Voting but not talking

I just wanted to recommend a working paper by Daniela Cammack entitled “Deliberation in Classical Athens: Not Talking, But Thinking (and Voting).” It’s available online here. It’s not directly about sortition, but it deals with a number of themes discussed on this blog. The paper argues that the Athenians maintained a careful distinction between the function of presenting arguments and the function of evaluating those arguments, and assigned the latter, but not the former, to the assembly. This distinction, Cammack argues, is conflated by those who use the term “deliberation” for both functions.

I found this passage particularly relevant to contemporary politics:

In Athens, then, as in modern democracies, an overwhelming majority of non-speaking voters attempted to control a minority of prominent political actors who took primary responsibility for advocating and carrying policies. The key difference between Athenian and modern democracy was not that all or even many Athenians took part in political discussion, but first, that large samples of ordinary citizens had the opportunity to vote on every political decision, and second, that the barriers to becoming politically influential were relatively low, while the risks associated with this position were high. This is the reverse of the situation today, where a high barrier to entry as a politician–largely financial–is combined with a low risk of losing one’s position once established. To be sure, one can fail to be reelected, but this pales in comparison to the mechanisms of accountability available in Athens, such as routine annual audits (euthynai) covering both moral and financial issues. In many modern systems, by contrast, a feedback loop is set up in which corruption becomes endemic, since the high costs of running for election are in large part met by supporters whose opportunity to shape policy then becomes significantly greater than that of ordinary voters, with very little way for those ordinary voters to hold the politician in question to account, either before or after the next election.

Worth a look.

Sortition on ideochina.com

The Chinese language blog ideochina.com – 思想中国 – has an article about the troubles of the elections-based system of government (what may be termed “eklogocracy”). Among other ideas for reform, the article mentions proposals involving sortition.

Abstract:

In the past quarter of the century,democracy has won the day,with most countries in the world claiming themselves to be democracies. However, the glory is fleeting. In exactly the same period of time, the advancing step of western democracy starts faltering, and its theory is being challenged in an unprecedented way. The idol of democracy is entering into twilight, surrounded by more and more pessimistic views. Theorists of democracy have now started to reflect on the inherent deficiencies of representational democracy, rethink electoral democracy, and seek to return to real democracy by exploring various institutions that can involve the participation of the populace.

The author appears to be an Equality-by-Lot reader.

The ancient Greek view on what democracy is

This topic came up recently. Here is the most thorough discussion of this matter in the primary sources that I am aware of. Aristotle is describing here (Politics, 1317a-1318a) what he considers as the conventional wisdom of his time:

And for this inquiry we must take into view all the features that are popular and that are thought to go with democracies; for it comes about from combinations of these that the kinds of democracy are formed, and that there are different democracies and more than one sort. In fact there are two causes for there being several kinds of democracy, first the one stated before, the fact that the populations are different (for we find one multitude engaged in agriculture and another consisting of handicraftsmen and day-laborers, and when the first of these is added to the second and again the third to both of them it not only makes a difference in that the quality of the democracy becomes better or worse but also by its becoming different in kind); and the second cause is the one about which we now speak. For the institutions that go with democracies and seem to be appropriate to this form of constitution make the democracies different by their combinations; for one form of democracy will be accompanied by fewer, another by more, and another by all of them. And it is serviceable to ascertain each of them both for the purpose of instituting whichever of these kinds of democracy one happens to wish and for the purpose of amending existing ones. For people setting up constitutions seek to collect together all the features appropriate to their fundamental principle, but in so doing they make a mistake, as has been said before in the passage dealing with the causes of the destruction and the preservation of constitutions. And now let us state the postulates, the ethical characters and the aims of the various forms of democracy.
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Timo Rieg: Why a citizen’s parliament chosen by lot would be ‘perfect’

Sortition makes an appearance in the German public discourse. swissinfo.ch has an English translation of a German article which proposes short-term allotted bodies with decision making power whose agenda is externally determined. The article’s author is described as follows:

Timo Rieg, a German journalist and biologist. He developed and tested the “Youth Citizens Jury”, a form of youth parliament in which members are selected through a draw. He is the author of 18 books. His most recent publication, Democracy for Germany, examines a combination of citizens’ parliament, a directly elected government and referendums.

An excerpt from the article:

‘Citizens’ parliament’

One could firmly establish [a] procedure, which could be called the “citizens’ parliament”. Week by week, 200 new members, selected each time by a draw, could meet in the citizen’s parliament. They could listen to experts and lobbyists in a plenary session, have discussions with their jury and small groups, ask questions, suggest changes and entrust the governing authority to make improvements.

