Letters from an Ohio Farmer

Material and Spiritual Security

To My Fellow Citizens:

In an earlier letter, I described and criticized the view that our Constitution gives the government the power and duty to provide us with material security because such security is necessary for democracy.   In fact, as I argued, economic insecurity does not deprive any one of their rights or prevent them from exercising them.

In addition to being wrong, the argument that to ensure democracy the government must ensure our material security is paradoxical.  To even attempt to provide material security, the government would have to have such power over our lives and livelihoods that the government would have all the freedom and citizens none.  This is hardly what we call democracy and so, paradoxically, such an effort to preserve democracy destroys it.

If we consider the claim that government must provide material security in light of the founding of our country, however, we arrive at another and deeper paradox.  The great enemy of democracy at the time of the Founding was not the effort to provide material security but the effort to provide spiritual security.  For more than a thousand years, governments had claimed a right to rule based on divine sanction.  They claimed to be God's rulers on earth, and in the name of carrying out God's will they dictated what their subjects could think and do, what they could wear or with whom they could associate.  They did this, they claimed, for the good of their subjects, to ensure their salvation, their spiritual security.  They thought not at all about their subjects' material security.

The Founders noted, as others had before them, that although the rulers did not care about their subjects' material security they did seem concerned about their own.  They ensured it by wringing it from the labor of their subjects.  Talk of providing spiritual security was a pretense for injustice.  Whatever may have been the good intentions behind the effort to provide spiritual security, such is human nature that inevitably the vast powers necessary for such a purpose were put to tyrannical ends.  As I remarked in a previous letter, "Americans know that on this earth the rule of God always means only the rule of men, who claim to act in God's name and with his unlimited power and yet act merely in their own self-interest."

Faced with spiritual tyranny, the Founders established a government that promised spiritual liberty.  Of material security, they thought not at all and the government they established promised nothing.  Human life had been too poor for anyone to have thought of material security as a goal.  The Founders hoped for prosperity, certainly.  They believed that the creative power and energy liberated by their new government would increase it.  But they understood that human life was so needful and precarious that providing material security was something no power on earth could do.

But the new regime of liberty proved good almost beyond imagining at allowing men to produce wealth.  Within little more than 100 years, it became possible for some to think distributing wealth more important than producing it; conquering want a possibility; sharing in the conquest, each citizen's right; and ensuring it, a government's duty, for which it should be given the necessary power.  Paradoxically, such thinking was possible only because of the freedom and prosperity that such a new conception of government would destroy.

It may seem an exaggeration to say that giving government the power to provide material security will extinguish freedom.  But think of the endless needs of human beings and thus the endless demands for security or freedom from those needs.  Think of the already vast power of technology, extending now into the very intricacies of human biology.  Think of the intrusive power of government and how power corrupts.  Think of combining these powers on the assumption that they must satisfy those needs and you can easily imagine the threat to freedom.  Indeed, in a final paradox, the claim that government must provide material security would lead to a government with tyrannical powers exceeding those of the spiritual tyrannies the Founders fought to overcome.

No doubt many of those who speak of government providing material security are well-intentioned.  But we know where the road paved with good intentions leads.   We need to remind the well-intentioned that freedom and insecurity are inseparable.  That we may run, means we may fall.  That a business may start up, means a business may fail.  To remove this insecurity, we would have to remove freedom itself.  We cannot have security, spiritual or material, unless we give up freedom.  But, wrote Jefferson, "almighty God hath created the mind free."  It is that freedom and the prosperity and happiness it makes possible that is the only true compensation for the insecurity that is unavoidably part of human life.

Government cannot give us either material or spiritual security.  No government would be free that attempted it.  To the extent we may possess either kind of security, we must earn it by hard labor.  In truth, all the American Founding promised was the freedom to engage in such unending labor, to the measure of our abilities and the limit of our time.  It is not common, especially in an election year, to speak in such a way about the promise of American life.  But if we remember that to speak otherwise is to flirt, however innocently, with tyranny, we will remember as well the beauty and true greatness of that original promise.

Ohio Farmer

 

Regime of Liberty

To the Members of the 112^th Congress:

9-11 changed everything:  so many have said.  But as we reflect on that day, it is good to recall what has not changed in the ten intervening years. 

Seasons have come and gone.  Leaves have turned color in New England's fall; flowers bloomed in the desert southwest with the spring rain.  Snow has piled high in the western mountains and filled rivers and reservoirs.  Drought has beset new areas, as it ended in others.  Torrential rains have brought flood waters; hurricanes have wreaked havoc; earthquakes shaken the West, the East, and points in between.  And the land has brought forth harvest after harvest.

