There’s a new king of the Barack Obama tribute music video genre, MC Yogi.
Obama ‘08 - Vote For Hope from MC Yogi on Vimeo.
A Blog of Ideas
The New Yorker’s Politics Issue had some great reads in it, including the eloquent endorsement of Barack Obama, and the fascinating profile of Arianna Huffington, but my favourite piece was written by Jill Lepore and titled Rock, Paper, Scissors. It is an historical overview of the messiness and madness of the American electoral process. In particular, the piece focuses on the adoption of the secret ballot (also known as the “Australian Ballot“) in the United States.
One of the things that great writing about history always does is to remind us that there are some notions that we don’t even think about today, ideas we find so commonplace and sensible that it is hard to believe they haven’t always been the status quo, but were once considered radical or controversial. For instance, Lepore tells us that 150 years ago, voting wasn’t a simple matter of showing up at the polling place and filling out your ballot. In fact, polling places didn’t even have ballots. Voters had to provide their own.
Nowhere in the United States in 1859 did election officials provide ballots. [...] Voters got their ballots either from a partisan, at the polls, or at home, by cutting them out of the newspaper. Then they had to cross through the throngs to climb a platform placed against the wall of a building (voters weren’t allowed inside) and pass their ballots through a window and into the hands of an election judge.
Violence and intimidation at the polls was common in this era. That is true not only in the U.S., but here in Canada as well. (According to the Canadian Encyclopedia, British Columbia adopted the secret ballot in 1873, Ontario in 1874, and P.E.I. didn’t adopt it permanently until 1913.) The primary reason, it seems, that violence flourished at the polls at this time in history was that suffrage was expanding faster than the mechanisms needed to handle it.
In this fall’s Presidential election, every citizen who is eighteen or older—except, in some states, prisoners and felons—will be eligible to vote. Somewhat more than half of us will turn up. We won’t be clobbered, stabbed, or shot. We will not have to bring our own ballots. We will insist that how we vote be secret. The founders didn’t plan for this. No one planned for it. There is no plan. It’s patches all the way down.
[...]
With the exception of Benjamin Franklin, who anticipated Malthus, the nation’s founders could scarcely have imagined that the population of the United States, less than four million in 1790, would increase tenfold by 1870. Nor did they prophesy the party system. Above all, they could not have fathomed universal suffrage. In the first Presidential election, only six per cent of Americans were eligible to vote. And these men didn’t elect George Washington; they voted only for delegates to the Electoral College, an institution established to further restrain the popular will.
Only in Canada could we have an election that no one wanted, that nearly no one paid attention to, and yet wind up with a result that left everyone disappointed.
There was just no good news for anyone last night.
Ho-hum. Everyone back to first positions. Let’s do this thing again. How’s eight months sound?
Canadians will go to the polls on Tuesday to elect a new federal government. It is a cliche to suggest that whatever election happens to be going at the moment is “the most important election of our lifetimes,” but this is an important election. For the first time in our history we have major parties that have recognized the environment and climate change as central campaign issues and who will make reducing carbon emissions a fundamental part of their governing strategy.
The problem, however, is that even if you are concerned about the environment there are a number of parties you could legitimately choose to vote for and in Canada’s first past the post system, voting for your first choice of party can easily help hand the election to exactly the people you don’t want to win. Deciding how best to use your vote can be complicated. Luckily a couple of websites have popped up to help make your decision easier.
Use them. And use your vote wisely.
[UPDATE] Unfortunately, it is now too late to sign up for Pair Vote. You’ll have to find a way to vote strategically on your own.
One of the great quotations that liberals love to pull out of their hats it this one from John Stuart Mill: “Conservatives are not necessarily stupid, but most stupid people are conservatives.”
That’s one of the reasons our reaction to Sarah Palin is so natural. She fits neatly into the stereotype we hold of conservatives as backwards, backwoods, bible-thumpers who have no interest in, or understanding of, national issues or global politics, let alone the philosophical underpinnings on their own beliefs.
The stereotypes we hold about conservatives are constantly reinforced by blowhards like Bill O’Reilly and Rush Limbaugh who spout idiocy that appeals to the basest aspects of human nature: fear, ignorance and selfishness. We listen to these men and imagine our idiot, racist, sexist, homophobic uncles cackling with glee at having their worldview reflected back at them and justified. (This is our image of typical McCain supporters.) Even though we run into intelligent thoughtful people who are conservatives and who dismiss Bill-O and Rush as slavering populists who have nothing to do with their movement, we just can’t imagine being on the same team as the vast population of stupid folks that make up the conservative base.
The man we want to stand with is Mill.
In the most recent issue of The New Yorker, Adam Gopnik outlines Mill’s life by way of reviewing British journalist Richard Reeves’s book, John Stuart Mill: Victorian Firebrand.
One of the most fascinating aspects of Mill’s life is that he was, in a way, the Mozart of philosophy:
Chosen for an experiment in education, he was crammed with learning by his father and his father’s mentor, the utilitarian philosopher Jeremy Bentham. The aim was to produce a mind distended out of all proportion—force-fed facts, as unlucky geese are force-fed corn. The foie gras of the boy’s mind was then to be dined on by a grateful nation; the boy’s life, like the goose’s comfort, was secondary. Latin, Greek, ancient history, political economy: “By the age of six,” Reeves notes, “young Mill had written a history of Rome; by seven he was reading Plato in Greek; at eight soaking up Sophocles.” By twelve, he more or less sat his examinations for university entrance.
A childhood robbed of all child-like things is sad to contemplate. Though it did produce a great mind, there were consequences. Mill plunged into a two-year-long depression at the age of twenty. He couldn’t write or work. He took refuge in music and poetry, particularly the romantics, and that finally lead him out of the darkness.
