Public Opinion by Walter Lippmann (ereader with dictionary .TXT) 📕

lived their whole lives in one environment, and with nothing but a few feeble newspapers, some pamphlets, political speeches, their religious training, and rumor to go on, they had to conceive that larger environment of commerce and finance, of war and peace. The number of public opinions based on any objective report was very small in proportion to those based on casual fancy.

And so for many different reasons, self-sufficiency was a spiritual ideal in the formative period. The physical isolation of the township, the loneliness of the pioneer, the theory of democracy, the Protestant tradition, and the limitations of political science all converged to make men believe that out of their own consciences they must extricate political wisdom. It is not strange that the deduction of laws from absolute principles should have usurped so much of their free energy.

The American political mind had to live on its capital. In legalism it found a tested body of rules from which new rules could be spun without the labor of earning new truths from experience. The formulae became so curiously sacred that every good foreign observer has been amazed at the contrast between the dynamic practical energy of the American people and the static theorism of their public life. That steadfast love of fixed principles was simply the only way known of achieving self-sufficiency. But it meant that the public opinions of any one community about the outer world consisted chiefly of a few stereotyped images arranged in a pattern deduced from their legal and their moral codes, and animated by the feeling aroused by local experiences.

Thus democratic theory, starting from its fine vision of ultimate human dignity, was forced by lack of the instruments of knowledge for reporting its environment, to fall back upon the wisdom and experience which happened to have accumulated in the voter. God had, in the words of Jefferson, made men’s breasts “His peculiar deposit for substantial and genuine virtue.” These chosen people in their self-contained environment had all the facts before them. The environment was so familiar that one could take it for granted that men were talking about substantially the same things. The only real disagreements, therefore, would be in judgments about the same facts. There was no need to guarantee the sources of information. They were obvious, and equally accessible to all men. Nor was there need to trouble about the ultimate criteria. In the self-contained community one could assume, or at least did assume, a homogeneous code of morals. The only place, therefore, for differences of opinion was in the logical application of accepted standards to accepted facts. And since the reasoning faculty was also well standardized, an error in reasoning would be quickly exposed in a free discussion. It followed that truth could be obtained by liberty within these limits. The community could take its supply of information for granted; its codes it passed on through school, church, and family, and the power to draw deductions from a premise, rather than the ability to find the premise, was regarded as the chief end of intellectual training.

CHAPTER XVIII

THE ROLE OF FORCE, PATRONAGE AND PRIVILEGE

1

“IT has happened as was to have been foreseen,” wrote Hamilton, [Footnote: Federalist, No. 15] “the measures of the Union have not been executed; the delinquencies of the States have, step by step, matured themselves to an extreme which has at length arrested all the wheels of the national government and brought them to an awful stand.”... For “in our case the concurrence of thirteen distinct sovereign wills is requisite, under the confederation, to the complete execution of every important measure that proceeds from the Union.”

How could it be otherwise, he asked: “The rulers of the respective members… will undertake to judge of the propriety of the measures themselves. They will consider the conformity of the thing proposed or required to their immediate interests or aims; the momentary conveniences or inconveniences that would attend its adoption. All this will be done, and in a spirit of interested and suspicious scrutiny, without that knowledge of national circumstances and reasons of state which is essential to right judgment, and with that strong predilection in favor of local objects which can hardly fail to mislead the decision. The same process must be repeated in every member of which the body is constituted; and the execution of the plans framed by the councils of the whole, will always fluctuate on the discretion of the ill-informed and prejudiced opinion of every part. Those who have been conversant in the proceedings of popular assemblies, who have seen how difficult it often is, when there is no exterior pressure of circumstances, to bring them to harmonious resolutions on important points, will readily conceive how impossible it must be to induce a number of such assemblies, deliberating at a distance from each other, at different times, and under different impressions, long to cooperate in the same views and pursuits.”

Over ten years of storm and stress with a congress that was, as John Adams said, [Footnote: Ford, op. cit., p. 36.] “only a diplomatic assembly,” had furnished the leaders of the revolution “with an instructive but afflicting lesson” [Footnote: Federalist, No. 15.]

in what happens when a number of self-centered communities are entangled in the same environment. And so, when they went to Philadelphia in May of 1787, ostensibly to revise the Articles of Confederation, they were really in full reaction against the fundamental premise of Eighteenth Century democracy. Not only were the leaders consciously opposed to the democratic spirit of the time, feeling, as Madison said, that “democracies have ever been spectacles of turbulence and contention,” but within the national frontiers they were determined to offset as far as they could the ideal of self-governing communities in self-contained environments.