Couples have fallen in love; babies have been born; the young have aged; some of the old, the famous and the unknown alike, have passed away, disease and time taking their toll.  But as always, the population of the United States has increased steadily, by more than 30 million.   Over 11 million people not born citizens became citizens.  All of them, like the millions who have come to us one way or another throughout our history, were drawn by the hope of a better life.

We have held two Presidential elections; over 130 elections to the Senate; over 1700 elections to the House of Representatives; and almost countless elections of Governors, state legislatures, judges, district attorneys, sheriffs, school boards, municipal commissions, and numerous other offices of public trust.  Some of these elections were barely contested, others bitterly fought, all part of the oldest continuing tradition of democratic politics known to history.

All of these events and many others have unfolded since 9-11, following a pattern unbroken since our Republic came into existence.  They manifest the unending concerns of the American people and of the republican government of, for, and by the people that has been ours for over 200 years.

Like floods, hurricanes and droughts, enemies remain part of our life as a people.  Among our current foes are those who oppose us because they do not accept the idea of the sovereignty of the people.  Only God, they believe, can be sovereign or all-powerful.  God must rule, therefore, not the will of the people.  Calling the people sovereign is blasphemous, and blasphemers must be punished or destroyed. 

Americans know that on this earth the rule of God always means only the rule of men, who claim to act in God's name and with his unlimited power and act merely in their own self-interest.  Americans reject such tyranny.  They long ago concluded that an all-powerful God may be disappointed in what His creatures do but could not be threatened by their exercise of his gift of freedom.  We suspect that those who kill and destroy in the name of a supposedly threatened God actually kill and destroy to defend their own privileges or their fragile sense of self-righteousness. 

In attacking the rule of the people, our current enemies are like those we have confronted and defeated before.  Nazis and Marxists similarly disparaged the sovereignty of the people, in favor of rule by a supposed master race or master class.  Not only did these former enemies disparage American principles, they disdained the American people.  They thought us cowards or too soft and divided to defend ourselves.  Our current foes made the same mistake.

It is understandable that our enemies underestimate the resolve and power of the people.  We do on occasion ourselves.  But when we do, we should recall what Thomas Jefferson understood, something else that has not changed.  A regime resting on the sovereignty of the people, a regime of liberty, will release immense energy and creative force.  More important, only such a regime can satisfy the age-old longing for justice—a human longing that will not be denied.  That is the true source of our power and our resilience.  It is in the light of this fact that we should contemplate the demands of peoples across the Middle East, especially the young, for governments based on the sovereignty of the people.  A sign of the weakness of our current enemies, of their impending defeat, is not their death but the rejection of their ideas by their own children.

As for ourselves, we should remember that government of, for, and by the people has never been easy, but it is best.  And it will endure and prosper, as will the people it serves.

Ohio Farmer

In Search of Monsters

To the Members of the 112^th Congress:

"Preventing mass atrocities and genocide is a core national security interest and a core moral responsibility of the United States." This is the first sentence in President Obama's recently issued Presidential Study Directive on Mass Atrocities.  Is it true?

It seems that there have always been, and until human nature changes there will always be, monstrous tyrants in the world doing monstrous things to anyone they can get in the grip of their claws. Whole nations seem capable of becoming bloodthirsty mobs.  Some rather nasty tyrants have been in the headlines lately.  Presumably Americans, who don’t like tyranny of any degree and who began our progress in the world proclaiming the natural right to overthrow tyrants, are especially opposed to tyranny that is atrocious and genocidal.  We could probably get 100% of sane Americans to agree that it is desirable to prevent it. But does this make preventing it a "core national security interest" and a "core moral responsibility" of the country?  

If men were angels there would be no atrocities to trouble us, but until men become angels, to implement this Directive will require endless American intervention across the sinful and suffering world.  America would have to become the "universal landlord," to use a colorful Shakespearean phrase, and this would be neither morally desirable nor strategically feasible, even assuming we were determined to exert all our means to this end.  If—unmindful of these moral and strategic truths—we actually meant what we say in the Directive, we would need urgently and radically to increase American spending on our armed forces.  We are certainly not going to do that. To the contrary, the President and his entire administration have taken pains to make clear that they intend to reduce American military power.  The President issued the Directive at the very time when he was emphatically making known his willingness to cut American defense spending drastically as part of his domestic negotiations over the debt ceiling. So, we do not mean what we say in this Directive, and everyone can see that. America is announcing its obligation to intervene to prevent evil in the world at the very same time that it is diminishing its ability to do anything about it. This is not "moral responsibility" but the height of moral irresponsibility.  It is moralistic boastfulness.

