Public Opinion, Walter Lippmann [ebook reader for pc .TXT] 📗

No great policy was altered, but a new tradition was established. For it was Jefferson who first taught the American people to regard the Constitution as an instrument of democracy, and he stereotyped the images, the ideas, and even many of the phrases, in which Americans ever since have described politics to each other. So complete was the mental victory, that twenty-five years later de Tocqueville, who was received in Federalist homes, noted that even those who were “galled by its continuance”—were not uncommonly heard to “laud the delights of a republican government, and the advantages of democratic institutions when they are in public.” [Footnote: Democracy in America, Vol. I, Ch. X (Third Edition, 1838), p. 216.]

The Constitutional Fathers with all their sagacity had failed to see that a frankly undemocratic constitution would not long be tolerated.

The bold denial of popular rule was bound to offer an easy point of attack to a man, like Jefferson, who so far as his constitutional opinions ran, was not a bit more ready than Hamilton to turn over government to the “unrefined” will of the people. [Footnote: Cf. his plan for the Constitution of Virginia, his ideas for a senate of property holders, and his views on the judicial veto. Beard, Economic Origins of Jeffersonian Democracy, pp. 450 et seq. The Federalist leaders had been men of definite convictions who stated them bluntly. There was little real discrepancy between their public and their private views. But Jefferson’s mind was a mass of ambiguities, not solely because of its defects, as Hamilton and his biographers have thought, but because he believed in a union and he believed in spontaneous democracies, and in the political science of his age there was no satisfactory way to reconcile the two. Jefferson was confused in thought and action because he had a vision of a new and tremendous idea that no one had thought out in all its bearings.

But though popular sovereignty was not clearly understood by anybody, it seemed to imply so great an enhancement of human life, that no constitution could stand which frankly denied it. The frank denials were therefore expunged from consciousness, and the document, which is on its face an honest example of limited constitutional democracy, was talked and thought about as an instrument for direct popular rule.

Jefferson actually reached the point of believing that the Federalists had perverted the Constitution, of which in his fancy they were no longer the authors. And so the Constitution was, in spirit, rewritten.

Partly by actual amendment, partly by practice, as in the case of the electoral college, but chiefly by looking at it through another set of stereotypes, the facade was no longer permitted to look oligarchic.

The American people came to believe that their Constitution was a democratic instrument, and treated it as such. They owe that fiction to the victory of Thomas Jefferson, and a great conservative fiction it has been. It is a fair guess that if everyone had always regarded the Constitution as did the authors of it, the Constitution would have been violently overthrown, because loyalty to the Constitution and loyalty to democracy would have seemed incompatible. Jefferson resolved that paradox by teaching the American people to read the Constitution as an expression of democracy. He himself stopped there.

But in the course of twenty-five years or so social conditions had changed so radically, that Andrew Jackson carried out the political revolution for which Jefferson had prepared the tradition. [Footnote: The reader who has any doubts as to the extent of the revolution that separated Hamilton’s opinions from Jackson’s practice should turn to Mr. Henry Jones Ford’s Rise and Growth of American Politics.]

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The political center of that revolution was the question of patronage.

By the men who founded the government public office was regarded as a species of property, not lightly to be disturbed, and it was undoubtedly their hope that the offices would remain in the hands of their social class. But the democratic theory had as one of its main principles the doctrine of the omnicompetent citizen. Therefore, when people began to look at the Constitution as a democratic instrument, it was certain that permanence in office would seem undemocratic. The natural ambitions of men coincided here with the great moral impulse of their age. Jefferson had popularized the idea without carrying it ruthlessly into practice, and removals on party grounds were comparatively few under the Virginian Presidents. It was Jackson who founded the practice of turning public office into patronage.

Curious as it sounds to us, the principle of rotation in office with short terms was regarded as a great reform. Not only did it acknowledge the new dignity of the average man by treating him as fit for any office, not only did it destroy the monopoly of a small social class and appear to open careers to talent, but “it had been advocated for centuries as a sovereign remedy for political corruption,” and as the one way to prevent the creation of a bureaucracy. [Footnote: Ford, op. cit., p. 169.] The practice of rapid change in public office was the application to a great territory of the image of democracy derived from the self-contained village.

Naturally it did not have the same results in the nation that it had in the ideal community on which the democratic theory was based. It produced quite unexpected results, for it founded a new governing class to take the place of the submerged federalists. Unintentionally, patronage did for a large electorate what Hamilton’s fiscal measures had done for the upper classes. We often fail to realize how much of the stability of our government we owe to patronage. For it was patronage that weaned natural leaders from too much attachment to the self-centered community, it was patronage that weakened the local spirit and brought together in some kind of peaceful cooperation, the very men who, as provincial celebrities, would, in the absence of a sense of common interest, have torn the union apart.

