Landemore: No Decarbonization Without Democratization

Hélène Landemore writes in Project Syndicate:

The planet is burning. The Intergovernmental Panel on Climate Change’s warnings about the consequences of rising temperatures are becoming increasingly dire. And Russia’s invasion of Ukraine has set off a race in Europe and elsewhere to achieve energy independence through rapid transformations of the economy.

With decarbonization becoming such an urgent priority, it is tempting to consider political shortcuts. Why not try enlightened despotism or “epistocracy” (rule by experts), picking the best climate scientists and engineers and empowering them to make the decisions for us? Why not embrace the Chinese method of forcing through sweeping changes and swatting away any misguided resistance from below?

This opening has at least three standard features of Western elite political discourse. First, it puts climate change front and center – a problem that is widely recognized in elite circles not only as an issue that should be at the top of the governance agenda, but also one where the elite, duly concerned about the upcoming catastrophe, find themselves at the forefront of moral thought, desperately trying to lead a reluctant, obtuse public. The single issue of climate change is the only issue that matters in the article and other issues, issues that affect the public at large but are of no concern to the elite (most urgently recently, for example, the rising costs of energy, but many perennial issues as well), are considered only to the extent that they bear on the issue of climate change.
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Ovdaya: Towards Platform Democracy

Aviv Ovadya works in the area of governance of social networks. Some months ago while he was Technology and Public Purpose fellow at Harvard’s Belfer Center he published a paper advocating applying sortition for constituting governance bodies for social networks.

Towards Platform Democracy: Policymaking Beyond Corporate CEOs and Partisan Pressure

Aviv Ovadya, Oct. 18, 2021

Facebook, YouTube, and other platforms make incredibly impactful decisions about the speech of billions. Right now, those decisions are primarily in the hands of corporate CEO’s—and heavily influenced by pressure from partisan and authoritarian governments aiming to entrench their own power.

We propose an alternative: platform democracy. In the past decade, a new suite of democratic processes have been shown to be surprisingly effective at navigating challenging and controversial issues, from nuclear power policy in South Korea to abortion in Ireland. These processes have been tested around the world, overcome the pitfalls of elections and referendums, and can work at platform scale. They enable the creation of independent ‘people’s mandates’ for platform policies—something invaluable for the impacted populations, the governments which are constitutionally unable to act on speech, and even the platforms themselves.

Nathan Jack: Let’s end elections

Nathan Jack, an attorney in Salt Lake City, is a sortition advocate blogging at democracyplus.substack.com. He has recently written the following article in The Salt Lake Tribune.

Time to replace elections with Democracy+

Picking our leaders at random would be better than hard-fought elections.

Congress is broken. With few legislative accomplishments, we shouldn’t be surprised at its abysmal 16% approval rating. But with midterms approaching, all five Utah incumbents up for election won their primary. And all five are projected to keep their seats.

In states and districts across the country, incumbents easily win reelection. Despite our dissatisfaction with Congress, nothing changes.

This problem lacks an easy solution. Many look to term limits. Sen. Mike Lee himself has long advocated for senators to serve two six-year terms (although he seems unwilling to apply that rule to himself). Others look to campaign finance reform, as fundraising is one of the biggest advantages that incumbents gain. But these measures only treat the symptoms. We need to rid our government of the disease.

The disease? Elections.
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The call to abolish elected chambers all together began to spread like wildfire

Modern Ghana publishes a short futuristic piece by Brett Hennig (falsely mis-attributing it to other writers).

The End Of Politicians: Time For Real Democracy

It all started in the small countries of north-western Europe. The movement began way back in 2011-12 when one of them went without a government for almost 2 years. But it wasn’t until 2020 that the first regional parliament there instituted a second chamber of randomly selected citizens to review legislation. That made other governments around the world takes note. Then, after the global crisis of 2023-25 people hit the streets, leaders paid attention, and randomly selected, representative “citizens’ chambers” began to flourish. Canada replaced its Senate with a citizens’ chamber and, finally – after years of campaigning – the House of Lords in the UK was also replaced with a representative, randomly selected “House of the People”. It wasn’t long after that – when people began to realise that these assemblies work well and make good, fair, trusted decisions – that the call to abolish elected chambers all together began to spread like wildfire.

Then it happened. After the political crisis in north America in 2039 a couple of US states responded to the crisis by completely replacing their elected legislature with a citizens’ chamber. First it was Oregon, and then the big one: California. Now, in 2050, some countries have followed suit. Among the early adopters were Belgium and The Netherlands in Europe. Who would be next was hard to predict: The depth and breadth of the political movement depended crucially on the local conditions and historical context of each country. Yet the movement continues to grow: Slowly, politicians are becoming a thing of the past. They are now commonly seen as a bizarre historical artefact of that brief period in the 1900s, between the time when parliaments elected by universal suffrage became the norm across half the planet, and the 21st-century spread of the new sortition democracy based on universal, representative random selection.
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Meeting: Sunday, August 21, 2022 – International Network of Sortition Advocates

The International Network of Sortition Advocates will have our next meeting on, Sunday, August 21, 2022, at 19:00 GMT [20:00 Europe, 21:00 Israel, 14:00 EST (2:00 PM), 6:00 AED].

