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Approaches to democracy
• It's a decision procedure. It's just a way to decide who should rule. At one time, the decision procedure was: pick as monarch the first male person to come out of so-and-so's womb. The great thing about decision procedures is that if they are widely accepted, there's no need to fight over who the next leader will. This is not small benefit, given the struggles that result when such procedures are not at hand or not sufficiently legitimated
• It is liberatory. Many governments do not allow citizens to have a voice in who should lead. That means the interests and creativity of the overwhelming majority of a population are ignored. The first step is political democracy, where all citizens are eligible for office and everyone has the right to vote, either directly for or against policy decisions or for representatives that will do their best to promote the interests of their constituents. But political democracy has a tendency to bleed over into non-political arenas – and so we get economic democracy, or workplace democracy. Democracy is expansive, imperialistic; in the sense that it demands to be the decision procedure in a wide variety of areas.
• Properly organized, democracy promotes the selection of a competent elite, discourages the growth of factions that pursue interests harmful to the polity as a whole, while satisfying the modern-day demand for broad-based participation by citizens. This is the republican view of Madison in the Federalist Papers and the 1787 Constitutional Convention.
• Democracy is communism avant la lettre. It is the rule of appetite-driven, uneducated masses that have never bothered to put 'long-term' in front of the word 'interests.' This is the version of democracy that Madison claimed to be working against.
• Democracy is conformist and an enemy of high culture. As has been pointed out in the valuable posts and comments on this topic, lots of people worried about the 'social' and 'cultural' effects of democracy. Plato, Nietzsche, Tocqueville, and John Stuart Mill are a few of the big names who predict that democratic political and cultural norms would systematically drag everyone down to a very low level of culture, that would then be ruthlessly enforced through inescapable social sanctions.
• Democracy is an institutional figleaf that conceals and apologizes for the rule of much stronger forces behind the scenes. Lenin and Marxists generally have this view; so too the Frankfurt School and Foucault.
• Democracy is an honorific. If you want to say something nice about some country, one thing you can do is say it is 'democratic,' or of a leader that she is 'committed to democratic reform.'
Big important words like 'democracy' are in the 'contested' category. It's difficult to have a discussion about contested terms because you can't be sure what mix of the above approaches (and others I've missed) is in the mind of your codiscussant. An 'overdetermined' word that points in a number of sometimes conflicting directions. One way to look at it is asking the question: what from the democratic tradition would readers and commenters be unwilling to give up? What's our bedrock view of it? One thing none of us would be willing to give up is the right to vote. Or we can put it this way, if some power tried to take away some group's right to vote, all hell would break loose. The same is true of the rights that are closely associated with democratic cultures: free speech, privacy, bearing arms, etc. But just because I don't want to give these things up doesn't necessarily imply that these are the most important resources for resistance imaginable. It really depends on the circumstance: in some cases, the appeal to democracy is a valium or a xanax: used to numb people into unthinking acceptance, especially given its inability to confront more recent power inventions like disciplines (that's Foucault's point). In others, it can powerfully challenge dominant structures of power – as we see today in Mexico.
(This is a post by John Ransom, aka "swifty;" due apologies for technical problems – Ed.)
By Long Sunday Admin | July 15, 2006 in Democracy | Permalink
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In addition to acting as a seditive (some people do, indeed, take it before bed), it can also act as a stimulant: people suffering from, say, generalized anxiety disorder, agoraphobia or socialphobia can use it to help increase their capacities and interactions with and in the world. Can the appeal to democracy - if not democracy itself - also act as a stimulant? As a way, as Foucault says, of increasing capacities without increasing power? But, isn't this just the question of legitimacy again?
(One of my dogs takes generic xanax during thunder storms, if you can believe it.)
Posted by: Craig | Jul 15, 2006 12:24:44 PM
John--nicely done; I have a particular affection for the way you termed 'democracy' an honorific. This seems more than true today--and provides a nifty way of accounting for the proliferation of the term, it's attachment to all sorts of causes and 'resistances' that seem not well conceived as democratic.
I also like the druggy stuff--xanax and stimulate (from Craig); and, it's interesting to me that these are prescription drugs (not good old illegal drugs like pot, coke, or even the perennial favorite, opium). As prescription drugs, we might ask: so who is doing the prescribing? Who are the physicians of culture? As I type these questions it occurs to me that there were times when people would not hesitate to self-identify as prescribers: Plato, for example, or the American founders, or Locke or Rousseau. Would we be willing to say, yes, I am a prescriber? And, if we are hesitant to do so, does this mean that there is something like a democratic sensibility that my own talk of political arrangements and your discussion of democracy here hasn't yet addressed?
Posted by: Jodi | Jul 15, 2006 12:40:54 PM
Classically, the law-giver was an outsider who surveyed the polity and gave it its constitution (notably, whether a democratic constitution or not) upon whose implementation the lawgiver would recede and, therefore, leave for good. Not unlike the way in which most psychiatric drugs are currently prescribed.
Posted by: Craig | Jul 15, 2006 1:42:27 PM
Craig, exactly. And, I was wondering about the slippage between the outsider/legislator and the philosopher/political theorist. To an extent, the political theorist occupies a similar position, as one who is recommending something as preferable to other alternatives yet who isn't exactly outside.
Posted by: Jodi | Jul 15, 2006 2:42:12 PM
"One thing none of us would be willing to give up is the right to vote."