The collisions and failures of concave democracy, where men spontaneously managed all their own affairs, were before their eyes.

The problem as they saw it, was to restore government as against democracy. They understood government to be the power to make national decisions and enforce them throughout the nation; democracy they believed was the insistence of localities and classes upon self-determination in accordance with their immediate interests and aims.

They could not consider in their calculations the possibility of such an organization of knowledge that separate communities would act simultaneously on the same version of the facts. We just begin to conceive this possibility for certain parts of the world where there is free circulation of news and a common language, and then only for certain aspects of life. The whole idea of a voluntary federalism in industry and world politics is still so rudimentary, that, as we see in our own experience, it enters only a little, and only very modestly, into practical politics. What we, more than a century later, can only conceive as an incentive to generations of intellectual effort, the authors of the Constitution had no reason to conceive at all. In order to set up national government, Hamilton and his colleagues had to make plans, not on the theory that men would cooperate because they had a sense of common interest, but on the theory that men could be governed, if special interests were kept in equilibrium by a balance of power. “Ambition,” Madison said, [Footnote: Federalist, No. 51, cited by Ford, op. cit., p. 60.] “must be made to counteract ambition.”

They did not, as some writers have supposed, intend to balance every interest so that the government would be in a perpetual deadlock. They intended to deadlock local and class interest to prevent these from obstructing government. “In framing a government which is to be administered by men over men,” wrote Madison, [Footnote: Id.]

“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.” In one very important sense, then, the doctrine of checks and balances was the remedy of the federalist leaders for the problem of public opinion. They saw no other way to substitute “the mild influence of the magistracy” for the “sanguinary agency of the sword” [Footnote: _Federalist, No. 15.] except by devising an ingenious machine to neutralize local opinion. They did not understand how to manipulate a large electorate, any more than they saw the possibility of common consent upon the basis of common information. It is true that Aaron Burr taught Hamilton a lesson which impressed him a good deal when he seized control of New York City in 1800 by the aid of Tammany Hall. But Hamilton was killed before he was able to take account of this new discovery, and, as Mr. Ford says, [Footnote: Ford, op. cit., p. 119.] Burr’s pistol blew the brains out of the Federal party.

2

When the constitution was written, “politics could still be managed by conference and agreement among gentlemen” [Footnote: Op. cit., p. 144] and it was to the gentry that Hamilton turned for a government. It was intended that they should manage national affairs when local prejudice had been brought into equilibrium by the constitutional checks and balances. No doubt Hamilton, who belonged to this class by adoption, had a human prejudice in their favor. But that by itself is a thin explanation of his statecraft. Certainly there can be no question of his consuming passion for union, and it is, I think, an inversion of the truth to argue that he made the Union to protect class privileges, instead of saying that he used class privileges to make the Union. “We must take man as we find him,” Hamilton said, “and if we expect him to serve the public we must interest his passions in doing so.” [Footnote: Op. cit., p. 47] He needed men to govern, whose passions could be most quickly attached to a national interest.

These were the gentry, the public creditors, manufacturers, shippers, and traders, [Footnote: Beard, Economic Interpretation of the Constitution, passim. and there is probably no better instance in history of the adaptation of shrewd means to clear ends, than in the series of fiscal measures, by which Hamilton attached the provincial notables to the new government.

Although the constitutional convention worked behind closed doors, and although ratification was engineered by “a vote of probably not more than one-sixth of the adult males,” [Footnote: Beard, op. cit., p. 325.] there was little or no pretence. The Federalists argued for union, not for democracy, and even the word republic had an unpleasant sound to George Washington when he had been for more than two years a republican president. The constitution was a candid attempt to limit the sphere of popular rule; the only democratic organ it was intended the government should possess was the House, based on a suffrage highly limited by property qualifications. And even at that, the House, it was believed, would be so licentious a part of the government, that it was carefully checked and balanced by the Senate, the electoral college, the Presidential veto, and by judicial interpretation.

Thus at the moment when the French Revolution was kindling popular feeling the world over, the American revolutionists of 1776 came under a constitution which went back, as far as it was expedient, to the British Monarchy for a model. This conservative reaction could not endure. The men who had made it were a minority, their motives were under suspicion, and when Washington went into retirement, the position of the gentry was not strong enough to survive the inevitable struggle for the succession. The anomaly between the original plan of the Fathers and the moral feeling of the age was too wide not to be capitalized by a good politician.

3

Jefferson referred to his election as “the great revolution of 1800,”

but more than anything else it was a revolution in the mind.