A Crucial Element of Democracy

This is a blog by Robert Gutierrez ...
While often taken for granted, civics education plays a crucial role in a democracy like ours. This Blog is dedicated to enticing its readers into taking an active role in the formulation of the civics curriculum found in their local schools. In order to do this, the Blog is offering a newer way to look at civics education, a newer construct - liberated federalism or federation theory. Daniel Elazar defines federalism as "the mode of political organization that unites separate polities within an overarching political system by distributing power among general and constituent governments in a manner designed to protect the existence and authority of both." It depends on its citizens acting in certain ways which Elazar calls federalism's processes. Federation theory, as applied to civics curriculum, has a set of aims. They are:
*Teach a view of government as a supra federated institution of society in which collective interests of the commonwealth are protected and advanced.
*Teach the philosophical basis of government's role as guardian of the grand partnership of citizens at both levels of individuals and associations of political and social intercourse.
*Convey the need of government to engender levels of support promoting a general sense of obligation and duty toward agreed upon goals and processes aimed at advancing the common betterment.
*Establish and justify a political morality which includes a process to assess whether that morality meets the needs of changing times while holding true to federalist values.
*Emphasize the integrity of the individual both in terms of liberty and equity in which each citizen is a member of a compacted arrangement and whose role is legally, politically, and socially congruent with the spirit of the Bill of Rights.
*Find a balance between a respect for national expertise and an encouragement of local, unsophisticated participation in policy decision-making and implementation.
Your input, as to the content of this Blog, is encouraged through this Blog directly or the Blog's email address: gravitascivics@gmail.com .
NOTE: This blog has led to the publication of a book. The title of that book is TOWARD A FEDERATED NATION: IMPLEMENTING NATIONAL CIVICS STANDARDS and it is available through Amazon in both ebook and paperback versions.

Friday, July 19, 2013

A FEDERAL NUCLEAR OPTION?

In the news of late, there has been an ongoing story regarding the Senate of the United States. The majority leader of that body has been threatening to change the rules of the Senate to put a crimp in its filibuster practice – a change known as the “nuclear option.” The filibuster is a procedural strategy by which a minority can prevent a bill or presidential nomination for a particular governmental position from being considered, debated, and voted for yea or nae. In short, the filibuster permits a minority of senators to stop what the majority wants to approve unless the majority can get sixty out of the hundred senators to vote for cloture. A lot of the coverage emphasizes the obstructive function the filibuster plays in stopping legislation. One can reasonably argue that the current use of the filibuster is seriously hampering the political system from functioning; that is, through the excessive practice of the filibuster, the Congress has not been able to address serious problems such as high levels of unemployment. Whether this is true or not, one can agree that carrying on a filibuster by a minority of senators can effectively stop desired policy by the majority. Under the current rules, many say, it is too easy to conduct a filibuster and it does not extract enough of a cost on those participating.

How does the filibuster rate as a federalist practice? One of the attributes of a federated system I have identified in this blog – particularly a liberated federalist system – is that its policy forming process, through an appropriate structure – at the national level, that would be the Congress – should seek as much consensus as possible. This is especially true at the national level since the resulting policy will affect a wide diversity of local conditions across our national landscape. Consensus, by its very nature, means that policy has to be acceptable to varying populations and interests. This demands a narrow acceptable range of policies. Proposed policies that are at significant variance from the mean of political opinion should be discarded. So if a proposal can be judged to be outside the main body of acceptable public policy, the process is legitimately within its federalist bounds to obstruct the acceptance of such policy even if the majority is seeking it.

Now you might ask: how can the majority of elected officials strive to implement policy outside the mean of public opinion? Don't these politicians depend on getting votes from people to keep their jobs? And won't those people look on these politicians with disfavor if they are voting for unpopular legislation? The answers are yes in each case, but it's not all that simple. In fact, it is complicated on several dimensions. For example, look at our farm policy. One might argue that socialism is unpopular in the US, but we regularly vote for socialist policies. Our farm legislation, that calls on a strong government presence in the agriculture industry, is very popular among citizens who would otherwise vehemently be opposed to socialism. They just don't see subsidizing farmers, particularly large corporate farmers, as examples of socialism, but it is. All of this suggests that a lot of what is favored and what is not is highly subject to language manipulation. Effectively symbolizing what one wants can be very useful in framing issues and in proposing policies – useful to those who are seeking otherwise unpopular policies.

But of course, all of this is subject to being subjective. What's outside the bounds in one person's perspective is all-American in another person's view. And all of this is starting to affect how we see our government. While government and government officials are generally no strangers to discontent among the citizenry, current polls indicate a seriously low “favorability” toward our congress and our congresspeople. One poll rates North Korea above the US Congress. How does such sentiment affect a future possibility when our congress has to pass legislation that calls for sacrifice? This can be potentially a serious situation and Congress needs to be highly sensitive to the effect low favor-ables have on its ability to function under challenging crises.

