There have over the centuries been a number of attempts
to get the best of democracy while avoiding what are perceived to be
insuperable problems with it if is left entirely to its own devices. It is as
though there has been a common agreement that, whatever disagreement there
might be over details, democracy is particularly susceptible to a political
version of the Second Law of Thermodynamics: left to its own devices, its
tendency is towards chaos. And several models of constitution have emerged to
cope with this perceived problem.
We could start with the ‘firm hand model’ exemplified by
the late Mr. Chavez in Venezuela. The controlling mechanism here is the
personal dynamism of a single individual, who frequently comes to power in a
fair and free election, and often with a very large popular vote, and succeeds
in staying in power for a significant length of time, every four or five years
or so continuing to win the majority of a large majority of the voters in free
and not noticeably unfair elections.
The ‘live free or die’ version, particularly popular in
the USA, takes a quite different tack. According to this model - like the
preceding model grounded in free and generally fair elections - government
should be reduced to the absolute minimum, and every possible freedom should be
made available to any individual citizen that is compatible with the legitimate
claims to freedom espoused by everyone else. This particular model, while
popular with many, has its own problems satisfying everyone in areas where
freedom-claims clash, such as when the freedom of x to carry a gun runs up
against the right of y not to risk finishing up as ‘collateral damage’ in one
of x’s shooting sprees.
Between these two extremes are a number of variants
bearing features of each, and often found in conjunction with them. A prominent
one is the ‘market’ model (very popular up to 2008, at which point it lost a
lot of its appeal, though it is now showing signs of a comeback). In this model
democratic society might or might not be under the thumb of a strong and often
charismatic human leader, but it is clearly the willing subject of two other leaders, each of them very powerful but neither of them human. The first of
these, very much material in nature, goes under the name of ‘The Market’, and
this leader is characterized by a demand for total obedience to its whims,
backslidings, and general unpredictability of behavior, and also by its total
lack of conscience about any human suffering it causes. The second is God, who
is immaterial, and has the infinite capacity to offer us consolation
(but no cash) when the first - ‘The Market’ - is on one of its periodic
rampages. A good example of such a society is the present-day USA. A
post-Christian variant on it, in which ‘The Market’ reigned supreme but a
comforting God had for most people more or less vanished from the scene, was
Margaret Thatcher’s Britain.
Three other models have to do with a choice of moral
principles in the establishment of the goal of one’s democracy. The
first is the ‘virtue’ model, in which the goal of society is the production of
citizens characterized by the maximum amount of civic virtue of which each is capable.
The second is the ‘common good’ model, in which the goal of society is the
overall good, even if on occasion this may have to supersede the apparent good
of a number of individuals.
The third model has as its driving force John Stuart
Mill’s ‘no harm principle’. This might be seen as another variant on the ‘live
free or die’ model, but this time stressing freedom from as much as
freedom to. It makes no attempt to produce virtue in its citizens, but
is satisfied if, whatever their private predilections, people are law-abiding
and avoid harming the other to the degree that they are able. This is of course
a very popular principle in a number of today’s democracies, but trying to come
up with a satisfactory definition of what constitutes ‘harm’ in various
circumstances continues to be a source of dissension.
I mention these variants as a brief introduction my
paper, which will be a discussion of one of the earliest attempts to describe,
and to defend with argument, what Plato took to the most acceptable
model of democracy that he felt had a chance of being realized. To those who
have read his Republic but not his Laws, this might come as a
surprise, but I hope that it will be less surprising as my argument proceeds.
We can begin by saying how much the Laws resembles
the Republic in various details, and little time need be spent on this.
While much else might have changed, his thoughts on basic education, for
example, have changed little, and education continues to be a major component
of his theory. And the same could be said of his overall teleological vision of
things, and of virtue as the goal of a good society; he is as much a
functionalist in the Laws as he was in the Republic, and the
doctrine colors everything he discusses.