The meeting will be held on our Discord platform. You must register on the app to attend the meeting. If you’re interested in registering on on the Discord platform and attending the upcoming meeting contact: Rich Brown at rbrowncmt@yahoo.com.

*Please note our desire to keep the meetings to a maximum of 1-hour in length.

Urgency and hypocrisy

Content warning: This post contains messages that may be traumatizing to some audiences. Reader discretion is advised.

The attitude expressed, explicitly or implicitly, in much of the political discussion in the West, and in particular in academic discussion, is that the existing political system is essentially, at its core and in its principles, benign. While some room for improvement surely exists, we must not act rashly. The great danger that must be guarded against when considering any changes to our political system is that we might very well end up with fewer of the great benefits that the current system bestows upon us. “Us” in this usage is supposed to cover essentially all of society, rather than just the author and their select audience.

This attitude is deplorable. The situation of the world is dire. It is sometimes said that we are living in the best of times humanity has known thus far. This may or may not be true, but in any case it is irrelevant. Even if previous times were worse, the situation is appalling. The world is full of misery that can be relatively easily alleviated simply by having public policy which is aimed at such a goal, rather than public policy that is aimed at very different goals.

Outraged rhetoric about atrocities, real, exaggerated, or fabricated, of official enemies is prevalent in the West and so is hand-wringing about the misfortune, real, exaggerated or imagined, of inhabitants of non-Western countries. Yet, even ignoring misery inflicted by Western countries worldwide, misery is rampant in the West itself, misery that can be drastically reduced by appropriate political action.
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Petaluma (California) Assembly Update

The Petaluma Citizens’ Assembly (CA) concluded its deliberations into the contentious city fairgrounds issue last week and presented its recommendations to the Petaluma City Council and to the 4th District Agricultural Association (the state board currently administering the fair). The board’s 50 year lease to run the fairgrounds property ends in 2023 and the Council and the Board could not agree on new terms going forward. The 55 acre parcel is owned by the city.

The assembly panelists met for over 80 hours over several weekends, hearing from experts and stakeholders, and engaging in a facilitated deliberative process moderated by Healthy Democracy. They were tasked by the city to answer the question: “How might we use the city’s fairground property to create the experiences, activities, resources, and places that our community needs and desires now and for the foreseeable future?”

The CA’s report, written entirely by the panelists, delineated the values, options, and visions that the panel had identified for the fairgrounds, and is accessible on the Healthy Democracy website. The panel process reflected the promise of deliberative democracy—to stand apart from traditional back room, political horse trading and instead focus on evidence and collaborative problem solving that places the community at the center.

The principal effect of the assembly’s work may not be apparent for several months, when the city has to decide on a course of action. The assembly’s effect won’t be measured by how creative, startling, or beautiful the eventual solution is. It will be measured by whether or not the city and the state board can come to an amicable resolution that permits them to move beyond their current deadlock. It’s already clear to the city council and the state board that the panelists are modeling a novel, structured, “yes, and” rather than “yes, but” process to solving problems, an approach outside usual political paradigms involving debate, power, conflict, and authority.

Moreover the assembly table incorporates a richness of lived experience unavailable in elected or appointed bodies, enabling panelists to think deeply about the complexity of the city and its issues. Will this example catalyze the governmental bodies to set aside politics and find common ground founded in the collective wisdom of everyday people from all walks who listen to each other?

Based on the example of past assemblies, we may hope. Stay tuned.

Rangoni and Vandamme: Is deliberative democracy a hopeless ideal?

“Is deliberative democracy a hopeless ideal?” is the title of a recent books review by Sacha Rangoni and Piere-Étienne Vandamme on the Social Europe website. The review deals with three books discussing “deliberative democracy”:

  • Le tournant délibératif de la démocratie, Loïc Blondiaux and Bernard Manin (eds), Sciences Po, 2021,
  • Deliberative Democracy, Ian O’Flynn, Polity Press, 2021,
  • Deliberative Mini-Publics, Nicole Curato et al, Bristol University Press, 2021.

The books, to the extent the review reflects their contents, seem to largely cover well-trodden group. We again meet the standard “for” and “against” arguments regarding “deliberation” and allotted bodies. Those presented in the article are:

  • “[W]e should all exchange arguments before we reach the best collective decision, and that ideal lies at the heart of the deliberative conception of democracy.”
  • “[This is], some critics have argued, a hopeless ideal, founded on a naïve and unappealing understanding of politics, in which people do not have strong political convictions and would prefer consensual decisions over conflict.”
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Thomas and Pollack: Rethinking Guilt, Juries, and Jeopardy

A distinction is sometimes made between democracy as a system in which citizens are politically equal and a system in which the “right” decisions are made. In “Rethinking Guilt, Juries, and Jeopardy”, a paper published in the Michigan Law Review in 1992, George Thomas and Barry Pollack argue, in the context of juries, that the two concepts may be theoretically indistinguishable. It is interesting to weigh the strength of their argument and see to what extent it is applicable to citizen judgement in the case of policy making. Thomas and Pollack also go further and use this argument to reason about jury size, an argument which may be interesting and relevant in public policy making as well.