Gopnik’s training as an art historian shows through in one of the best parts of the essay where he describes how the influence of art lead Mill towards conservatism at this point in his life.
His love of poetry and music and art also led him toward conservative thought. Aesthetes always bend to the right, in part because the best music and the best buildings were made in the past, and become an argument for its qualities. Someone entering Chartres becomes, for a moment, a medieval Catholic, and a person looking at Bellini or Titian has to admit that an unequal society can make unequalled pictures. To love old art is to honor old arrangements. But even new and progressive art is, as Mill knew, a product of imagination and inspiration, not of fair dealing and transparent processes; the central concerns of liberalism—fairness, equity, individual rights—really don’t enter into it. Mozart, whom Mill loved, would have benefitted as a person had he lived in a world that gave him the right to vote for his congressman, collect an old-age pension, and write letters to the editor on general subjects, and that gave his older sister her chance at composing, too. But not a note of his music would have been any better. Art is a product of eccentric genius, which we can protect, but which no theory of utility can explain.
As Mill emerged from his depression though, and started to consume the works of Continental philosophers like Wilhelm von Humboldt, he turned his mind to the idea that we should all have the right to build the best world for ourselves that we can, according to our own ideals. He would become the paragon of liberal thought, an advocate of individual rights, the rights of women, and a fierce opponent of slavery of every kind. On every issue of his day, and even in ours, Mill stands as a hero whose advocacy was generations ahead of its time.
However, Mill’s life, it seems, would always be sad and complicated. The great early feminist Harriet Taylor was the love of his life, but she was married to another man for the first twenty years they knew each other. They were married when Harriet’s husband died, but as Gopnik notes:
John and Harriet’s intellectual idyll was long-lived in shadow, short-lived in sunlight. Mr. Taylor died in 1849, and in 1851 John and Harriet were married. But after only seven and a half years Harriet died of one of those sad, unnamed wasting diseases that blighted the period. Mill had a monument—of the same Carrara marble as Michelangelo’s David—constructed for her in Avignon, with an inscription that included the lines “Were there but a few hearts and intellects like hers / this earth would already become the hoped-for heaven.” That same month, Mill sent off to the publisher the finished manuscript of “On Liberty,” dedicating it to the memory of “the friend and wife whose exalted sense of truth and right was my strongest incitement.” (Darwin was finishing “On the Origin of Species” that same year, and also saw it published the next; the two books remain the bedrock of the liberal age.)
At the time of Mill’s own death, he was not highly regarded. He had entered politics after Harriet’s death and he was regularly jeered for his radical views in parliament. The press mocked him for his feminism and obstinant stance against slavery. He did have some followers amongst the lower-classes however.
His working-class admirers helped raise a statue to him on the Thames Embankment. But Mill asked to be interred in a remote French town. Five people came to his burial. This was the one place he wanted to be, with Harriet, in the tiny cemetery outside Avignon, where he could rest beside the one love he had had. In the end, it was all he knew.
I always think it fitting somehow that the lives of great men (and women) are so often sad. Their greatness would almost be too much to contemplate if they didn’t also have to pay a worldly price for it. In the end, isn’t that the story of Christianity as well?
Every election cycle, men and women who have dedicated their lives to government come before the electors and decry at length the failures of government. They promise to reduce its size and its reach. They realize, they say, that government does not have all the answers to their problems, so they promise “less government” and “lower taxes.” These are no longer solely shibboleths of the right; they are the most mainstream of ideas.
The appeal of Ron Paul, particularly among the young, technocratic elite, demonstrates just how attractive these ideas are, even in their most extreme form. Paul would dismantle the EPA, the FDA and the Federal Reserve, just for a start. For, in the minds of Libertarian extremists, there is nothing that government provides that could not be better handled by the all-knowing, all-powerful free market. This is an article of faith with these people. They are the Christian Scientists of economics. “Forget about trying to solve your problems,” they say, “just put your life into the hands of the free market and everything will be just fine. Its will be done.”
Today, in the Ideas section of the Boston Globe, Jeff Madrick mounts a vigorous defence of big government and provides an indictment of the accepted wisdom that low taxes lead to economic growth. Madrick points to the work of mainstream economist Peter Lindert, quoting from his 2004 book, Growing Public: ”It is well-known that higher taxes and transfers reduce productivity. Well-known - but unsupported by statistics and history.”
According to Madrick:
Lindert’s work surveyed a century of data across numerous countries and found that high taxes and social spending did not slow the growth of productivity or GDP. Statistically speaking, Lindert found no relationship between the level of social spending and economic growth. High tax nations like Norway grow rapidly and produce high standards of living. Even the income per hour of work in nations like France and Germany is equal to or even exceeds America’s.
We’ve become so cynical about the government, so embittered by our interactions with less-than-competent public officials, so disenchanted by sex scandals and broken promises, that we forget that public services, despite all their failings, power the economy, regulate its abuses, and increase the standard of living for all us.
From building the railroads and the highway system, to developing our universal educational infrastructure, right up to the government research and leadership that gave us the Internet (thanks, Al Gore - no, really!), government programs and social spending are often the engine that drives progress.
Madrick, whose latest book, The Case for Big Government, will be released in November, sums up like this:
There is no rich nation in the world today, including America, that has grown wealthy without significant government involvement. And there will be no rich nation in the future that can stay wealthy without robust government, either.
It’s obvious that government can’t solve all of our problems, but neither can the market. It is only a healthy balance of both that is capable of making the kind of future that we want. Now all we need is a government that we can believe in for a change.