The same goes for his overall view of the common good,
which a virtuous citizen will always have as a goal transcending (if need be)
his personal predilections. And if a ‘noble act of deception’ by the rulers is
called for to encourage him along this path, a noble act of deception, he says
in both dialogues, is eminently justifiable.
But a great deal seems to have changed from the Republic too, and I want now to set out those differences, to offer reasons why they
might have come about, and to assess, as best I can, their philosophical,
political and social worth in terms of our own continuing efforts to produce
democracies which we think worthy of the name.
The biggest overall difference lies in the ontological
status of the society the Laws sets out to describe. While the society
outlined in the Republic was purely paradigmatic, the society described
in the Laws, Magnesia, is meant to be a live practicality, in a real country
and populated with real Greeks. He calls it his second-best society, but not in
any negative sense. The term is used to contrast it, not with the paradigmatic
Kallipolis of the Republic, but with the first-best instantiation of that paradigm, which he writes off as being an instantiation confined to our
imagination, since it would have to be populated by (in his words) ‘gods and
sons of gods’. If we talk of it simply in terms of where it stands among
practical possibilities, Magnesia would of course be entitled to be called his best society.
A major constitutional difference from the paradigm is
the fact that Magnesia will be, he says, a mixture of monarchy and democracy.
But the monarch’s role seems to be strictly that of fashioning the society, in
conjunction with the ‘legislator’ who had the good fortune to find him. Once
this is done, he just seems to vanish from the scene. What is ‘monarchic’ about
the society which remains is unclear, unless Plato means simply that the
Guardians of the Laws and the Nocturnal Council appear to enjoy a disciplinary
power often associated with monarchic rule. But their members too, we need to
remember, have a limited term of office, and must render an account of
themselves upon leaving it. So, while members of the two institutions certainly
wield much more power than any citizens of contemporary Athens, the fact that
their term of office is limited, and the fact that they are held accountable for their actions in office, it could be argued, render the two
institutions considerably more compatible with basic democratic procedure than
might at first appear.
The idea of a class of rulers, both male
and female, which can be identified – and perpetuated in existence across the
generations - by a combination of appropriate parentage and appropriate, highly
specialized education, has likewise been abandoned. Magnesia will not be run in
accordance with the fiat of a virtuous Guardian class, as in Kallipolis,
where laws are unnecessary, there being no antisocial activity or criminality
within the society; it will be governed by laws, the implementation of which
will be by a group of rulers drawn, not from some classe politique, but
from the general citizenry, and with fixed terms of office.
A further difference will be that education will be for all citizens, male and female, and those who finish up in governing roles in
society will do so, not because they belong to some supposed political class,
but as the result of a combination of election and the use of the lot-system.
(Let us call the idea ‘constrained meritocracy’). As for any further education
received by members of one particular body, the Nocturnal Council, this will be
voluntary self-education in disciplines its members perceive necessary
for a more profound understanding of the laws it is their job to safe-guard.
A further change is the institution of private property
for all, including the rulers, and in a way such as to guarantee neither
poverty nor excessive riches for any citizen.
Yet another change will be the existence of something
the Greeks would have found genuinely new, and that is, preambles to laws, such
that all citizens are always fully informed, and in some detail, of the
reasoning behind each one. If penalties can be grievous, and many are, citizens
will at least be aware of the reason why the Nocturnal Council thinks they
should be what they are, and the purpose they serve in the overall good of the
state.
Much of the above turns on Plato’s assumption that
Magnesia, unlike the fully virtuous Kallipolis, where there is no such thing,
will be characterized, as I have just mentioned, by a good deal of antisocial
and indeed criminal activity.
A final, very broad difference of assumption between the Laws and the Republic is the grounding of something the
two dialogues are fully agreed on, and that is, the virtue which both
societies have as their objective. In the Republic this grounding was,
not a set of gods, but something transcending the gods – the Form of the Good.
In the Laws it is the gods themselves who are the grounding, and one god
in particular, that Divine Chess-Player who is the world’s Rational Soul. And
this has the effect of turning Magnesia into, not just a combination of
monarchy and democracy, but a theocracy, where its king, and subsequently the
Guardians of the Laws, are, in the final analysis, the mouth-piece for the King
of all things.