The outcome of this process would be a clear recommendation, a law (or its repeal), and the result is, unlike today’s parliament, always representative! Thus the citizen’s parliament is a “mini-populus”, an almost exact miniature replica of the general public.

All schools of thought, all social backgrounds, all occupations, artistic interests and hobbies would be proportionally represented. No one and nothing would be forgotten, and yet it’s both technically and financially a manageable size.
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Creating a Framework for Sortition

Dr. Roslyn Fuller is a lecturer in International Law based in Ireland. She is a regular contributor to Irish and international media on world trade, privacy, whistle-blowing and the War on Terror. A great fan of the classics, she has been researching democracy for over a decade and is the author of Beasts and Gods: How Democracy Changed its Meaning and Lost its Purpose, to be published by Zed Books in November 2015. [Welcome to Equality-by-Lot! -YG]

When I first started researching ancient, democratic Athens, I was struck by the layers of randomness built into the political system. Sure, it wasn’t a utopia, but under Athenian democracy wresting control of the decision-making process was at least a difficult and continuous task, because the thrust of the system worked against what Robert Michels would have termed ‘the Iron Law of Oligarchy’.

Lottery selection for most office-holders, as well as for Athens’ enormous juries was one aspect of that randomness. The more I read, the more I was impressed not just with the practice of sortition, but the way the Athenians went about it: dropping their pinakia (identity-tickets) into baskets, having them shaken up, the presiding official randomly drawing a ticket, that person becoming the pinakia-inserter and in turn randomly drawing tickets, dropping the kyboi, or coloured balls, randomly down the kleroterion’s funnel. The Athenians were clearly determined to bastard-proof their system. In my view, their paranoia was justified, and represented nothing more than healthy respect for the criminal (or oligarchic) mind.

But there’s not much point in creating such a fool-proof sortition system if the overarching politics doesn’t change as well. As we all know, in Athens the process of sortition didn’t run in parallel to a sophisticated and expensive electoral system; it ran in parallel to the Assembly. Whatever else one may want to say about Assembly, it was the national focal point for the issues of the day. Assembly attendance was also somewhat random (if self-selecting) in that it generally depended on who showed up of their own volition. A rhetor never looked out on the exact same Assembly twice, and while the ‘professional’, often affluent, rhetors certainly wielded a great deal of influence, they never did know when some unknown citizen would pop out of the woodwork and carry the day against them. Power was possible; power consolidation more of a challenge.

It was this Assembly that was down with sortition in its various forms. It’s hard to look at Athens and see how sortition could have existed side-by-side with the kind of entrenched and powerful electoral politics practised today.
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Linker: An absolute democracy would assign political offices by lot

Damon Linker’s argument against compulsory voting weaves in Plato and the Socratic argument for aristocracy. His reasoning is an interesting modernization of the classical aristocratic mindset. His point about the contestability of excellence is good, and he makes use of it as a justification of electoralism.

A democracy gives every adult citizen a very small say in who rules. An individual doesn’t have to prove that he’s thoughtful or informed to exercise that right. As Plato argued 2,300 years ago, this makes democratic politics exceedingly peculiar. We don’t take a vote to determine the medical treatments that doctors prescribe, and neither do we ask for a show of hands about how to construct a bridge or a building. And yet we think it’s perfectly reasonable to ask for everyone’s opinion about what policies our country should pursue at home and abroad.

That’s because in politics, unlike in medicine and engineering, the act of determining who does and does not possess knowledge and wisdom is exceedingly contentious. (One might say it’s a political act in itself.) So we solve — or rather, we sidestep — the problem by letting everyone have a say.
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Short refutations of common objections to sortition (part 1)

1. It would be madness to appoint public officials by lot. No one would choose a pilot or builder or flutist by lot, nor any other craftsman for work in which mistakes are far less disastrous than mistakes in statecraft.

The problem with this ancient argument against sortition (attributed to Socrates) is that it implicitly assumes that there is some consensus around who should be running the state (those are the pilots, builders or flutists of politics). If there was such consensus politics would be very simple. Politics to a large extent is about identifying whose advice should be taken on which subject. The pretense of elections is that the voters can identify such people. This is a fantasy.

A small group, meeting together and discussing and examining matters in depth, would be able to do a much better job of getting the best advice than the citizens can do as isolated individuals. In fact, most voters already know that – they tend to be very disapproving of elected officials – the very people whom they supposedly selected as being the best suited to handle statecraft.

