarity. It demands that we live with a lot of ambiguity, which is hard when the atmosphere already feels unsafe. Furthermore, it is thin. It offers an open-ended process of discovery when what people hunger for is justice and moral certainty.
  • liberalism’s niceties come to seem like a cover that oppressors use to mask and maintain their systems of oppression. Public life isn’t an exchange of ideas; it’s a conflict of groups engaged in a vicious death struggle
  • The cultural shifts we are witnessing offer more safety to the individual at the cost of clannishness within society. People are embedded more in communities and groups, but in an age of distrust, groups look at each other warily, angrily, viciously.
  • The shift toward a more communal viewpoint is potentially a wonderful thing, but it leads to cold civil war unless there is a renaissance of trust. There’s no avoiding the core problem. Unless we can find a way to rebuild trust, the nation does not function.
  • How to Rebuild Trust
  • Historians have more to offer, because they can cite examples of nations that have gone from pervasive social decay to relative social health. The two most germane to our situation are Great Britain between 1830 and 1848 and the United States between 1895 and 1914.
  • In both periods, a highly individualistic and amoral culture was replaced by a more communal and moralistic one.
  • But there was a crucial difference between those eras and our own, at least so far. In both cases, moral convulsion led to frenetic action.
  • As Robert Putnam and Shaylyn Romney Garrett note in their forthcoming book, The Upswing, the American civic revival that began in the 1870s produced a stunning array of new organizations: the United Way, the NAACP, the Boy Scouts, the Forest Service, the Federal Reserve System, 4-H clubs, the Sierra Club, the settlement-house movement, the compulsory-education movement, the American Bar Association, the American Legion, the ACLU, and on and on
  • After the civic revivals, both nations witnessed frenetic political reform. During the 1830s, Britain passed the Reform Act, which widened the franchise; the Factory Act, which regulated workplaces; and the Municipal Corporations Act, which reformed local government.
  • The Progressive Era in America saw an avalanche of reform: civil-service reform; food and drug regulation; the Sherman Act, which battled the trusts; the secret ballot; and so on. Civic life became profoundly moralistic, but political life became profoundly pragmatic and anti-ideological. Pragmatism and social-science expertise were valued.
  • Can America in the 2020s turn itself around the way the America of the 1890s, or the Britain of the 1830s, did? Can we create a civic renaissance and a legislative revolution?
  • I see no scenario in which we return to being the nation we were in 1965, with a cohesive national ethos, a clear national establishment, trusted central institutions, and a pop-culture landscape in which people overwhelmingly watch the same shows and talked about the same things.
  • The age of distrust has smashed the converging America and the converging globe—that great dream of the 1990s—and has left us with the reality that our only plausible future is decentralized pluralism.
  • The key to making decentralized pluralism work still comes down to one question: Do we have the energy to build new organizations that address our problems, the way the Brits did in the 1830s and Americans did in the 1890s?
  • social trust is built within organizations in which people are bound together to do joint work, in which they struggle together long enough for trust to gradually develop, in which they develop shared understandings of what is expected of each other, in which they are enmeshed in rules and standards of behavior that keep them trustworthy when their commitments might otherwise falter.
  • Over the past 60 years, we have given up on the Rotary Club and the American Legion and other civic organizations and replaced them with Twitter and Instagram. Ultimately, our ability to rebuild trust depends on our ability to join and stick to organizations.
  • Whether we emerge from this transition stronger depends on our ability, from the bottom up and the top down, to build organizations targeted at our many problems. If history is any guide, this will be the work not of months, but of one or two decades.
  • For centuries, America was the greatest success story on earth, a nation of steady progress, dazzling achievement, and growing international power. That story threatens to end on our watch, crushed by the collapse of our institutions and the implosion of social trust
  • But trust can be rebuilt through the accumulation of small heroic acts—by the outrageous gesture of extending vulnerability in a world that is mean, by proffering faith in other people when that faith may not be returned. Sometimes trust blooms when somebody holds you against all logic, when you expected to be dropped.
  • By David Brooks
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Capitol Riot Becomes Civics Lessons in Schools - WSJ - 0 views

www.wsj.com/...lessons-in-schools-11610971201 capitol riot
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  • Mr. Ridenour, a social sciences and civics teacher at Dupo High School in southern Illinois, one of 40 states that require civics class for graduation, was used to having tough conversations with his civics students whose political views span both sides of the aisle, with more of them leaning to the right.
  • In a vigorous, civil debate, the teens looked up the definition to incite and discussed the constitutional right to protest and the 25th amendment.
  • he federal government annually spends about $3 million on civics education, according to an analysis of federal data by the National Council for the Social Studies.
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  • Only 24% of eighth-graders scored at or above the proficient level in the 2018 National Assessment of Educational Progress civics exam, largely unchanged since 1998. Proficiency means students should be able to recognize differences between American ideals and reality, understand the separation of powers and be able to explain how citizens influence government.
  • Linda Menk, a school board member for the Coweta County School System outside Atlanta, attended the rally at the Capitol on Jan. 6, prompting a petition to call for her removal with more than 1,000 signatures.
  • “In all fairness I don’t believe that’s true,” said Dean Jackson, spokesman for the Coweta County School System, in response to Ms. Cesari’s description of the curriculum.
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These Truths: A History of the United States (Jill Lepore) - 1 views

DIIGO_FILE_HOME/7ui9/8e26ac21cd7c52b0c30ef317c94b7059 natural rights sovereignty American idea liberty truth democracy equality Founding politics philosophy book notes
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  • It was meant to mark the start of a new era, in which the course of history might be made predictable and a government established that would be ruled not by accident and force but by reason and choice. The origins of that idea, and its fate, are the story of American history.
  • It seems to have been reserved to the people of this country, by their conduct and example, to decide the important question, whether societies of men are really capable or not of establishing good government from reflection and choice, or whether they are forever destined to depend for their political constitutions on accident and force.6 This was the question of that autumn. And, in a way, it has been the question of every season since,
  • I once came across a book called The Constitution Made Easy.7 The Constitution cannot be made easy. It was never meant to be easy.
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  • THE AMERICAN EXPERIMENT rests on three political ideas—“these truths,” Thomas Jefferson called them—political equality, natural rights, and the sovereignty of the people.
  • After Benjamin Franklin read Jefferson’s draft, he picked up his quill, scratched out the words “sacred & undeniable,” and suggested that “these truths” were, instead, “self-evident.” This was more than a quibble. Truths that are sacred and undeniable are God-given and divine, the stuff of religion. Truths that are self-evident are laws of nature, empirical and observable, the stuff of science. This divide has nearly rent the Republic apart.
  • The real dispute is between “these truths” and the course of events: Does American history prove these truths, or does it belie them?
  • The United States rests on a dedication to equality, which is chiefly a moral idea, rooted in Christianity, but it rests, too, on a dedication to inquiry, fearless and unflinching. Its founders agreed with the Scottish philosopher and historian David Hume, who wrote, in 1748, that “Records of Wars, Intrigues, Factions, and Revolutions are so many Collections of Experiments.”9 They believed that truth is to be found in ideas about morality but also in the study of history.
  • understanding history as a form of inquiry—not as something easy or comforting but as something demanding and exhausting—was central to the nation’s founding. This, too, was new.
  • A new kind of historical writing, less memorial and more unsettling, only first emerged in the fourteenth century. “History is a philosophical science,” the North African Muslim scholar Ibn Khaldun wrote in 1377, in the prologue to his history of the world, in which he defined history as the study “of the causes and origins of existing things.”11
  • Only by fits and starts did history become not merely a form of memory but also a form of investigation, to be disputed, like philosophy, its premises questioned, its evidence examined, its arguments countered.
  • Declaring independence was itself an argument about the relationship between the present and the past, an argument that required evidence of a very particular kind: historical evidence. That’s why most of the Declaration of Independence is a list of historical claims. “To prove this,” Jefferson wrote, “let facts be submitted to a candid world.”
  • In an attempt to solve this problem, the earliest historians of the United States decided to begin their accounts with Columbus’s voyage, stitching 1776 to 1492. George Bancroft published his History of the United States from the Discovery of the American Continent to the Present in 1834, when the nation was barely more than a half-century old, a fledgling, just hatched. By beginning with Columbus, Bancroft made the United States nearly three centuries older than it was, a many-feathered old bird.
  • In 1787, then, when Alexander Hamilton asked “whether societies of men are really capable or not of establishing good government from reflection and choice, or whether they are forever destined to depend for their political constitutions on accident and force,” that was the kind of question a scientist asks before beginning an experiment. Time alone would tell. But time has passed. The beginning has come to an end. What, then, is the verdict of history?
  • In deciding what to leave in and what to leave out, I’ve confined myself to what, in my view, a people constituted as a nation in the early twenty-first century need to know about their own past, mainly because this book is meant to double as an old-fashioned civics book, an explanation of the origins and ends of democratic institutions, from the town meeting to the party system, from the nominating convention to the secret ballot, from talk radio to Internet polls. This book is chiefly a political
  • Aside from being a brief history of the United States and a civics primer, this book aims to be something else, too: it’s an explanation of the nature of the past. History isn’t only a subject; it’s also a method.
  • The truths on which the nation was founded are not mysteries, articles of faith, never to be questioned, as if the founding were an act of God, but neither are they lies, all facts fictions, as if nothing can be known, in a world without truth.
  • Between reverence and worship, on the one side, and irreverence and contempt, on the other, lies an uneasy path, away from false pieties and petty triumphs over people who lived and died and committed both their acts of courage and their sins and errors long before we committed ours. “We cannot hallow this ground,” Lincoln said at Gettysburg. We are obliged, instead, to walk this ground, dedicating ourselves to both the living and the dead.
  • studying history is like that, looking into one face and seeing, behind it, another, face after face after face. “Know whence you came,” Baldwin told his nephew.17 The past is an inheritance, a gift and a burden. It can’t be shirked. You carry it everywhere. There’s nothing for it but to get to know it.
  • Nature takes one toll, malice another. History is the study of what remains, what’s left behind, which can be almost anything, so long as it survives the ravages of time and war: letters, diaries, DNA, gravestones, coins, television broadcasts, paintings, DVDs, viruses, abandoned Facebook pages, the transcripts of congressional hearings, the ruins of buildings. Some of these things are saved by chance or accident, like the one house that, as if by miracle, still stands after a hurricane razes a town. But most of what historians study survives because it was purposely kept—placed
  • As nation-states emerged, they needed to explain themselves, which they did by telling stories about their origins, tying together ribbons of myths, as if everyone in the “English nation,” for instance, had the same ancestors, when, of course, they did not. Very often, histories of nation-states are little more than myths that hide the seams that stitch the nation to the state.15
  • When the United States declared its independence in 1776, plainly, it was a state, but what made it a nation? The fiction that its people shared a common ancestry was absurd on its face; they came from all over, and, having waged a war against England, the very last thing they wanted to celebrate was their Englishness.
  • Facts, knowledge, experience, proof. These words come from the law. Around the seventeenth century, they moved into what was then called “natural history”: astronomy, physics, chemistry, geology. By the eighteenth century they were applied to history and to politics, too. These truths: this was the language of reason, of enlightenment, of inquiry, and of history.
  • Against conquest, slaughter, and slavery came the urgent and abiding question, “By what right?”
  • Yet the origins of the United States date to 1492 for another, more troubling reason: the nation’s founding truths were forged in a crucible of violence, the products of staggering cruelty, conquest and slaughter, the assassination of worlds.
  • Locke, spurred both by a growing commitment to religious toleration and by a desire to distinguish English settlement from Spanish conquest, stressed the lack of cultivation as a better justification for taking the natives’ land than religious difference, an emphasis with lasting consequences.
  • Unlike Polo and Mandeville, Columbus did not make a catalogue of the ways and beliefs of the people he met (only later did he hire Pané to do that). Instead, he decided that the people he met had no ways and beliefs. Every difference he saw as an absence.22 Insisting that they had no faith and no civil government and were therefore infidels and savages who could not rightfully own anything, he claimed possession of their land, by the act of writing. They were a people without truth; he would make his truth theirs. He would tell them where the dead go.
  • It became commonplace, inevitable, even, first among the Spanish, and then, in turn, among the French, the Dutch, and the English, to see their own prosperity and good health and the terrible sicknesses suffered by the natives as signs from God. “Touching these savages, there is a thing that I cannot omit to remark to you,” one French settler wrote: “it appears visibly that God wishes that they yield their place to new peoples.” Death convinced them at once of their right and of the truth of their faith. “The natives, they are all dead of small Poxe,” John Winthrop wrote when he arrived in New England in 1630: “the Lord hathe cleared our title to what we possess.”
  • In much of New Spain, the mixed-race children of Spanish men and Indian women, known as mestizos, outnumbered Indians; an intricate caste system marked gradations of skin color, mixtures of Europeans, Native Americans, and Africans, as if skin color were like dyes made of plants, the yellow of sassafras, the red of beets, the black of carob. Later, the English would recognize only black and white, a fantasy of stark and impossible difference, of nights without twilight and days without dawns. And yet both regimes of race, a culture of mixing or a culture of pretending not to mix, pressed upon the brows of every person of the least curiosity the question of common humanity: Are all peoples one?
  • Elizabeth’s best defender argued that if God decided “the female should rule and govern,” it didn’t matter that women were “weake in nature, feable in bodie, softe in courage,” because God would make every right ruler strong. In any case, England’s constitution abided by a “rule mixte,” in which the authority of the monarch was checked by the power of Parliament; also, “it is not she that ruleth but the lawes.” Elizabeth herself called on yet another authority: the favor of the people.48 A mixed constitution, the rule of law, the will of the people: these were English ideas that Americans would one day make their own, crying, “Liberty!”
  • In the brutal, bloody century between Columbus’s voyage and John White’s, an idea was born, out of fantasy, out of violence, the idea that there exists in the world a people who live in an actual Garden of Eden, a state of nature, before the giving of laws, before the forming of government. This imagined history of America became an English book of genesis, their new truth. “In the beginning,” the Englishman John Locke would write, “all the world was America.” In America, everything became a beginning.
  • England’s empire would have a different character than that of either Spain or France. Catholics could make converts by the act of baptism, but Protestants were supposed to teach converts to read the Bible; that meant permanent settlements, families, communities, schools, and churches. Also, England’s empire would be maritime—its navy was its greatest strength. It would be commercial. And, of greatest significance for the course of the nation that would grow out of those settlements, its colonists would be free men, not vassals, guaranteed their “English liberties.”
  • Beginning with the Virginia charter, the idea of English liberties for English subjects was planted on American soil and, with it, the king’s claim to dominion, a claim that rested on the idea that people like Powhatan and his people lived in darkness and without government, no matter that the English called their leaders kings.
  • Twenty Englishmen were elected to the House of Burgesses. Twenty Africans were condemned to the house of bondage. Another chapter opened in the American book of genesis: liberty and slavery became the American Abel and Cain.
  • To build his case against the king, Coke dusted off a copy of an ancient and almost entirely forgotten legal document, known as Magna Carta (literally, the “great charter”), in which, in the year 1215, King John had pledged to his barons that he would obey the “law of the land.” Magna Carta wasn’t nearly as important as Coke made it out to be, but by arguing for its importance, he made it important, not only for English history, but for American history, too, tying the political fate of everyone in England’s colonies to the strange doings of a very bad king from the Middle Ages.
  • Magna Carta explains a great deal about how it is that some English colonists would one day come to believe that their king had no right to rule them and why their descendants would come to believe that the United States needed a written constitution. But Magna Carta played one further pivotal role, the role it played in the history of truth—a history that had taken a different course in England than in any other part of Europe.
  • The most crucial right established under Magna Carta was the right to a trial by jury.
  • in 1215, the pope banned trial by ordeal. In Europe, it was replaced by a new system of divine judgment: judicial torture. But in England, where there existed a tradition of convening juries to judge civil disputes—like disagreements over boundaries between neighboring freeholds—trial by ordeal was replaced not by judicial torture but by trial by jury.
  • This turn marked the beginning of a new era in the history of knowledge: it required a new doctrine of evidence and new method of inquiry and eventually led to the idea that an observed or witnessed act or thing—the substance, the matter, of fact—is the basis of truth. A judge decided the law; a jury decided the facts. Mysteries were matters of faith, a different kind of truth, known only to God.
  • The age of mystery began to wane, and, soon, the culture of fact spread from law to government.
  • There would never be very many Africans in New England, but New Englanders would have slave plantations, on the distant shores. Nearly half of colonial New Englanders’ wealth would come from sugar grown by West Indian slaves.
  • One million Europeans migrated to British America between 1600 and 1800 and two and a half million Africans were carried there by force over that same stretch of centuries, on ships that sailed past one another by day and by night.42 Africans died faster, but as a population of migrants, they outnumbered Europeans two and a half to one.
  • In the last twenty-five years of the seventeenth century, English ships, piloted by English sea captains, crewed by English sailors, carried more than a quarter of a million men, women, and children across the ocean, shackled in ships’ holds.44 Theirs was not a ship of state crossing a sea of troubles, another Mayflower, their bond a covenant. Theirs was a ship of slavery, their bonds forged in fire. They whispered and wept; they screamed and sat in silence. They grew ill; they grieved; they died; they endured.
  • By what right did the English hold these people as their slaves?
  • Under Roman law, all men are born free and can only be made slaves by the law of nations, under certain narrow conditions—for instance, when they’re taken as prisoners of war, or when they sell themselves as payment of debt. Aristotle had disagreed with Roman law, insisting that some men are born slaves. Neither of these traditions from antiquity proved to be of much use to English colonists attempting to codify their right to own slaves, because laws governing slavery, like slavery itself, had disappeared from English common law by the fourteenth century. Said one Englishman in Barbados in 1661, there was “no track to guide us where to walk nor any rule sett us how to govern such Slaves.”46
  • With no track or rule to guide them, colonial assemblies adopted new practices and devised new laws with which they attempted to establish a divide between “blacks” and “whites.”
  • Adopting these practices and passing these laws required turning English law upside down, because much in existing English law undermined the claims of owners of people. In 1655, a Virginia woman with an African mother and an English father sued for her freedom by citing English common law, under which children’s status follows that of their father, not their mother. In 1662, Virginia’s House of Burgesses answered doubts about “whether children got by any Englishman upon a Negro woman should be slave or ffree” by reaching back to an archaic Roman rule, partus sequitur ventrem (you are what your mother was). Thereafter, any child born of a woman who was a slave inherited her condition.