Who other than these leaders have access to the Divine
Chess-Player’s wishes? Everyone, says Plato, and his views on the matter are
nowhere more evident than in his discussion of homosexuality, where the divine
will for our conduct is there for all to infer from the operations of
the natural world they see around them.
I have used the word ‘infer’, and this leads naturally
to another feature of Magnesia: the fact of the death penalty for contumacious
atheism, and, more generally, the broadening of the concept of impiety to a
point where a significant number of citizens (who can guess the number?) could
finish up executed. Not that the death penalty for atheism is a new idea; many
Greek societies had this among their statutes, including Athens. What is new is
Plato’s rationale for it: one dies for contumaciously continuing to reject
clear evidence presented by the observation of nature (this time nature
as observed in the orderly, perfectly circular movements [as he understands
them to be] of the heavenly bodies), and for refusing to accept arguments from
authority about how the gods relate to us.
What can be said, by way of final assessment, about
Plato’s last, twelve-book statement on what constitutes a good society? One can
begin with his contention that it will be a mixture of monarchy (which he
sometimes calls, more generally, ‘autocracy’) and democracy. In so speaking he
propounds a view which went on to have a long life in antiquity (as the
prototype of a so-called ‘mixed constitution’) and an even longer life since
then. I merely note this in passing; my views on various features of Plato’s
own version of the mixed constitution will emerge as I come to each.
Let me begin with a list of ideas in the Laws which seem to me ones which any rational agent could accept.
1. The common good. The good of the community as a whole
will be the overall goal of Magnesia.
2. Access to office will turn on election, not on membership
of a supposed ‘political class’.
3. Accountability. Those who hold office, up to and
including the most senior office, will hold it for a limited term, and will be
subject to careful scrutiny by auditors upon leaving office.
4. There will be a ‘quantum’ property system for all
citizens, such that any rational agent would be willing to live at the level of
a person possessed of the lowest quantum, and also to forgo all holdings
that would take him beyond the value of the highest allowed number of quanta.
5. There will be universal education, for all females as
well as all males.
6. Punishment for crime will be, as far as possible,
remedial.
7. Extenuating circumstances will be taken into account
in trials.
8. Every law will be accompanied by an explanation why
it exists, and what it hopes to achieve within the framework of the common
good.
In setting out this list, I am of course aware that in
various parts of the world some people claiming to be rational agents will
vigorously deny the worth of at least one item on it. Many, for example, place
a higher value on freedom of the individual than on a supposed common good.
Others are clearly committed to a vengeance theory of punishment. Others
(mercifully few in number but greatly troublesome) think that no female should be educated. Others think that there should be no maximum to the
permitted accumulation of wealth. I make no comment on this, other than to
express the hope that, some day, the holders of such views will one day see the
error of their ways, and to re-iterate my own belief that on all eight points
Plato is on absolutely the right track. The ‘quantum’ theory of property in
particular seems to me well worth looking at, containing as it does incentives
to work vigorously for self-betterment while carefully safeguarding against a
modern plague, the growing impoverishment of the many in face of the growing
enrichment of the few.
Let us pause for a while over this. In the new society
there will be equality of opportunity (744b), but an inequality in
wealth accumulated. There will, however – and crucially - be no penury (i.e.,
complete destitution) permitted, and there will be a cap placed on wealth. The
possession of the basic one quantum of property will guarantee a reasonably
good life, even if it might be deemed poverty by contrast with those who
possess wealth valued at four quanta. The possession of wealth to the value of
two, three, or four quanta will clearly offer opportunities for further
satisfactions for some people, but the reasonable quality of life at even the
lowest level will be never in doubt. And finally, if anyone accumulates wealth
beyond the value of four quanta, he will by law consign the surplus to “the
state and its gods” (745a1-20). While Plato does not spell this out in detail,
one can assume that some of the surplus wealth that devolves to the state goes
to the all-important maintaining of the value of the one basic quantum of
property, to ensure that no citizen holding this single quantum will ever see
the basic good quality of his life eroded. Certainly, Plato is sufficiently
confident that his system would protect the basically good quality of life of
all citizens that he says begging will be forbidden, with the penalty of
expulsion from the state for anyone who attempts to do so, in order that, he
says, in disheartening language, “our land may be entirely cleansed of such
creatures”(736c).