Now I might be making more of this than what is merited. The history of bad-mouthing our congress is long and robust. But that does not mean it should be an issue that our legislators should ignore. We all know about Jimmy Stewart in Mr. Smith Goes to Washington conducting a talking filibuster in the Senate. Many have called for the re-institution of the talking filibuster. Sen. Rand Paul the other day conducted one to showcase his opposition to the confirmation of John Brennan as CIA director. There he stood for hours until nature forced him to cease his symbolic gesture. Perhaps that re-institution as a necessary form of filibustering – as opposed to an opted form – will be the proper balance between banning the filibuster and leaving things as they are. My point here is not to go over all the ins and outs concerning the filibuster, but to explain that one of the supportive arguments of the filibuster – one mostly ignored – is that there is a sense that structural elements that are in place to slow the policy making process are elements to further the process's deliberative quality and to strive to as much consensus as is possible. Hence, any options that are to be considered in changing that process should be sensitive to, one, keeping a meaningful level of deliberation and, two, encouraging consensus. Both of these aims would be furthered by deliberative processes that are not undue obstacles and by language that doesn't aim at obscuring what is being sought, but is clear and aboveboard.

Monday, July 15, 2013

A STEP TOWARD REASONED ARGUMENT

One of the more difficult things a civics or social studies teacher does is to conduct a discussion that becomes contentious. When dealing with young people, debates solicit comments that reflect emotional positions. These positions, in turn, often mirror the beliefs of parents. When those beliefs also, for one reason or another, satisfy the aesthetic proclivities of the student, then this generates a lot of emotion directed toward defending the position. While I am not stating that students might not have rational reasons for their arguments, chances are that for many students, these stated conclusions have little or no thought-out bases for them.

This kind of thing doesn't happen every day. The issue under discussion in a particular lesson has to meet certain conditions before the class will engage in this kind of arguing. From my personal teaching experience, I remember being almost overwhelmed when I introduced the issue of abortion one day. Opinions came quickly and furiously with not much tolerance for opposing ideas. This was the case on both sides of the question: should abortions be allowed under the law? My training called for me to ask, in response to a stated position, a Socratic question or two in order to get the student to reflect rationally on his or her position. The aim was not to convince students of a particular position, but to have them reflect on whatever their position was. I tried. But I have to admit that I was not very successful in getting much reflection that day. What I did get was a lot of heated, unfounded conclusions with contempt for those who did not agree.

Needless to say, I had better days. I think, though, that one thing that could have helped me or any teacher in a similar situation was to understand the various ways that arguments could be organized. Philip Selznick1 identifies two ways: the use of axiomatic rationalism and the use of positivist rationalism. I will make some comment on axiomatic rationalism in this posting and address positivist rationalism in a future posting.

Axiomatic rationalism, in its purest form, relies on ideas and the mind to search for the truth. This is opposed to relying on real experience. Let me demonstrate. Do you believe individuals have rights? If your answer is yes – and I would be shocked if it weren't – why do you say yes? An argument for this position which relies on ideas and does not refer to reality would be arrived at by a continuous string of whys until the respondent finally says that's just the way he/she feels about it. Logic takes you just so far. There comes a point at which one has to rely on a postulate or assumption about life or the nature of the real. Every ideology or philosophical system at some point has to ground itself in such an unprovable postulate or assumption. Take Marxist belief in dialectical materialism. Yes, Karl Marx traced a history of mankind to make the point that all social development was based on class warfare, but was the case really made? Could it not be the fact that changes in our social history have been the result of other conflicts – those of ethnicity, religion, cultural proclivities, and the like or by non- conflicts such as innovations like social media? But if one allowed for these other factors to be considered as fundamental ones and as influential in a manner outside an economic perspective, the whole Marxian ideology falls apart. The extent to which one needs to accept dialectical materialism in order to be a Marxist is quite high and that type of commitment is using axiomatic rationalism in the end.

Let me provide another example. I have made the point that currently our nation holds as the primary political construct the natural rights construct. One of the philosophical writers who provides a thought out argument supporting this construct is the late Robert Nozick. In answering the question I offered above – do individuals have rights? – he gives a well thought out argument supporting the yes position one would expect. He does such a good job that he lays out an entire defense for libertarianism. Yet, his argument relies on a fundamental assumption; that is, each of us is a separate being with a sacredness attached to that separateness. Due to that sacredness, it is unjust to take from some to benefit others as with welfare programs that are run by government through their coercive power to tax in order to pay for such programs. But why should we believe in this notion of sacredness as Nozick defines it? Why can't a sense of sacredness just as easily be used to defend welfare in the sense that the needy, because of their sacredness, deserve the basics of life? This simplifies the argument, but my contention is that at some point Nozick has to rely on an unprovable assumption. As Selznick writes:
The postulational method is at best pseudo-naturalist. It may invoke aspects of experience and may claim empirical support for various presuppositions, generalizations, and conclusions. But the postulates are not truly open to scrutiny, and the conclusions rest on chains of reasoning insulated from patient study of variables and contexts.2

So what does a teacher take away from all of this? He or she should spend some time organizing a discussion so that statements of fact – those that relate to experiential reality – are distinguished from postulates and assumptions. Students can have exercises that have them do this kind of analysis for given arguments. For example, take a famous historical document – such as the Declaration of Independence – divide it among small groups and have students go through the sections they have and determine which are statements of reality and which are postulates and assumptions. Nowhere in the document, for instance, is the statement, “all men are created equal,” proven or subject to scrutiny – it's self evident. Perhaps being able to make such distinctions should be a prerequisite to engaging in normal discussions and debates. At least then students can have an intellectual tool necessary to distinguish between statements not based on evidence – but perhaps on raw emotion – and conclusions not based on reasoned arguments.

1Selznick, P. (1992). The moral commonwealth: Social theory and the promise of community. Berkeley, CA: University of California Press.

2Ibid., p. 49.