Democracy and Its Discontents: Trump, Harris, and the need for wisdom

Fresno Bee, October 27, 2024

No matter who wins in November, we must remain committed to wisdom, virtue and truth.

Our democracy is in big trouble. Each side fears the apocalypse, should their party lose the presidential election next month.

Some never-Trumpers, like Donald Trump’s former lawyer Michael Cohen, have stated that, if Trump wins, they will leave the country, given that Trump has repeatedly promised to prosecute or punish his enemies if elected. The other day, a friend of mine said he was hoping to leave the U.S. no matter who wins, since this election shows that our democratic society is doomed.

Republican partisans believe Trump has been unjustly persecuted by the deep state and “the enemy from within,” as Trump puts it. They think Trump’s felonies are fake news, and that a Democratic victory would empower “Marxists, communists and fascists” to ruin the country. They agree with J.D. Vance that “big tech rigged the 2020 election,” and they agree with Trump that the Jan. 6 convicts are really “political prisoners,” “hostages” and “unbelievable patriots.”

The other party warns that all of this represents a fundamental threat to our republic. Vice President Kamala Harris recently said that Trump “admires dictators and is a fascist.” The Democrats complain that Trump stacked the Supreme Court with partisan hacks and warn of authoritarianism, nepotism and corruption should Trump and his cronies return to the White House. At a fundamental level, Democratic partisans find it hard to believe that any sane person could support Trump.

For the partisans, this election represents an existential crisis of historical proportions. But while the partisans fret, a sizable minority of people don’t even bother to vote. According to the Pew Research Center, a third of the voting-eligible population did not vote in 2020; one in three Americans did not participate in the election that gave birth to endless controversy, insurrectionist activity and ongoing angst.

For those unmotivated voters, the past several years — and maybe democracy itself — is a mug’s game, not worth their time. And so we have a fundamental impasse: A third of the people don’t care enough to vote. The rest are polarized and paranoid.

This is no way to run a country.

The philosophical take-away is that there is no perfect social or political system. That’s because human beings are fundamentally flawed — we lack wisdom and virtue. A few people are evil and corrupt, while many others are lazy, ignorant and self-interested. On occasion, a few rare souls rise above the muck. But there are always more sinners than saints.

This recognition of our flawed humanity is what led the Founding Fathers to set up a Constitution with checks and balances and a separation of powers. But this system is frustratingly imperfect, and we should not forget that Americans fought a bloody civil war as we struggled to form “a more perfect union.”

Approximately 2,500 years ago, Plato argued that democracy was among the worst forms of government, as it empowered the moronic mob. His solution was a government ruled by wise and virtuous philosopher-kings. But we know now that monarchic power is as dangerous as mob rule. Which leaves us, frankly, without a perfect solution. As they say, democracy is the worst form of government, except for all the others.

But democracy can be improved. We do that by educating citizens in virtue and wisdom.

In the ideal world, citizens would vote out of a sense of duty. Voters would use the cool light of reason to assess the merits of each candidate, guided overall by a common sense of truth and value. They would put the common good above their own self-interest, and honor and respect the sincerity and rationality of other voters — even those with whom they disagree. And when the election was over, they would accept the results and remain committed to the fairness of the system and the rule of law.

Alas, we don’t live in an ideal world. A fortunate few may imagine leaving the country as our democracy founders. But in reality, there is no better place to go. Human nature follows us wherever we are. And there is no perfect political system.

The task at hand is to learn from our present crisis, to work incrementally to rebuild a broken society and to remain committed to wisdom, virtue and truth, no matter who wins in November.

Read more at: https://www.fresnobee.com/opinion/readers-opinion/article294485719.html#storylink=cpy

Alienation, Marxism, Trump, and Harris

Fresno Bee, August 31, 2024

Labor Day is a good time to reflect on ethics and the economy. Honest, hard-working people should be able to earn enough money to live decent lives. There is something corrupt about wealth that is divorced from work. And rich people don’t deserve more social and political power than the working class.

These common sense ideas might sound socialist. Unfortunately, the mere mention of the “s-word” or Karl Marx can provoke outrage. Socialism and Marxism are anathema to many Americans, having become terms of insult in our culture wars. And, recently, Donald Trump has repeatedly accused Kamala Harris of being a Marxist — he calls her “comrade Kamala.” “We’re not ready for a communist president, okay?” Trump recently said of Harris.