The principle underlying this vision is a concept of
‘justice as fairness’ that readers of John Rawls will immediately recognize.[1] A good society,
says Rawls, is one where any rational agent would be willing to live at the
level of its least advantaged member.[2] And this seems to be exactly what Plato is after too. As it stands, it is not
only democratic as an ideal, it is sophisticatedly democratic, possessing as it
does incentives to wealth-accumulation by everyone but always within the
over-arching constraint of the common good.
Let me now set out a list of commitments in the Laws on which a rational agent might wish to take issue with Plato.
1. The need for a supreme ruler who will set up the second-best society and its laws, and will apparently have no time-limit to his rule.
2. The necessity (apparently) that such a ruler, along
with all in major governing roles, such as the Guardians of the Laws, will be
male.
3. The need to use the lot-system as part of the final
selection of the Guardians of the Laws.
4. The need for ‘beneficial acts of deception’ by the
state.
5. The view that the primary purpose of the arts is
their service to the state.
6. The need to use belief in benevolent, non-corruptible
gods as the grounding of citizen-virtue.
7. The need to believe that the operations of the
natural world are in significant respects an expression of the divine will with
regard to conduct.
8. The need for a series of punishments consequent on
the above – such as deprivation of civic rights for homosexuals and the
death-penalty for contumacious atheists.
9. The continuation of a slave-system as the
underpinning of the state.
On the face of it, Plato’s careful regulations
concerning election of all public officials, and the necessity that such terms
be limited and be followed by scrutiny of how such officials conducted
themselves while in office, would appear to be enough to safeguard the
state. And Plato’s commitment, in the Laws, to education for all females
as well as males would appear to be enough to ensure that there would be a
plentiful supply of females as well as males for potential election to all the
various offices of state. As he himself put it: to fail to educate women is to
fail to use half of society’s talent. Or as another ruler was to put it later:
women hold up half the sky. But in practice, despite his statement that women
in Magnesia would be eligible to ‘enter office’ (archas) at age forty
(785b), the offices in question do not appear to include any major offices of the state. The Minister of Education, for example, a post which
Plato describes as ‘the most important of the highest offices of the state’
(765e), is by statute a ‘father of a family’. The Guardians of the Laws
Plato refers to unequivocally as ‘men’ (andrasi, 755b5). The
all-important Auditors of those finishing their term of office are all ‘men’ (andras,
946a1). And the members of the Nocturnal Council are clearly men too, being
comprised of ten Guardians of the Laws (all male), a Minister and an
unspecified number of ex-Ministers of Education (all male), an unspecified number
of (male) priests of distinction,[3] and a number of junior members, who, being by statute aged between 30 and 40,
are also clearly each one of them men, women being forbidden access to office
before the age of forty. The only other major public office left to
which citizens are elected is the Advisory Council. We cannot be certain
whether Plato intended women to form part of it, but the fact that those who,
in final conjunction with a use of the lot-system, elect its members are
once again ‘men’ (andra, 756e4) offers little reason for thinking it
likely. If we add to this the fact that only males in Magnesia are entitled to
hold property, and that women continue to have their marriages arranged by male
relatives, it looks highly unlikely that, by contrast with contemporary Athens,
females have been granted citizenship (814c4) in Magnesia, as some understand
Plato to be saying.[4] If there is any political break-through for women in the second-best society,
it is at a level well below that enjoyed by male citizens.[5]
Given the heavy stress on virtue-as-efficiency in the Laws (as in the Republic), it will also seem, in the eyes of many people,
counterproductive on Plato’s part to use the lot-system in the final round of
selection for membership of the Advisory Council. His argument in favor of the
move is that it will please the democratically-inclined in Magnesia, who will
see it (as contemporary Athens did) as a healthy safeguard against the possible
rise of a self-styled ‘natural’ ruling class. But it will also be achieved at a
cost, and that is, the presence at all times in the Advisory Council of a
number of members who, while no doubt talented enough, and no doubt
broadly representative of the will of the populace (they had, after all,
reached the final round by standard electoral procedures), were possibly not as talented for membership of such a body as a number who, at the last moment, had
seen their own equally legitimate candidacy vanish by the use of lot-system. It
seems, on the face of it, almost a guarantee of ongoing feelings of anger and resentment,
at any given time, on the part of a number of citizens, frequently very
talented citizens, at how they have been treated by the system, and something
more likely than not to work against rather than in favor of that
overall harmony of parts which Plato takes to be an essential feature of a good
society.