Given America's deteriorating defense posture, the President's Directive seems perfectly calculated to achieve moral bankruptcy in the eyes of the world to complement our actual bankruptcy at home.  From the victims of tyrants and their sympathizers it will bring resentment as they see us giving mere lip service to our moralistic commitment. From the tyrants—who are not in the habit of paying heed to weakness—it will bring increasing contempt for our boastful limp-wristed moralizing that speaks loudly and carries no stick.  

The President’s Directive also represents a further subordination of American foreign policy to the dictates of international institutions, especially the United Nations.  There is nothing morally responsible about submitting America's actions in the world to the judgment of this body.  Many of its influential members are the very tyrannies committing the atrocities the President wants to make pronouncements about.

There is an old saying about the world of nations. In that world, "the strong do what they will; the weak suffer what they must." This is not a cynical principle, but a candid observation of the facts. It is an expression of moral and strategic modesty. When you are weak, you are in no position to prevent injustices in the world, even injustices to yourself. If America wants to do any good in the world, for itself or anyone else, it is paramount that we be strong. Thus in its infancy, when the United States was weak, George Washington in his famous Farewell Address looked forward to a time when America would be strong enough to have "command of its own fortunes," and when  "we may choose peace or war, as our interest, guided by justice, shall counsel."

Within the memory of the older generation in America, the United States became the most powerful nation on earth, and it remains so.  But this is no cause for such boastful and empty pronouncements as the President's Directive. Especially as we recklessly fritter away the strength we have acquired with such effort and good fortune.

If we might more modestly suggest what is "our core moral responsibility," to ourselves and to mankind, we would say as we did in an earlier letter: It is to succeed in our own experiment in freedom. If we can show by the enduring success of our experiment that free government can be good government, this will be the greatest benefit Americans can bestow on their fellow human beings—our own political well being will be a constant act of philanthropy. 

Americans should intervene in the world when intervening enhances the prospects of the American experiment. To commit to more than that betrays America's national security interest and our core moral responsibility to ourselves and our fellow human beings. Much better than the boastful posturing of the President's Directive are the modest words of John Quincy Adams: America "goes not abroad, in search of monsters to destroy. She is the well-wisher to the freedom and independence of all [but]…the champion and vindicator only of her own."  If we vindicate our own freedom by securing it and using it well, it will be, as it has been from the beginning, a blessing and an inspiration to the world. It is as true today as it was when newly elected President Thomas Jefferson said it in his first inaugural: we are "the world's best hope."

Ohio Farmer

The American Mind

To the Members of the 112th Congress:

We saw in the last letter that the revolutionary principles Americans declared to the world on July 4, 1776—the principles that gave rise to a New Order of the Ages when, in support of them, the American people pledged their lives, fortunes and sacred honor—were not "new principles . . . never before thought of." They were principles already well understood by the American people, who were in the midst of a historic conversation about the principles of political freedom, a conversation that gave birth to what Jefferson called "the American mind."  The Declaration of Independence expressed in bold American terms the logic of political freedom that had become the common sense of the American people.

One essential ingredient of this logic of freedom, which is still very much part of American common sense, was the idea that, because human beings are equal and free by nature, legitimate government can only arise from the consent of the governed. A nation dedicated to the proposition that all men are created equal will—if circumstances permit—be under a "government of the people, by the people, for the people." In other words, the principle of equality gives rise most naturally to a democratic or republican form of government. James Madison expressed this idea in Federalist 39, where he considered whether the government proposed under the new constitution would be "strictly republican." "It is evident," he wrote, "that no other form would be reconcilable with the genius of the people of America . . . [or] with the fundamental principles of the Revolution."

Because of our conviction that consent is the foundation of legitimate government, we are concerned in every election that the election be fairly conducted, truly expressing the choice or consent of the people. But although consent is the only foundation of legitimate government, it does not follow that all governments founded on consent deserve the respect of freedom’s partisans. The Founders did not suppose that a tyranny must be submitted to by a minority just because a majority elected it. That would mean asking those who are to be oppressed by a majority to accept their oppression with equanimity—as the rightful expression of the noble principles of democracy.  It would be to tell oppressed peoples everywhere to cease their struggles for their natural rights as soon as they learn they are outnumbered. What could be more slavish?

These days this point has particular relevance to the various uprisings—some apparently supported by majorities—across the Arab world. These uprisings and rebellions are typically against various forms of tyranny, but they often seem to possess the potential to replace one tyranny with another. How would Jefferson’s “American mind” think about such human events?  It would begin, I think, by acknowledging that majority rule is the natural authoritative expression of the consent of the governed; in the same breath, it would observe that free government is instituted to secure the rights of all the people, not just the majority.  The very purpose of free government thus sets limits to what even a majority may rightly do.