  • By giving Americans a more ancient past, he hoped to make America’s founding appear inevitable and its growth inexorable, God-ordained. He also wanted to celebrate the United States, not as an offshoot of England, but instead as a pluralist and cosmopolitan nation, with ancestors all over the world.
  • No book should be censored before publication, Milton argued (though it might be condemned after printing), because truth could only be established if allowed to do battle with lies. “Let her and falsehood grapple,” he urged, since, “whoever knew Truth to be put to the worst in a free and open encounter?” This view depended on an understanding of the capacity of the people to reason. The people, Milton insisted, are not “slow and dull, but of a quick, ingenious and piercing spirit, acute to invent, subtle and sinewy to discourse, not beneath the reach of any point the highest that human capacity can soar to.”52
  • All men, Locke argued, are born equal, with a natural right to life, liberty, and property; to protect those rights, they erect governments by consent. Slavery, for Locke, was no part either of a state of nature or of civil society. Slavery was a matter of the law of nations, “nothing else, but the state of war continued, between a lawful conqueror and a captive.” To introduce slavery in the Carolinas, then, was to establish, as fundamental to the political order, an institution at variance with everything about how Locke understood civil society.
  • Long before shots were fired at Lexington and Concord, long before George Washington crossed the Delaware, long before American independence was thought of, or even thinkable, a revolutionary tradition was forged, not by the English in America, but by Indians waging wars and slaves waging rebellions. They revolted again and again and again. Their revolutions came in waves that lashed the land. They asked the same question, unrelentingly: By what right are we ruled?
  • Rebellion hardened lines between whites and blacks. Before Bacon and his men burned Jamestown, poor Englishmen had very little political power. As many as three out of every four Englishmen and women who sailed to the colonies were either debtors or convicts or indentured servants; they weren’t slaves, but neither were they free.61 Property requirements for voting meant that not all free white men could vote. Meanwhile, the fact that slaves could be manumitted by their masters meant that it was possible to be both black and free and white and unfree. But after Bacon’s Rebellion, free white men were granted the right to vote, and it became nearly impossible for black men and women to secure their freedom. By 1680, one observer could remark that “these two words, Negro and Slave” had “grown Homogeneous and convertible”: to be black was to be a slave.
  • Benjamin Franklin eventually settled in the tidy Quaker town of Philadelphia and began printing his own newspaper, the Pennsylvania Gazette, in 1729. In its pages, he fought for freedom of the press. In a Miltonian 1731 “Apology for Printers,” he observed “that the Opinions of Men are almost as various as their Faces” but that “Printers are educated in the Belief, that when Men differ in Opinion, both Sides ought equally to have the Advantage of being heard by the Publick; and that when Truth and Error have fair Play, the former is always an overmatch for the latter.”
  • But if the culture of the fact hadn’t yet spread to newspapers, it had spread to history. In Leviathan, Thomas Hobbes had written that “The register of Knowledge of Fact is called History.”74 One lesson Americans would learn from the facts of their own history had to do with the limits of the freedom of the press, and this was a fact on which they dwelled, and a liberty they grew determined to protect.
  • Slavery does not exist outside of politics. Slavery is a form of politics, and slave rebellion a form of violent political dissent. The Zenger trial and the New York slave conspiracy were much more than a dispute over freedom of the press and a foiled slave rebellion: they were part of a debate about the nature of political opposition, and together they established its limits. Both Cosby’s opponents and Caesar’s followers allegedly plotted to depose the governor. One kind of rebellion was celebrated, the other suppressed—a division that would endure.
  • In American history, the relationship between liberty and slavery is at once deep and dark: the threat of black rebellion gave a license to white political opposition.
  • This, too, represented a kind of revolution: Whitefield emphasized the divinity of ordinary people, at the expense of the authority of their ministers.
  • he wrote in 1751 an essay about the size of the population, called “Observations concerning the Increase of Mankind, Peopling of Countries, &c.”
  • Franklin guessed the population of the mainland colonies to be about “One Million English Souls,” and his calculations suggested that this number would double every twenty-five years. At that rate, in only a century, “the greatest Number of Englishmen will be on this Side the Water.” Franklin’s numbers were off; his estimates weren’t too high; they were too low. At the time, more than 1.5 million people lived in Britain’s thirteen mainland colonies. Those colonies were far more densely settled than New France or New Spain. Only 60,000 French settlers lived in Canada and 10,000 more in Louisiana. New Spain was even more thinly settled.
  • he wrote about a new race, a people who were “white.” “The Number of purely white People in the World is proportionably very small,” Franklin began. As he saw it, Africans were “black”; Asians and Native Americans were “tawny”; Spaniards, Italians, French, Russians, Swedes, and Germans were “swarthy.” That left very few people, and chiefly the English, as the only “white people” in the world. “I could wish their Numbers were increased,” Franklin said, adding, wonderingly, “But perhaps I am partial to the Complexion of my Country, for such Kind of Partiality is natural to Mankind.”
  • Franklin’s “JOIN, or DIE” did some of that, too: it offered a lesson about the rulers and the ruled, and the nature of political communities. It made a claim about the colonies: they were parts of a whole.
  • When Benjamin Franklin began writing his autobiography, in 1771, he turned the story of his own escape—running away from his apprenticeship to his brother James—into a metaphor for the colonies’ growing resentment of parliamentary rule. James’s “harsh and tyrannical Treatment,” Franklin wrote, had served as “a means of impressing me with that Aversion to arbitrary Power that has stuck to me thro’ my whole Life.”7 But that was also the story of every runaway slave ad, testament after testament to an aversion to arbitrary power.
  • The American Revolution did not begin in 1775 and it didn’t end when the war was over. “The success of Mr. Lay, in sowing the seeds of . . . a revolution in morals, commerce, and government, in the new and in the old world, should teach the benefactors of mankind not to despair, if they do not see the fruits of their benevolent propositions, or undertakings, during their lives,” Philadelphia doctor Benjamin Rush later wrote.
  • There were not one but two American revolutions at the end of the eighteenth century: the struggle for independence from Britain, and the struggle to end slavery. Only one was won.
  • The Revolution was at its most radical in the challenge it presented to the institution of slavery and at its most conservative in its failure to meet that challenge. Still, the institution had begun to break, like a pane of glass streaked with cracks but not yet shattered.
  • “I wish our Poor Distracted State would atend to the many good Lessons” of history, Jane Franklin wrote to her brother, and not “keep always in a Flame.”21
  • After Annapolis, Madison went home to Virginia and resumed his course of study. In April of 1787, he drafted an essay called “Vices of the Political System of the United States.” It took the form of a list of eleven deficiencies,
  • it closed with a list of causes for these vices, which he located primarily “in the people themselves.” By this last he meant the danger that a majority posed to a minority: “In republican Government the majority however composed, ultimately give the law. Whenever therefore an apparent interest or common passion unites a majority what is to restrain them from unjust violations of the rights and interests of the minority, or of individuals?”27 What force restrains good men from doing bad things? Honesty, character, religion—these, history demonstrated, were not to be relied upon. No, the only force that could restrain the tyranny of the people was the force of a well-constructed constitution. It would have to be as finely wrought as an iron gate.
  • At the convention, it proved impossible to set the matter of slavery aside, both because the question of representation turned on it and because any understanding of the nature of tyranny rested on it. When Madison argued about the inevitability of a majority oppressing a minority, he cited ancient history, and told of how the rich oppressed the poor in Greece and Rome. But he cited, too, modern American history. “We have seen the mere distinction of color made in the most enlightened period of time, the ground of the most oppressive dominion ever exercised by man over man.”40
  • If not for the three-fifths rule, the representatives of free states would have outnumbered representatives of slave states by 57 to 33.44
  • Wilson, half Franklin’s age, read his remarks instead. “Mr. President,” he began, addressing Washington, “I confess that there are several parts of this constitution which I do not at present approve, but I am not sure I shall never approve them.” He suggested that he might, one day, change his mind. “For having lived long, I have experienced many instances of being obliged by better information, or fuller consideration, to change opinions even on important subjects, which I once thought right, but found to be otherwise. It is therefore that the older I grow, the more apt I am to doubt my own judgment, and to pay more respect to the judgment of others.” Hoping to pry open the minds of delegates who were closed to the compromise before them, he reminded them of the cost of zealotry. “Most men indeed as well as most sects in Religion, think themselves in possession of all truth, and that wherever others differ from them it is so far error.” But wasn’t humility the best course, in such circumstances? “Thus I consent, Sir, to this Constitution,” he closed, “because I expect no better, and because I am not sure, that it is not the best.”
  • Except for the Massachusetts Constitution, in 1780, and the second New Hampshire Constitution, in 1784, no constitution, no written system of government, had ever before been submitted to the people for their approval. “This is a new event in the history of mankind,” said the governor of Connecticut at his state’s ratification convention.
  • Nearly everything Washington did set a precedent. What would have happened if he had decided, before taking that oath of office, to emancipate his slaves? He’d grown disillusioned with slavery; his own slaves, and the greater number of slaves owned by his wife, were, to him, a moral burden, and he understood very well that for all the wealth generated by forced, unpaid labor, the institution of slavery was a moral burden to the nation. There is some evidence—slight though it is—that Washington drafted a statement announcing that he intended to emancipate his slaves before assuming the presidency. (Or maybe that statement, like Washington’s inaugural address, had been written by Hamilton, a member of New York’s Manumission Society.) This, too, Washington understood, would have established a precedent: every president after him would have had to emancipate his slaves. And yet he would not, could not, do it.65 Few of Washington’s decisions would have such lasting and terrible consequences as this one failure to act.
  • In the century and a half between the Connecticut charter and the 1787 meeting of the constitutional convention lies an entire revolution—not just a political revolution but also a religious revolution. So far from establishing a religion, the Constitution doesn’t even mention “God,” except in naming the date (“the year of our Lord . . .”). At a time when all but two states required religious tests for office, the Constitution prohibited them. At a time when all but three states still had an official religion, the Bill of Rights forbade the federal government from establishing one. Most Americans believed, with Madison, that religion can only thrive if it is no part of government, and that a free government can only thrive if it is no part of religion.
  • The replacement of debtors’ prison with bankruptcy protection would change the nature of the American economy, spurring investment, speculation, and the taking of risks.
  • as early as 1791, Madison had begun to revise his thinking. In an essay called “Public Opinion,” he considered a source of instability particular to a large republic: the people might be deceived. “The larger a country, the less easy for its real opinion to be ascertained,” he explained. That is, factions might not, in the end, consist of wise, knowledgeable, and reasonable men. They might consist of passionate, ignorant, and irrational men, who had been led to hold “counterfeit” opinions by persuasive men. (Madison was thinking of Hamilton and his ability to gain public support for his financial plan.)
  • The way out of this political maze was the newspaper. “A circulation of newspapers through the entire body of the people,” he explained, “is equivalent to a contraction of territorial limits.” Newspapers would make the country, effectively, smaller.90 It was an ingenious idea. It would be revisited by each passing generation of exasperated advocates of republicanism. The newspaper would hold the Republic together; the telegraph would hold the Republic together; the radio would hold the Republic together; the Internet would hold the Republic together. Each time, this assertion would be both right and terribly wrong.
  • Newspapers in the early republic weren’t incidentally or inadvertently partisan; they were entirely and enthusiastically partisan. They weren’t especially interested in establishing facts; they were interested in staging a battle of opinions. “Professions of impartiality I shall make none,” wrote a Federalist printer. “They are always useless, and are besides perfect nonsense.”92
  • Washington’s Farewell Address consists of a series of warnings about the danger of disunion. The North and the South, the East and the West, ought not to consider their interests separate or competing, Washington urged: “your union ought to be considered as a main prop of your liberty.” Parties, he warned, were the “worst enemy” of every government, agitating “the community with ill-founded jealousies and false alarms,” kindling “the animosity of one part against another,” and even fomenting “riot and insurrection.”
  • As to the size of the Republic, “Is there a doubt whether a common government can embrace so large a sphere? Let experience solve it.” The American experiment must go on. But it could only thrive if the citizens were supported by religion and morality, and if they were well educated. “Promote, then, as an object of primary importance, institutions for the general diffusion of knowledge,” he urged. “In proportion as the structure of a government gives force to public opinion, it is essential that public opinion should be enlightened.”95
  • “Passion” or variants of the word appear seven times in the Farewell; it is the source of every problem; reason is its only remedy. Passion is a river. There would be no changing its course.
  • Adams and Jefferson lived in an age of quantification. It began with the measurement of time. Time used to be a wheel that turned, and turned again; during the scientific revolution, time became a line. Time, the easiest quantity to measure, became the engine of every empirical inquiry: an axis, an arrow. This new use and understanding of time contributed to the idea of progress—if time is a line instead of a circle, things can get better and even better, instead of forever rising and falling in endless cycles, like the seasons. The idea of progress animated American independence and animated, too, the advance of capitalism.
  • The quantification of time led to the quantification of everything else: the counting of people, the measurement of their labor, and the calculation of profit as a function of time. Keeping time and accumulating wealth earned a certain equivalency. “Time is money,” Benjamin Franklin used to say.
  • The two-party system turned out to be essential to the strength of the Republic. A stable party system organizes dissent. It turns discontent into a public good. And it insures the peaceful transfer of power, in which the losing party willingly, and without hesitation, surrenders its power to the winning party.
  • Behind Madison’s remarks about “lessening the proportion of slaves to the free people,” behind Jefferson’s tortured calculations about how many generations would have to pass before his own children could pass for “white,” lay this hard truth: none of these men could imagine living with descendants of Africans as political equals.
  • If the battle between John Adams and Thomas Jefferson had determined whether aristocracy or republicanism would prevail (and, with Jefferson, republicanism won), the battle between Andrew Jackson and John Quincy Adams would determine whether republicanism or democracy would prevail (and, with Jackson, democracy would, eventually, win). Jackson’s rise to power marked the birth of American populism. The argument of populism is that the best government is that most closely directed by a popular majority.
  • He was provincial, and poorly educated. (Later, when Harvard gave Jackson an honorary doctorate, John Quincy Adams refused to attend the ceremony, calling him “a barbarian who could not write a sentence of grammar and hardly could spell his own name.”)68 He had a well-earned reputation for being ferocious, ill-humored, and murderous, on the battlefield and off. When he ran for president, he had served less than a year in the Senate. Of his bid for the White House Jefferson declared, “He is one of the most unfit men I know of for such a place.”69 Jackson made a devilishly shrewd decision. He would make his lack of certain qualities—judiciousness, education, political experience—into strengths.
  • Eaton, who ran Jackson’s campaign, shrewdly revised his Life of Andrew Jackson, deleting or dismissing everything in Jackson’s past that looked bad and lavishing attention on anything that looked good and turning into strengths what earlier had been considered weaknesses: Eaton’s Jackson wasn’t uneducated; he was self-taught. He wasn’t ill-bred; he was “self-made.”
  • Watching the rise of American democracy, an aging political elite despaired, and feared that the Republic could not survive the rule of the people. Wrote John Randolph of Virginia, “The country is ruined past redemption.”
  • “The first principle of our system,” Jackson said, “is that the majority is to govern.” He bowed to the people. Then, all at once, the people nearly crushed him with their affection.
  • The democratization of American politics was hastened by revivalists like Stewart who believed in the salvation of the individual through good works and in the equality of all people in the eyes of God. Against that belief stood the stark and brutal realities of an industrializing age, the grinding of souls.
  • The great debates of the middle decades of the nineteenth century had to do with the soul and the machine. One debate merged religion and politics. What were the political consequences of the idea of the equality of souls? Could the soul of America be redeemed from the nation’s original sin, the Constitution’s sanctioning of slavery?
  • Another debate merged politics and technology. Could the nation’s new democratic traditions survive in the age of the factory, the railroad, and the telegraph? If all events in time can be explained by earlier events in time, if history is a line, and not a circle, then the course of events—change over time—is governed by a set of laws, like the laws of physics, and driven by a force, like gravity. What is that force? Is change driven by God, by people, or by machines? Is progress the progress of Pilgrim’s Progress, John Bunyan’s 1678 allegory—the journey of a Christian from sin to salvation? Is progress the extension of suffrage, the spread of democracy? Or is progress invention, the invention of new machines?
  • A distinctively American idea of progress involved geography as destiny, picturing improvement as change not only over time but also over space.
  • If the sincerity of converts was often dubious, another kind of faith was taking deeper root in the 1820s, an evangelical faith in technological progress, an unquestioning conviction that each new machine was making the world better. That faith had a special place in the United States, as if machines had a distinctive destiny on the American continent. In prints and paintings, “Progress” appeared as a steam-powered locomotive, chugging across the continent, unstoppable. Writers celebrated inventors as “Men of Progress” and “Conquerors of Nature” and lauded their machines as far worthier than poetry. The triumph of the sciences over the arts meant the defeat of the ancients by the moderns. The genius of Eli Whitney, hero of modernity, was said to rival that of Shakespeare; the head of the U.S. Patent Office declared the steamboat “a mightier epic” than the Iliad.18
  • To Jackson’s supporters, his election marked not degeneration but a new stage in the history of progress. Nowhere was this argument made more forcefully, or more influentially, than in George Bancroft’s History of the United States from the Discovery of the American Continent to the Present. The book itself, reviewers noted, voted for Jackson. The spread of evangelical Christianity, the invention of new machines, and the rise of American democracy convinced Bancroft that “humanism is steady advancing,” and that “the advance of liberty and justice is certain.” That advance, men like Bancroft and Jackson believed, required Americans to march across the continent, to carry these improvements from east to west, the way Jefferson had pictured it. Democracy, John O’Sullivan, a New York lawyer and Democratic editor, argued in 1839, is nothing more or less than “Christianity in its earthly aspect.” O’Sullivan would later coin the term “manifest destiny” to describe this set of beliefs, the idea that the people of the United States were fated “to over spread and to possess the whole of the continent which Providence has given for the development of the great experiment of liberty.”23
  • To evangelical Democrats, Democracy, Christianity, and technology were levers of the same machine. And yet, all along, there were critics and dissenters and objectors who saw, in the soul of the people, in the march of progress, in the unending chain of machines, in the seeming forward movement of history, little but violence and backwardness and a great crushing of men, women, and children. “Oh, America, America,” Maria Stewart cried, “foul and indelible is thy stain!”24
  • The self-evident, secular truths of the Declaration of Independence became, to evangelical Americans, the truths of revealed religion. To say that this marked a turn away from the spirit of the nation’s founding is to wildly understate the case. The United States was founded during the most secular era in American history, either before or since. In the late eighteenth century, church membership was low, and anticlerical feeling was high.
