Admittedly, no classical philosopher ever addressed social capital in so many words; the term was coined in 1916. However, they did certainly address the concepts of social connectedness and political involvement, which are integral factors in the idea of social capital. I have already made mention of several of these ideas, from Plato’s emphasis on discussion to Aristotle’s idea that social connectedness is essential for anyone to be considered part of the state. Furthermore, he remarked that “…anyone who is without a city-state… is either a poor specimen or else superhuman”. Aristotle would likely find many, many “poor specimens” in America. Also, along with Plato’s emphasis on discussion, he said “…it may even be impious to have breath in one’s body and the ability to speak and yet sit idly by and not defend justice when it is being prosecuted”. This speaks not only to his view on the essentiality of discussion and discourse, but also of a view on the necessity of political engagement and knowledge that was so prevalent in the Greek society.
This was not Plato’s only allusion to the importance of political knowledge. He devotes a large section of his Republic to simply discussing what type of education is necessary for the development of a city’s guardians; it should come as no surprise that how they should be educated in politics was central in this discussion. Niccolo Machiavelli also placed great emphasis on political education, saying that a principle reason the Romans were more virtuous than the Italians was because of the different emphases of their education systems. Finally, Aristotle remarked that “…being able to do both [rule and be ruled] is held to be the virtue of a citizen”. As I have made clear, by virtue of their lack of knowledge, the majority of Americans most certainly do not have the ability to rule, and therefore lack this principle virtue of citizenry. So, since these classic thinkers would obviously be appalled at America’s current condition, what advice might they offer to get America once again on the right track?
As far as social capital goes, it is difficult to discern any concrete advice the classics may offer. The reasons for this decline, as I have pointed out, would never have even occurred to them. That being said, I do think that they would argue for a new medium of civil engagement. The internet is obviously failing as this kind of medium. They may argue for a return to the old medium, but the face-to-face, personal interaction of days past is, like it or not, becoming less and less practical in today’s society. So, I think that what is needed, and what the classics would agree with, is for some new, relevant medium to be implemented. Specific solutions are beyond the scope of this essay – and beyond the scope of my knowledge in general – but I believe this to be an endeavor worth undertaking for those who are able.
However, I do believe that the classics would offer some more concrete solutions in regards to America’s declining political knowledge. Although, as Machiavelli said, “one cannot have all the good qualities, nor always act in a praiseworthy fashion, for we do not live in an ideal world”, I do believe that there are several steps Americans can take to become more praiseworthy in this area. First, it starts with education. As I have said, the classics put great emphasis on education, and, as I have also said, America’s is obviously failing in this regard. The American political system cannot be boiled down to just one high school class; it must permeate itself into every year of American education so that citizens develop to truly understand its importance and nuance. Secondly, Americans must stop relying so much on opinion leaders. While some praise their reliance on opinion leaders as the salvation of the republic, Plato says that “opinion forcibly overcomes truth and controls happiness”. Also, Aristotle opines that “practical wisdom is not the virtue of one who is ruled, but true opinion is”. So, I believe that by allowing the opinions of others to control their own political opinions, Americans are sacrificing the truth, and their own happiness, as well as ignoring yet another of the principle virtues of citizenry. They must begin to form their own opinions, to express them to one another in meaningful ways, and, most importantly, to truly act on them.
Terrorism is not the greatest threat to America. Neither is liberalism, nor conservatism, nor wingnuts, nor Christians, nor Muslims, nor homosexuals, nor any other specific demographic. The greatest threat to America is the American people themselves, as a collective whole. Specifically, it is their apathy towards the issues I have tackled in this essay. Reform in these areas is essential, and, thankfully, it is possible. However, reform will take the effort of America as a whole, and it will take time. But, if America is to return to being a model democratic republic, viewed once again today as many of the classics viewed Rome, the effort must be made and the time must be invested.