Jefferson, in his first inaugural address, expressed this idea with characteristic felicity when he urged his countrymen to "bear in mind this sacred principle, that though the will of the majority is in all cases to prevail, that will to be rightful must be reasonable; that the minority possesses their equal rights, which equal law must protect, and to violate would be oppression." The will of the majority must be exercised within the bounds of that moral order which legitimates majority rule itself.  A thousand tyrants are no more palatable than one.  Majority rule and minority rights are therefore inseparable principles of free government. Being bound to respect minority rights does not detract from the majority’s right to rule; it dignifies it. Americans are partisans of free government, but this does not make them partisans of elective despotism, at home or abroad. Oppressive majorities deserve no more respect from us than any other oppressors.

This leads to another ingredient of the logic of political freedom or of American common sense—the idea of "equal law," which Jefferson mentioned in his first inaugural. As we have noted, the idea of human equality and freedom carries with it the recognition of human rationality; it also contains within it recognition of the limits of human rationality.  Because human beings are by nature rational beings, one man may not rightly rule over another as he may rightly rule over a non-rational being (a dog or a horse, for example).  But also, because no man is all-knowing or all-good—that is, because human reason is limited and fallible and subject to human passions—one human being may never rightly subject himself to the unrestrained will or unlimited power of another. This is what Madison meant when he wrote that "government... [is] the greatest of all reflections on human nature."

If men were angels [he wrote], no government would be necessary. If angels were to govern men, neither external nor internal controls on government would be necessary. In framing a government which is to be administered by men over men, the great difficulty lies in this: You must first enable the government to control the governed; and in the next place, oblige it to control itself.

Human nature or human equality—the fact that human beings are neither angels nor mindless brutes—gives rise to the idea of constitutional or limited government. This is a political constitution that conforms to the natural constitution of man. Because human beings possess reason, their consent can give rise to legitimate government; because human reason is fallible and subject sometimes to unreasonable passions, human government must be subject to law.

It required much experience, reflection, and study for the American revolutionaries and founders to equip the American mind so that its common sense might establish free government that would be good government. Their exertions have left a rich legacy to us, making it easier—though never easy!—for us to ensure that America will continue to be what the revolutionaries and founders rightly thought it was at its inception—"the world’s best hope."

Ohio Farmer

Novus Ordo Seclorum

To the Members of the 112th Congress:

America will always have the honor of being the first nation on earth to dedicate itself to the self evident truth that all men are created equal, as it did in declaring independence on July 4, 1776. In that dedication truly was created a New Order of the Ages—a Novus Ordo Seclorum as we say on the Great Seal of the United States. Let us take the occasion of this Independence Day to continue our reflections on what this means. What does it tell us about the foundations, forms, and purposes of American politics? What does it require of us—deserve from us?

Lincoln called the idea of equality the central idea of the American political experiment, from which all its other ideas radiate. It is, he wrote, “an abstract truth, applicable to all men and all times”; it is a philosophical idea about human nature and the just relations of each human being to all others. The revolutionary and founding generation of Americans expressed this idea of human equality in a variety of ways. The familiar language of the Declaration of Independence is "that all men are created equal." To express the same idea, the Virginia Declaration of Rights (June 12, 1776) stated that "all men are by nature equally free and independent." The Declaration of the Rights of the Inhabitants of the Commonwealth of Massachusetts (March 2, 1780) stated that "All men are born free and equal."

To say that all men are by nature equal is to say that human beings are not naturally subordinated one to another: Whatever the many differences may be among human beings, no man is by nature a master; no man is by nature a slave. This is what Jefferson’s vivid metaphor meant, which we quoted in the last letter: "the mass of mankind has not been born with saddles on their backs, nor a favored few booted and spurred, ready to ride them legitimately, by the grace of God." Of this revolutionary idea, at the heart of the Declaration and at the heart of the American experiment in self-government, Lincoln wrote on the eve of Civil War, “that to-day, and in all coming days, it shall be a rebuke and a stumbling-block to the very harbingers of re-appearing tyranny and oppression.” And so it has proven to be: a powerful rebuke and a stumbling block to every form of tyranny and oppression—whether of race, class, or religion, whether home grown or foreign born—that has raised its head over the past two centuries.

Human beings, then, are naturally free as they are naturally equal. It is from this human equality and freedom that the founders derived the idea that government could only be justly founded on consent. Because human beings are not by nature subordinated to one another—that is, because they are equal and free—their consent must be obtained before any human being may rightfully exercise authority over them. It is the voluntary consent of the people that gives authority to government. Only a being possessing reason—a being who can distinguish right from wrong—is capable of voluntary consent. This is why the deepest root of American politics is in the fact, as Thomas Jefferson put it in the Virginia Statute for Religious Liberty, “that Almighty God hath created the mind free.”