  • The United States was not founded as a Christian nation. The Constitution prohibits religious tests for officeholders. The Bill of Rights forbids the federal government from establishing a religion, James Madison having argued that to establish
  • The separation of church and state allowed religion to thrive; that was one of its intentions. Lacking an established state religion, Americans founded new sects, from Shakers to Mormons, and rival Protestant denominations sprung up in town after town. Increasingly, the only unifying, national religion was a civil religion, a belief in the American creed. This faith bound the nation together, and provided extraordinary political stability in an era of astonishing change,
  • Slavery wasn’t an aberration in an industrializing economy; slavery was its engine. Factories had mechanical slaves; plantations had human slaves. The power of machines was measured by horsepower, the power of slaves by hand power. A healthy man counted as “two hands,” a nursing woman as a “half-hand,” a child as a “quarter-hand.”
  • With Walker, the antislavery argument for gradual emancipation, with compensation for slave owners, became untenable. Abolitionists began arguing for immediate emancipation. And southern antislavery societies shut their doors. As late as 1827, the number of antislavery groups in the South had outnumbered those in the North by more than four to one. Southern antislavery activists were usually supporters of colonization, not of emancipation. Walker’s Appeal ended the antislavery movement in the South and radicalized it in the North.
  • The rebellion rippled across the Union. The Virginia legislature debated the possibility of emancipating its slaves, fearing “a Nat Turner might be in every family.” Quakers submitted a petition to the state legislature calling for abolition. The petition was referred to a committee, headed by Thomas Jefferson’s thirty-nine-year-old grandson, Thomas Jefferson Randolph, who proposed a scheme of gradual emancipation. Instead, the legislature passed new laws banning the teaching of slaves to read and write, and prohibiting, too, teaching slaves about the Bible.43 In a nation founded on a written Declaration, made sacred by evangelicals during a religious revival, reading about equality became a crime.
  • One consequence of the rise of Jacksonian democracy and the Second Great Awakening was the participation of women in the reformation of American politics by way of American morals. When suffrage was stripped of all property qualifications, women’s lack of political power became starkly obvious. For women who wished to exercise power, the only source of power seemingly left to them was their role as mothers, which, they suggested, rendered them morally superior to men—more loving, more caring, and more responsive to the cries of the weak.
  • Purporting to act less as citizens than as mothers, cultivating the notion of “republican motherhood,” women formed temperance societies, charitable aid societies, peace societies, vegetarian societies, and abolition societies. The first Female Anti-Slavery Society was founded in Boston in 1833; by 1837, 139 Female Anti-Slavery Societies had been founded across the country,
  • After 1835, she never again spoke in public. As Catherine Beecher argued in 1837, in An Essay on Slavery and Abolitionism, with Reference to the Duty of American Females, “If the female advocate chooses to come upon a stage, and expose her person, dress, and elocution to public criticism, it is right to express disgust.”
  • Jacksonian democracy distributed political power to the many, but industrialization consolidated economic power in the hands of a few. In Boston, the top 1 percent of the population controlled 10 percent of wealth in 1689, 16 percent in 1771, 33 percent in 1833, and 37 percent in 1848, while the lowest 80 percent of the population controlled 39 percent of the wealth in 1689, 29 percent in 1771, 14 percent in 1833, and a mere 4 percent in 1848.
  • In New York, the top 1 percent of the population controlled 40 percent of the wealth in 1828 and 50 percent in 1845; the top 4 percent of the population controlled 63 percent of the wealth in 1828 and 80 percent in 1845.49
  • While two and a half million Europeans had migrated to all of the Americas between 1500 and 1800, the same number—two and a half million—arrived specifically in the United States between 1845 and 1854 alone. As a proportion of the U.S. population, European immigrants grew from 1.6 percent in the 1820s to 11.2 percent in 1860. Writing in 1837, one Michigan reformer called the nation’s rate of immigration “the boldest experiment upon the stability of government ever made in the annals of time.”51 The largest
  • Critics of Jackson—himself the son of Irish immigrants—had blamed his election on the rising population of poor, newly enfranchised Irishmen. “Everything in the shape of an Irishman was drummed to the polls,” one newspaper editor wrote in 1828.52 By 1860, more than one in eight Americans were born in Europe, including 1.6 million Irish and 1.2 million Germans, the majority of whom were Catholic. As the flood of immigrants swelled, the force of nativism gained strength, as did hostility toward Catholics, fueled by the animus of evangelical Protestants.
  • The insularity of both Irish and German communities contributed to a growing movement to establish tax-supported public elementary schools, known as “common schools,” meant to provide a common academic and civic education to all classes of Americans. Like the extension of suffrage to all white men, this element of the American experiment propelled the United States ahead of European nations. Much of the movement’s strength came from the fervor of revivalists. They hoped that these new schools would assimilate a diverse population of native-born and foreign-born citizens by introducing them to the traditions of American culture and government, so that boys, once men, would vote wisely, and girls, once women, would raise virtuous children. “It is our duty to make men moral,” read one popular teachers’ manual, published in 1830. Other advocates hoped that a shared education would diminish partisanship. Whatever the motives of its advocates, the common school movement emerged out of, and nurtured, a strong civic culture.56
  • With free schools, literacy spread, and the number of newspapers rose, a change that was tied to the rise of a new party system. Parties come and go, but a party system—a stable pair of parties—has characterized American politics since the ratification debates. In American history the change from one party system to another has nearly always been associated with a revolution in communications that allows the people to shake loose of the control of parties. In the 1790s, during the rise of the first party system, which pitted Federalists against Republicans, the number of newspapers had swelled. During the shift to the second party system, which, beginning in 1833, pitted Democrats against the newly founded Whig Party, not only did the number of newspapers rise, but their prices plummeted.
  • The newspapers of the first party system, which were also known as “commercial advertisers,” had consisted chiefly of partisan commentary and ads, and generally sold for six cents an issue. The new papers cost only one cent, and were far more widely read. The rise of the so-called penny press also marked the beginning of the triumph of “facts” over “opinion” in American journalism, mainly because the penny press aimed at a different, broader, and less exclusively partisan, audience. The New York Sun appeared in 1833. “It shines for all” was its common-man motto. “The object of this paper is to lay before the public, at a price within the means of everyone, ALL THE NEWS OF THE DAY,” it boasted. It dispensed with subscriptions and instead was circulated at newsstands, where it was sold for cash, to anyone who had a ready penny. Its front page was filled not with advertising but with news. The penny press was a “free press,” as James Gordon Bennett of the New York Herald put it, because it wasn’t beholden to parties. (Bennett, born in Scotland, had immigrated to the United States after reading Benjamin Franklin’s Autobiography.) Since the paper was sold at newsstands, rather than mailed to subscribers, he explained, its editors and writers were “entirely ignorant who are its readers and who are not.” They couldn’t favor their readers’ politics because they didn’t know them. “We shall support no party,” Bennett insisted. “We shall endeavor to record facts.”
  • During the days of the penny press, Tocqueville observed that Americans had a decided preference for weighing the facts of a matter themselves: They mistrust systems; they adhere closely to facts and study facts with their own senses. As they do not easily defer to the mere name of any fellow man, they are never inclined to rest upon any man’s authority; but, on the contrary, they are unremitting in their efforts to find out the weaker points of their neighbor’s doctrine.60
  • For centuries, Europeans had based their claims to lands in the New World on arguments that native peoples had no right to the land they inhabited, no sovereignty over it, because they had no religion, or because they had no government, or because they had no system of writing. The Cherokees, with deliberation and purpose, challenged each of these arguments.
  • Britain, Calhoun argued that if a state were to decide that a law passed by Congress was unconstitutional, the Constitution would have to be amended, and if such an amendment were not ratified—if it didn’t earn the necessary approval of three-quarters of the states—the objecting state would have the right to secede from the Union. The states had been sovereign before the Constitution was ever written, or even thought of, Calhoun argued, and they remained sovereign. Calhoun also therefore argued against majority rule; nullification is fundamentally anti-majoritarian. If states can secede, the majority does not rule.78 The nullification crisis was
  • New York abolished debtors’ prison in 1831, and in 1841, Congress passed a federal law offering bankruptcy protection to everyone. Within two years, 41,000 Americans had filed for bankruptcy. Two years later, the law was repealed, but state laws continued to offer bankruptcy protection and, still more significantly, debtors’ prisons were gone for good. In Britain and all of Europe except Portugal, offenders were still being thrown in debtors’ prison (a plot that animated many a nineteenth-century novel); in the United States, debtors could declare bankruptcy and begin again.
  • A nation of debtors, Americans came to see that most people who fall into debt are victims of the business cycle and not of fate or divine retribution or the wheel of fortune. The nation’s bankruptcy laws, even as they came and went again, made taking risks less risky for everyone, which meant that everyone took more risks.
  • the geographical vastness of the United States meant that the anxiety about the machinery of industrial capitalism took the form not of Marxism, with its argument that “the history of all hitherto existing society is the history of class struggles,” but instead of a romance with nature, and with the land, and with all things rustic. Against the factory, Americans posed not a socialist utopia but the log cabin.
  • Were all these vast designs and rapid strides worth it? Thoreau thought not. He came to this truth: “They are but improved means to an unimproved end.”112
  • Expansion, even more than abolition, pressed upon the public the question of the constitutionality of slavery. How or even whether this crisis would be resolved was difficult to see not only because of the nature of the dispute but also because there existed very little agreement about who might resolve it: Who was to decide whether a federal law was unconstitutional?
  • In the midst of all this clamoring among the thundering white-haired patriarchs of American politics, there emerged the idea that the authority to interpret the Constitution rests with the people themselves. Or, at least, this became a rather fashionable thing to say. “It is, Sir, the people’s Constitution, the people’s government, made for the people, made by the people, and answerable to the people,” Daniel Webster roared from the floor of Congress.14 Every man could read and understand the Constitution, Webster insisted.
  • The Notes, it appeared, could be read as variously as the Constitution itself. As one shrewd observer remarked, “The Constitution threatens to be a subject of infinite sects, like the Bible.” And, as with many sects, those politicians who most strenuously staked their arguments on the Constitution often appeared the least acquainted with it. Remarked New York governor Silas Wright, “No one familiar with the affairs of our government, can have failed to notice how large a proportion of our statesmen appear never to have read the Constitution of the United States with a careful reference to its precise language and exact provisions, but rather, as occasion presents, seem to exercise their ingenuity . . . to stretch both to the line of what they, at the moment, consider expedient.”22
  • A NATION HAS borders but the edges of an empire are frayed.23 While abolitionists damned the annexation of Texas as an extension of the slave power, more critics called it an act of imperialism, inconsistent with a republican form of government. “We have a republic, gentlemen, of vast extent and unequalled natural advantages,” Daniel Webster pointed out. “Instead of aiming to enlarge its boundaries, let us seek, rather, to strengthen its union.”24 Webster lost that argument, and, in the end, it was the American reach for empire that, by sundering the Union, brought about the collapse of slavery.
  • Although hardly ever reported in the press, the years between 1830 and 1860 saw more than one hundred incidents of violence between congressmen, from melees in the aisles to mass brawls on the floor, from fistfights and duels to street fights. “It is the game of these men, and of their profligate organs,” Dickens wrote, “to make the strife of politics so fierce and brutal, and so destructive of all self-respect in worthy men, that sensitive and delicate-minded persons shall be kept aloof, and they, and such as they, be left to battle out their selfish views unchecked.”
  • They spat venom. They pulled guns. They unsheathed knives. Divisions of party were abandoned; the splinter in Congress was sectional. Before heading to the Capitol every morning, southern congressmen strapped bowie knives to their belts and tucked pistols into their pockets. Northerners, on principle, came unarmed. When northerners talked about the slave power, they meant that literally.32
  • If the United States were to acquire territory from Mexico, and if this territory were to enter the Union, would Mexicans become American citizens? Calhoun, now in the Senate, vehemently opposed this idea. “I protest against the incorporation of such a people,” he declared. “Ours is the government of the white man.”
  • And yet, as different as were Wilmot’s interests from Calhoun’s, they were both interested in the rights of white men, as Wilmot made plain. “I plead the cause of the rights of white freemen,” he said. “I would preserve for free white labor a fair country, a rich inheritance, where the sons of toil, of my own race and own color, can live without the disgrace which association with negro slavery brings upon free labor.”
  • If the problem was the size of the Republic, the sprawl of its borders, the frayed edges of empire, couldn’t railroads, and especially the telegraph, tie the Republic together? “Doubt has been entertained by many patriotic minds how far the rapid, full, and thorough intercommunication of thought and intelligence, so necessary to the people living under a common representative republic, could be expected to take place throughout such immense bounds,” said one House member in 1845, but “that doubt can no longer exist.”45
  • even Americans with an unflinching faith in machine-driven progress understood that a pulse along a wire could not stop the slow but steady dissolution of the Union.
  • the Treaty of Guadalupe Hidalgo, under which the top half of Mexico became the bottom third of the United States. The gain to the United States was as great as the loss to Mexico. In 1820, the United States of America had spanned 1.8 million square miles, with a population of 9.6 million people; Mexico had spanned 1.7 million square miles, with a population of 6.5 million people. By 1850, the United States had acquired one million square miles of Mexico, and its population had grown to 23.2 million; Mexico’s population was 7.5 million.49
  • The Louisiana Purchase had doubled the size of the United States. In gaining territory from Mexico, the United States grew by 64 percent.
  • the territory comprising the United States had grown to “nearly ten times as large as the whole of France and Great Britain combined; three times as large as the whole of France, Britain, Austria, Prussia, Spain, Portugal, Belgium, Holland, and Denmark, together; one-and-a-half times as large as the Russian empire in Europe; one-sixth less only than the area covered by the fifty-nine or sixty empires, states, and Republics of Europe; of equal extent with the Roman Empire or that of Alexander, neither of which is said to have exceeded 3,000,000 square miles.”50
  • Sentiment was not Fuller’s way; debate was her way. She was a scourge of lesser intellects. Edgar Allan Poe, whose work she did not admire, described her as wearing a perpetual sneer. In “The Great Lawsuit: Man versus Men, Woman versus Women,” Fuller argued that the democratization of American politics had cast light on the tyranny of men over women: “As men become aware that all men have not had their fair chance,” she observed, women had become willing to say “that no women have had a fair chance.”
  • In 1845, in Woman in the Nineteenth Century, Fuller argued for fundamental and complete equality: “We would have every path laid open to Woman as freely as to Man.”56 The book was wildly successful, and Greeley, who had taken to greeting Fuller with one of her catchphrases about women’s capacity—“Let them be sea-captains, if you will”—sent her to Europe to become his newspaper’s foreign correspondent.
  • Reeling from those revolutions, the king of Bavaria asked the historian Leopold von Ranke to explain why his people had rebelled against monarchial rule, as had so many peoples in Europe that year. “Ideas spread most rapidly when they have found adequate concrete expression,” Ranke told the king, and the United States had “introduced a new force in the world,” the idea that “the nation should govern itself,” an idea that would determine “the course of the modern world”: free speech, spread by wire, would make the whole world free.61
  • Unlike Thoreau, who cursed the railroads, Free-Soilers believed in improvement, improvement through the hard work of the laboring man, his power, his energy. “Our paupers to-day, thanks to free labor, are our yeoman and merchants of tomorrow,” the New York Times boasted. “Why, who are the laboring people of the North?” Daniel Webster asked. “They are the whole North. They are the people who till their own farms with their own hands, freeholders, educated men, independent men.”
  • This attack by northerners led southerners to greater exertions in defending their way of life. They battled on several fronts. They described northern “wage slavery” as a far more exploitative system of labor than slavery. They celebrated slavery as fundamental to American prosperity. Slavery “has grown with our growth, and strengthened with our strength,” Calhoun said. And they elaborated an increasingly virulent ideology of racial difference, arguing against the very idea of equality embodied in the American creed.
  • Conservative Virginian George Fitzhugh, himself inspired by ethnological thinking, dismissed the “self-evident truths” of the Declaration of Independence as utter nonsense. “Men are not born physically, morally, or intellectually equal,” he wrote. “It would be far nearer the truth to say, ‘that some were born with saddles on their backs, and others booted and spurred to ride them,’—and the riding does them good.”
  • For Fitzhugh, the error had begun in the imaginations of the philosophes of the Enlightenment and in their denial of the reality of history. Life and liberty are not “inalienable rights,” Fitzhugh argued: instead, people “have been sold in all countries, and in all ages, and must be sold so long as human nature lasts.” Equality means calamity: “Subordination, difference of caste and classes, difference of sex, age, and slavery beget peace and good will.”
  • Progress is an illusion: “the world has not improved in the last two thousand, probably four thousand years.” Perfection is to be found in the past, not in the future.66 As for the economic systems of the North and the South, “Free laborers have not a thousandth part of the rights and liberties of negro slaves,” Fitzhugh insisted. “The negro slaves of the South are the happiest, and, in some sense, the freest people in the world.”67
  • HISTORY TEEMS WITH mishaps and might-have-beens: explosions on the Potomac, storms not far from port, narrowly contested elections, court cases lost and won, political visionaries drowned. But over the United States in the 1850s, a sense of inevitability fell, as if there were a fate, a dismal dismantlement, that no series of events or accidents could thwart.
  • over the United States in the 1850s, a sense of inevitability fell, as if there were a fate, a dismal dismantlement, that no series of events or accidents could thwart.
  • Douglas promoted the idea of popular sovereignty, proclaiming, “If there is any one principle dearer and more sacred than all others in free governments, it is that which asserts the exclusive right of a free people to form and adopt their own fundamental law.”75 Unfree people, within Stephen Douglas’s understanding, had no such rights.
  • the Fugitive Slave Law, required citizens to turn in runaway slaves and denied fugitives the right to a jury trial. The law, said Harriet Jacobs, a fugitive slave living in New York, marked “the beginning of a reign of terror to the colored population.”76 Bounty hunters and slave catchers hunted down and captured former slaves and returned them to their owners for a fee. Little stopped them from seizing men, women, and children who had been born free, or who had been legally emancipated, and selling them to the South, too. Nothing so brutally exposed the fragility of freedom or the rapaciousness of slavery.
