Epicurus: Philosophy for the Millions

This essay first appeared in THE CLASSICAL JOURNAL: Volume 42 Number 4, JANUARY 1947, pages 195-201. I do not believe the copyright was renewed, thus putting it in the public domain.

It is written by Norman W. DeWitt, who later expounded on–and expanded upon–these ideas in a, still insightful and important, 1954 book, Epicurus and His Philosophy.

Epicurus: Philosophy for the Millions
Norman W. DeWitt

Norman W. DeWitt is Professor Emeritus of Latin in Victoria College, University of Toronto. For a number of years his researches have been devoted to Epicurus. The need for a re-interpretation of the work and influence of this truly unknown philosopher can hardly be overestimated, for he belongs to that other classical tradition which was overshadowed by Platonism and Stoicism. Unobserved by humanists, in the sixteenth and seventeenth centuries there was a renaissance of science which took men back to Hippocrates and Democritus—and upon this renaissance the modern world was built.


THE FASCINATION of ancient Greek civilization is increased when we recognize it as presenting the spectacle of an intelligent race in the process of emerging from the Stone Age. The Stone Age man was no less intelli­gent than his posterity and whether by the spoken word or the dexterous hand he was ca­pable of producing art, but the logic of his thought was confined within the limits marked by myth and magic, oracle and miracle. To open a breach in this mesh of habits and to assert for the first time the birthright of man as a rational being is what is here meant by emerg­ing from the Stone Age. On the material level the change is inaugurated by the metallurgist; on the intellectual level it is begun by the man who for the first time launches an hypothesis to explain the physical world and its wordings. Science marches on from hypothesis to hy­pothesis.

The first fumbling attempts to reason from manifest effects to hidden causes and to present a picture of the inner nature of things were made on the margin of the Greek world; it is around the rim of a vessel that the blinking beads of ferment are first seen to rise. On that restless Greek frontier was born a succession of pioneers of thought. Of their reasoned guesses the majority now seem absurd, but within two centuries their tentative efforts had arrived at an atomic theory of the constitution of matter. This was far from being absurd; it was the borderland of chemistry.

The greatest name in this succession of first researchers was that of Democritus, who became known as the laughing philosopher. In his ethical teaching great store was set by cheerfulness.

Democritus was still living when the new scientific movement suffered a violent re’ verse. It was in Athens, a center of conservatism, that the opposition arose and it was brilliantly headed. The leader was no other than Socrates, who despaired of the possibility of scientific knowledge. Even Aristotle, who pioneered in some branches of science, rejected the atomic theory. Between these two great names came that of Plato, who believed the ultimate realities to be not atoms but triangles, cubes, spheres and the like. By a kind of analogy he extended this doctrine to the realm of abstract thought. If, for example, perfect spheres exist, why should not perfect justice exist also? Convinced that such perfect justice did exist, he sought in his own way to find it. The ten books of his Republic record only part of his searchings of the mind. At the core of all this thinking lies the doctrine that the eternal, unchangeable things are forms, shapes, models, patterns, or, what means the same thing in Greek, “ideas.” All visible things are but changing copies of unchanging forms.

The Epicurean Revival

After the great triumvirate of Socrates, Plato and Aristotle had passed away the scientific tradition was revived with timely amendments by Epicurus. In his time it was the prevalent teaching that the qualities of compound bodies must be explained by the qualities of the ingredients. If the compound body was cold, then it must contain the cold element air, if moist, water, if dry, earth, and if hot, fire. Even Aristotle sanctioned this be­lief in the four elements. Epicurus, on the contrary, maintained that colorless atoms could produce a compound of any color ac­cording to the circumstances of their com­bination. This was the first definite recog­nition of what we now know as chemical change.

The Stoic Reaction

Epicurus was still a young man when Athenian conservatism bred a second reaction to the new science. This was headed by Zeno, the founder of Stoicism. His followers wel­comed a regression more extreme than that of Aristotle in respect to the prime elements. For the source of their physical theories they went back to Heracleitus, who believed that the sole element was fire. This was not a re­turn to the Stone Age but it was a longish way in that direction.

This Heracleitus had been a doleful and eccentric individual and became known, in contrast to the cheerful Democritus, as the weeping philosopher. His gloom was per­petuated in Stoicism, a cheerless creed, of which the founder is described as “the sour and scowling Zeno.” Epicurus, on the con­trary, urged his disciples “to wear a smile while they practised their philosophy.”