Government among free and equal men is formed, the American Founders would say, by social contract or social compact. In the words of the Massachusetts Constitution of 1780: "The body-politic is formed by a voluntary association of individuals: It is a social compact, by which the whole people covenants with each citizen, and each citizen with the whole people." The American body-politic is a voluntary association begun when, in the last words of the Declaration of Independence, "for the support of this Declaration, with a firm Reliance on the Protection of divine Providence, we mutually pledge[d] to each other our Lives, our Fortunes, and our sacred Honor." This is the political community that new citizens enter into when they become citizens. To take on the responsibilities of such citizenship, it is necessary—for citizens old and new—to understand the principles on which this citizenship is based. So it is a useful tradition, as the Fourth of July comes around each year, to reflect again—and again—on the American political principles famously declared to the world on the original Independence Day.

As Thomas Jefferson wrote late in life, in drafting the Declaration of Independence he had not meant to proclaim any "new principles, or new arguments, never before thought of," but merely to express "the American mind." The Declaration contains a stunning summation of the principles of free government; but it was only because the American people already understood these principles that it was possible to establish a government based upon them. Similarly, only if we are capable of understanding these principles will we be able to preserve and perpetuate, maybe even to strengthen and improve, the free institutions—the Novus Ordo Seclorum—that began to arise from them in 1776.  For our own sake and for the sake of the cause to which our country was dedicated on that original Fourth of July, let us take this occasion to renew our dedication to that cause and its noble principles. No one else can do it for us. It will do a world of good. And it is a cause worthy of the last full measure of devotion.
Happy Fourth.

Ohio Farmer

America and the World

To the Members of the 112th Congress:

America, on the president’s orders, has intervened militarily in Libya; the president has given a speech explaining the intervention and the manner of it; the country and the world debate the matter as events unfold; the outcome remains uncertain.  In his speech, the president insisted that, because the Libyan people faced "the prospect of violence on a horrific scale," America had a responsibility to act. "To brush aside...our responsibilities to our fellow human beings under such circumstances would have been a betrayal of who we are.” 

These letters are particularly concerned with “who we are” as a people and what this requires of our politics, domestic and foreign. So I leave aside for now the many other interesting and important questions swirling around the president’s words and deeds, including his deference to the United Nations and his neglect of the United States Congress. 

What does “who we are” tell us about how we should act toward the rest of the world? The president doesn’t say much about what it is that makes us who we are, though he seems now to be affirming, on behalf of our fellow human beings, a kind of American exceptionalism, about which he had been studiously ambiguous in the past. We might begin to think about who we are by considering the two most important ideas in American political life.  The first is found in the Declaration of Independence, which was cited in the last letter and will surely be cited often in future letters—the idea that “all men are created equal.” The second is derived from this idea and is found in the opening phrase of the Constitution: it is the idea of consent expressed in the familiar words, “We the People of the United States.”  These are words and ideas, not to conjure with, but to consider carefully as events demand our attention and action at home and abroad. As long as Americans are Americans, these ideas will certainly continue to be essential ingredients of who we are. So what do they tell us about us? 

The immediate practical purpose of the Declaration was to establish the right of the colonists to separate from the British Empire and its hereditary monarchy.  In this case, declaring all men equal meant that God did not give one man or his family a divine right to rule other men.  Human equality meant that government derived its powers justly only from “the consent of the governed.”  The claim that men were equal meant that not the accident of birth but the deliberate consent of men—“We the People”— was the only rightful basis for government. 

The Declaration had a larger purpose, a broader reach, than the dispute between Great Britain and the United States of America.  Its declaration of human equality denied not only a right to rule based on birth but a right to rule based on race or religion.  Declaring all men equal meant that a common humanity was more fundamental than the accidents of race or religion that separated human beings.  

The universality of this founding principle explains something of the claim the world has on American sympathies.  Having based our national life on the equality of all men, we recognize that in principle any human being is a potential citizen of the United States. We feel an affinity with people around the world, especially those struggling for freedom or stricken by natural or manmade disasters.  In our common humanity, we believe somehow that our hopes and fortunes are tied to theirs.  These feelings can give rise to a sense of obligation that seems to be what President Obama has in mind—our “responsibilities to our fellow human beings,” which he invokes when he says it would be a betrayal of who we are if we didn’t intervene in the way he chose to do in Libya. 