  • February 1854, at their convention in Philadelphia, northern Know-Nothings proposed a platform plank calling for the reinstatement of the Missouri Compromise. When that motion was rejected, some fifty delegates from eight northern states bolted: they left the convention, and the party, to set up their own party, the short-lived North American Party. Nativism would endure as a force in American politics, but, meanwhile, nativists split over slavery.
  • Lincoln’s was the language of free soil, free speech, and free labor. He grounded his argument against slavery in his understanding of American history, in the language of Frederick Douglass, and in his reading of the Constitution. “Let no one be deceived,” he said. “The spirit of seventy-six and the spirit of Nebraska, are utter antagonisms.”
  • As a nation, we began by declaring that “all men are created equal.” We now practically read it “all men are created equal, except negroes.” When the Know-Nothings get control, it will read “all men are created equal, except negroes, and foreigners, and Catholics.” When it comes to this I should prefer emigrating to some country where they make no pretense of loving liberty—to Russia, for instance, where despotism can be taken pure, and without the base alloy of hypocrisy.
  • “That negroes, whether slave or free, that is, men of the African race, are not citizens of the United States by the Constitution.” The implications of the ruling stunned his readers. Even Americans who held no strong views on the question of slavery—and they were rare enough—were nonetheless shocked by the court’s exercise of the authority to determine the unconstitutionality of the law.
  • “A large meeting of colored people” was held in Philadelphia in April, at which it was resolved that “the only duty the colored man owes to a Constitution under which he is declared to be an inferior and degraded being, having no rights which white men are bound to respect, is to denounce and repudiate it, and to do what he can by all proper means to bring it into contempt.”
  • “You may close your Supreme Court against the black man’s cry for justice, but you cannot, thank God, close against him the ear of a sympathising world, nor shut up the Court of Heaven.” Taney’s interpretation of the Constitution would be ignored, Douglass predicted. “Slavery lives in this country not because of any paper Constitution, but in the moral blindness of the American people.”102
  • APHOTOGRAPH STOPS TIME, TRAPPING IT LIKE A BUTTERFLY in a jar.
  • No other kind of historical evidence has this quality of instantaneity, of an impression taken in a moment, in a flicker, an eye opened and then shut. Photographs also capture the ordinary, the humble, the speechless. The camera discriminates between light and dark but not between the rich and the poor, the literate and the illiterate, the noisy and the quiet.
  • portraits were also closely associated with death, with being trapped in time, on glass, for eternity, and, even more poignantly, with equality.3 With photography, Walt Whitman predicted, “Art will be democratized.”
  • Morse had long predicted that the telegraph would usher in an age of world peace. “I trust that one of its effects will be to bind man to his fellow-man in such bonds of amity as to put an end to war,” he insisted.8 War was a failure of technology, Morse argued, a shortcoming of communication that could be remedied by way of a machine. Endowing his work with the grandest of purposes, he believed that the laying of telegraph wires across the American continent would bind the nation together into one people, and that the laying of cable across the ocean would bind Europe to the Americas, ushering in the dawn of an age of global harmony.
  • But war isn’t a failure of technology; it’s a failure of politics.
  • Debate is to war what trial by jury is to trial by combat: a way to settle a dispute without coming to blows. The form and its rules had been established over centuries. They derived from rules used in the courts and in Parliament, and even from the rules of rhetoric used in the writing of poetry. Since the Middle Ages and the founding of the first universities, debate had been the foundation of a liberal arts education.
  • (Etymologically and historically, the artes liberales are the arts acquired by people who are free, or liber.)10 In the eighteenth century, debate was understood as the foundation of civil society. In 1787, delegates to the constitutional convention had agreed to “to argue without asperity, and to endeavor to convince the judgment without hurting the feelings of each other.”
  • Some twelve thousand people showed up for their first debate, at two o’clock in the afternoon on August 21, in Ottawa, Illinois. There were no seats; the audience stood, without relief, for three hours.
  • They’d agreed to strict rules: the first speaker would speak for an hour and the second for an hour and a half, whereupon the first speaker would offer a thirty-minute rebuttal.
  • And, as to the wrongness of slavery, he called it tyranny, and the idea of its naturalness as much an error as a belief in the divine right of kings. The question wasn’t sectionalism or nationalism, the Democratic Party or the Republican Party. The question was right against wrong. “That is the issue that will continue in this country when these poor tongues of Judge Douglas and myself shall be silent,” Lincoln said.16
  • The price of slaves grew so high that a sizable number of white southerners urged the reopening of the African slave trade. In the 1850s, legislatures in several states, including South Carolina, proposed reopening the trade. Adopting this measure would have violated federal law. Some “reopeners” believed that the federal ban on the trade was unconstitutional; others were keen to nullify it, in a dress rehearsal for secession.
  • “If it is right to buy slaves in Virginia and carry them to New Orleans, why is it not right to buy them in Cuba, Brazil, or Africa and carry them there?”21 Proslavery southerners made these arguments under the banner of “free trade,” their rhetorical answer to “free labor.”
  • To George Fitzhugh, all societies were “at all times and places, regulated by laws as universal and as similar as those which control the affairs of bees,” and trade itself, including the slave trade, was “as old, as natural, and irresistible as the tides of the ocean.”
  • In 1855, David Christy, the author of Cotton Is King, wrote about the vital importance of “the doctrine of Free Trade,” which included abolishing the tariffs that made imported English goods more expensive than manufactured goods produced in the North. As one southerner put it, “Free trade, unshackled industry, is the motto of the South.”23
  • Darwin’s Origin of Species would have a vast and lingering influence on the world of ideas. Most immediately, it refuted the racial arguments of ethnologists like Louis Agassiz. And, in the months immediately following the book’s publication—the last, unsettling months before the beginning of the Civil War—abolitionists took it as evidence of the common humanity of man.30
  • The truths of the Confederacy disavowed the truths of the Union. The Confederacy’s newly elected vice president, a frail Georgian named Alexander Stephens, delivered a speech in Savannah in which he made those differences starkly clear. The ideas that lie behind the Constitution “rested upon the assumption of the equality of races,” Stephens said, but
  • “Our new government is founded upon exactly the opposite idea: its foundations are laid, its cornerstone rests, upon the great truth that the negro is not equal to the white man; that slavery . . . is his natural and moral condition. This, our new government, is the first, in the history of the world, based upon this great physical, philosophical, and moral truth.”52 It would become politically expedient, after the war, for ex-Confederates to insist that the Confederacy was founded on states’ rights. But the Confederacy was founded on white supremacy.
  • Opposition to free speech had long been the position of slave owners, a position taken at the constitutional convention and extended through the gag rule, antiliteracy laws, bans on the mails, and the suppression of speakers. An aversion to political debate also structured the Confederacy, which had both a distinctive character and a lasting influence on Americans’ ideas about federal authority as against popular sovereignty.
  • Secessionists were attempting to build a modern, proslavery, antidemocratic state. In order to wage a war, the leaders of this fundamentally antidemocratic state needed popular support. Such support was difficult to gain and impossible to maintain. The Confederacy therefore suppressed dissent.55
  • By May of 1861, the Confederacy comprised fifteen states stretching over 900,000 square miles and containing 12 million people, including 4 million slaves, and 4 million white women who were disenfranchised. It rested on the foundational belief that a minority governs a majority. “The condition of slavery is with us nothing but a form of civil government for a class of people not fit to govern themselves,” said Jefferson Davis.
  • There would be those, after the war ended, who said that it had been fought over states’ rights or to preserve the Union or for a thousand other reasons and causes. Soldiers, North and South, knew better. “The fact that slavery is the sole undeniable cause of this infamous rebellion, that it is a war of, by, and for Slavery, is as plain as the noon-day sun,” a soldier writing for his Wisconsin regimental newspaper explained in 1862. “Any man who pretends to believe that this is not a war for the emancipation of the blacks,” a soldier writing for his Confederate brigade’s newspaper wrote that same year, “is either a fool or a liar.”
  • Lincoln would remain a man trapped in time, in the click of a shutter and by the trigger of a gun. In mourning him, in sepia and yellow, in black and white, beneath plates of glinting glass, Americans deferred a different grief, a vaster and more dire reckoning with centuries of suffering and loss, not captured by any camera, not settled by any amendment, the injuries wrought on the bodies of millions of men, women, and children, stolen, shackled, hunted, whipped, branded, raped, starved, and buried in unmarked graves.
  • No president consecrated their cemeteries or delivered their Gettysburg address; no committee of arrangements built monuments to their memory. With Lincoln’s death, it was as if millions of people had been crammed into his tomb, trapped in a vault that could not hold them.
  • People running for Congress didn’t have to meet property requirements; they didn’t have to have been born in the United States; and they couldn’t be subjected to religious tests. This same logic applied to citizenship, and for the same reason: the framers of the Constitution understood these sorts of requirements as forms of political oppression. The door to the United States was meant to be open.
  • Before the 1880s, no federal law restricted immigration. And, despite periods of fervent nativism, especially in the 1840s, the United States welcomed immigrants into citizenship, and valued them. After the Civil War, the U.S. Treasury estimated the worth of each immigrant as equal to an $800 contribution to the nation’s economy,
  • Nineteenth-century politicians and political theorists interpreted American citizenship within the context of an emerging set of ideas about human rights and the authority of the state, holding dear the conviction that a good government guarantees everyone eligible for citizenship the same set of political rights, equal and irrevocable.
  • The Civil War raised fundamental questions not only about the relationship between the states and the federal government but also about citizenship itself and about the very notion of a nation-state. What is a citizen? What powers can a state exert over its citizens? Is suffrage a right of citizenship, or a special right, available only to certain citizens? Are women citizens? And if women are citizens, why aren’t they voters? What about Chinese immigrants, pouring into the West? They were free. Were they, under American law, “free white persons” or “free persons of color” or some other sort of persons?
  • In 1866, Congress searched in vain for a well-documented definition of the word “citizen.” Over the next thirty years, that definition would become clear, and it would narrow.
  • In 1896, the U.S. passport office, in the Department of State, which had grown to thousands of clerks, began processing applications according to new “Rules Governing the Application of Passports,” which required evidence of identity, including a close physical description Lew Wa Ho worked at a dry goods shop in St. Louis; the photograph was included in his Immigration Service case file as evidence of employment. Age, _____ years; stature, _____ feet _____ inches (English measure); forehead, _____; eyes, _____; nose, _____; mouth, _____; chin, _____; hair, _____; complexion, _____; face, _____ as well as affidavits, signatures, witnesses, an oath of loyalty, and, by way of an application fee, one dollar.12
  • The Fourteenth Amendment, drafted by the Joint Committee on Reconstruction, marked the signal constitutional achievement of a century of debate and war, of suffering and struggle. It proposed a definition of citizenship guaranteeing its privileges and immunities, and insuring equal protection and due process to all citizens. “All persons born or naturalized in the United States, and subject to the jurisdiction thereof, are citizens of the United States and of the State wherein they reside,”
  • “No state shall make or enforce any law which shall abridge the privileges or immunities of citizens of the United States; nor shall any state deprive any person of life, liberty, or property, without due process of law; nor deny to any person within its jurisdiction the equal protection of the laws.”20
  • During the drafting of the amendment, the committee betrayed the national phalanx of women who for decades had fought for abolition and for black civil rights by proposing to insert, into the amendment’s second section, a provision that any state that denied the right to vote “to any of the male inhabitants of such state” would lose representation in Congress. “Male” had never before appeared in any part of the Constitution. “If that word ‘male’ be inserted,” Stanton warned, “it will take us a century at least to get it out.”21 She was not far wrong.
  • Women protested. “Can any one tell us why the great advocates of Human Equality . . . forget that when they were a weak party and needed all the womanly strength of the nation to help them on, they always united the words ‘without regard to sex, race, or color’?” asked Ohio-born reformer Frances Gage. Charles Sumner offered this answer: “We know how the Negro will vote, but are not so sure of the women.” How women would vote was impossible to know. Would black women vote the way black men voted? Would white women vote like black women? Republicans decided they’d rather not find out.
  • In the federal census of 1860, 24,282 out of 34,935 Chinese toiled in mines. Although some Chinese immigrants left mining—and some were forced out—many continued to mine well into the 1880s, often working in sites abandoned by other miners.
  • An 1867 government report noted that in Montana, “the diggings now fall into the hands of the Chinese, who patiently glean the fields abandoned by the whites.” Chinese workers began settling in Boise in 1865 and only five years later constituted a third of Idaho’s settlers and nearly 60 percent of its miners. In 1870, Chinese immigrants and their children made up nearly 9 percent of the population of California, and one-quarter of the state’s wage earners.
  • Their rights, under state constitutions and statutes, were markedly limited. Oregon’s 1857 constitution barred “Chinamen” from owning real estate, while California barred Chinese immigrants from testifying in court, a provision upheld in an 1854 state supreme court opinion, People v. Hall, which described the Chinese as “a race of people whom nature has marked as inferior, and who are incapable of progress or intellectual development beyond a certain point, as their history has shown.”29
  • And what about the voting rights of U.S.-born Chinese Americans? Much turned on the Fifteenth Amendment, proposed early in 1869. While the aim of the amendment was to guarantee African Americans the right to vote and hold office, its language inevitably raised the question of Chinese citizenship and suffrage. Opponents of the amendment found its entire premise scandalous. Garrett Davis, a Democratic senator from Kentucky, fumed, “I want no negro government; I want no Mongolian government; I want the government of the white man which our fathers incorporated.”33
  • Douglass spoke about what he called a “composite nation,” a strikingly original and generative idea, about a citizenry made better, and stronger, not in spite of its many elements, but because of them: “I want a home here not only for the negro, the mulatto and the Latin races; but I want the Asiatic to find a home here in the United States, and feel at home here, both for his sake and for ours.”36
  • Tilden won the nomination anyway and, in the general election, he won the popular vote against Hayes. Unwilling to accept the result of the election, Republicans disputed the returns in Florida, Louisiana, and South Carolina.
  • Eventually, the decision was thrown to an electoral commission that brokered a nefarious compromise: Democrats agreed to throw their support behind the man ever after known as Rutherfraud B. Hayes, so that he could become president, in exchange for a promise from Republicans to end the military occupation of the South. For a minor and petty political win over the Democratic Party, Republicans first committed electoral fraud and then, in brokering a compromise, abandoned a century-long fight for civil rights.
  • As soon as federal troops withdrew, white Democrats, calling themselves the “Redeemers,” took control of state governments of the South, and the era of black men’s enfranchisement came to a violent and terrible end. The Klan terrorized the countryside, burning homes and hunting, torturing, and killing people. (Between 1882 and 1930, murderers lynched more than three thousand black men and women.)
  • Black politicians elected to office were thrown out. And all-white legislatures began passing a new set of black codes, known as Jim Crow laws, that segregated blacks from whites in every conceivable public place, down to the last street corner. Tennessee passed the first Jim Crow law, in 1881, mandating the separation of blacks and whites in railroad cars. Georgia became the first state to demand separate seating for whites and blacks in streetcars, in 1891.
  • “Capital buys and sells to-day the very heart-beats of humanity,” she said. Democracy itself had been corrupted by it: “the speculators, the land-robbers, the pirates and gamblers of this Nation have knocked unceasingly at the doors of Congress, and Congress has in every case acceded to their demands.”44 The capitalists, she said, had subverted the will of the people.
  • In the late nineteenth century, a curious reversal took place. Electoral politics, the politics men engaged in, became domesticated, the office work of education and advertising—even voting moved indoors. Meanwhile, women’s political expression moved to the streets. And there, at marches, rallies, and parades, women deployed the tools of the nineteenth-century religious revival: the sermon, the appeal, the conversion.45
  • 1862 alone, in addition to the Homestead Act, the Republican Congress passed the Pacific Railway Act (chartering railroad companies to build the line from Omaha, Nebraska, to Sacramento, California) and the National Bank Act (to issue paper money to pay for it all). After the war, political power moved from the states to the federal government and as the political influence of the South waned, the importance of the West rose. Congress not only sent to the states amendments to the Constitution that defined citizenship and guaranteed voting rights but also passed landmark legislation involving the management of western land, the control of native populations, the growth and development of large corporations, and the construction of a national transportation infrastructure.
  • The independent farmer—the lingering ideal of the Jeffersonian yeoman—remained the watchword of the West, but in truth, the family farming for subsistence, free of government interference, was far less common than a federally subsidized, capitalist model of farming and cattle raising for a national or even an international market. The small family farm—Jefferson’s republican dream—was in many parts of the arid West an environmental impossibility.
  • Much of the property distributed under the terms of the Homestead Act, primarily in the Great Basin, was semi-arid, the kind of land on which few farmers could manage a productive farm with only 160 acres. Instead, Congress typically granted the best land to railroads, and allowed other, bigger interests to step in, buying up large swaths for agricultural business or stock raising and fencing it in, especially after the patenting of barbed wire in 1874.46
  • In 1885, an American economist tried to reckon the extraordinary transformation wrought by what was now 200,000 miles of railroad, more than in all of Europe. It was possible to move one ton of freight one mile for less than seven-tenths of one cent, “a sum so small,” he wrote, “that outside of China it would be difficult to find a coin of equivalent value to give a boy as a reward for carrying an ounce package across a street.”48
  • instability contributed to a broader set of political concerns that became Mary Lease’s obsession, concerns known as “the money question,” and traceable all the way back to Hamilton’s economic plan: Should the federal government control banking and industry?
  • No group of native-born Americans was more determined to end Chinese immigration than factory workers. The 1876 platform of the Workingmen’s Party of California declared that “to an American death is preferable to life on par with a Chinaman.”55 In 1882, spurred by the nativism of populists, Congress passed its first-ever immigration law, the Chinese Exclusion Act, which barred immigrants from China from entering the United States and, determining that the Fourteenth Amendment did not apply to people of Chinese ancestry, decreed that Chinese people already in the United States were permanent aliens who could never become citizens.
  • Populists, whether farmers or factory workers, for all their invocation of “the people,” tended to take a narrow view of citizenship. United in their opposition to the “money power,” members of the alliance, like members of the Knights of Labor, were also nearly united in their opposition to the political claims of Chinese immigrants, and of black people. The Farmers’ Alliance excluded African Americans, who formed their own association, the Colored Farmers’ Alliance. Nor did populists count Native Americans within the body of “the people.”