It may be obvious, but it is worth noting anyway, that the arguments made are also relevant to very wide epistemological questions about what is truth, what are facts, the analytical/synthetic distinction, the fact/value distinction, internalism vs. externalism, etc. It turns out that a theory of democracy may require a workable epistemological theory, or at least a part of such a theory.

The purpose of a mechanism for deciding guilt is to impose punishment only on those who deserve it. This goal raises two questions. First, who decides? Second, how can an observer evaluate whether the decisionmaker was right or wrong?

Although citizen juries played a role in the English criminal process at least as far back as 1201 A.D., their role initially was limited to screening cases, much like the present-day grand jury. Thus, a jury would decide whether to hold the accused for the guilt-determining phase, which might be battle or ordeal. Battle on an accusation of felony ended in death for the accused if he lost – the offender would perish either in the battle or from immediate hanging. Ordeal consisted principally of trial by fire and water, which required the accused (and sometimes the accuser) to walk through fire, carry red-hot iron, plunge his hand or arm into boiling water, or be thrown into a pool of water.

The premise underlying both battle and ordeal as guilt-determining mechanisms was that “God would always interpose miraculously to vindicate the guiltless.”

With the dawning of the Renaissance, however, Western culture gradually ceased seeing the hand of God or Satan in every physical event, and the role of citizen juries was extended from screening defendants for trial to determining guilt. As long as God was making the decision, believers did not accept the possibility of error. Once the ultimate decision rested in the hands of citizens, however, error became possible. The difficult, and usually unappreciated, question is how error can occur.
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Elections are all about competition right? (They weren’t way back when)

Cross posted from Club Troppo.

As part of my recent fascination with competitive and ‘de-competitive’ merit selection, I’ve been looking at the origins of both parliamentary and presidential elections. Intriguingly though we now associate elections with competition between candidates, in both the British parliamentary system and the American presidency, elections were not competitive. Indeed, contemporaries regarded the idea of competition for such an office with alarm for its tendency to encourage ‘faction’.

But isn’t an ‘election’ competitive by definition? Isn’t that the meaning of the word? Well no! That’s what the word implies today, but its root in Latin simply means “to pick” or “to choose”. The word ‘elect’ retains this sense in Christian theology when speaking of ‘the elect’ — those chosen, not in competition with each other but by God. One can circle back from this reference to observe that the electorate is the sovereign body when it comes to its being represented, and in this sense an ‘election’ is the choosing by the sovereign body — if you’re dealing with God, I’m reliably informed that He’s sovereign and so he elects the elect. And if you’re dealing with the electorate, it chooses who is the elect.

Sixteenth century English parliamentary election.

In early modern England, political choice was subsumed within a wide system of social relations. Complex notions of honor, standing, and deference, shared but not always articulated, helped to regulate and absorb conflict between and within loosely defined status groups. The selection of members of Parliament, an intermittent event for county property holders and members of designated boroughs, was but one part of a continuing process of social distinction. Despite the uniqueness of Parliament in the political history of the nation, in the ongoing life of the communities that chose its members, parliamentary selection existed in a broader context. For peers of the realm, a summons to the House of Lords was a prescriptive right, another attribute of their nobility. For members of the small group of dominant gentry families within the county communities, it was both a responsibility of service and a privilege conferred on them by kin and neighbors. For rich merchants of large boroughs, it followed as part of the cursus honorum of civic office; while for gentlemen and lawyers, who obtained the majority of borough seats parceled out to patrons, it was an occasion to follow their own busi- nesses, advance their careers, or simply partake of the delights of the capital.

Selections differed according to social structure, population, and wealth. In counties the keynotes of parliamentary selection were honor and deference. Men were chosen members of Parliament or given the right to nominate members on the basis of criteria largely social in nature. This was especially true of the senior knight of the shire, which by the early seventeenth century had become a mark of social distinction that outweighed all other factors. Counties whose internal social elites were dominated by one or two families — like Herefordshire or Surrey — honored these men and their heirs regularly. Counties like Kent or Somerset, which had more variegated elites, developed patterns of rotation.

The principle of parliamentary selection — and, judging from the available evidence, the reality as well — was unified choice. “By and with the whole advice, assent and consent,” was how the town of Northampton put it when enrtheolling the selection of Christopher Sherland and Richard Spencer in 1626. Communities avoided division over parliamentary selections for all the obvious reasons – cost, trouble, fear of riot, challenge to magisterial authority — and for one other: The refusal to assent to the choice of an M.P. was an explicit statement of dishonor. Freely given by the will of the shire or the borough, a place in Parliament was a worthy distinction. Wrested away from competitors in a divisive contest, it diminished the worth of both victor and vanquished.

Source: Kishlansky Mark A, 1986. Parliamentary Selection Social and Political Choice in Early Modern England, Cambridge University Press.

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