But in fact, of course, only Americans are American citizens.  Our revolution began with a universal claim about human equality, but it culminated necessarily in the establishment of a particular nation.  “We the People of the United States” are distinct from the other peoples of the world not by birth, race, or religion, but by the deliberate act of establishing ourselves as a different people.  By this act of consent, the people of the United States committed themselves to each other, as distinct from all the others who live outside the bond of citizenship.  In a world where freedom was scarce and tyranny commonplace (a world, in this respect, very like the one in which we continue to abide), we committed ourselves to establishing our own freedom and preserving the blessings of liberty in the United States, not to assisting the democratic aspirations of others or their recovery from disaster, however sympathetic we may be to the plight of our fellow men and however eager we may be to help them. 

No model or mathematical formula can help us strike the proper balance between what we owe to our fellow men and what we owe to ourselves.  Such balance is a matter for judgment and deliberation, as circumstances arise.  This judgment will take into account the diverging claims of equality and consent, the former what Americans share with other peoples, the latter how we distinguished ourselves from them.  These two American principles temper each other as we deliberate about how we as a people should act in a dangerous world of potential fellow citizens. 

Our deliberations will be well served by reflecting that the American founders thought the best thing Americans could do for the rest of the world was to succeed in our own experiment in freedom. As the founders thought of it, the American cause—the cause of liberty— is the cause of mankind.  If we could show by the success of our experiment that free government could be good government, this would be the greatest gift Americans could give to their fellow human beings—our own political well being would be a constant act of philanthropy.  America’s success would be cause for all men to rejoice. By the same token, failure of the American experiment in freedom would “deserve to be considered as the general misfortune of mankind.”  

From this point of view, Americans should want to know how our intervention in Libya enhances the prospects of the American experiment. If it does, the world will be a better place. If it doesn’t, it betrays America’s primary responsibility to our fellow human beings.

Ohio Farmer

Capacities of Mankind

To the Members of the 112th Congress:

In recent weeks, the course of human events—from Tunisia, to Libya, to Egypt, to Syria—reminds Americans once again that tyranny is common in the world, that it is hard to remove, and that it is even harder to replace it with freedom and good government. We Americans, of every political stripe, generally like to consider ourselves enemies of tyranny and friends of freedom in the world. Of course, we have lots of debates among ourselves (and with others) about what this means and what this requires of American foreign policy. These debates have been rekindled lately, and I take this occasion to recollect that America came into existence by overthrowing a tyranny and that we have had our own struggles replacing it with freedom and good government.

Our success in these struggles—to the extent that we have met with success—is due to moral and political habits and dispositions that arise from principles that must be learned. These principles and dispositions are the most essential conditions of freedom. Everything else is secondary. Without them, you might exchange an unpopular for a popular tyranny, an incompetent and destitute tyranny for a competent and wealthy one. But you will never have free government.

America began its experiment in freedom with what has become and will forever remain the most characteristic and defining American affirmation:  “We hold these truths to be self evident, that all men are created equal, that they are endowed by their creator with certain inalienable rights.”  The truth of human equality and liberty was asserted against all tyrannies—whether of race, class, or religion, one, few, or many.

That men throughout history tyrannized one another in an infinite variety of ways was not proof to the American founders that human beings do not possess equal rights by nature—rather it was proof of how rare and difficult a thing it is to secure them.  It is proof of the philosophic rigor, the moral discipline, the political sagacity, and the beneficence of opportunity that are required for reflection and free choice to prevail over ignorance, prejudice, accident, and force.

Proclaiming that all men everywhere and at all times possess by nature equal rights to life, liberty, and the pursuit of happiness, the American founders undertook the historic effort to secure these rights, so far as they thought they could then be secured, to a small people at a particular place and time.  They were acutely conscious of the limits of their ability to secure these rights.  When they were able to establish a “more perfect union” they understood full well how far from perfection they remained.  It was all the new republic could do in the first century of its existence to keep the American experiment in freedom from failing miserably at home while other less fortunate experiments struggled to give birth to  freedom in other parts of the world.

In the course of its history, the American people have many times fallen beneath the high standards they set for themselves at the beginning.  They have strayed from those principles, and they have forgotten them, and become confused about them, and allowed misunderstood self-interest to obscure them.  Our own experience has confirmed for us that democracy requires more of its citizens than any other form of government and that it is no accident that history provides so few examples of successful and enduring democracies.  We count our blessings—the blessings of liberty—when we reflect with John Adams, "how few of the human race have ever had an opportunity of choosing a system of government for themselves and their children," and how few have chosen well.

