The coronavirus lockdowns demonstrated our leaders’ ignorance of economic interdependence. After the riots, that ignorance has been shown to run far deeper. It is an ignorance about government’s most fundamental obligation: to safeguard life, liberty, and property. It is an ignorance about human nature and human striving.
Going forward, our best leaders will eschew political gamesmanship and work to control our borders, fix our public health agencies, and end our dependence on China and other foreign countries for goods that are essential to our national health and security. We must prepare ourselves to face the next pandemic without surrendering our way of life.
More and more areas of American life have been withdrawn from voters’ democratic control and delivered up to the bureaucratic and judicial emergency mechanisms of civil rights law. Civil rights law has become a second constitution, with powers that can be used to override the Constitution of 1787.
Colleges today are increasingly collections of hostile identity groups, each clamoring against the crimes of the other. Students are not invited to step outside themselves, to step outside their own time, and to look at things as they have been understood by the best over time. If they did that, they would then learn and grow not by invention but by discovery.
Ancient authors from Plato to Tacitus have suggested that affluence combined with leisure creates a laxity that leads to the kind of societal and institutional disintegration we are currently seeing. Another major ingredient is the failure of our education system to offer disinterested instruction, following from the post-1960s takeover by the Left of our colleges and universities.
While the hallowed doctrine of stare decisis—the rule that judges are bound to respect precedent—certainly applies to the lower courts, Supreme Court justices owe fidelity to the Constitution alone, and if their predecessors have construed it erroneously, today’s justices must say so and overturn their decisions.
The measure of our fundamental law is not whether it actualizes the general will—that was the point of the French Revolution, not the American. The measure of our Constitution is whether it is effective at encouraging just, stable, and free government—government that protects the rights of its citizens.
To understand a political scandal fully, one must take into account all of the interests of those involved. The problem is that these interests are rarely revealed—which is precisely why it is so tempting for partisans, particularly if they are at a political disadvantage, to resort to scandal to attack their opponents.
From this history we learn that it is not the nation-state, but the kinds of nation-states that matter. From the birth of political philosophy in ancient Athens, it has been understood in the West that the difference between good and bad regimes, just as between lives lived well and lives lived badly, is all-important.
I fear America may be leaving the world of normal politics and entering the dangerous world of regime politics—a politics in which our political loyalties diverge more and more, as they did in the 1850s, between two contrary visions of the country.