Running parallel to these contrasting at­titudes toward life and physical theories was an equally unbroken social divergence. Platonism as a creed was always aristocratic and in favor in royal courts. “I prefer to agree with Plato and be wrong than to agree with those Epicureans and be right,” wrote Cicero, and this snobbish attitude was not peculiar to him. Close to Platonism in point of social ranking stood Stoicism, which steadily extolled virtue, logic and divine providence. This specious front was no less acceptable to hypocrites than to saints. Aptly the poet Horace, describing a pair of high-born hypo­crites, mentions “Stoic tracts strewn among the silken cushions.” Epicureanism, on the contrary, offered no bait to the silk-cushion trade. It eschewed all social distinction. The advice of the founder was to have only so much regard for public opinion as to avoid unfriendly criticism for either sordidness or luxury. This was no fit creed for the socially or politically ambitious.

The Schoolteacher’s Son

Who, then, was this cheerful and friendly Epicurus, this apostle of the unambitious life? He was the son of an Athenian schoolteacher resident on the island of Samos. These items carry no sting today but in Athens it was different. That cradle of democracy was demo­cratic only within limits. Its citizens looked down upon both islanders and school­teachers: upon islanders as small fry, who needed protection from the stronger; upon schoolteachers because, like their own se­cluded women, they spent their time with children. A satirist not only twitted Epicurus with being an islander but also coined a comic name for him, Grammadidaskalides, as if we should have a name “School teacherson.” Of a certain rival Epicurus himself had the following to record: “This upset him so com­pletely that he fell to abusing me and called me a schoolteacher.”

Evidence of the little tempest that swirled for a time about this word is furnished by the fact that from the school of Epicurus it was banned. Not only the head himself but all his assistants were styled “guides” or “leaders.”

It is hardly to be expected that a man so discounted by the upper classes in antiquity, to whom ancient writers for the greater part addressed themselves, should enjoy an un­spotted record with posterity, and to so ex­press it is a euphemism. Much of what may be read concerning Epicurus even in the most recent handbooks consists of traditional misrepresentation, disparagement or plain falsehood. His life, for example, has been called uneventful. This is certainly untrue of his youth. His boyhood fell in the years when every Greek hamlet must have been ringing with the startling reports of Alex­ander’s victories. The time for performing his required military service coincided with the news of Alexander’s tragic end. As a cadet or ephebe he must have witnessed, as it were, the last futile war against Macedon, the reception in Athens of a Macedonian garri­son and the suicide of Demosthenes. Even the forced retirement of Aristotle during the same crisis and his death at Chalcis must have been meaningful enough to one already interested in philosophy.

During this same two-year interval the paternal home in Samos had been broken up and the family expelled from the island. All the Athenian settlers were evicted by the Macedonian general Perdiccas. Some twelve years later Epicurus himself was destined to be forcibly driven from Mytilene. Even after his final settlement in Athens the city endured a painful siege and the beans doled out to the members of the school had to be counted. Such are a few highlights of a life that biographers call “uneventful.”

The Pragmatic Urgency

His stormy cadetship terminated, Epicurus rejoined his father and family in Asia, where a safe refuge had been found in the ancient city of Colophon. There in the course of the ensuing decade a great illumination came to him and the result was a new philosophy in­evitably conditioned by the external events and the intellectual currents of the time. In so far as this new philosophy revived the scientific tradition it was Ionian; in so far as it exalted ethics above physics it was vir­tually Socratic. Yet this similarity is apt to be obscured by more conspicuous differences. The new doctrine divorced ethics from politics, which was heterodoxy in Athens. It allied itself instead with the Ionian tradition of medicine, which was philanthropic and independent of political preferences. Just as all human beings, men, women and children, slave and free, stand in need of health, so all mankind, according to Epicurus, stands in need of guidance toward the happy life. This view of things tinged his philosophy with the color of a gospel and bestowed upon it a pragmatic urgency, which is lacking in Socratic thought. With the leisurely meanderings of dialectic he had no patience. Truth, he believed, must possess immediate relevance to living.

