Equality by lot

Many kleroterians are bound to be disappointed in my new book The Demarchy Manifesto, due to be release from Imprint Academic on March 1, because it makes no proposals for replacing voting in favour of sortition in existing institutions, but only in the new voluntary institutions I propose. I believe it is necessary to start this way, since it is extremely difficult to persuade people to give up their vote, but they are prepared to consider sortition where it gives them access to a chance of participating that they do not at present have. This is just an instance of a general pattern in the way that the presentation of options makes a great difference to the evaluations people make of alternatives. You might like to look at this article in the US edition of The Conversation for February 6.

The book suggests that we can snatch the initiative in discussing and formulating public policy from the political parties and produce proposals that they have to accept on pain of voter backlash. I think that there is just a chance that my proposals would consolidate the middle ground whereas the existing procedures encourage the extremes. More fundamentally I aim to move attention from “who gets what” to the sort of public goods that we all can take pride in.

An excerpt from the Introduction to the book:

What I call ‘demarchy’ is primarily a process of transferring the initiative in formulating policy options from political parties to councils representative of the people most directly affected by those policies. The task of those councils would be to distil from public discussion the most acceptable policy in a particular matter. It would be up to voters to insist that the politicians heed them. There is no question of constitutional change, no new parties or new laws, no call for a mass conversion of opinion, but a suggestion about how to initiate a change in accepted practice, starting with actions that may seem of little significance in the big picture, but are still justified by their specific purposes. My focus is on how policy is produced and adopted. I am not concerned with questions about the philosophical basis of state power, or human rights, or crime and punishment. The precise forms these things take in practice are a matter of conventions, which I do not propose to challenge. There is already much debate about these matters. I am concerned about what I see as a more important, but neglected, question.

I begin by concentrating on how to establish some new practices and initiatives in policy formation, empowering those most affected to take the initiative in formulating what they want. It is no advantage to have a choice of products if none of those on offer meets your requirements. The best situation is to be able to say exactly what you want and commission specialists to supply it. Or is that analogy anachronistic and inappropriate in the era of mass production and distribution? I try to analyse our unique problems. My ultimate aim is to transform our political culture. I intend to show how different practices of policy formation are appropriate to different problems at every level from the local to the global and how they might come to be accepted.
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