  • In 1887, Congress passed the Dawes Severalty Act, under whose terms the U.S. government offered native peoples a path to citizenship in a nation whose reach had extended across the lands of their ancestors. The Dawes Act granted to the federal government the authority to divide Indian lands into allotments and guaranteed U.S. citizenship to Indians who agreed to live on those allotments and renounce tribal membership.
  • In proposing the allotment plan, Massachusetts senator Henry Laurens Dawes argued that the time had come for Indians to choose between “extermination or civilization” and insisted that the law offered Americans the opportunity to “wipe out the disgrace of our past treatment” and instead lift Indians up “into citizenship and manhood.”58
  • But in truth the Dawes Act understood native peoples neither as citizens nor as “persons of color,” and led to nothing so much as forced assimilation and the continued takeover of native lands. In 1887 Indians held 138 million acres; by 1900, they held only half of that territory.
  • In 1877, railroad workers protesting wage cuts went on strike in cities across the country. President Hayes sent in federal troops to end the strikes, marking the first use of the power of the federal government to support business against labor. The strikes continued, with little success in improving working conditions. Between 1881 and 1894, there was, on average, one major railroad strike a week. Labor was, generally and literally, crushed: in a single year, of some 700,000 men working on the railroads, more than 20,000 were injured on the job and nearly 2,000 killed.59
  • In 1882, Roscoe Conkling represented the Southern Pacific Railroad Company’s challenge to a California tax rule. He told the U.S. Supreme Court, “I come now to say that the Southern Pacific Railroad Company and its creditors and stockholders are among the ‘persons’ protected by the Fourteenth Amendment.”
  • In offering an argument about the meaning and original intention of the word “person” in the Fourteenth Amendment, Conkling enjoyed a singular authority: he’d served on the Joint Committee on Reconstruction that had drafted the amendment and by 1882 was the lone member of that committee still living. With no one alive to contradict him, Conkling assured the court that the committee had specifically rejected the word “citizen” in favor of “person” in order to include corporations. (A
  • Much evidence suggests, however, that Conkling was lying. The record of the deliberations of the Joint Committee on Reconstruction does not support his argument regarding the committee’s original intentions, nor is it plausible that between 1866 and 1882, the framers of the Fourteenth Amendment had kept mysteriously hidden their secret intention to guarantee equal protection and due process to corporations. But
  • in 1886, when another railroad case, Santa Clara County v. Southern Pacific Railroad, reached the Supreme Court, the court’s official recorder implied that the court had accepted the doctrine that “corporations are persons within the meaning of the Fourteenth Amendment.”62 After that, the Fourteenth Amendment, written and ratified to guarantee freed slaves equal protection and due process of law, became the chief means by which corporations freed themselves from government regulation.
  • In 1937, Supreme Court Justice Hugo Black would observe, with grim dismay, that, over the course of fifty years, “only one half of one percent of the Fourteenth Amendment cases that came before the court had anything to do with African Americans or former slaves, while over half of the cases were about protecting the rights of corporations.”63 Rights guaranteed to the people were proffered, instead, to corporations.
  • He devised an economic plan that involved abolishing taxes on labor and instead imposing a single tax on land. Tocqueville had argued that democracy in America is made possible by economic equality; people with equal estates will eventually fight for, and win, equal political rights. George agreed. But, like Mary Lease, he thought that financial capitalism was destroying democracy by making economic equality impossible. He saw himself as defending “the Republicanism of Jefferson and the Democracy of Jackson.”72
  • Between 1889 and 1893, the mortgages on so many farms were foreclosed that 90 percent of farmland fell into the hands of bankers. The richest 1 percent of Americans owned 51 percent of the nation’s wealth, and the poorest 44 percent owned less than 2 percent.
  • For all its passionate embrace of political equality and human rights and its energetic championing of suffrage, the People’s Party rested on a deep and abiding commitment to exclude from full citizenship anyone from or descended from anyone from Africa or Asia.
  • Many of the reforms proposed by populists had the effect of diminishing the political power of blacks and immigrants. Chief among them was the Australian ballot, more usually known as the secret ballot, which, by serving as a de facto literacy test, disenfranchised both black men in the rural South and new immigrants in northern cities.
  • to deliberate at length over the secret ballot. Quickest to adopt the reform were the states of the former Confederacy, where the reform appealed to legislatures eager to find legal ways to keep black men from voting. In 1890, Mississippi held a constitutional
  • Both by law and by brute force, southern legislators, state by state, and poll workers, precinct by precinct, denied black men the right to vote. In Louisiana, black voter registration dropped from 130,000 in 1898 to 5,300 in 1908, and to 730 in 1910. In 1893, Arkansas Democrats celebrated their electoral advantage by singing,         The Australian ballot works like a charm         It makes them think and scratch         And when a Negro gets a ballot         He has certainly met his match.82
  • One Republican said, “I felt that Bryan was the first politician I had ever heard speak the truth and nothing but the truth,” even though in every case, when he read a transcript of the speech in the newspaper the next day, he “disagreed with almost all of it.”85
  • In 1894, Bryan tacked an income tax amendment to a tariff bill, which managed to pass. But the populist victory—a 2 percent federal income tax that applied only to Americans who earned more than $4,000—didn’t last long. The next year, in Pollock v. Farmers’ Loan and Trust Company, the Supreme Court ruled 5–4 that the tax was a direct tax, and therefore unconstitutional, one justice calling the tax the first campaign in “a war of the poor against the rich.”
  • POPULISM ENTERED AMERICAN politics at the end of the nineteenth century, and it never left. It pitted “the people,” meaning everyone but the rich, against corporations, which fought back in the courts by defining themselves as “persons”; and it pitted “the people,” meaning white people, against nonwhite people who were fighting for citizenship and whose ability to fight back in the courts was far more limited, since those fights require well-paid lawyers.
  • After 1859, and the Origin of Species, the rise of Darwinism contributed to the secularization of the university, as did the influence of the German educational model, in which universities were divided into disciplines and departments, each with a claim to secular, and especially scientific, expertise. These social sciences—political science, economics, sociology, and anthropology—used the methods of science, and especially of quantification, to study history, government, the economy, society, and culture.96
  • For Wilson’s generation of political scientists, the study of the state replaced the study of the people. The erection of the state became, in their view, the greatest achievement of civilization. The state also provided a bulwark against populism. In the first decades of the twentieth century, populism would yield to progressivism as urban reformers applied the new social sciences to the study of political problems, to be remedied by the intervention of the state.
  • The rise of populism and the social sciences reshaped the press, too. In the 1790s, the weekly partisan newspaper produced the two-party system. The penny press of the 1830s produced the popular politics of Jacksonian democracy. And in the 1880s and 1890s the spirit of populism and the empiricism of the social sciences drove American newspapers to a newfound obsession with facts.
  • The newspapers of the 1880s and 1890s were full of stunts and scandals and crusades, even as they defended their accuracy. “Facts, facts piled up to the point of dry certitude was what the American people really wanted,” wrote the reporter Ray Stannard Baker. Julius Chambers said that writing for the New York Herald involved “Facts; facts; nothing but facts. So many peas at so much a peck; so much molasses at so much a quart.”
  • Ballot reform, far from keeping money out of elections, had ushered more money into elections, along with a new political style: using piles of money to sell a candidate’s personality, borrowing from the methods of business by using mass advertising and education, slogans and billboards. McKinley ran a new-style campaign; Bryan ran an old-style campaign. Bryan barnstormed all over the country: he gave some six hundred speeches to five million people in twenty-seven states and traveled nearly twenty thousand miles.
  • But McKinley’s campaign coffers were fuller: Republicans spent $7 million; Democrats, $300,000. John D. Rockefeller alone provided the GOP with a quarter of a million dollars. McKinley’s campaign manager, Cleveland businessman Mark Hanna, was nearly buried in donations from fellow businessmen. He used that money to print 120 million pieces of campaign literature. He hired fourteen hundred speakers to stump for McKinley; dubbing the populists Popocrats, they agitated voters to a state of panic.108 As Mary Lease liked to say, money elected McKinley.
  • Turner, born in Wisconsin in 1861, was one of the first Americans to receive a doctorate in history. At the exposition, he delivered his remarks before the American Historical Association, an organization that had been founded in 1884 and incorporated by an act of Congress in 1889 “for the promotion of historical studies, the collection and preservation of historical manuscripts and for kindred purposes in the interest of American history and of history in America.”110
  • like journalists, historians borrowed from the emerging social sciences, relying on quantitative analysis to understand how change happens. Where George Bancroft, in his History of the United States, had looked for explanations in the hand of providence, Frederick Jackson Turner looked to the census.
  • The difference between Turner’s methods and Bancroft’s signaled a profound shift in the organization of knowledge, one that would have lasting consequences for the relationship between the people and the state and for civil society itself. Like Darwinism, the rise of the social sciences involved the abdication of other ways of knowing, and, indirectly, contributed to the rise of fundamentalism.
  • Across newly defined academic disciplines, scholars abandoned the idea of mystery—the idea that there are things known only by God—in favor of the claim to objectivity, a development sometimes called “the disenchantment of the world.”111 When universities grew more secular, religious instruction became confined to divinity schools and theological seminaries.
  • theologian at the University of Chicago’s divinity school defined modernism as “the use of scientific, historical, and social methods in understanding and applying evangelical Christianity to the needs of living persons.”112 Increasingly, this is exactly what evangelicals who eventually identified themselves as fundamentalists found objectionable.
  • Influenced by both Jefferson and Darwin, Turner saw the American frontier as the site of political evolution, beginning with the “savages” of a “wilderness,” proceeding to the arrival of European traders, and continuing through various forms of settlement, through the establishment of cities and factories, “the evolution of each into a higher stage,” and culminating in the final stage of civilization: capitalism and democracy.114
  • “American democracy is fundamentally the outcome of the experiences of the American people in dealing with the West,” by which he meant the experience of European immigrants to the United States in defeating its native peoples, taking possession of their homelands, and erecting there a civilization of their own. This, for Turner, was the story of America and the lesson of American history: evolution.116
  • Douglass, who, as the former U.S. ambassador to Haiti, had represented the nation of Haiti at the Haitian pavilion, was the only eminent African American with a role at the fair, whose program had been planned by a board of 208 commissioners, all white.117 There were, however, black people at the fair: on display. In the Hall of Agriculture, old men and women, former slaves, sold miniature bales of cotton, souvenirs, while, in a series of exhibits intended to display the Turnerian progress of humankind from savagery to civilization, black Americans were posed in a fake African village. “As if to shame the Negro,” Douglass wrote, they “exhibit the Negro as a repulsive savage.”118
  • “A ship at anchor, with halliards broken, sails mildewed, hull empty, her bottom covered with sea-weed and barnacles, meets no resistance,” Douglass said that day, turning the idea of a ship of state to the problem of Jim Crow. “But when she spread her canvas to the breeze and sets out on her voyage, turns prow to the open sea, the higher shall be her speed, the greater shall be her resistance. And so it is with the colored man.”
  • He paused to allow his listeners to conjure the scene, and its meaning, of a people struggling against the sea. “My dear young friends,” Douglass closed. “Accept the inspiration of hope. Imitate the example of the brave mariner, who, amid clouds and darkness, amid hail, rain and storm bolts, battles his way against all that the sea opposes to his progress and you will reach the goal of your noble ambition in safety.”124
  • The majority in Plessy v. Ferguson asserted that separation and equality were wholly separate ideas. “We consider the underlying fallacy of the plaintiff’s argument to consist in the assumption that the enforced separation of the two races stamps the colored race with a badge of inferiority. If this be so, it is not by reason of anything found in the act, but solely because the colored race chooses to put that construction upon it.” The resulting legal principle—that public accommodations could be “separate but equal”—would last for more than half a century.
  • The sole dissenter, John Marshall Harlan, objecting to the establishment of separate classes of citizens, insisted that the achievement of the United States had been the establishment, by amendment, of a Constitution that was blind to race. “Our constitution is color-blind, and neither knows nor tolerates classes among citizens,” Harlan wrote, and it is therefore a plain violation of the Constitution “for a state to regulate the enjoyment by citizens of their civil rights solely upon the basis of race.”
  • What all these laws had in common, Harlan argued, was that they were based on race. And yet a war had been fought and won to establish that laws in the United States could not be based on race; nor could citizenship be restricted by race. The court’s opinion in Plessy, Harlan warned, was so dreadfully in error as to constitutional principles that “the judgment this day rendered will, in time, prove to be quite as pernicious as the decision made by this tribunal in the Dred Scott Case.”128 This prediction proved true.
  • Four centuries had passed since continents, separated by oceans, had met again. A century had passed since Jefferson had declared all men equal. Three decades had passed since the Fourteenth Amendment had declared all persons born or naturalized in the United States to be citizens.
  • And now the Supreme Court ruled that those who would set aside equality in favor of separation had not violated the nation’s founding truths. In one of the most wrenching tragedies in American history—a chronicle not lacking for tragedy—the Confederacy had lost the war, but it had won the peace.
  • Lippmann started out as a socialist, when even mentioning the masses hinted at socialism; The Masses was the name of a socialist monthly, published in New York, and, especially after the Russian Revolution of 1917, which brought the Bolshevists to power (“bol’shinstvo” means “the majority”), “the masses” sounded decidedly Red.
  • But Lippmann soon began to write about the masses as “the bewildered herd,” unthinking and instinctual, and as dangerous as an impending stampede. For Lippmann, and for an entire generation of intellectuals, politicians, journalists, and bureaucrats who styled themselves Progressives—the term dates to 1910—the masses posed a threat to American democracy.
  • This change was wrought in the upheaval of the age. In the years following the realigning election of 1896, everything seemed, suddenly, bigger than before, more crowded, and more anonymous: looming and teeming. Even buildings were bigger: big office buildings, big factories, big mansions, big museums. Quantification became the only measure of value: how big, how much, how many.
  • To fight monopolies, protect the people, and conserve the land, the federal government grew bigger, too; dozens of new federal agencies were founded in this era,
  • “Mass” came to mean anything that involved a giant and possibly terrifying quantity, on a scale so great that it overwhelmed existing arrangements—including democracy. “Mass production” was coined in the 1890s, when factories got bigger and faster, when the number of people who worked in them skyrocketed, and when the men who owned them got staggeringly rich.
  • “Mass migration” dates to 1901, when nearly a million immigrants were entering the United States every year, “mass consumption” to 1905, “mass consciousness” to 1912. “Mass hysteria” had been defined by 1925 and “mass communication” by 1927, when the New York Times described the radio as “a system of mass communication with a mass audience.”3
  • And the masses themselves? They formed a mass audience for mass communication and had a tendency, psychologists believed, to mass hysteria—the political stampede—posing a political problem unanticipated by James Madison and Thomas Jefferson,
  • To meet that challenge in what came to be called the Progressive Era, activists, intellectuals, and politicians campaigned for and secured far-reaching reforms that included municipal, state, and federal legislation.
  • Their most powerful weapon was the journalistic exposé. Their biggest obstacle was the courts, which they attempted to hurdle by way of constitutional amendments. Out of these campaigns came the federal income tax, the Federal Reserve Bank, the direct election of U.S. senators, presidential primaries, minimum-wage and maximum-hour laws, women’s suffrage, and Prohibition.
  • And all of what Progressives accomplished in the management of mass democracy was vulnerable to the force that so worried the unrelenting Walter Lippmann: the malleability of public opinion, into mass delusion.
  • Progressives championed the same causes as Populists, and took their side in railing against big business, but while Populists generally wanted less government, Progressives wanted more, seeking solutions in reform legislation and in the establishment of bureaucracies, especially government agencies.6
  • Populists believed that the system was broken; Progressives believed that the government could fix it. Conservatives, who happened to dominate the Supreme Court, didn’t believe that there was anything to fix but believed that, if there was, the market would fix it. Notwithstanding conservatives’ influence in the judiciary, Progressivism spanned both parties.
  • Woodrow Wilson himself admitted, “When I sit down and compare my views with those of a Progressive Republican I can’t see what the difference is.”7
  • Much that was vital in Progressivism grew out of Protestantism, and especially out of a movement known as the Social Gospel, adopted by almost all theological liberals and by a large number of theological conservatives,
  • The Social Gospel movement was led by seminary professors—academic theologians who accepted the theory of evolution, seeing it as entirely consistent with the Bible and evidence of a divinely directed, purposeful universe; at the same time, they fiercely rejected the social Darwinism of writers like Herbert Spencer, the English natural scientist who coined the phrase “the survival of the fittest” and used the theory of evolution to defend all manner of force, violence, and oppression.
  • argued that fighting inequality produced by industrialism was an obligation of Christians: “We must make men believe that Christianity has a right to rule this kingdom of industry, as well as all the other kingdoms of this world.”9 Social Gospelers brought the zeal of abolitionism to the problem of industrialism.
  • In 1908, Methodists wrote a Social Creed and pledged to fight to end child labor and to promote a living wage. It was soon adopted by the thirty-three-member Federal Council of Churches, which proceeded to investigate a steelworkers’ strike in Bethlehem, ultimately taking the side of the strikers.10
  • Washington, in the debate over the annexation of the Philippines, Americans revisited unsettled questions about expansion that had rent the nation during the War with Mexico and unsettled questions about citizenship that remained the unfinished business of Reconstruction. The debate also marked the limits of the Progressive vision: both sides in this debate availed themselves, at one time or another, of the rhetoric of white supremacy. Eight million people of color in the Pacific and the Caribbean, from the Philippines to Puerto Rico, were now part of the United States, a nation that already, in practice, denied the right to vote to millions of its own people because of the color of their skin.
  • “You are undertaking to annex and make a component part of this Government islands inhabited by ten millions of the colored race, one-half or more of whom are barbarians of the lowest type,” said Ben Tillman, a one-eyed South Carolina Democrat who’d boasted of having killed black men and expressed his support for lynch mobs. “It is to the injection into the body politic of the United States of that vitiated blood, that debased and ignorant people, that we object.”
  • Tillman reminded Republicans that they had not so long ago freed slaves and then “forced on the white men of the South, at the point of the bayonet, the rule and domination of those ex-slaves. Why the difference? Why the change? Do you acknowledge that you were wrong in 1868?”14
  • The war that began in Cuba in 1898 and was declared over in the Philippines in 1902 dramatically worsened conditions for people of color in the United States, who faced, at home, a campaign of terrorism. Pro-war rhetoric, filled with racist venom, only further incited American racial hatreds. “If it is necessary, every Negro in the state will be lynched,” the governor of Mississippi pledged in 1903.