Really?
There is a quantity-quality component to voting. Voting acts as a positive, liberating structure in settings where individuals can influence and engage other participants in a meaningful manner.
When voting becomes a mass phenomenon, it is something altogether different. It is not a decision-making technique, but acts to legitimize, with a small disruptive potential (re: Mexico). And maybe that's OK if its function is to provide the process with justification.
Because as a mass phenomenon, how can voting be mediated to participants? Only through existing power structures. Change cannot come via voting, only when voting is shown to be inadequate.
So I guess I would give up my right to legitimize existing power, while retaining my desire to one day actually vote.
Posted by: pebird | Jul 15, 2006 3:28:37 PM
Craig,
Your dog does not take xanax when there's a thunderstorm! Or if your dog does do that, it's a very special dog. Rather, what you mean, I'm betting, is that you give xanax to the dog when there's a thunderstorm. Dogs have been living with humans for 10,000 years. Only in the last six years or so have they needed xanax. But maybe that's because xanax wasn't invented until recently. I have a cat, thank God, who does not need xanax so much as a bed to go under.
In addition, you write: "But, isn't this just the question of legitimacy again?" Yes, indeed, and legitimacy is a psychological and non-rational phenomenon, despite Locke and Hobbes' best efforts. Hume describes it best.
Jodi asks: "Would we be willing to say, yes, I am a prescriber?" I think so! Foucault -- not that he's the answer to everything, don't get me wrong -- once said: "Genealogy is a curative science." We're doctors, like Freud, who want to free people from unrecognized or poorly understood constraints and blockages.
pebird comments: ""One thing none of us would be willing to give up is the right to vote."
Really?
There is a quantity-quality component to voting. Voting acts as a positive, liberating structure in settings where individuals can influence and engage other participants in a meaningful manner. [end Pebird]
Foucault, sorry to use his name again, addresses this. I can't find the exact quote but he says something along the lines of: We shouldn't be 'for' democracy or consensus, but we should be 'against' anything anti-democratic or non-consensual.
Posted by: John Ransom | Jul 15, 2006 4:44:42 PM
John - because we're bandying about half-thought comments by Foucault in this discussion: what about his comments (possibly in an interview in Power/Knowledge or The Foucault Reader?) where he suggests suicide resorts as a good idea. That is, those who want to die, for whatever reason (spoken in the context of AIDS, perhaps?), would retreat to a resort, get fucked up on drugs for a few weeks, and then quietly die. Because my dog isn't in a position to make these decisions for himself or to even articulate them, it's up to me to make these decisions for him - you know, to best alleviate the pain and anxiety caused by his failing liver so as to let him live out his last months or year in a moderately enjoyable way.
Posted by: Craig | Jul 15, 2006 5:54:32 PM
Hi Craig,
Yes, the soylent green option. Though Edward G. Robinson only got to watch a film about nature before he was processed. But I don't remember Foucault saying that, though maybe he did. I'm certainly not criticizing anyone's relationship with their pet, because that is one heck of a hot button issue and not relevant to our discussion in an immediately obvious way. 'Democracy' cannot be applied to animals precisely because of the point you make: they can't make politically relevant choices. The dog has a liver problem? My father had five dogs at one point, all very expensive and highly bred. It was their livers that went and they all died in quick succession at fairly young ages. This had something to do, I'm told, with being overbred.
Posted by: John Ransom | Jul 16, 2006 5:25:25 PM
Of course it's not immediately relevant - you pursued the tangent about dogs instead of the analogy between prescription and law-giving inherent in your original post!
Posted by: Craig | Jul 16, 2006 7:18:17 PM
So, will we now see a post called Doggy-dog-dog?
Posted by: Jodi | Jul 17, 2006 9:42:46 AM
My problem is that I'm jealous of Craig's dog. I wish someone would hide xanax in some of my treats so that I swalled it without realizing it. Then I would feel better without knowing why, which is the best way to feel better.
Posted by: John Ransom | Jul 17, 2006 12:09:42 PM
ah, xanax--sweet, sweet necter. When I was finishing my dissertation in Frankfurt, my father sent me some. Unfortunately, he used fed ex or something so it was seized at the airport. I was summed by the police--two Germans who took their fashion tips from Miami Vice. To add the problem, I had recently returned from Amsterdam and thought that I would bring with back to Frankfurt some of the treats I picked up in Amsterdam. Not knowing exactly why I was summed, I flushed it all. Then, I go to the police station, for a long deposition, and, of course, am not allowed to receive the xanax. Craig's dog has it good.
Posted by: Jodi | Jul 17, 2006 1:31:03 PM
summed in the above should be summoned (I'm completely hot and sweating--does that word even look right?)
Posted by: Jodi | Jul 17, 2006 1:31:46 PM
He's lucky to live in Canada where we have moderately plentiful and relatively cheap generic drugs such as xanax. With dispensing fee included, each pill is little more than $0.50CDN.
Posted by: Craig | Jul 17, 2006 2:26:52 PM
I'll triple the dog's price.
Foucault on suicide (also some remarks in The History of Sexuality).
Posted by: Matt | Jul 17, 2006 5:53:14 PM
hi John,
On your read, does this typology apply only to democracy qua government/state-form? Or does it apply also to other entities too?
Best,
Nate
Posted by: Nate | Jul 18, 2006 9:49:57 AM
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