Paul Krugman, on the way to a rather funny punchline, takes an off-handed swipe at the irrational person-on-the-street. Apparently, Americans can’t decide how they want to make ends meet. They don’t want to cut spending and they don’t want to increase taxes. Krugman himself knows better. He is not worried about current deficits, but in the long run he thinks a VAT (a version of a sales tax, which he admits would be regressive but is not particularly concerned about this) would be the way to go.
This position is a classic noblesse oblige maneuver. While ostensibly attacking those other elite members – those who have no sense of social duty – Krugman is effectively asserting that policy should not be set by the irrational masses. And, sometime in the not too distant future, regressive taxes would be the solution. Continue reading →
David Teira of Universidad Nacional de Educación a Distancia (Madrid) asks
Sorry if my question is too simple, but I’d be grateful if anyone pointed out the references of empirical studies on our taste for lotteries in the allocation of scarce goods. Are there people who do not like lotteries as allocation mechanisms, independently of whether they are fair or not?
Paul Cockshott is offering the Greek political structure as an alternative to the Roman model:
When the American revolutionaries were trying to establish their state – and that is the stable form of bourgeois state that has survived – they looked at historical models. And there were two models available for them, there was Rome and Athens. They had to choose between these, and it is actually no accident that they chose Rome, that the United States constitution is largely based on the Roman ideas of constitution – it’s a republic, it’s not a democracy. It was constructed as a state by slaveholders who saw what had been the most stable slaveholder state in the past: Rome. And they modeled their state on that.
But there’s another model, and that’s the Athenian model of direct democracy, and the Greeks, over a period of hundreds of years, developed mechanisms to prevent aristocratic domination of the state. Continue reading →
Tiago Peixoto wrote about a video regarding the British Columbia Citizen’s Assembly:
It turns out that the video is one of the finalists of something called the 2011 Reinhard Mohn Prize given out by the Bertelsmann Foundation under the title “Vitalizing Democracy“. Other submissions to the prize may also be of interest.
William K. Dustin introduces his book and website:
I am the author of a book entitled Toward an Ethic of Citizenship: Creating a Culture of Democracy for the 21st Century which was published in 1999. After completing the book, I created a website, www.ethicofcitizenship.com, to promote the book and the idea of random selection. Until very recently I was unaware of any other websites advocating the same idea. As a result of an email I received on a totally different topic, I discovered The Common Lot website which then led me to the Equality by Lot site.
The idea for the book arose out of a little known political scandal, known as “phonegate”, that occurred in Minnesota in the early 1990’s in which a number of legislators were found to have been abusing their phone privileges. The hubris of the legislature in response to the discovery of this abuse not only made me rather angry, but, since I had been called for jury duty the year before, gave me the idea that service in the legislature ought to be a duty of citizenship like jury duty. Continue reading →
Our ongoing debate on Egypt got me thinking about the connection (or lack of it) between sortition and religion. Fustel de Coulanges’ 1864 account, that lot was the revelation of divine will, was discredited by Headlam in 1891 and nobody has sought to revive it. Similarly, as Conall Boyle points out in his edition of Gataker, lotteries were only acceptable in the Judaeo-Christian tradition in so far as they didn’t involve claims about divine revelation.
On the other hand Oliver Dowlen argues that the disappearance of lot may well be connected with religious factors, as sortition appears to have been a victim of the Reformation:
There are many reasons why the process of selecting nominators by lot might have been lost in the transition from Venice to the New World. . . The drawing of the lottery was very much a public process, witnessed by the whole community or reggimento. To the puritan settlers this could have seemed a very foreign, bizarre public ritual which smacked of superstition – even Catholicism. The secret ballot, on the other hand, conformed to the Protestant ideal that the private individual should be alone in his judgement and answerable only to God. (Dowlen, Political Potential of Sortition, p.163)
The question that I’m leading up to – and it’s no more than that – is would sortition-based politics be more acceptable to Muslim sensibilities than (Western) electoral politics, and might this possibly account for the failure of electoral democracy in the Arab world?
The people of Egypt are standing at an historic crossroad. But to hear other people tell it, Egyptians are travelling down the highway to democracy. They’ve been stalled for decades but now their engines are revving and they are all but on their way to western style democracy. First stop: free and fair elections.
To all those who died and sacrificed, it would be a disservice to commence this trip without fully examining the destination and any and all alternatives. Required reading before you embark on this journey is Animal Farm by George Orwell. Moral: If new people are put into any version of the same system, no matter how reformed, you will eventually end up with the same results. The problems may be to a lesser degree, more benign, but you will not have the freedom for which people died.
As an American who dabbled in local politics, consider this my postcard from Destination: Democracy. I don’t wish you were here. Sure, I have a vote; I have a voice, but it is not heard. If you have a voice which you can’t use, are you in a worse position than one who can use their voice, unheard? What is the difference?
There’s been some recent discussion here of the possibility that a randomly-selected decision-making body (an Allotted Chamber, or AC) might disagree with the people it represents because the former is well-informed and has thought things through carefully but the latter has not. James Fishkin discusses a movie that illustrates this possibility well–
In his recent posting, David Grant noted an early mention of sortition by Michael Phillips in CoEvolution Quarterly, which I think is now defunct. I found that the article is online at
It doesn’t do more than mention the idea of randomly selecting legislators, but I thought it worth noting here. (Phillips of course went on the coauthor with Ernest Callenbach the book A Citizen Legislature, which Imprint Academic reprinted in 2008.)
The book Sortition: Theory and Practice (edited by Gil Delannoi and Oliver Dowlen, Imprint Academic, 2010)–an anthology of papers from a Kleroterian conference held in Paris in 2008–has been reviewed for the first time (to the best of my knowledge–anyone know of other reviews?). The review, by Alan Lockard, appears in Public Choice. (The print version has not yet appeared–it’s on the journal’s website as an “online first” article.) Here’s the link–
The review is generally favorable to the collection. It discusses each paper in the collection, and thus only has space for about a paragraph on each paper. The review is particularly impressed by Antoine Vergne’s detailed review of the sortition-related literature. It engages most substantively with Gil Delannoi’s lead paper in the collection. And it provides a fair and accurate summary of my own paper, though it does not comment upon it at all (perhaps because it is the last paper in the volume). All in all, a pretty nice review.
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