  • By one estimate, someone in the South was hanged or burned alive every four days. The court’s decision in Plessy v. Ferguson meant that there was no legal recourse to fight segregation, which grew more brutal with each passing year.
  • Nor was discrimination confined to the South. Cities and counties in the North and West passed racial zoning laws, banning blacks from the middle-class communities. In 1890, in Montana, blacks lived in all fifty-six counties in the state; by 1930, they’d been confined to just eleven. In Baltimore, blacks couldn’t buy houses on blocks where whites were a majority.
  • In 1917, in Buchanan v. Warley, the Supreme Court availed itself of the Fourteenth Amendment not to guarantee equal protection for blacks but to guarantee what the court had come to understand as the “liberty of contract”—the liberty of businesses to discriminate.16
  • A generation earlier, he’d have become a preacher, like his father, but instead he became a professor of political science.23 In the academy and later in the White House, he dedicated himself to the problem of adapting a Constitution written in the age of the cotton gin to the age of the automobile.
  • “We have grown more and more inclined from generation to generation to look to the President as the unifying force in our complex system, the leader both of his party and of the nation. To do so is not inconsistent with the actual provisions of the Constitution; it is only inconsistent with a very mechanical theory of its meaning and intention.” A president’s power, Wilson concluded, is virtually limitless: “His office is anything he has the sagacity and force to make it.”24
  • the U.S. Supreme Court overruled much Progressive labor legislation. The most important of these decisions came in 1905. In a 5–4 decision in Lochner v. New York, the U.S. Supreme Court voided a state law establishing that bakers could work no longer than ten hours a day, six days a week, on the ground that the law violated a business owner’s liberty of contract, the freedom to forge agreements with his workers, something the court’s majority said was protected under the Fourteenth Amendment.
  • The laissez-faire conservatism of the court was informed, in part, by social Darwinism, which suggested that the parties in disputes should be left to battle it out, and if one side had an advantage, even so great an advantage as a business owner has over its employees, then it should win.
  • In a dissenting opinion in Lochner, Oliver Wendell Holmes accused the court of violating the will of the people. “This case is decided upon an economic theory which a large part of the country does not entertain,” he began. The court, he said, had also wildly overreached its authority and had carried social Darwinism into the Constitution. “A Constitution is not intended to embody a particular economic theory,” Holmes wrote. “The Fourteenth Amendment does not enact Mr. Herbert Spencer’s Social Statics.”
  • Wilson pointed out that the Constitution, written before mass industrialization, couldn’t be expected to have anticipated it, and couldn’t solve the problems industrialization had created, unless the Constitution were treated like a living thing that, like an organism, evolved.
  • Critics further to the left argued that the courts had become an instrument of business interests. Unions, in fact, often failed to support labor reform legislation, partly because they expected it to be struck down by the courts as unconstitutional, and partly because they wanted unions to provide benefits to their members, which would be an argument for organizing.
  • conservatives insisted that the courts were right to protect the interests of business and that either market forces would find a way to care for sick, injured, and old workers, or (for social Darwinists) the weakest, who were not meant to thrive, would wither and die.
  • “No other social movement in modern economic development is so pregnant with benefit to the public,” wrote the editor of the Journal of the American Medical Association. “At present the United States has the unenviable distinction of being the only great industrial nation without compulsory health insurance,” the Yale economist Irving Fisher pointed out in 1916.36 It would maintain that unenviable distinction for a century.
  • In California, the legislature passed a constitutional amendment providing for universal health insurance. But when it was put on the ballot for ratification, a federation of insurance companies took out an ad in the San Francisco Chronicle warning that it “would spell social ruin in the United States.” Every voter in the state received in the mail a pamphlet with a picture of the kaiser and the words “Born in Germany. Do you want it in California?” The measure was defeated. Opponents called universal health insurance “UnAmerican, Unsafe, Uneconomic, Unscientific, Unfair and Unscrupulous.”
  • “Scientific management has no place for a bird that can sing and won’t sing,” answered Taylor. “We are not . . . dealing with horses nor singing birds,” Wilson told Taylor. “We are dealing with men who are a part of society and for whose benefit society is organized.
  • Jim Crow thrived because, after the end of Reconstruction in 1877, reformers who had earlier fought for the cause of civil rights abandoned it for the sake of forging a reunion between the states and the federal government and between the North and the South. This wasn’t Wilson’s doing; this was the work of his generation, the work of the generation that came before him, and the work of the generation that would follow him, an abdication of struggle, an abandonment of justice.
  • War steered the course of American politics like a gale-force wind. The specter of slaughter undercut Progressivism, suppressed socialism, and produced anticolonialism. And, by illustrating the enduring wickedness of humanity and appearing to fulfill prophecies of apocalypse as a punishment for the moral travesty of modernism, the war fueled fundamentalism.
  • Bryan’s difficulty was that he saw no difference between Darwinism and social Darwinism, but it was social Darwinism that he attacked, the brutality of a political philosophy that seemed to believe in nothing more than the survival of the fittest, or what Bryan called “the law of hate—the merciless law by which the strong crowd out and kill the weak.”77
  • Germany was the enemy, the same Germany whose model of education had secularized American colleges and universities, which were now teaching eugenics, sometimes known as the science of human betterment, calling for the elimination from the human race of people deemed unfit to reproduce on the basis of their intelligence, criminality, or background.
  • Nor was this academic research without consequence. Beginning in 1907, with Indiana, two-thirds of American states passed forced sterilization laws.
  • In 1916, Madison Grant, the president of the Museum of Natural History in New York, who had degrees from Yale and Columbia, published The Passing of the Great Race; Or, the Racial Basis of European History, a “hereditary history” of the human race, in which he identified northern Europeans (the “blue-eyed, fair-haired peoples of the north of Europe” that he called the “Nordic race”) as genetically superior to southern Europeans (the “dark-haired, dark-eyed” people he called “the Alpine race”) and lamented the presence of “swarms of Jews” and “half-breeds.” In the United States, Grant argued, the Alpine race was overwhelming the Nordic race, threatening the American republic, since “democracy is fatal to progress when two races of unequal value live side by side.”79
  • fundamentalists were, of course, making an intellectual argument, if one that not many academics wanted to hear. In 1917, William B. Riley, who, like J. Frank Norris, had trained at the Southern Baptist Theological Seminary, published a book called The Menace of Modernism, whose attack on evolution included a broader attack on the predominance in public debate of liberal faculty housed at secular universities—and the silencing of conservative opinion.
  • The horror of the war fueled the movement, convincing many evangelicals that the growing secularization of society was responsible for this grotesque parade of inhumanity: mass slaughter. “The new theology has led Germany into barbarism,” one fundamentalist argued in 1918, “and it will lead any nation into the same demoralization.”
  • “If my re-election as President depends upon my getting into war, I don’t want to be President,” Wilson said privately. “He kept us out of war” became his campaign slogan, and when Theodore Roosevelt called that an “ignoble shirking of responsibility,” Wilson countered, “I am an American, but I do not believe that any of us loves a blustering nationality.”
  • Wilson had in fact pledged not to make the world democratic, or even to support the establishment of democratic institutions everywhere, but instead to establish the conditions of stability in which democracy was possible.
  • nearly five million were called to serve. How were they to be persuaded of the war’s cause? In a speech to new recruits, Wilson’s new secretary of state, Robert Lansing, ventured an explanation. “Were every people on earth able to express their will, there would be no wars of aggression and, if there were no wars of aggression, then there would be no wars, and lasting peace would come to this earth,” Lansing said, stringing one conditional clause after another. “The only way that a people can express their will is through democratic institutions,” Lansing went on. “Therefore, when the world is made safe for democracy . . . universal peace will be an accomplished fact.”88
  • Wilson, the political scientist, tried to earn the support of the American people with an intricate theory of the relationship between democracy and peace. It didn’t work. To recast his war message and shore up popular support, he established a propaganda department,
  • Social scientists called the effect produced by wartime propaganda “herd psychology”; the philosopher John Dewey called it the “conscription of thought.”89
  • To suppress dissent, Congress passed a Sedition Act in 1918. Not since the Alien and Sedition Acts of 1798 had Congress so brazenly defied the First Amendment. Fewer than two dozen people had been arrested under the 1798 Sedition Act. During the First World War, the Justice Department charged more than two thousand Americans with sedition and convicted half of them. Appeals that went to the Supreme Court failed.
  • “If we want real peace,” Du Bois wrote, “we must extend the democratic ideal to the yellow, brown, and black peoples.” But after the United States entered the war, Creel called thirty-one black editors and publishers to a conference in Washington and warned them about “Negro subversion.”
  • Du Bois asked black men who could not vote in the United States to give their lives to make the world “safe for democracy” and asked black people to hold off on fighting against lynchings, whose numbers kept rising.91
  • Wilson signed a tax bill, raising taxes on incomes, doubling a tax on corporate earnings, eliminating an exemption for dividend income, and introducing an estate tax and a tax on excess profits. Rates for the wealthiest Americans rose from 2 percent to 77, but most people paid no tax at all (80 percent of the revenue was drawn from the income of the wealthiest 1 percent of American families).
  • Wars, as ever, expanded the powers of the state. It rearranged the relationship between the federal government and business, establishing new forms of cooperation, oversight, and regulation that amounted to erecting a welfare state for business owners.
  • As the war drew to a close, the reckoning began. American losses were almost trivial compared to the staggering losses in European nations. Against America’s 116,000 casualties, France lost 1.6 million lives, Britain 800,000, and Germany 1.8 million. Cities across Europe lay in ashes; America was untouched. Europe, composed of seventeen countries before the war, had splintered into twenty-six, all of them deeply in debt, and chiefly to Americans.
  • Before the war, Americans owed $3.7 billion to foreigners; after the war, foreigners owed $12.6 billion to Americans. Even the terrifying influenza epidemic of 1918, which took 21 million lives worldwide, claimed the lives of only 675,000 Americans. The war left European economies in ruins, America’s thriving. In the United States, steel production rose by a quarter between 1913 and 1920; everywhere else, it fell by a third.98 The Armistice came on November
  • Wilson left a lasting legacy: his rhetoric of self-determination contributed to a wave of popular protests in the Middle East and Asia, including a revolution in Egypt in 1919; made the nation-state the goal of stateless societies; and lies behind the emergence and force of anticolonial nationalism.100
  • Thirty black men were lynched in 1917, twice as many the next year, and in 1919, seventy-six, including ten veterans, some still wearing their uniforms, having fought, some people thought, the wrong war.101
  • IN 1922, when Walter Lippmann turned thirty-two, he wrote a book called Public Opinion, in which he concluded that in a modern democracy the masses, asked to make decisions about matters far removed from their direct knowledge, had been asked to do too much. “Decisions in a modern state tend to be made by the interaction, not of Congress and the executive, but of public opinion and the executive,” he’d once observed.108 Mass democracy can’t work, Lippmann argued, because the new tools of mass persuasion—especially mass advertising—meant that a tiny minority could very easily persuade the majority to believe whatever it wished them to believe.
  • The best hope for mass democracy might have seemed to be the scrupulously and unfailingly honest reporting of news, but this, Lippmann thought, was doomed to fall short, because of the gap between facts and truth.
  • Reporters chronicle events, offering facts, but “they cannot govern society by episodes, incidents, and eruptions,” he said.109 To govern, the people need truth, sense out of the whole, but people can’t read enough in the morning paper or hear enough on the evening news to turn facts into truth when they’re driven like dray horses all day.
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  • This pivotal moment isn’t just the result of four years of Donald Trump. It’s the culmination of 50 years of social decay.
  • “The Upswing,” a remarkable new book by Robert D. Putnam and Shaylyn Romney Garret
  • A careful work of social science, the book looks at American life from about 1870 to today across a range of sectors that are usually analyzed in separate academic silos.
  • ...22 more annotations...
  • The first important finding is that between the 1870s and the late 1960s a broad range of American social trends improved: Community activism surged, cross party collaboration increased, income inequality fell, social mobility rose, church attendance rose, union membership rose, federal income taxes became more progressive and social spending on the poor rose.
  • Black school attendance, income gains, homeownership rates, voter registration rates started rapidly improving in the 1940s and then started slowing in the 1970s and 1980s.
  • The American century was built during these decades of social progress. And then, around the late 1960s, it all turned south.
  • Over the past 50 years, the positive trends have reversed: membership in civic organizations has collapsed, political polarization has worsened, income inequality has widened, social trust has cratered, religious attendance is down, social mobility has decreased, deaths of despair have skyrocketed and on and on.
  • Until the late 1960s, American life was improving across a range of measures. Since then, it’s a story of decay.
  • Maybe economic change drove everything? But no, the timing is off. Economic inequality widened a bit later than most of the other trends. Maybe it was political dysfunction? Nope. That, too, happened a bit later.
  • Muckrakers exposed social evils. The survival of the fittest mentality was rejected. Then it was a civic renaissance. Between 1870 and 1920 Americans created civic organizations at a rate that’s never been equaled. Then it was a political movement. By 1912 all three major presidential candidates ran as progressives: William Taft, Woodrow Wilson and Theodore Roosevelt.
  • The frequency of the word “I” in American books, according to Putnam and Garrett, doubled between 1965 and 2008.
  • starting in the late 1960s, there was left wing self-centeredness in the social and lifestyle sphere and right wing self-centeredness in the economic sphere, with a lack of support for common-good public policies
  • “The story of the American experiment in the twentieth century is one of a long upswing toward increasing solidarity, followed by a steep downturn into increasing individualism. From ‘I’ to ‘we’ and back again to ‘I’.”
  • many were operating at the wrong level. They were trying to build programs that would “scale,” but they were swimming against the tide of culture, the pervasive individualistic mentality, and all its social and political effects.
  • I helped found an organization called Weave: The Social Fabric Project that was designed precisely to focus on cultural change. We illuminate, support and connect community builders
  • I’ve found that about a third of the people I encounter in this work get the power of culture and the importance of culture change, and two thirds don’t really see culture. They focus exclusively on what can be quantified.
  • Putnam and Garrett hold up the Progressive Movement, not as something we could go back to, but as a storehouse of lessons for us to adapt. Progressivism was “first and foremost, a moral awakening.”
  • It was based on a fallacy: If we all do our own thing, everything will work out well for everybody.
  • the great missing pieces are in the civic and cultural spheres: a moral vision that inspires the rising generation, a new national narrative that unites a diverse people, actual organizations where people work on local problems.
  • Many of us think that the gains for African-Americans only happened after the Civil Rights Act of 1964, but Putnam and Garrett show that the fastest improvements actually happened in the decades before.
  • The first important finding is that between the 1870s and the late 1960s a broad range of American social trends improved
  • This pivotal moment isn’t just the result of four years of Donald Trump. It’s the culmination of 50 years of social decay.
  • Black school attendance, income gains, homeownership rates, voter registration rates started rapidly improving in the 1940s and then started slowing in the 1970s and 1980s.
  • Over the past 50 years, the positive trends have reversed: membership in civic organizations has collapsed, political polarization has worsened, income inequality has widened, social trust has cratered, religious attendance is down, social mobility has decreased, deaths of despair have skyrocketed and on and on.
  • Until the late 1960s, American life was improving across a range of measures. Since then, it’s a story of decay.
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The Mark Zuckerberg Manifesto: Great for Facebook, Bad for Journalism - The Atlantic - 0 views

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  • 85 percent of all online advertising revenue is funneled to either Facebook or Google—leaving a paltry 15 percent for news organizations to fight over.
  • Now, Zuckerberg is making it clear that he wants Facebook to take over many of the actual functions—not just ad dollars—that traditional news organizations once had.
  • Zuckerberg uses abstract language in his memo—he wants Facebook to develop “the social infrastructure for community,” he writes—but what he’s really describing is building a media company with classic journalistic goals: The Facebook of the future, he writes, will be “for keeping us safe, for informing us, for civic engagement, and for inclusion of all.”
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  • In the past, the deaths of news organizations have jeopardized the prospect of a safe, well-informed, civically-engaged community
  • One 2014 paper found a substantial drop-off in civic engagement in both Seattle and Denver from 2008 to 2009, after both cities saw the closure of longstanding daily newspapers
  • The problem is that Zuckerberg lays out concrete ideas about how to build community on Facebook, how to encourage civic engagement, and how to improve the quality and inclusiveness of discourse—but he bakes in an assumption that news, which has always been subsidized by the advertising dollars his company now commands, will continue to feed into Facebook’s system at little to no cost to Facebook
  • In some ways, Zuckerberg is building a news organization without journalists. The uncomfortable truth for journalists, though, is that Facebook is much better at community building in the digital age than news organizations are.
  • Facebook is asking its users to act as unpaid publishers and curators of content
  • for context: The Japanese newspaper Yomiuri Shimbun claims that its  circulation of 9 million copies daily makes it the largest in the world
  • In the United States, the combined daily prime time average viewership for CNN, Fox News, and MSNBC was 3.1 million people in 2015,
  • The New York Times had about 1.6 million digital subscribers as of last fall.
  • you can see how Zuckerberg is continuing to push Facebook’s hands-off approach to editorial responsibility. Facebook is outsourcing its decision-making power about what’s in your News Feed. Instead of the way a newspaper editor decides what’s on the front page, the user will decide.
  • “For those who don’t make a decision, the default will be whatever the majority of people in your region selected, like a referendum,” Zuckerberg wrote. Which makes some sense. There are all kinds of issues with an American company imposing its cultural values uniformly on 1.9 billion individuals all over the world.
  • Last quarter, Facebook counted nearly 1.9 billion monthly active users.
  • and now also to act as unpaid editors, volunteering to teach Facebook’s algorithmic editors how and when to surface the content Facebook does not pay for.
  • In other words, Facebook is building a global newsroom run by robot editors and its own readers.
  • he must also realize that what he’s building is a grave threat to journalism
  • Lip service to the crucial function of the Fourth Estate is not enough to sustain it. All of this is the news industry’s problem; not Zuckerberg’s. But it’s also a problem for anyone who believes in and relies on quality journalism to make sense of the world.
  • Zuckerberg doesn’t want Facebook to kill journalism as we know it. He really, really doesn’t. But that doesn’t mean he won’t.