This is ridiculous. Harris is a mainstream liberal proposing moderate help for consumers on housing, health care and food costs — proposals that are popular among voters. Harris even seems to agree with Trump about eliminating taxes on tips.

Harris is not proposing a communist revolution that would abolish capitalism or centralize production in the hands of the proletariat. And yet she is absurdly accused of being a Marxist.

The accusation is occasionally linked to an insinuation about her estranged father, Donald J. Harris, a former Stanford economics professor who did, in fact, publish work on Marx.

But this kind of ad hominem and innuendo is silly. It’s as bad as the argument made against Trump regarding the fact that he inherited his wealth from his racist father. What matters is a candidate’s current views and policy proposals — not something dredged up out of their biography, over which they have no control.

At any rate, one wishes there were a candidate who addressed alienation and inequality head on. This would ring a bell for many Americans who feel that the economy is rigged against them, and who are disenchanted with the whole social and political system.

Notably, alienation is a Marxist idea. A young Marx coined the term “alienated labor” in the 1840s to describe how labor produces surplus profit that goes into the capitalist’s pocket. Marx says this empowers the wealthy, while impoverishing the worker.

Things have changed for the better in the past centuries. Economic regulations prevent the kind of exploitation and miserable conditions that afflicted workers in the 19th century. But the general concept of alienation remains useful: Drudgery, poverty and inequality remain problems, and people are disillusioned with politics and the economy.

The Harris Poll’s “alienation index” has tracked this for decades. A majority of Americans report a deep sense of alienation when asked whether elites care about them or whether the rich get richer while the poor get poorer.

Hard-working people often can’t afford adequate housing or other basic goods. The working poor lead precarious lives, earning low wages doing unpleasant and dangerous jobs. They find themselves in debt, unable to get ahead or even imagine retirement. An accident or health crisis can throw them into homelessness.

Meanwhile, some lucky stiffs inherit wealth or otherwise hit the jackpot. The truly wealthy put their money to work in the stock market, earning millions without breaking a sweat. The wealthy are able to pull strings and gain access to a world of luxury and power that the poor can only imagine.

This difference of life prospects and social power produces instability and resentment. Different classes of people inhabit different economic and political realities. When social classes are estranged from each other, they grow suspicious. The wealthy pull away from the masses, retreating into gated communities and luxurious clubhouses. And those on the bottom are alienated from the system itself. They give up on voting or caring, since they think the whole thing is rigged by the rich at the expense of the poor.

To name alienation is to echo Marx. This is not to say that Marx was right about everything or that a communist revolution is needed, but alienation remains a significant social problem. Too many workers live precariously. The average Joe resents the fat cats in first class, and lots of people distrust the system. These are profound and perennial issues. Our leaders need to address these problems. And they might even learn something from reading Marx.

Read more at: https://www.fresnobee.com/opinion/readers-opinion/article291660565.html#storylink=cpy

Revenge is wrong

Fresno Bee, June 16, 2024

Donald Trump recently said, “Sometimes revenge can be justified.” He was responding to a prompt from Dr. Phil, who had quoted Pope Francis on the importance of forgiveness and overcoming resentment. Despite this prompting, Trump opted for revenge.

Some Trumpians may agree that Trump would be justified in seeking revenge against his enemies. And of course, there is an open question about what Trump’s vengeance would look like. In the Dr. Phil interview, Trump said he was hoping for “revenge through success.” Maybe he merely means that electoral victory would be a kind of revenge.

But left-wing pundits have pounced on Trump’s remarks, warning that Trumpism has devolved into a cult of personal vendettas. And in fact, revenge has long been essential to the Trump brand. Long before he ran for president, Trump said, “Always get even. When somebody screws you, you screw them back in spades.”

This idea is immoral. Most adults agree that “two wrongs don’t make a right.” The world’s religious and philosophical traditions counsel against revenge. And many agree with the Pope’s plea for forgiveness and love.

Some go so far as to agree with Jesus about the need to evolve beyond retribution and vengeance. Jesus said, “You have heard that it was said, ‘An eye for an eye and a tooth for a tooth.’ But I say to you, Do not resist one who is evil. But if anyone strikes you on the right cheek, turn to him the other also.”

The retributive idea of eye for eye, tooth for tooth, may appear to have something in common with revenge. But revenge is wildly emotional and often exceeds the limits of retaliation. Retributive justice imposes strict limits on what can be done in return for wrongdoing. Only one eye for one eye—and no more.