Friday, March 12, 2010
Monday, March 8, 2010
America Falling: Political Knowledge
I find it odd that Americans seem to know so little about politics. With the popularity of the 24-hour news cycle, the exploding blogosphere, and the increasing weight of public opinion on Washington, you would be forgiven for thinking that American’s are more politically savvy than ever before. They are not. Aside from the knowledge test I mentioned earlier, only sixty-nine percent of Americans could identify the current Vice President in 2007. Even worse, only forty-nine percent could identify the much-more-powerful Speaker of the House. If Americans can’t even name powerful figures in their government, how can they possibly be expected to understand the major issues of the day and make informed decisions at the polls, much less carry on intelligent and meaningful conversations on those topics? Plato said of one such conversation, that of the meaning and importance of justice in society, “what subject could a person with any sense enjoy talking and hearing about more often?” It would appear, then, that Americans today are quite senseless.
However, it has not always been that way. Nearly every type of political knowledge question was more often answered correctly in 1989 than in 2007. I find this morbidly ironic; in 2007, there were countless more ways to learn the kind of information asked about than in 1989, and yet American political knowledge indeed proved to be declining. I also attribute this to the decline of social capital. Americans simply weren’t discussing these things in 2007 as much as in 1989, as I have said before. Now, the question must be asked, why is this decline in American political knowledge so alarmingly important?
In short, political knowledge is the crux on which a successful republic rests. Alexander Hamilton once said “the voice of the people is the voice of God.". Aristotle said that “when they all come together, their perception is adequate. Taken individually, however, each of them is an imperfect judge." Obviously, he recognized that no citizen can be perfectly informed or knowledgeable politically, but each should be informed or knowledgeable enough to contribute to a correct, collective decision. America, however, fails this idea on two counts. First, as I have already pointed out, American opinion in elections is not even close to full; recently, nearly forty percent of that opinion is missing. Secondly, as I have also said, far too few Americans can even name the Vice President of Speaker of the House, so their voice is obviously neither collective nor knowledgeable.
The importance of political knowledge to a republic simply cannot be stressed enough, but America seems content in thinking that a government or civics class in high school is enough to properly inform and educate its citizens. This is obviously faulty thinking, yet no one seems to care enough to earnestly address it. However, many classical thinkers did, if indirectly, offer comments on the importance of social capital and political knowledge. So, now that I have explored the problems and significances of America’s declining social capital and political knowledge, I will attempt to discern what commentary and advice the classical philosophers and political thinkers might give toward these situations, starting with social capital.
However, it has not always been that way. Nearly every type of political knowledge question was more often answered correctly in 1989 than in 2007. I find this morbidly ironic; in 2007, there were countless more ways to learn the kind of information asked about than in 1989, and yet American political knowledge indeed proved to be declining. I also attribute this to the decline of social capital. Americans simply weren’t discussing these things in 2007 as much as in 1989, as I have said before. Now, the question must be asked, why is this decline in American political knowledge so alarmingly important?
In short, political knowledge is the crux on which a successful republic rests. Alexander Hamilton once said “the voice of the people is the voice of God.". Aristotle said that “when they all come together, their perception is adequate. Taken individually, however, each of them is an imperfect judge." Obviously, he recognized that no citizen can be perfectly informed or knowledgeable politically, but each should be informed or knowledgeable enough to contribute to a correct, collective decision. America, however, fails this idea on two counts. First, as I have already pointed out, American opinion in elections is not even close to full; recently, nearly forty percent of that opinion is missing. Secondly, as I have also said, far too few Americans can even name the Vice President of Speaker of the House, so their voice is obviously neither collective nor knowledgeable.
The importance of political knowledge to a republic simply cannot be stressed enough, but America seems content in thinking that a government or civics class in high school is enough to properly inform and educate its citizens. This is obviously faulty thinking, yet no one seems to care enough to earnestly address it. However, many classical thinkers did, if indirectly, offer comments on the importance of social capital and political knowledge. So, now that I have explored the problems and significances of America’s declining social capital and political knowledge, I will attempt to discern what commentary and advice the classical philosophers and political thinkers might give toward these situations, starting with social capital.
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