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James Fallows on the Reinvention of America - The Atlantic - 0 views

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  • After a several-year immersion in parts of the country that make the news mainly after a natural disaster or a shooting, or for follow-up stories on how the Donald Trump voters of 2016 now feel about Trump, I have a journalistic impulse similar to the one that dominated my years of living in China. That is the desire to tell people how much more is going on, in places they had barely thought about or even heard of, than they might have imagined.
  • At the time Deb and I were traveling, sociologists like Robert Putnam were documenting rips in the social fabric. We went to places where family stories matched the famous recent study by the economists Anne Case and Angus Deaton of Princeton, showing rising mortality among middle-aged whites without a college degree for reasons that include chronic disease, addiction, and suicide. In some of the same cities where we interviewed forward-moving students, civic leaders, and entrepreneurs, the photographer Chris Arnade was portraying people the economy and society had entirely left behind. The cities we visited faced ethnic and racial tensions, and were struggling to protect local businesses against chain stores and to keep their most promising young people from moving away. The great majority of the states and counties we spent time in ended up voting for Donald Trump.
  • Serious as the era’s problems are, more people, in more places, told us they felt hopeful about their ability to move circumstances the right way than you would ever guess from national news coverage of most political discourse. Pollsters have reported this disparity for a long time. For instance, a national poll that The Atlantic commissioned with the Aspen Institute at the start of the 2016 primaries found that only 36 percent of Americans thought the country as a whole was headed in the right direction. But in the same poll, two-thirds of Americans said they were satisfied with their own financial situation, and 85 percent said they were very or somewhat satisfied with their general position in life and their ability to pursue the American dream. Other polls in the past half-dozen years have found that most Americans believe the country to be on the wrong course—but that their own communities are improving.
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  • I make no pretense that our proposed answers to those questions are precise or scientific. We traveled as broadly as we could. We listened; we learned. We were looking for civic success stories, and we found them. But we also ended up in places where well-intentioned efforts had failed. So we steadily adjusted our conclusions. We ended up convinced that the national prospect is more promising than we’d felt before we started—full of possibilities that the bleak trench warfare of national politics inevitably obscures.
  • America is becoming more like itself again. More Americans are trying to make it so, in more places, than most Americans are aware. Even as the country is becoming worse in obvious ways—angrier, more divided, less able to do the basic business of governing itself—it is becoming distinctly better on a range of other indicators that are harder to perceive. The pattern these efforts create also remains hidden. Americans don’t realize how fast the country is moving toward becoming a better version of itself.
  • During the Pennsylvania part of Romney’s tour, which then went on to Ohio, we stayed in a cheap motel in the hard-luck coal-country town of Hazleton, where the median household income, in the low $30,000s, was much less than the national level of more than $50,000 and the unemployment rate, about 15 percent at the time, was much greater. The few visible signs of after-dark life were bodegas on downtown Wyoming Street, serving the city’s growing Latino population. When we got back from dinner at a small Mexican restaurant, we channel surfed to a local-access TV station and saw Lou Barletta, the longtime Republican mayor of Hazleton who had recently made it into Congress as part of the 2010 Tea Party wave, warn that ongoing immigration was a threat to Hazleton’s safety and quality of life. As mayor, Barletta had been a proto-Trump, championing a city ordinance that, among other anti-immigrant provisions, declared English the “official language” of Hazleton and required that official city business be conducted in English only. The measures were eventually tossed by federal courts.
  • Were we mistaking anecdotes and episodes for provable trends? This is the occupational hazard of journalism, and everyone in the business struggles toward the right balance of observation and data. But the logic of reporting is that something additional comes from traveling, asking, listening, seeing. This is particularly true in detecting a sense of changed course. A political movement, a new technological or business possibility—I have learned through the decades that enthusiasm in any of these realms does not guarantee world-changing success, but it’s an important marker. (The visionary California entrepreneurs I wrote about in the 1980s were confident that their Osborne and Kaypro computers would change the world. They were wrong. The visionary California entrepreneurs I met at Apple in those same years were confident that their dreams would come true. They were right.) And enthusiasm is what we have seen.
  • “Across the country, we’re seeing significant growth in local officials’ training for civic engagement, and the appearance of many new online platforms and other tools to connect citizens and their governments,” Pete Peterson, the dean of Pepperdine University’s School of Public Policy, in California, told me. Peterson ran down a list of cities illustrating the effects of a new emphasis on engagement—starting, to my surprise, with the Los Angeles–area city of Bell. In 2010, Bell was the object of an investigative series by the Los Angeles Times showing corruption in the city’s administration top to bottom. (For instance, the city manager of this small, low-income city had engineered pay for himself of well over $1 million a year.) The series was followed by arrests, trials, and prison sentences. “That city has seen nothing less than a civic renaissance, with new leadership and a public much more involved in the future of the city,” Peterson said. “It’s an amazing before-and-after illustration of what happens when people get engaged”—for example, involving citizens in decisions about what had been a notably secretive city-budgeting process.
  • In Wichita, Kansas; in Bend, Oregon; in Duluth, Minnesota; in Sioux Falls, South Dakota; in Fresno, we found people who had already worked in the most expensive and “elite” cities or who had been recruited for opportunities there, and decided instead that the overall life balance was better someplace smaller and less expensive. Steve Case, a co-founder of AOL and now the CEO of the technology-investment firm Revolution, has for several years led “Rise of the Rest” tours across the country to promote new tech businesses and support existing ones in places other than the famous tech centers. “For half a century, there’s been a brain drain, as people who grew up in the ‘rest of America’ left their hometowns for better opportunities elsewhere,” Case told me recently. Case himself grew up in Hawaii but built his companies in the Washington, D.C., area. “We’re starting to see less of that brain drain. We’re seeing more graduates stay in place, in cities like Pittsburgh or Columbus, and a boomerang of people returning to where they’re from—for lifestyle reasons, and because they can see that their communities are rising and opportunities are increasing, and they’d like to be part of what’s going on.”
  • There is of course evidence that this has happened, in the form of the bigotry that has been unleashed since 2017. In the months after Donald Trump took office, we checked back with communities where we’d met immigrants and refugees. Some places had seen a nasty shift, as Immigration and Customs Enforcement agents and police became newly aggressive and local racists felt empowered. A few months before the election, we interviewed Catholic nuns and secular volunteers in Garden City, Kansas, who were bringing surplus food and medical supplies to poor households, many of whose members were immigrants working in the area’s vast beef-packing complex. A few months after the election, a white-extremist hate group in Garden City was arrested while plotting to blow up an apartment building where African immigrants and refugees lived. In Dodge City, we met and wrote about a rising, respected young city-government official named Ernestor de la Rosa. His parents had brought him to the U.S. from Mexico when he was a child, and he had stayed in the country as a “Dreamer,” on a Deferred Action for Childhood Arrivals waiver, while working toward an advanced degree at Wichita State. Trump carried Dodge City more than two to one. But people we spoke with there after the election said they never intended their preference in national politics to lead to the removal of trusted figures like de la Rosa.
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How trashy TV made children dumber and enabled a wave of populist leaders - The Washing... - 0 views

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shared by Javier E on 20 Jul 19 - No Cached
  • more exposure to Mediaset’s vapid programming was followed by an enduring boost in support for populist candidates peddling simple messages and easy answers.
  • the researchers go to great lengths to prove this isn’t just a Berlusconi effect. For starters, the bump extends to his populist competitors, particularly the Five Star Movement. Founded on a comedian’s blog a decade ago, the anti-establishment movement became the biggest single party in Italy’s Parliament after last year’s election.
  • Television’s role in populist success apparently lies in entertainment, not in political messaging.
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  • The researchers digitized years of old newspaper television listings to show that Mediaset offered almost three times as many hours of movies and entertainment as RAI and avoided almost all news and educational programming.
  • the research added to evidence that “TV that’s not explicitly about politics can have an effect on politics.”
  • greater access to broadcast media corresponded with lower civic participation and lower levels of trust.
  • On an international test conducted in 2012, Italian adults from places where they first would have been exposed to Mediaset under the age of 10 had math and reading scores that were significantly worse than those of their peers. They were also less civically minded and less politically active.
  • They found that lowbrow television’s electoral effect came with a bump of almost 10 percentage points between the two groups that watched it most: those under age 10 and those 55 and older. As they aged, the two groups would both come to support populists
  • Young people who watched Mediaset during their formative years would, Durante said, grow up to be “less cognitively sophisticated and less civically minded” than their peers who only had access to public broadcasting and local stations during that period.
  • Durante describes it as a matter of opportunity cost: Every hour you spend watching TV is an hour you aren’t reading, playing outside or socializing with other kids. “I’m sorry,” he said, “but that may have long-term effects on what kind of person you will become.”
  • On a battery of psychological and cognitive tests administered to military conscripts, young men from areas with more Mediaset exposure were between 8 percent and 25 percent more likely to earn the lowest scores
  • In Italy, the economists also used critics’ reviews, as well as ratings from the Motion Picture Association of America, to show Mediaset’s programming was of lower quality and less suitable for a general audience.
  • these men and women were attracted to Berlusconi and later the Five Star Movement, both of whom were more likely to use simple language in their speeches and platforms, the researchers show.
  • By the time Mediaset offered regular news programming, in the early 90s, many older viewers had been hooked on the channel’s cheap entertainment and were much more likely to watch news offered by Mediaset than by other broadcasters.
  • This result echoes a 2017 analysis in the same academic journal by a separate team that used variation in channel listings to calculate that Fox News gave Republicans a half-point boost in 2000, building up to a six-percentage-point advantage in 2008 compared with a baseline scenario in which the channel didn’t exist.
  • In Italy, it’s not that television made voters more conservative. Instead, Durante said, it seems to have made them more vulnerable to the anti-establishment stances favored by the country’s populist leaders of all persuasions.
  • In the ’90s and early 2000s, Berlusconi was “well positioned to benefit from the decline in cognitive skills and civic engagement,” they write, but by 2013, he was outflanked by the insurgent Five Star Movement, whose strong rhetoric won over the Mediaset-affected voters who had once broken for Berlusconi.
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Madison's nightmare - Political theorists have been worrying about mob rule for 2,000 y... - 0 views

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shared by Javier E on 02 Feb 21 - No Cached
  • It is naive to assume that mobs will be confined to the “nice” side of the political spectrum; the left-wing kind by their nature generate the right-wing sort. It is doubly naive to expect that mobs will set limits; it is in their nature to run out of control
  • Political philosophers have been making these points for more than 2,000 years.
  • Even liberal thinkers worried that democracy might give rise to “mobocracy”. They argued that the will of the people needed to be restrained by a combination of constitutional intricacy (individual rights, and checks and balances) and civic culture. The wiser among them added that the decay of such restraints could transform democracy into mob rule.
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  • The first great work of political philosophy, Plato’s “Republic”, was, in part, a meditation on the evils of mob rule. Plato regarded democracy as little more than mob rule by another name—perhaps without the violence, at least at first, but with the same lack of impulse control.
  • He noted that democracies are hard-wired to test boundaries.
  • Plato also argued that democracies inevitably degenerate into anarchy, as the poor plunder the rich and profligacy produces bankruptcy.
  • Anarchy leads to the rule of tyrants: a bully can appeal to the mob’s worst instincts precisely because he is ruled by his own worst instincts
  • this changed with the French and American revolutions, which were based on contrasting approaches to mob rule.
  • Aristotle, Plato’s great pupil, distinguished between three legitimate forms of government: kingship, aristocracy and democracy. He argued that they each have their dark shadows: tyranny, oligarchy and mob rule
  • He then outlined the ways in which these virtuous forms of government evolve into their opposites: democracy becomes mob rule when the rich hog the society’s wealth
  • A more practical thinker than Plato, Aristotle argued that there were two ways of preventing democracy from degenerating into mobocracy: mix in elements of kingship and aristocracy to restrain the will of the people; and create a large middle class with a stake in stability.
  • Machiavelli speculated that clever princes might be able to profit from chaos if they could forge the mob into a battering-ram against a decaying regime
  • Mostly elites were content with demonisation
  • He is, as it were, the mob in the form of a single person
  • The French Revolution also produced a robust conservative critique of mob rule—first in Edmund Burke’s “Reflections on the Revolution in France
  • Samuel Huntington warned that “democratic overload”, with too many interest groups demanding too much from the state, would lead to democratic disillusionment as the state failed to live up to its ever-escalating promises.
  • Burke recognised that the mob has a collective psychology that makes it uniquely dangerous. It is a “monstrous medley of all conditions, tongues, and nations”. It relishes wild abandon—“horrid yells”, “shrilling screams” and the “unutterable abominations of the furies of hell”. It gets so carried away with its own righteous bloodlust that even normally decent people can be transformed into monsters.
  • He predicted that the revolution would end in the massacre of thousands (including the king, queen and priests) and the rise of a dictator who could restore law and order.
  • The cycle of mass protest followed by violence followed by dictatorship set a pattern for subsequent revolutions in Russia (1917), Cuba (1958) and elsewhere.
  • The American revolution succeeded where the French revolution and its progeny failed because it was based on a considered fear of “the confusion and intemperance of a multitude”.
  • “Federalist No. 55”, written by either James Madison or Alexander Hamilton, is particularly sharp on the way that ill-designed institutions can turn even sensible citizens into a baying crowd: “Had every Athenian citizen been a Socrates, every Athenian assembly would still have been a mob”.
  • The Founding Fathers argued that democracy could avoid becoming mobocracy only if it was hedged with a series of restraints to control the power of the people.
  • Alexis de Tocqueville added his own worries about mob rule in “Democracy in America”. For him the constitution alone is not strong enough to save democracy from the mob. A vigorous civic culture rooted in self-governing communities (he was particularly keen on New England’s townships) and a self-reliant and educated population are also necessary
  • So too is a responsible elite that recognises that its first duty is to “educate democracy”
  • The 19th century saw the world’s ruling elites reconciling themselves to the fact that democracy was the wave of the future. How you dealt with this wave depended largely on your attitude to the mob.
  • Pessimists held that delay was the best way to avert the mob.
  • This sort of pessimism has been out of fashion for a long time. The second world war and the defeat of Nazism led to an era of democratic self-confidence, and the fall of the Berlin Wall to one of democratic euphoria.
  • But a few pessimists continued to warn that democracies might well degenerate into mob rule if they neglected the health of their political institutions and civic culture. Seymour Martin Lipset, an American sociologist, echoed Aristotle’s view that a healthy democracy requires broad-based prosperity.
  • Harvey Mansfield, a political philosopher, reiterated Tocqueville’s worry that civic decay might corrupt democracy
  • many changed their minds when they discovered that, far from unleashing man’s natural goodness, the revolution had set free his inner demons. Those who stuck with the revolution despite the guillotine and the Terror did so on two grounds: that the old regime was responsible for the violence because it created so much pent-up hatred; and that you cannot improve the world without bloodshed.
  • In recent years the pessimists have grown in number
  • The election of Mr Trump, a reality-TV star, raised profound questions about the health of America’s political regime. Can democracy survive if television channels make billions of dollars by peddling misinformation and partisanship?
  • Or if wealthy people can invest vast sums of money in the political process?
  • Or if society is polarised into a superclass and a demoralised proletariat? Recent events suggest that the answer is “no”.
  • The age of democratic naivety died on January 6th. It is time for an age of democratic sophistication
  • Democracies may well be the best safeguard against mob rule, as liberal democrats have been preaching for centuries. But they can be successful only if countries put the necessary effort into nurturing democratic institutions: guarding against too much inequality, ensuring that voters have access to objective information, taming money in politics and reinforcing checks and balances.
  • Otherwise the rule of the people will indeed become the rule of the mob, and the stable democratic order that flourished from the second world war onwards will look like a brief historical curiosity.
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Opinion | Trumpism is American fascism - The Washington Post - 0 views

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shared by Javier E on 03 Feb 21 - No Cached
  • One of the most important strands of our founding ideology is civic republicanism. In this tradition, the common good is not automatically produced by a clash of competing interests. A just society must be consciously constructed by citizens possessing certain virtues
  • A democracy in particular depends on people who take responsibility for their communities, show an active concern for the welfare of their neighbors, demand integrity from public officials, defend the rule of law, and respect the rights and dignity of others. Without these moral commitments, a majority is merely a mob.
  • Call this civic barbarism. Instead of promoting the values of responsible citizenship, Trump and his media enablers are elevating and blessing the very worst among us. They are making many Americans less suited for self-government and more dangerous to their neighbors. And they are doing so for the reason some of the Founders most feared: To lead the mob against true democracy.
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  • some have adopted a very different political philosophy than the Founders held
  • This approach to government promises the recovery of a mythical past.
  • It accepts the lies of a leader as a deeper form of political truth.
  • It feeds a sense of White victimhood
  • It denigrates experts and expertise
  • It slanders outsiders and blames them for social and economic ills
  • It emphasizes emotion over reason
  • It warns of global plots by Jews and shadowy elites.
  • It revels in anger and dehumanization.
  • It praises law and order while reserving the right to disobey the law and overturn the political order through violence.
  • The 45th president and a significant portion of his supporters have embraced American fascism.
  • Though he probably cannot name the political theory he has embraced, his own recklessness, vanity and authoritarian instincts have led him down fascist grooves.
  • the influence of his treacherous ideology is still being spread by unprincipled people seeking influence and profit. American fascism needs to be aggressively marginalized.
  • The task of marginalization will also be more difficult if those on the left try to lump all conservatives into Trump’s camp — arguing that fascism is somehow the natural destination of Barry Goldwater’s nomination or Ronald Reagan’s presidency. This is utter rubbish.
  • there is a massive moral gap between the politics of George H.W. Bush, George W. Bush, John McCain and Mitt Romney on one side, and Trump’s civic barbarism.
  • for American democracy to fully function, civic republicanism will eventually need a home on the political right.
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Why Civics Class Should Be Sexy - Eric Liu - National - The Atlantic - 0 views

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  • All young people want to understand how to be more powerful and effective, individually and in groups. Give them that understanding -- teach them power -- and they will be highly motivated to keep learning.
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The Atlantic Archives: Historical Inquiry And The American Idea - The Daily Dish | By A... - 0 views

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shared by Javier E on 24 Dec 10 - No Cached
  • "Why Study History?" The piece offers a powerful opening brief: The answer goes back to judgment, which requires more than knowing where the tools of self-government are and how to wield them. Judgment implies nothing less than wisdom–an even bigger word–about human nature and society. It takes a good sense of the tragic and of the comic to make a citizen of good judgment.