2. Average people suffer a great many shortcomings (some combination of stupidity, laziness, apathy, greed, selfishness, lack of education, lack of experience, inability to work together with others, etc.).

This dismissive view of the average person is offensive and unsubstantiated by the facts. Continue reading

Arriaga: Democracy Does Not Live by Tech Alone

Manuel Arriaga‘s Foreign Policy magazine article is a well-aimed, much needed corrective to the techno-progressivist formula of popular political theory:

Democracy Does Not Live by Tech Alone

Democracy is in crisis — and more apps won’t save it. Instead, bring decision-making back to the people.

Enthusiasm for reforming our democracies has been gaining momentum. From the pages of FP to the colorful criticisms of comedian Russell Brand, it is evident that a long-overdue public conversation on this topic is finally getting started.

There is no lack of proposals. For example, in their recent FP piece, John Boik and colleagues focus on decentralized, emergent, tech-driven solutions such as participatory budgeting, local currency systems, and open government. They are confident that such innovations have a good chance of “spreading virally” and bringing about major change. Internet-based solutions, in particular, have captured our collective imagination. From Pia Mancini’s blockbuster TED presentation to New Scientist‘s recent coverage of “digital democracy,” we’re eager to believe that smartphone apps and novel online platforms hold the key to reinventing our way of governance. This seems only natural: after all, the same technologies have already radically reconfigured large swaths of our daily lives.

To put it bluntly, I believe that focusing on innovations of this sort is a dangerous distraction. Continue reading

Technology is not the missing ingredient for democracy

An email I sent to the editors of The New Scientist:

To: “letters@newscientist.com”
Subject: Technology is not the missing ingredient for democracy

Dear Editors,

As you write (“A vote for change“, 25 April, 2015), people perceive that “the parties are all the same, the politicians are all the same, they are not like us”. This perception reflects the inherent elitist nature of the electoral process. Within the electoral process people and parties compete for power. Those who manage to win form a select group with those distinct characteristics that allowed them to win: better connections, more wealth, better organizational skills, more ambition, etc. Why would we expect those winners to represent the rest of us?

Since non-representativity is inherent to the electoral process, technology cannot change its nature. Technology may shift power within the system. Those groups that find out how to exploit new technology may be able to gain power at the expense of others who fail to do so. However, the elitist nature of elections will persist. Those new to power will again be a distinctive group with their own particular agenda and interests and will not represent the public at large.

Achieving a democratic system will require a radical change: moving away from our reliance on elections for selection people with power. Representative power can be created by relying on an established scientific method for obtaining representativity: random sampling. When parliament is selected as a random sample of the population then it would truly be “like us” and then it can then be expected to create policy that promotes the interests of the average citizen.

Best regards,

Yoram Gat

Mitchell: Democracy has failed! We are being called in like relief firemen, like the Home Guard. Where will it stop?

Victoria Coren Mitchell writes about Ed Miliband’s proposal of having citizens ask the Prime Minister questions every week:

It’s Ed Miliband who is promising that, under his leadership, we would be allowed to go into the House of Commons and ask things. His wheeze is for prime minister’s questions to be extended, every Wednesday, to people who will be allowed to stand up and put whatever questions they like to the leader of the country, on behalf of the rest of us. I love this plan, save only my small confusion that this is what prime minister’s questions ALREADY IS.

I mean, tell me if I’ve missed the concept of our entire democracy; I speak as someone who could only manage grade C in GCSE chemistry (“Draw a picture of a test tube”, “A what?”); but I understood members of parliament to be people who go to Westminster and speak on behalf of the rest of us – specifically, when it comes to prime minister’s questions, in the form of putting questions to the prime minister.

It’s lovely to see politicians come out with clear ideas and policy, but Ed Miliband’s idea here is so massive that it is rather terrifying. Its implication is that our whole system has broken down. If “members of the public” are needed to go in on Wednesdays and ask questions on behalf of the nation, that can only mean members of parliament are not currently doing it. In which case, the entire constituency principle has fallen apart. Democracy has failed! We are being called in like relief firemen, like the Home Guard. Where will it stop? Will I get a phone call saying that, henceforward, I am to be home secretary every other Monday? Will you have to do the budget?

We all know that Westminster’s makeup is not precisely representative: it’s almost entirely white, overwhelmingly male, and filled increasingly with people who have spent their entire lives in politics. But I thought we were still, broadly, trusting them to operate on behalf of their constituencies and ask the questions that we would ourselves.