The New Ecumenical Outlook

The nature of the new outlook was placed in a bright light by a comparison that suggested itself to Epicurus. In Athens men practised a weird Corybantic rite of mental healing in which the patient sat solitary upon a throne while the ministrants went dancing around him in riotous music and song. The first reaction to this treatment, should the cure succeed, was bewilderment, the second drowsiness, and the third an ecstatic awakening to joy and health. In this rite Epicurus saw a reversed image of his own program of healing. Instead of a single favored individual surrounded by a ministering multitude he envisaged the vast multitude of humanity in need of healing while a lone personified Philanthropia offered her ministrations: “Love goes dancing round and round the inhabited earth, crying to all men to awake to the blessedness of the happy life.” About the identity of this Love there can be no doubt; it is the Hippocratic love of mankind, which to true members of that craft was inseparable from the love of healing.

In this teaching Epicurus displayed his originality. His new design for living was applicable everywhere, irrespective of country or government. He had emancipated himself from the obsessions of his race, political separatism and the exclusive faith in political action. The whole world was a single parish.

It is mere justice that other original features of the new philosophy should receive recognition. Cicero, a crafty trial lawyer, in his last years employed the tricks of the courts to discredit Epicureanism with his contemporaries and with posterity. Among other false charges he upbraided Epicurus for neglecting methodical partitions of subject matter, classifications and definitions. Yet the pragmatic partition of knowledge that was standard in Cicero’s own day and throughout the greater part of ancient time was the invention of the despised Epicurus. His division was three-headed: The Canon, Physics and Ethics. The Stoics, always great borrowers, changed this partition into Physics, Ethics and Logic. Their Logic was taken from Aristotle, nor did it matter that this was substituted for the Canon. Both the Canon and Logic had for their function the test of truth.

The Canon

The orderliness of Epicurean thought, which Cicero denied, is also exemplified by the Canon. According to this we possess three contacts with the external world: Sensations, Feelings and Anticipations. In our handbooks two of these three are completely misrepresented. It is usual to declare that Epicurus believed “in the infallibility of sensation.” Not even the ancients ventured to go so far as this in misrepresentation. What Epicurus really did believe was that only immediate sensations are true. For example, if the observer sees an ox at a distance of ten feet, he can be sure it is an ox, but if he sees an animal at the distance of a mile, he may be uncertain whether it is an ox or a horse. Moreover, it does not follow that because a sensation is true it is also trustworthy. An oar in the water appears to be bent; the sensation is true but it is false to the facts. Naturally all sensations must be checked by one another and by those of other observers.

The Feelings alone have been rightly reported. By these were meant pleasure and pain. These are instruments of Nature in teaching both brute beasts and human beings the facts of life: honey is sweet, fire hurts.

The third term, Anticipation (Prolepsis), has suffered worst from misinterpretation. Unlike the Sensations and Feelings, the reference of which is chiefly to physical contacts, the Anticipations have to do with social relations and with abstract ideas, such as that of justice. Epicurus rightly observed that both animals and human beings from the moment of birth not only reach out for food and avoid pain but also exhibit soon a predisposition to fall into patterns of behavior agreeable to their respective kinds. In the case of human beings he speaks of this predisposition as an idea faintly sketched on the mind at birth. Since it there exists in advance of experience of life and of conscious reflection it is styled by him an Anticipation or Prolepsis.

Moreover, since a certain pattern of behavior is proper to each race of living things, it follows that in the case of the human race, for example, a definition of justice, to be true, must square itself with the innate idea of justice. It is in this sense that the Anticipations serve as tests of truth and find a place in the Canon. Truth must square with Nature.

The error of the handbooks on this point is fundamental. They have confused general concepts, such as that of a horse, with abstract ideas, such as those of justice, piety or friendship.

These three, then, Sensations, Feelings and Anticipations, constituted the Epicurean tripod of truth. Through the first we come to know the physical world; through the second we learn the pleasures and pains of living; by the third we are guided aright to the recognition of abstract truth.

The New Physics

The orderliness of Epicurean thought is admirably exemplified also in the Physics. In a textbook entitled the Twelve Abridgements Epicurus furnished his disciples with the only coherent and complete summary of the general principles of physics ever promulgated in the ancient world. A few specimens will suffice for illustration: 1. Matter is indestructible. 2. Matter is uncreatable. 3. The universe consists of atoms and space. 4. The universe is infinite. 5. Bodies are either simple or compound.

The rest of the principles deal with the qualities of atoms, their hardly imaginable speed in space, their vibrations in compounds, their capacity to form compounds possessing qualities not possessed by themselves, such as color or plasticity, and their proneness to form filmy images of things, called idols, which explain the sensation of vision.

Especially important was the doctrine that in the motions of the atoms there existed a sufficient degree of free play to permit the exercise of free will in animals and man. This is known as “the doctrine of the swerve.”