  • Tragedy, comedy, paradox and beauty are not the ordinary stuff of even the best courses in civic and government. But history, along with biography and literature, if they are well taught, cannot help but convey them.
  • The truly tough part of civic education is to prepare people for bad times.
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Happy Constitution Day, if You Can Keep It - WSJ - 0 views

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  • Popular sovereignty isn’t just a theory; it is a duty. “Wherever the people are well informed,” Thomas Jefferson wrote from Paris in 1789, “they can be trusted with their own government.” This prognosis underscored what the Constitution presupposes: An enlightened citizenry is indispensable to American self-government.
  • Fast-forward more than two centuries, and We the People’s civic illiteracy is staggering.
  • Seventy-one percent of Americans can’t identify the Constitution as the supreme law of the land, according to a 2012 Xavier University study.
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  • Only 32% can name all three branches of government—and 33% can’t name a single one, according to this year’s Annenberg Constitution Day Civics Survey.
  • Madison—Father of the Constitution—warned of this expressly: “A popular Government, without popular information . . . is but a Prologue to a Farce or a Tragedy, or perhaps both.”
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What Trump Endorsers Are Endorsing - The Atlantic - 0 views

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  • it matters that thought-leaders like her no longer consider deplorability a dealbreaker. They can no longer be trusted to oppose racism or sexism. With a civic arsonist in the White House, they decline to summon the fire department.
  • In short, they have become irresponsible citizens.
  • Were Hemingway oblivious to Trump’s least defensible qualities, or the damage that his comportment does to America’s civic fabric—matters to which many enthusiastic Trump supporters are oblivious—her posture would be less damning.
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  • But she saw his flaws clearly and chose to support him anyway.
  • It is one thing to vote for Trump as the lesser of two evils, or to do too little to oppose him. It is quite another to support and extol Trump, despite his deplorable behavior, because he has advanced a domestic agenda that accords with one’s policy preferences.
  • “My expectations were low—so low that he could have met them by simply not being President Clinton,” Hemingway declared. “But a year into this presidency, he’s exceeded those expectations by quite a bit. I’m thrilled.
  • Ponder what it means to be thrilled, knowing what she knows.
  • Hemingway has written with clarity about Trump’s behavior on matters having to do with comportment, rather than policy, and their effect on American culture. “I fear the republic is lost,” she wrote after one of Trump’s debate performances. “We are an uneducated people that praise ignorance, celebrity, and entertainment over statesmanship. We are degenerates, immoral, and lost. We the people have not acted as those concerned about preserving the gift of self-government. The fraying fabric of society is putting the republic at risk.”
  • in the past, most conservative pundits ensured that the Republican Party’s leadership rejected the bigoted pathologies that threaten to tear diverse, pluralistic societies apart. Today, many of the people who once would’ve kept deplorability in check opportunistically embrace a deplorable.
  • “Another great argument to deploy against Trump is that he plays fast and loose with the facts,” Hemingway wrote in the early days of his administration. “This is an easy argument to make because not only does everyone know this, they’ve known it for decades.
  • Hemingway also called Trump “a narcissist who takes no responsibility for the negative consequences of his ill-conceived and incoherent verbal spews.”
  • When he was accused of sexual misconduct by multiple women during the 2016 campaign, Hemingway wrote, “None of it is particularly surprising for a man who spent decades bragging about his sexual prowess, adultery, handsiness, sexual entitlement, and so on and so forth. That this information is coming out is all so obvious that if you saw all these warning signs—and everyone saw these warning signs—and still supported Trump, you should look inward.
  • Even during his presidency she has referred to him as “known perv Trump.” What does it mean for her to write that one month and declare her unsolicited support the next?
  • It means that her standards have been corrupted
  • a more complete reckoning with what Trump has done goes farther toward clarifying why being tied to him puts the whole Red Tribe in peril.
  • Why would anyone who values the civic virtues necessary to preserve the republic trust those who cease to care that it is fraying, throwing support to a man they see as a lying, juvenile insult-monger so long as they’re getting their way?
  • “The Trump nomination may result in principled conservatives leaving the party or laying very low,” Hemingway wrote in 2016, “but if this election has shown anything, it’s that principled conservatives aren’t in nearly as abundant supply as they might wish.”
  • . Like all winning coalitions, the American right is having a hard time imagining how fleeting its political ascendence will be, or the consequences its lack of principle will have in the long term. I expect that its moral failures will echo across American politics for years, undermining the right’s ability to credibly advance its best and worst alike.
  • When Trumpism ends, as every coalition built around a president must eventually end, will there be enough people on the right unsullied by his indefensible behavior to rebuild? As a fan of free markets and small government I fear not. I fear the right is discrediting itself for a generation, robbing America of the benefits of having two competing ideologies at their respective best.
  • In the long run, the right’s best hope lies in the shrinking faction of politicians and pundits that is happy to note when it favors a discrete policy pursued by the president, but that remains perspicacious enough to assert the overall posture of Never Trump.
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What Makes a True Conservative - The Atlantic - 1 views

www.theatlantic.com/...594889 conservative columnist culture politics
shared by Javier E on 29 Jul 19 - No Cached
  • The Conservative Sensibility, a thoughtful, elegant reflection on American conservatism and the Founders’ political thought.
  • By “sensibility,” Will has in mind less than an agenda but more than an attitude. A sensibility is, he argues, a way of seeing.
  • how to think through complex social problems.
  • ...45 more annotations...
  • Will’s 1983 book, Statecraft as Soulcraft, had a significant intellectual impact on me. He questioned the Founders’ faith that moral balance and national cohesiveness will be supplied by the government’s doing little more than encouraging the free operation of “opposite and rival interests.”
  • when a political regime establishes, through laws and courts and customs and other matters, a particular political economy, it is establishing, it is choosing the kind of people that would live under that regime,”
  • The Conservative Sensibility suggests something else: that we should be attending more to the machinery of government and that government should be far less concerned about inculcating virtue in the citizenr
  • “It turns out that Madison was smarter than I am.” When he argued that America was ill-founded because insufficient attention was given to soulcraft, he explained, he hadn’t fully appreciated that the Founders were indeed arguing about statecraft as soulcraft—that a government really can inculcate virtue.
  • America was “ill-founded,” he wrote, because there was not enough attention to what he termed “the sociology of virtue.” Government needed to take a greater role in shaping the moral character of its citizens
  • Will argues that Trump’s agenda, to the degree it pleases conservatives, is what any Republican president would have done. “So the question is what does Trump bring that's distinctive?” Will said. “And it's all vulgarity, coarsening, semi-criminality.
  • long story short: I did not appreciate the extent to which Madisonian liberty with Hamiltonian energy is soulcraft.”
  • Will has claimed that Trump has done more lasting damage than Richard Nixon did during the Watergate scandal because, in Will’s words, “you can't un-ring the bell. You can't unsay what he has now said is acceptable discourse in the United States.
  • he hoped Trump supporters are right—but he’s pretty sure they are wrong when they say that what Trump is doing to our culture, our politics and our civic discourse is ephemeral.
  • He argues in The Conservative Sensibility that capitalism doesn't just make us better off; it makes us better by enforcing such virtues as thrift, industriousness, and the deferral of gratification.
  • asking about the concrete, tangible harm of Trump’s conduct.“The answer is in the terms themselves,” Will replied. “The norms, that is, what are normal and what are normative, cease to be normal. And cease to be normative.
  • “It’s amazing to me how fast, and we saw this in the 20th century in a number of ways, how fast something could go from unthinkable to thinkable to action,”
  • “And it doesn’t seem to me it’s going to be easy to just snap back as if this didn’t happen. It happened. And he got away with it. And he became president. And there will be emulators.”
  • Those who may have forgotten are now being reminded that government has a vital role in the cultivation and sustenance—or in the degradation and destruction—of political cultures. Which brings us back to Statecraft as Soulcraft.
  • “mankind is not just matter, not just a machine with an appetitive ghost in it. We are not what we eat. We are, to some extent, what we and our leaders—the emblematic figures of our polity—say we are.”
  • “What I’d like progressives to take away from the book is a reconsideration of their dilemma,
  • in 1964, when I cast my first presidential vote for Barry Goldwater, to whose memory the book is dedicated, 77 percent of the American people said they trusted the government to do the right thing all the time or almost all the time. Today it's 17 percent—and that 60-point evaporation of government prestige has accompanied a 60-fold increase in government pretensions.
  • their entire agenda depends on strong government and strong government depends on public confidence in the government.”
  • “What I'd like conservatives to take away from this book,” Will added, “is the sense of the enormous intellectual pedigree behind conservatism from Madison to Lincoln to Hayek and the rest.” Will said conservatives need to answer the question: What does conservatism want to conservative?
  • The most important of all revolutions, Edmund Burke said, is a “revolution in sentiment, manners and moral opinion.”
  • what we think Trump supporters either don’t understand or deny, is the destructive revolution in manners and mores that Donald Trump is ushering in, the enormous cultural and social blast radius of his presidency. Through his promiscuous lying and assault on demonstrable truths, his cruelty and crudity, his coarseness, bullying and dehumanization of his opponents, and his lawlessness and conspiracy-mongering—the whole corrupt, packaged deal—he has brought us into dark new realms.
  • Will, who earned his Ph.D. in politics at Princeton and later taught political philosophy
  • hen I probed Will on what has gone wrong with the American right, he mentioned the anti-intellectualism that inevitably comes with populism, which he called “the obverse of conservatism.”
  • “Populism is a direct translation of popular passions into governments through a strong executive. Someone who might say something like, ‘Only I can fix it.
  • Will argued that James Madison understood the need to “filter and refine and deflect and slow public opinion through institutions. To make it more refined, to produce what Madison called, in one of his phrases that I’m particularly fond of, ‘mitigated democracy.’
  • what would most concern the Founders about contemporary politics. “Political leaders today seem to feel that their vocation is to arouse passions,” he told me, “not to temper and deflect and moderate them.
  • Will has claimed that Trump has done more lasting damage than Richard Nixon did during the Watergate scandal because, in Will’s words, “you can’t un-ring the bell. You can’t unsay what he has now said is acceptable discourse in the United States.”
  • Will replied that he hoped Trump supporters are right—but he’s pretty sure they are wrong when they say that what Trump is doing to our culture, our politics, and our civic discourse is ephemeral.
  • Will argues that Trump’s agenda, to the degree it pleases conservatives, is what any Republican president would have done. “So the question is, What does Trump bring that’s distinctive?” Will said. “And it’s all vulgarity, coarsening, semi-criminality.”
  • Trump’s supporters on the right “misunderstand the importance of culture, the viscosity of culture, and I think they are not conservatives, because they don’t understand this,”
  • Donald Trump promised when he ran for president that he would overturn our norms, Will has said, and that’s one promise he’s kept.
  • All of us, including Will, have to deal with the fact that we are now confronted with a head of government who is systematically assaulting our ideals and virtues
  • “To revitalize politics and strengthen government, we need to talk about talk. We need a new, respectful rhetoric—respectful, that is, of the better angels of mankind’s nature.
  • And their dilemma is this: In 1964, when I cast my first presidential vote for Barry Goldwater, to whose memory the book is dedicated, 77 percent of the American people said they trusted the government to do the right thing all the time or almost all the time. Today, it’s 17 percent—and that 60-point evaporation of government prestige has accompanied a 60-fold increase in government pretensions.
  • I would think my progressive friends would be alarmed by this, because their entire agenda depends on strong government, and strong government depends on public confidence in the government.”
  • Will said conservatives need to answer the question, What does conservatism want to conserve?
  • For Will, the answer is the American founding, by which he has in mind three things: the doctrine of natural rights, understood as rights essential to the flourishing of creatures with our natures; a belief in human nature, meaning we are more than creatures who absorb whatever culture we’re situated in; and a government architecture, principally the separation of powers, that is essential to making good on what he refers to as the most crucial verb in the Declaration of Independence.
  • What conservatives like Will and me believe, and what we think Trump supporters either don’t understand or deny, is the destructive revolution in manners and mores that Donald Trump is ushering in
  • Through his promiscuous lying and assault on demonstrable truths, his cruelty and crudity, his coarseness, bullying ,and dehumanization of his opponents, and his lawlessness and conspiracy-mongering—the whole corrupt, packaged deal—he has brought us into dark new realms.
  • There was a time when Republicans and conservatives more generally insisted that culture was upstream of politics and in many respects more important than politics; that leaders needed to take great care in cultivating and validating standards of decency, honor, and integrity; and that a president who destroyed rather than defended cultural norms and high standards would do grave injury to America.
  • now Republicans are willing to sacrifice soul and culture for the sake of promised policy victories.
  • “If the great columnists got a single sentence in the history books,” I asked Will, “what would you want to say about your contribution?”
  • “It would be to convince people that politics is both fun and dignifies—that it has a great and stately jurisdiction, because and to the extent that it is a politics of ideas. Period.
  • “The American nation’s finest political career derived from Lincoln’s refusal to allow his country to be seduced into thinking of itself in an unworthy way,”
  • the civic virtues that Madison and the other Founders believed were essential for a free republic to survive “must be willed. It is folly to will an end but neglect to will the means to the end. The presuppositions of our polity must be supplied, politically.”
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Opinion | What Will You Do if Trump Doesn't Leave? - The New York Times - 0 views

www.nytimes.com/...trump-election-2020.html election fraud trump authoritarian crisis results 2020
shared by Javier E on 05 Sep 20 - No Cached
  • “Instead of assured progress in wisdom and decency,” he wrote, “man faces the ever-present possibility of a swift relapse not merely to animalism, but into such calculated cruelty as no other animal can practice.”
  • If Trump claims a victory that is not rightly his, a few marches in the streets will not be an adequate response. There may have to be a sustained campaign of civic action, as in Hong Kong and Belarus, to rally the majority that wants to preserve democracy, that isolates those who would undo it.
  • Two themes would have to feature in such civic action. The first is ardent patriotism. The country survives such a crisis only if most people’s love of nation overwhelms the partisan fury that will threaten to envelop us.
  • ...3 more annotations...
  • The second is the preservation of constitutional order. Through epic acts of self-discipline, the nonviolent civil rights marchers in the 1960s forced their foes to reveal that if there were to be any violence and anarchy, it would come from the foes. That’s how the movement captured the moral high ground and won the mind of the nation.
  • The process of mobilizing for an accurate election outcome, before it is too late, would be a struggle to preserve the order of our civic structure against the myriad foes who talk blithely about tearing down systems, disorder and disruption. It may be how we rediscover our nation again.
  • It’s time to start thinking about what you would do.
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E-Notes: Nightmares of an I.R. Professor - FPRI - 0 views

www.fpri.org/...1209.mcdougall.nightmares.html US history foreign policy neoconservatism crusade intervention
shared by Javier E on 23 Sep 12 - No Cached
  • the British, during their late Victorian heyday, believed theirs was the exceptional Land of Hope and Glory, a vanguard of progress and model for all nations.[3] Can it be—O scary thought—that the same faith in Special Providence that inspires energy, ingenuity, resilience, and civic virtue in a nation, may also tempt a people into complacency, arrogance, self-indulgence, and civic vice?
  • what Americans believe about their past is always a powerful influence on their present behavior and future prospects. No wonder we have “culture wars” in which the representation of history is a principal stake.
  • my study of European international relations naturally inclined me to think about foreign policy in terms of Realpolitik, balance of power, geography, contingency, tragedy, irony, folly, unintended consequences, and systemic interaction—all of which are foreign if not repugnant to Americans.
  • ...8 more annotations...
  • Times were certainly very good in the decade after the 1991 Soviet collapse ended the fifty year emergency that began with Pearl Harbor. So if one accepts my definition of a conservative as “someone who knows things could be worse than they are-period,” then conservatism was never more apt
  • the “third age” neoconservatives ensconced at The Weekly Standard, Commentary, and various think tanks thought Promised Land, Crusader State decidedly inconvenient. They wanted Americans to believe that the United States has always possessed the mission and duty to redeem the whole world by exertion as well as example, and that any American who shirks from that betrays the Founders themselves.[13] They were loudly decrying cuts in defense spending as unilateral disarmament, likening U.S. policies to Britain’s lethargy in the 1930s, and warning of new existential threats on the horizon.
  • what national assets must the United States husband, augment if possible, and take care not to squander? My list was as follows: (1) a strong economy susceptible only to mild recession; (2) robust armed forces boasting technical superiority and high morale designed for winning wars; (3) presidential leadership that is prudent, patriotic, and persuasive; (4) a bipartisan, internationalist consensus in Congress; (5) sturdy regional alliances; (6) engagement to promote balance of power in Europe, East Asia, and the Middle East; (7) strong Pan-American ties to secure of our southern border.
  • t the shock of the 9/11 attacks and the imperative duty to prevent their repetition caused the Bush administration to launch two wars for regime change that eventuated in costly, bloody occupations belatedly devoted to democratizing the whole Middle East. Thus did the United States squander in only five years all seven of the precious assets listed in my 1999 speech.
  • When the other shoe dropped—not another Al Qaeda attack but the 2008 sub-prime mortgage collapse—Americans wrestled anew with an inconvenient truth. Foreign enemies cannot harm the United States more than Americans harm themselves, over and over again, through strategic malpractice and financial malfeasance.
  • Unfortunately, in an era of interdependent globalization vexed by failed states, rogue regimes, ethnic cleansing, sectarian violence, famines, epidemics, transnational terrorism, and what William S. Lind dubbed asymmetrical “Fourth Generation Warfare,” the answer to questions about humanitarian or strategic interventions abroad can’t be “just say no!” For however often Americans rediscover how institutionally, culturally, and temperamentally ill-equipped they are to do nation-building, the United States will likely remain what I (and now Robert Merry) dubbed a Crusader State.
  • the urgent tasks for civilian and military planners are those of the penitent sinner called to confess, repent, and amend his ways. The tasks include refining procedures to coordinate planning for national security so that bureaucratic and interest-group rivalries do not produce “worst of both worlds” outcomes.[22] They include interpreting past counter-insurgencies and postwar occupations in light of their historical particularities lest facile overemphasis on their social scientific commonalities yield “one size fits all” field manuals
  • they include persuading politicians to cease playing the demagogue on national security and citizens to cease imagining every intervention a “crusade” or a “quagmire”
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