As far as so-called ‘beneficial acts of deception’ by
the state are concerned, the problem with them in the Laws is the same
as it was in the Republic: does a noble end – the common good – justify
a means which to many people looks like an infantilization of the state’s
citizens, even if a well-intentioned one? Most would continue to say No, and
demand that Plato’s rulers employ the same respect (aidos) for the ruled
as he himself demands that the young demonstrate towards their elders. Such
respect will no doubt on occasion (such as when a justified war is going badly)
be compatible with withholding some unpleasant truths for a while, or
(in the same circumstance of war) with active attempts to deceive the enemy.
But few will be willing to concede to Plato that there will ever be
circumstances when a state will be allowed to deceive its own people into thinking something to be true which it, the state, knows full well to be
false.
But there is such a circumstance, Plato would
undoubtedly reply, and that circumstance is when it is for the good of
the state that citizens be told as a truth what the state knows to be
merely a story. Which is why, in the Laws, he talks carefully about beneficial acts of deception. It is the heart of his case, and we must engage with him on
it, not least because of its implications for so much else in his political
theory.
Much turns on whether we agree or disagree with Plato on
a fundamental metaphor he uses to describe the virtue of a state or a person,
and that is the metaphor of health for the virtue (or efficient
functioning) of either and the metaphor of ill-health for the vice (or
inefficient functioning) of either.[6] If we see merit in this metaphor, and in particular if we accept the Greek
notion of health as a functional balance of parts in an organism, we are likely
to accept his view that virtuous action is self-evidently beneficial. (Who,
after all, except a person who is deranged, would choose ill-health over
health?). But if such a person is actively adopting beliefs and making choices
which – did he but know it - militate against his own and,
more broadly, the state’s virtue, he is unwittingly opting for his own and the
state’s ill-health rather than health. So corrective procedures by the
state-as-doctor are called for, even if the patient has no idea that he is ill
or heading towards illness. And any procedure, however drastic or however
strange-looking, will be acceptable as long as the patient’s health is achieved
(or re-gained). One such procedure, suggests Plato, will be the story of a
Divine Chess-Player.
There is good reason, however, to doubt the
appropriateness of Plato’s metaphor, based as it is on what seems to be much
too inward-looking an understanding of virtue. If virtue is much better
described in terms of how we relate to others than of how balanced the
parts of our psyche are one with another, the metaphor of health (in the
Greek sense of balance of parts within an organism) to describe virtue is seen
at once to be misleading, along with all talk about the putative acceptability
of any and all means necessary to achieve such health. The use of, on
occasion, a ‘medicinal deception’, such as the story of a Divine Chess-Player,
is for Plato one such means; but, like any other such ‘beneficial deceptions’,
it is as inappropriate as the metaphor which sustains it.