The “genius” of the American people at the time of the American revolution and founding made it both possible and necessary to establish a country based on the republican principles proclaimed in the Declaration of Independence.  As Jefferson said in explaining the genesis of the Declaration, the ideas expressed in it were “the common sense of the subject” in America.  He was merely expressing “the American mind.”  It was only because the American people had learned to embrace republican principles that it was possible to establish an American republic.  I mentioned in an earlier letter the American founders’ “honorable determination  . . . to rest all our political experiments on the capacity of mankind for self-government.” This was a determination, James Madison affirmed, “which animates every votary of freedom.”  But the founders understood that any people that wished to be free, including the Americans, would have to demonstrate this capacity for themselves, and continue to demonstrate it each generation.  

As the Declaration of Independence proclaimed, the just powers of government are derived from "the consent of the governed."  Only a people prepared to consent to a free government are capable of establishing one; and once they have established it, as Ben Franklin never ceases to remind us, they will need to have what it takes to “keep it.”  At the least, this means a people must be prepared to recognize their own humanity and that of their fellow citizens; they will neither aspire to be masters nor submit to be slaves; they must be prepared to rule and be ruled in turn and to abide by the laws they claim the right to make for themselves.

We know from our own American case, even with all the natural and historical advantages we have had, that it is not easy to achieve or to keep and pass on these capacities for self government. Experience and common sense tell us that these capacities are going to be even harder to achieve without the great advantages we have had. So let us be patient and moderate in our expectations from those who may face great disadvantages.

Ohio Farmer

Civility and Powers

To the Members of the 112^th Congress:

"Civility" has been a word to conjure with for the past few weeks. Since the terrible killings and woundings in Tucson, Americans could hardly open a newspaper or turn on a television without someone shouting at us most uncivilly in the name of civility. In the name of making us all friends, "civility" is wielded as a cudgel would be wielded against hated enemies. The word is deployed as a weapon, the way "bipartisanship" has sometimes been deployed in the service of the most narrow and unseemly partisanship.

Citizens' eyes roll and glaze over at such unserious and trumped up scolding. But civility is a serious theme. We want civility in our civil discourse because, in the language of the founders, we want reason and not passion to govern our affairs. We insist that we will be ruled by the consent of the people, and we are aware at the same time that the people can become a mob. And so, as the last letter observed, we have devised "constitutional ways of constructing and shaping the authoritative consent of the people" so that the "cool and deliberate sense of the community" might prevail in our political deliberations.

Among the constitutional devices intended to help achieve this difficult and desirable result, separation of powers ranks high. This idea, "that the legislative, executive and judiciary departments ought to be separate and distinct," is (let us hope!) familiar to every American eighth grader; let us even be so immodest as to say that it is an essential American contribution to the advancement of constitutional governance.  Separation of powers was so important to the founders that they thought, in James Madison's words, that "[t]he accumulation of all powers legislative, executive and judiciary in the same hands . . . may justly be pronounced the very definition of tyranny." But I won't rehearse here what (I trust) we all have learned on the subject from fondly remembered grammar school teachers.

In the spirit of renewed attention to the Constitution that distinguishes this Congress, I will hope merely to observe something that may not be quite so obvious and may have a bearing on Congress's response to current challenges. Put simply, in our Constitution the branches are separate, but they are not equal: the vast preponderance of federal authority is delegated to Congress, which is without question the preeminent branch under the Constitution.  One reason this may not be as obvious as it should be just by reading the Constitution is that, over the last fifty years, the separation of powers has tilted a bit out of constitutional balance. The presidential and judicial branches have become assertive and bold in articulating the national agenda, and Congress has largely deferred to this (or to the bureaucracy), sometimes in an effort to avoid difficult or potentially unpopular actions. Think of the fact that we call the recent historic elections "midterm" elections, as if Congress is a sideshow and the Presidency is the main event.

In our Constitution, Congress is the main event, and our separation of powers will serve us better if Congress is not as deferential as it has become accustomed to being (whether to the executive, the judiciary, or the bureaucracy). Let Congress reassert the lawmaking preeminence and responsibility intended for it in the Constitution--initiating constitutional conversations, setting out an agenda which is not necessarily the President's or the Court's, overturning what the members may consider to be the wayward actions of the other branches--and our constitutional deliberations as a whole will benefit.

I hasten to add, lest "irrational exuberance" seize the day, that when Congress acts boldly and takes the legislative initiative the Constitution intends for it to take, members should do so on behalf of their constitutional duty and not for mere party advantage, and they (and we) should hope and expect to find that the executive branch and the judiciary will rise to resist any assertions that seem to them unacceptable, behaving just as is intended in the Constitutional design. This proper functioning of the separation of powers (aided by the checks and balances within Congress) is meant to impede the misuse of Congressional power. We and Congress will display a kind of constitutional wisdom and patience, I think, if we recognize that the power to resist misuses of Congressional power is also a power that might on occasion thwart the necessary and proper uses of Congressional power.