The excessiveness of revenge is one of the reasons that criminal justice has nothing to do with it. Criminal justice is not meant to carry out personal vendettas. Rather, it is enacted by legitimate public authorities by due process. Punishments established by law are not intended to satisfy a victim’s desire for vengeance. Rather, these punishments are limited, rational, and calmly and deliberately imposed.

These limits are essential for overcoming cycles of violence and revenge. Revenge is emotional and often disproportionate. The desire for revenge quickly escalates violence. And let’s admit it, revenge fantasies can be fun. The Greek poet Homer said that the desire for revenge was like honey for the soul. This is why revenge may also be addictive, as Dr. Phil said in his interview with Trump. Resentful people seem to enjoy brooding over their injuries and plotting vengeance.

The unreasonable and emotionally excessive nature of revenge leads most philosophers to condemn it. Plato distinguished justice from the “unreasoning vengeance of a wild beast.” Four hundred years ago, Francis Bacon described revenge in similar terms as “wild justice.” He thought civilized law ought to “weed out” revenge.

Among the arguments against revenge is the idea that revenge harms those who seek it. This is the meaning of an old proverb that says, “When you seek revenge, dig two graves.” The Dalai Lama has said something similar, “Indulgence in resentment and vengeance will only further and increase miseries for oneself and others.”

The idea that revenge rebounds and hurts the one seeking it is a common theme in literature. Captain Ahab’s desire for revenge against Moby Dick leads to his doom. And Hamlet ends up dead at the end of his mad quest for revenge.

Another problem is that the spirit of revenge dwells on the pain of the wrongful deed. Bacon said, “A man that studies revenge keeps his own wounds green, which otherwise would heal.” Revenge broods over the past wrong. It prevents us from healing, reconciling, and moving forward.

Forgiveness and love work otherwise. Martin Luther King explained, “Man must evolve a method which rejects revenge, aggression and retaliation. The foundation of such a method is love.” This does not mean that we give up on justice. Wrongs must be redressed. But enlightenment is found beyond the noxious spirit of vengeance and the idea that revenge can be justified.

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The Decency Drain, the Doom Loop, and the Taint of Corruption

Fresno Bee, June 2, 2024

I recently asked a group of young people whether they trust “the system.” Most said no. Youthful alienation reflects the generally cynical spirit of the times. Trust is at an all-time low. The Pew Center reported that in 2023 only 16% of Americans trust the government to do what is right always or most of the time. Republicans are less trusting than Democrats. But the atmosphere of alienation is bi-partisan.

The Trump trials are a microcosm of the problem. The former president routinely lambasts judges and prosecutors as corrupt. Recently, he falsely claimed that the FBI, under Joe Biden’s direction, was seeking to kill him when they searched his compound in Florida.

If Trump is right, this is a “badly failing nation,” as he has put it. If he is wrong, we are still in the midst of a political disaster given that Trump’s party believes that the justice system is wicked and the electoral system is corrupt.

It is a wonder, then, that any young person would want any part of such a decadent system. The taint of corruption justifiably turns off decent people. Would any decent young person want to run for office, become a cop, a lawyer, or a judge in such a tainted system? Why would anyone want to serve on a jury, or even bother to vote in a badly failing nation?

This leads to the risk of what we might call a decency drain. Who will remain to run the system, if everyone thinks it is broken? As decent people get fed up and leave, those who stay behind get weirder and more extreme. This drives out the remaining normal people, making it easier for even worse oddballs to gain power.

Correlated with the decency drain is a cynicism doom loop. Cynicism ultimately empowers cynics, who are not ashamed to take advantage. When smart and decent people abdicate positions of authority, the resulting power vacuum will suck in crooks and con men. This can happen in community groups and entire civilizations. When good people abandon ship, the cynics will pounce and eliminate the last shreds of decency from the organization.

The solution is obvious. Decent people need to remain engaged. They must continue to fight the good fight. This is not easy, or pleasant. But it is necessary for organizations, and civilizations, to survive.

These problems are ancient. When Plato proposed that virtuous philosopher-kings should rule, he understood this was unlikely. Good people tend to view the ugly tumult of political life with disdain. Plato’s solution depended on the wise man’s sense of duty, which would compel him to engage in politics despite the ugliness.