But of course, the democratic theory was not supposed to produce a new governing class, and it has never accommodated itself to the fact.

When the democrat wanted to abolish monopoly of offices, to have rotation and short terms, he was thinking of the township where anyone could do a public service, and return humbly to his own farm. The idea of a special class of politicians was just what the democrat did not like. But he could not have what he did like, because his theory was derived from an ideal environment, and he was living in a real one.

The more deeply he felt the moral impulse of democracy, the less ready he was to see the profound truth of Hamilton’s statement that communities deliberating at a distance and under different impressions could not long co�perate in the same views and pursuits. For that truth postpones anything like the full realization of democracy in public affairs until the art of obtaining common consent has been radically improved. And so while the revolution under Jefferson and Jackson produced the patronage which made the two party system, which created a substitute for the rule of the gentry, and a discipline for governing the deadlock of the checks and balances, all that happened, as it were, invisibly.

Thus, rotation in office might be the ostensible theory, in practice the offices oscillated between the henchmen. Tenure might not be a permanent monopoly, but the professional politician was permanent.

Government might be, as President Harding once said, a simple thing, but winning elections was a sophisticated performance. The salaries in office might be as ostentatiously frugal as Jefferson’s home-spun, but the expenses of party organization and the fruits of victory were in the grand manner. The stereotype of democracy controlled the visible government; the corrections, the exceptions and adaptations of the American people to the real facts of their environment have had to be invisible, even when everybody knew all about them. It was only the words of the law, the speeches of politicians, the platforms, and the formal machinery of administration that have had to conform to the pristine image of democracy.

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If one had asked a philosophical democrat how these self-contained communities were to cooperate, when their public opinions were so self-centered, he would have pointed to representative government embodied in the Congress. And nothing would surprise him more than the discovery of how steadily the prestige of representative government has declined, while the power of the Presidency has grown.

Some critics have traced this to the custom of sending only local celebrities to Washington. They have thought that if Congress could consist of the nationally eminent men, the life of the capital would be more brilliant. It would be, of course, and it would be a very good thing if retiring Presidents and Cabinet officers followed the example of John Quincy Adams. But the absence of these men does not explain the plight of Congress, for its decline began when it was relatively the most eminent branch of the government. Indeed it is more probable that the reverse is true, and that Congress ceased to attract the eminent as it lost direct influence on the shaping of national policy.

The main reason for the discredit, which is world wide, is, I think, to be found in the fact that a congress of representatives is essentially a group of blind men in a vast, unknown world. With some exceptions, the only method recognized in the Constitution or in the theory of representative government, by which Congress can inform itself, is to exchange opinions from the districts. There is no systematic, adequate, and authorized way for Congress to know what is going on in the world. The theory is that the best man of each district brings the best wisdom of his constituents to a central place, and that all these wisdoms combined are all the wisdom that Congress needs. Now there is no need to question the value of expressing local opinions and exchanging them. Congress has great value as the market-place of a continental nation. In the coatrooms, the hotel lobbies, the boarding houses of Capitol Hill, at the tea-parties of the Congressional matrons, and from occasional entries into the drawing rooms of cosmopolitan Washington, new vistas are opened, and wider horizons. But even if the theory were applied, and the districts always sent their wisest men, the sum or a combination of local impressions is not a wide enough base for national policy, and no base at all for the control of foreign policy. Since the real effects of most laws are subtle and hidden, they cannot be understood by filtering local experiences through local states of mind. They can be known only by controlled reporting and objective analysis. And just as the head of a large factory cannot know how efficient it is by talking to the foreman, but must examine cost sheets and data that only an accountant can dig out for him, so the lawmaker does not arrive at a true picture of the state of the union by putting together a mosaic of local pictures. He needs to know the local pictures, but unless he possesses instruments for calibrating them, one picture is as good as the next, and a great deal better.

The President does come to the assistance of Congress by delivering messages on the state of the Union. He is in a position to do that because he presides over a vast collection of bureaus and their agents, which report as well as act. But he tells Congress what he chooses to tell it. He cannot be heckled, and the censorship as to what is compatible with the public interest is in his hands. It is a wholly one-sided and tricky relationship, which sometimes reaches such heights of absurdity, that Congress, in order to secure