More generally speaking, if separation of powers is designed to impede the rash introduction of radical change, it also has the effect of making it difficult to undo such change. If this Congress thinks it is its duty to do just that, let it act and give its reasons. It will meet resistance, and we all should expect that reasons will be given in turn. This is our Constitution at work. Citizens should anticipate serious argument, not just about policies, but about rights and duties, about the powers of government and limitations on those powers.  We should all learn from this, and all of this, of course, takes time.  And if our elected representatives can't sort it out, then the people, through the ballot box, will speak again, and a new constitutional deliberation, possibly with different participants, will begin.

A final word:  No constitutional devices like separation of powers--none of these "inventions of prudence," as Publius called them--will bring civility or cool and deliberate reflection from a nation of savages. So our broader constitutional deliberations should include not just civility but all the virtues, capacities, and principles that must shape the character of a people if they mean, as we do mean, to be self governing. Among the themes to include in these deliberations is the civic friendship, the care for one another, even in our millions, that could not be missed when the news of the Tucson tragedies spread across the land.

Ohio Farmer

An Experiment in Self-Government

To the Members of the 112^th Congress:

I wrote in the last letter about the sovereignty of the people and about the oaths you take as members of Congress to uphold the Constitution. Both seem to me to be related in a beautiful way to the American experiment in self government.

Whenever I happen to think about it, I can’t help feeling a fresh sense of wonder, and then of gratitude, that the American people, upon achieving sovereign independence and proclaiming to the world their right to govern themselves, submitted their sovereign power to a Constitution, which was at once their creation and the Supreme Law over them.  This great political act reflected, I think, our recognition that the people’s sovereign power is itself subject to what Thomas Jefferson called "the great principles of right and wrong." As Jefferson put it, it was not an "elective despotism" we fought for; we seemed to understand that if our right to self government was to lead to good government, we must establish conditions under which our authoritative consent might become reflection and deliberation—conditions for drawing out from our sovereign selves what Publius called "the cool and deliberate sense of the community."  To form ourselves into a community in which, in Madison’s word, "Reason" might rule, we formed ourselves into a constitutional people. We devised for ourselves constitutional ways of constructing and shaping the authoritative consent of the people into constitutional deliberations by which we would be governed. 

Think what a people we must already have been, to be determined and able to do such a thing. When the American revolutionaries and founders looked back on the history of popular governments in the world (and they were avid students of that history), they beheld scene upon scene of turbulence and instability, of violent agitation between the extremes of anarchy and tyranny. So terrible was the picture, as Publius said, that it gave advocates of despotism an argument against free government altogether. Nonetheless, because of what they called their "honorable determination ... to rest all our political experiments on the capacity of mankind for self-government," the American Revolutionaries insisted that American government would be founded on the"consent of the governed." In fact, as the founders knew, the proud American people would not accept any other form of government.

But this would have been a false pride, it would have been not an honorable but a foolish determination, if the American people did not possess the capacity for self-government they generously claimed for mankind. But they proved themselves not only determined to establish a government based on consent, but capable, in Benjamin Franklin’s famous phrase, of "keep[ing] it."They proved themselves not only to have the pride to insist on freedom, but the virtues necessary to do honor to it (may this always be the case). In subjecting themselves to the Constitution as they did, they proved themselves already to possess a constitution, in their souls—the constitution of a free people, without which the written Constitution would be useless parchment.  

This constitution in our American souls expressed itself in a small way recently in our expectation and gratification that members of Congress should take an oath to uphold the Constitution. This is an oath of fidelity to the Constitution, and not to us, the people. Our high regard for this oath, it seems to me, is the sovereign people’s way of telling our representatives that we expect you to be somewhat independent of us, that we think good government depends upon it. Those who originally conceived this Constitution said in many different ways that you would do your job well by remaining true to the Constitution, even when some people—I mean, us—clamored for you to do otherwise. In such moments, we count on you to "refine and enlarge" the public’s view with your constitutional deliberations. Your oath opens a slight but decisive space between the people and their representatives, in which you can exercise your constitutional judgment in carrying out your lawmaking duties. Of course, you will often disagree among yourselves about what your duty to the Constitution requires of you. But articulating those differences will benefit all of us by contributing to a constitutional politics which will be the most reliable source of enduring sound policy. If we are as good as we claim to be, you will earn our respect, and our vote, when you respect the Constitution and help us to do the same, even despite what we sometimes might think is our contrary interest. 

Ohio Farmer