Mccarthyism Vs Classical Republicanism
In an essay by Duane Smith, he notes that the protection of natural rights and promotion of welfare is the goal, and classical republicanism is the mechanism by which they are protected. Deterred by the tyrannical monarchical parliamentary system, Natural Rights philosophers viewed a social contract as a protection from the government, rather than pledge to uphold societal responsibilities. John Locke’s belief in the unalienable rights of “life, liberty, and property” are fundamental to the individually centered view of society adopted by the Natural Rights philosophy. While Classical Republicans emphasize the role of the individual within the community, natural rights philosophy focuses on one’s liberty to live life as they see fit. This concept is demonstrated in George Mason’s Virginia Declaration of Rights when he claims that, “all men are by nature equally free and independent, and have certain inherent rights… namely, the enjoyment of life and liberty,
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with the means of acquiring and possessing property.” It is believed that individuals, through a social contract, are not held to expectations of participation within their communities, rather they are only ensured protection of their rights from the government.
On the other hand, Classical Republicanism attracted the Framers’ belief in the “common good.” They viewed the government’s role as ensuring the prevalence of the common good through civic virtue, moral education, and small, uniform communities. Classical Republicans view an individual’s purpose to be entirely in service to the community. To them, individual liberties and desires were a luxury society could not afford. According to classical republicanism, within the small, uniform communities, differing ideas, wealth, status, and privileges are threats to the function of society.
The foundations of Classical Republicanism can be traced back to Rome. More precisely, the idea of common good can be traced back to Cincinnatus, an elected dictator during war time. He embodied the belief held by Classical Republicans that individuals should always do what is in the best interest of the state. After Cincinnatus was no longer needed in a position of power, he returned to his life as a modest farmer. Classical Republicans see this as the paragon of an exemplary citizen; one who would relinquish significant power for the prosperity of the community. This ideal is reflected by George Washington, who is sometimes referred to as “The American Cincinnatus.” When the citizens of the newly freed colonies offered him the opportunity to gain considerable power through shaping the new country, he refused and instead only advised the people what was best for their burgeoning society.
Additional roots of Classical Republicanism can be drawn from Aristotle’s view of a virtuous leader.
He believed that in order for the leader to be virtuous, he must be chosen by virtuous people. In ancient Greece, this safeguard came in the form of the aristocracy electing the leader. This Classical Republican trait was adopted by the Framers’ in the form of a Republic. Indirect elections serve as a protection against a majority election and ensure that the elites, in this case the Electoral College, still hold the final word. The role of a leader as the director towards common good, as advocated by the Classical Republicans, is espoused by James Madison in Federalist 57 when he claimed, “the aim of every political constitution is, or ought to be, first to obtain for rulers men who possess most wisdom to discern, and most virtue to pursue, the common good of the society; and in the next place, to take the most effectual precautions for keeping them virtuous whilst they continue to hold their public
trust.”
The Classical Republican view of divisions within a society was again expanded upon by Madison. He states, "The latent causes of faction are thus sown in the nature of man," meaning that the dissolution of factions is inherently impractical and that it is their effects that the government must control. The belief that factions are dangerous to the wellbeing of a society are a direct lifting of the Classical Republican philosophy by the Framers. Each philosophy valued education within society for very different reasons. Natural Rights philosopher John Locke argued the malleability of the mind and firmly believed that education above all else shapes men. As for the virtue Locke believed man should be shaped towards, he states in Some Thoughts Concerning Education that, “he that is not used to submit his will to the reason of others when he is young, will scarce hearken to his own reason when he is of an age to make use of it.” According to Locke, education teaches a person to deny desire for the sake of reason, a virtue fundamental to evolving a superior citizen. On the other hand, Classical Republicans base the success on the civic virtue of each individual and yet still believe that civic virtue is not inherent, it must be taught through moral education. Within small communities, children must develop the right habits by taking after those with civic virtue. This is done through the study of literature, art, and poetry as an attempt to instill qualities such as generosity, courage, self-control, and fairness. Despite their differences, Natural Rights and Classical Republican philosophies emphasize the importance of education because they believe that the virtues that make up an exemplary citizen, are not inherent in human beings, but need to be taught.
with the means of acquiring and possessing property.” It is believed that individuals, through a social contract, are not held to expectations of participation within their communities, rather they are only ensured protection of their rights from the government.
On the other hand, Classical Republicanism attracted the Framers’ belief in the “common good.” They viewed the government’s role as ensuring the prevalence of the common good through civic virtue, moral education, and small, uniform communities. Classical Republicans view an individual’s purpose to be entirely in service to the community. To them, individual liberties and desires were a luxury society could not afford. According to classical republicanism, within the small, uniform communities, differing ideas, wealth, status, and privileges are threats to the function of society.
The foundations of Classical Republicanism can be traced back to Rome. More precisely, the idea of common good can be traced back to Cincinnatus, an elected dictator during war time. He embodied the belief held by Classical Republicans that individuals should always do what is in the best interest of the state. After Cincinnatus was no longer needed in a position of power, he returned to his life as a modest farmer. Classical Republicans see this as the paragon of an exemplary citizen; one who would relinquish significant power for the prosperity of the community. This ideal is reflected by George Washington, who is sometimes referred to as “The American Cincinnatus.” When the citizens of the newly freed colonies offered him the opportunity to gain considerable power through shaping the new country, he refused and instead only advised the people what was best for their burgeoning society.
Additional roots of Classical Republicanism can be drawn from Aristotle’s view of a virtuous leader.
He believed that in order for the leader to be virtuous, he must be chosen by virtuous people. In ancient Greece, this safeguard came in the form of the aristocracy electing the leader. This Classical Republican trait was adopted by the Framers’ in the form of a Republic. Indirect elections serve as a protection against a majority election and ensure that the elites, in this case the Electoral College, still hold the final word. The role of a leader as the director towards common good, as advocated by the Classical Republicans, is espoused by James Madison in Federalist 57 when he claimed, “the aim of every political constitution is, or ought to be, first to obtain for rulers men who possess most wisdom to discern, and most virtue to pursue, the common good of the society; and in the next place, to take the most effectual precautions for keeping them virtuous whilst they continue to hold their public
trust.”
The Classical Republican view of divisions within a society was again expanded upon by Madison. He states, "The latent causes of faction are thus sown in the nature of man," meaning that the dissolution of factions is inherently impractical and that it is their effects that the government must control. The belief that factions are dangerous to the wellbeing of a society are a direct lifting of the Classical Republican philosophy by the Framers. Each philosophy valued education within society for very different reasons. Natural Rights philosopher John Locke argued the malleability of the mind and firmly believed that education above all else shapes men. As for the virtue Locke believed man should be shaped towards, he states in Some Thoughts Concerning Education that, “he that is not used to submit his will to the reason of others when he is young, will scarce hearken to his own reason when he is of an age to make use of it.” According to Locke, education teaches a person to deny desire for the sake of reason, a virtue fundamental to evolving a superior citizen. On the other hand, Classical Republicans base the success on the civic virtue of each individual and yet still believe that civic virtue is not inherent, it must be taught through moral education. Within small communities, children must develop the right habits by taking after those with civic virtue. This is done through the study of literature, art, and poetry as an attempt to instill qualities such as generosity, courage, self-control, and fairness. Despite their differences, Natural Rights and Classical Republican philosophies emphasize the importance of education because they believe that the virtues that make up an exemplary citizen, are not inherent in human beings, but need to be taught.