In ancient reality, this did not work out well. Socrates was executed. Plato was imprisoned by a tyrant and sold into slavery. Aristotle was more prudent. But he fled Athens to escape political persecution.

Wise and decent people have often been the victims of corrupt regimes. This is another version of the decency drain. When the good guys are all either dead, in prison, or in exile, who will be left to fix things?

At that point it is too late. Which is why we must respond before the doom loop cuts too deeply. We must call out the nihilism of the cynics while reaffirming our commitment to basic decency. Young people, especially, need to be encouraged to seek justice, wisdom, and virtue in service to the common good. The future of “we, the people” depends upon the hope of the citizens of the future.

The coming months will likely be difficult for our democracy. There will be even more cynical words thrown around about a corrupt and broken system. It may become tempting at some point to succumb to cynicism, or to opt out entirely. But the system is not as corrupt as the cynics make it out to be. There are decent and honorable people working to do the right thing. And the system won’t improve unless good people remain committed to fixing it. We the people must believe that the system is worth fighting for, and that it is in our power to fix it.

Read more at: https://www.fresnobee.com/opinion/article288915860.html#storylink=cpy

Is Justice Impartial or is Trump Right about Power Run Amok?

Fresno Bee, April 21, 2024

Skepticism about the Trump trials extends to cynicism about the entire political system

Can justice be impartial? This is an ancient question raised anew by the trials of Donald Trump, who has denigrated his indictments as politically motivated “witch hunts.” In Trump’s telling, this is all the work of biased prosecutors and “crooked” or “corrupt” judges.

Trump does not say that he will be vindicated in court by showing evidence and making arguments before the jury. Rather, our leading candidate for president casts doubt on the impartiality of the judicial system itself.

For Trump, justice is primarily a matter of power. He has said he will go after “the Biden crime family” if elected. He used to say he wanted to lock up Hilary Clinton. The Trumpian theory is that whoever is in power gets to punish those who are not in power.

This is an ancient idea. In Plato’s Republic, it is articulated by a character named Thrasymachus, a Greek name that means something like “fierce fighter.” Thrasymachus says justice is whatever the stronger party says it is. Plato rejects this as a tyrannical idea.

As I discuss in my book on Trump and tyranny, a tyrant desires the godlike power to create the law in his own image. This way of conceiving justice is based on bad theology and a pernicious view of political life. God is not a tyrant who arbitrarily makes up the law, but human tyrants and tyrannical regimes do behave in this capricious way.

The antidote to the tyrannical idea of justice is natural law and natural rights. Natural law holds that actions are objectively right or wrong, and that the legal system ought to administer justice impartially. On this theory, there is an objective truth of the matter, and punishments are meant to fit the crime.

A related idea focuses on producing good social consequences by using punishment to deter crime. This approach depends upon a general commitment to the rule of law as a good thing for individuals and society. But there are limits to what can be done in pursuit of “domestic tranquility.” Terrifying and arbitrary punishments may work to “scare people straight,” as the saying goes, but the Eighth Amendment of the Constitution prohibits the sorts of cruel and unusual punishments used by tyrannical regimes.

Further, a stable political and legal system depends upon basic standards of evidence and proof. Such a system assumes (for the most part) an objective account of knowledge and truth. This assumption holds that facts exist and that reasonable people — a jury of your peers — will tend to agree about evidence and argument.

But when people do not agree about the status of the evidence, the arguments or the value of the law itself, there is the risk of chaos and violence. Cynics will claim that since the whole thing is a farce and there is no such thing as objective justice, then there is nothing left but struggles for power.

This seems to be the point of the Trumpian effort to muddy the water with regard to proof, evidence, facts and institutions. Trumpians suggest that there are “alternative facts” and “fake news.” They claim that the system is a “swamp” that needs to be drained. In this environment, skepticism about the Trump trials extends to cynicism about the entire political system, including the electoral process. Thus, those jailed for their criminal acts on January 6 become “hostages” captured by those in power, whom Trump has pledged to pardon.

With all of this on the table, it is clear that the Trump trials are of the utmost importance for the body politic. These are public performances of the law in which impartiality, objectivity and justice are themselves on trial. The audience for this trial is “we, the people.” As these trials unfold, we must ask ourselves about our faith in the system: Is the criminal justice system a travesty of power run amok? Or is it possible for justice to be neutral, objective and truthful?

Read more at: https://www.fresnobee.com/opinion/readers-opinion/article287736320.html#storylink=cpy