The same thing happens in reverse when it comes to the
arts. This time we are dealing with the medicinal concealment of truths which might induce sickness in the soul and, by extension, and very
importantly, in society. Such as the truth that the wicked frequently do
prosper, and die in their beds extremely content with their wickedness. But to
believe such things, claims Plato, is to have a ‘lie in the soul’, to quote a
famous phrase from the Republic. And this is to be in the sickest
state of all, sickness in one’s thinking self (logistikon). So no
portrayal, in drama or poetry, of a wicked man who dies happy will be allowed
in Kallipolis or Magnesia. What is more, a definition of happiness will be
taught which states that it is a state of the psyche which goes hand in hand
with virtue; the wicked man who looks ‘happy’ in the traditional sense of the
words is not really happy in the genuine, Platonic sense of the word –
he is in fact the worst-off of all men, being thoroughly sick in his soul and
not knowing it. And what rational man would ever prefer ill-health to health?
etc.
But this idea too is deeply problematic. Just as a
misleading metaphor was the driving force behind Plato’s definition of virtue,
and of the supposed need for the occasional medicinal untruth, the same
metaphor is now the driving force behind his definition of happiness (eudaimonia)
in terms of a state of the organism rather than a feeling of some
sort, and the supposed need for the occasional medicinal suppression of
a truth. In each instance, however, Plato’s goal is achieved by a use of
private language, so private that he can finish up denying that feeling happy
is sufficient grounds for claiming that one is happy, and expecting anyone
(apart from his well-chosen interlocutors in the Republic and Laws)
to believe him on the matter.
We come finally to a third, critical instance of things
which Plato maintains all citizens must believe if the whole state is to
prosper. And this time we are dealing, not with medicinal untruths, or
medicinal suppression of truths, but (forgoing all metaphors) with a set of
assertions which Plato is convinced are true but many do not. I refer to
the assertions that there are gods who care for us and are incorruptible; that
their existence is provable by astronomical observation and the drawing of
rational inferences from this; and that their message to us, through the operations
of nature qua productive, is the basis of sound conduct in the area of
sexual behavior.
Underpinning these claims is an argument for the
presence of rational soul in the universe, a soul Plato equates with God. This
argument turns, however, on his assumption that circular movement in the
macro-cosmos is a manifestation of the presence of rationality there. But the
evidence he uses with a good deal of confidence to establish this turns out to
be groundless; all of that circular movement he thinks he sees in the sky is,
unfortunately, not circular but elliptical. As for his confidence that a
putative immaterial object (a soul) can move a material one, there are very few
philosophers who share it, and understandably so.
None of this would of course be too significant if it
were simply Plato expounding his private views on theology. But its
consequences are devastating, as we have seen, for atheists and homosexuals in
his society.
On the continued belief by Plato, too, in the need for a
slave-base to underpin even his justest society I have no comment, except to
applaud the breakthrough of his contemporary, the sophist Alcidamas, in
suggesting that it is unsupportable by right-thinking people.
In order to state my case clearly, and with the best
arguments I could, I have of course taken more time over items that seem to me
problematic (not to say - at times - horrifying) in Plato’s account than over
items which seem to me self-evidently right and to be applauded. Among these,
as we saw, were such things as the need for universal education; for
accountability for those entrusted with public office; and for remedial rather
than vengeance-driven punishment. If we can draw the two sets of commitments,
praiseworthy and problematic, together and try offer a name for what has been
achieved, we might wish to describe the package as a particularly severe
version of the ‘firm hand’ model of democracy, where - despite everything - the
major features of what we would consider the heart of democratic life, such as
education for all, free and fair elections, a term to all office,
accountability for things done in office, and so on, are all prominently the
case. While a good deal is also there which not too many thinking people of our
own time would ever wish to see implemented, I should like to end by stressing
again those ideas - mentioned earlier on in my paper - which have in fact gone
on to become part of the common consciousness of people calling themselves
democrats, along with a couple of ideas which in my opinion ought to become so
- the quantum idea of wealth-accumulation which I compared to the view of
Rawls, and accessibly written preambles to all laws. If they come accompanied
by a few noxious items, they still remain a major contribution to any search
for the best instantiation of the democratic ideal.