One of the anecdotes about Nelson Mandela that I found
particularly telling was that he invited his jailer to a front row
seat at his inauguration for the presidency of South Africa. I
repeat it to point out how “federalist” President Mandela was.
The reason I characterize this gesture with this moniker is because
central to federalist thinking is the principle that good governance
is advanced by bringing into political play as many parties or
interests as possible.
In the first of the Federalist Papers,1
Alexander Hamilton divides all polities into three types: those
based on force, those based on accident, and those based on choice.
We associate different institutional structures with each type.
Those based on force are noted for concentrated power in the fashion
of a king or dictator. Those based on accident are noted for power
of the elites – an aristocracy or plutocracy. And those based on
choice are noted for power of varied interests that make up the
political landscape of a nation. The last sees no limitation on the
number of interests that should participate in the formulation of
public policy. The implementation of this principle has further
structural and procedural implications.
First, a polity of
choice holds as most important its foundational constitution – the
covenant or compact – that spells out the agreement by which those
who have chosen to formulate the polity do so. The constitution sets
out to form a structural grid of offices, levels of authority,
agencies, and even, in some cases, divided sovereignty designations.
Yes, it's complex. It is a structure that can lend itself to
suffering through politicians who continuously defray responsibility,
but it is also a structure that opens opportunities for more to
become involved and also opportunities for citizens to find those
government officials who are apt to be favorable to any given demand.
As a citizen, if you don't like the response in office A, then you
can go to office B or office C and so on. In principle, this
approach to governance tends to avoid extremely hierarchical
tendencies. As with any form of polity, there is a significant
danger associated with its approach. That is, polities based on
force are in danger of becoming tyrannies; polities based on accident
are in danger of becoming cabals of oligarchs, and polities based on
choice are in danger of becoming chaotic or anarchistic. When
analyzing each of these types, a student is wise to keep the
respective dangers in mind and expect that its development, at a
fundamental level, fuels many of its more significant political
issues.2
Of course, the US
exemplifies a polity based on choice. For one, it is a federation
which is a subtype of “choice” polities. The US has its matrix
structure with bifurcated sovereignty, sovereignty that resides both
with the central government and with the state governments. And I
see that through its history, to varying degrees, that there has been
a particular view of politics which has provided a source of
instability. I can trace the manifestation of this challenge from
its very beginning as a national polity. That is, the natural rights
construct, with its emphasis on the individual and, to some,
unrestrained liberty, has been the source for chaotic, anarchistic
developments. And no founding “father” was more responsible for
this construct's initial influence than the prime author of our
Declaration of Independence,
Thomas Jefferson. Yet, such a designation should not be made without
some qualifying explanations. What makes his contribution along
these lines so nebulous is that his association with natural rights
thought was due more to isolated comments and written passages than
to any well thought-out exposition of ideas. His natural rights
assertions, I believe, were motivated by his admiration of John
Locke. Locke wrote of individuals giving up a limited amount of
liberty in order to form a polity. The British philosopher
contextualized his comments with the devising of a fictional origin
to societal arrangements – that they emerged from a state of nature.
Humans formulated such arrangements by being willing to surrender
only those liberties that made societal formation possible. This, to
a generation of political thinkers who were fighting the overwhelming
level of repression that was the product of a long history of elitist
governance, sounded liberalizing. Between the king and the nobles,
the history of British rule might have been leading the world into
opening up political opportunities, but it still represented a
stronghold as to what an individual could and could not do. To men
like Jefferson, that history represented stifling horizons and they
wanted to change this whole basic political arrangement. Natural
rights ideas provided the theoretical arguments by which to attack
this legacy. The Declaration
is an excellent example of what this fight was all about. But how
far down this theoretical path was Jefferson traveling?
To begin, Jefferson was
not an abstract theoretician. His proclivities were more of a
practical bent. According to Richard Hofstadter, Jefferson was more
at home studying and sharing his wisdom about the practical concerns
of agriculture. Yet, he was no slouch concerning political thought.
And his thoughts did have their influence among Americans of the late
1700s and early 1800s, an influence that was substantial and long
lasting. Yes, he did talk of how revolution was the useful “manure”
for the tree of liberty, but these were populist assertions that were
not backed by any mature thinking. Instead, he spoke more
convincingly and importantly when he reacted to the work and efforts
of his fellow founders. He supported the structural selection, by
the founders, of a balanced constitution in which the several classes
were represented. “It is not by the consolidation, or
concentration of powers, but by their distribution that good
government is effected.”3
That is why the Constitution creates the structural matrix our
governmental system exemplifies. Structurally, according to
federalist principles, government should not limit the number of
interests that can participate. With these interests comes the
diversity of opinions, principles, and passions that are present
within the polity at any given time and that should be considered by
policymakers. This holds a dual challenge: the inclusion of all
interests and the safeguard of each (even of each individual) against
the potential tyranny of the majority. Jefferson was sensitive to
this danger: “One hundred and seventy-three despots would surely
be as oppressive as one … As little will it avail us as that they
are chosen by ourselves.”4
This is Jefferson's support, similar to that of James Madison, of an
expanded republic. It is a view that expresses a version of
federalist principles. So while one can trace an initial argument
for natural rights from this founder, one would be wise to make this
overall judgment with a healthy dose of restraint.
1One
should remember this title in considering the content of that
historically important collection of essays.
2Many
of the ideas contained in this description are attributable to the
insights of the late, eminent scholar, Daniel J. Elazar.
3Hofstadter,
R. (1948). The American political tradition.
New York, NY: Vintage Books. Quotation on p. 29.
4Ibid.