The New Freedom

Epicurus was the first Greek philosopher to expressly sponsor a doctrine of free will. His predecessors had recognised three forces as incompatible with the freedom of the individual. First, certain physicists, Democritus among them, had posited the supremacy of the inviolable laws of Nature. This was known as Necessity. Second, the Greeks in general had thought of man as helpless before the will of the gods. This was called either Fate or Necessity. Third, the Greeks generally conceded to Fortune the ability to make or mar the happiness of men.

Like the modern pragmatist, Epicurus stressed the power of man to control his experience. The Necessity of the physicists he eliminated by his doctrine of a certain freedom of play in the atoms. The Necessity of Fate he expunged by denying any form of divine interference in the affairs of men. Fortune he taught his disciples to defy on the ground that the caprices of chance could be all but completely forestalled by rational planning. These teachings nullified the importance of Greek poets as moral teachers. Homer and the tragic drama went overboard. Epicurus styled their moral teachings a hodgepodge.

This new freedom signified the privilege of being continuously happy. This too was new, because Plato and most other teachers had assumed the existence of peaks of pleasure alternating with intervals void of pleasure. Continuous pleasure Epicurus made conceivable and feasible by defining pleasure as a healthy mind in a healthy body, mens sana in corpore sano. The limit of it was freedom from pain of body and distress of mind. Pleasure, he said, was normal, just as health is normal; pain was abnormal, just as sickness is abnormal. By living the right kind of life and by limiting the desires he declared that continuity of happiness could be achieved. The control of experience was to him a categorical imperative.

Pleasure Not the Greatest Good

In spite of this teaching it was not the doctrine of Epicurus that pleasure was the greatest good. To his thinking the greatest good was life itself. This was a logical deduction from the denial of immortality. Without the afterlife this present life becomes the concentration of all values. Pleasure, or hap­piness, has its place as the end, goal or fulfilment of living.

It was the Stoics and Cicero who concocted and publicized the false report that Epicurus counted pleasure as the greatest good. This is mistakenly asserted in all our handbooks.

The New Psychology

Just as the belief in immortality leads to the exaltation of the soul and the depreciation of the body, so the belief in mortality presumes a certain parity of importance between soul and body. To Epicurus the soul is of similar structure to the body, differing only in the fineness and mobility of the component atoms. Body and soul work as a team. The soul bestows sensitivity upon the body and the body in turn bestows it upon the soul. This results in “cosensitivity,” as Epicurus calls it. Sensation itself, he claimed, is irrational. Thus the tongue by physical contact receives the stimulus of sweetness, but it is the intelligence, part of the soul, that recognizes this stimulus and issues the pronouncement, “This is honey.” This interdependence of soul and body extends to all activities. Responses to stimuli are total, not separate; they are “psychosomatic,” to use a term of modern psychiatry. Epicurus scorned all philosophy that failed to regard psychiatry as its function.

Persecution by the Platonists

At the age of thirty Epicurus migrated from Colophon to Mytilene and began to promulgate these heterodoxies as a public teacher. In that city the Platonists were dominant. Within the space of a few months he seems to have had them about his ears. Within a year their enmity had aroused the authorities and so incited the populace that he was forced to take ship in the winter season and in danger of shipwreck or capture by pirates. Never afterward did he venture like other philosophers to teach in public places.

In Lampsacus on the Hellespont .he found a refuge, gained the favor of the authorities, assembled a strong school and obtained financial support. After four years he felt strong enough to carry the war into Africa, as is said in Roman history, and removed to Athens, locating himself on the same street as Plato’s Academy and not far from it.

The New Procedures

Persecution had not changed his doctrines but it did revolutionize his procedures. Public appearances were avoided; instruction was confined to his own house and the garden he had purchased. Outside of the school he instituted a method of disseminating his new doctrine by personal contacts. Each convert was urged to win over the members of his own household, his friends and neighbors, “never slackening in spreading by every means the doctrines of the true philosophy.” Prospective converts were plied with books and tracts. Epicurus himself, like John Wesley, became a busy compiler of textbooks, and specific instructions were written for the proper use of them. He made outlines of doctrine for those who were unable to live in residence. The allegiance of disciples living in other cities was retained by epistles painstakingly composed. Thus the new school was transformed into a self-propagating sect.

Within two centuries this self-extending gospel of the tranquil life had spread to most parts of the Graeco-Roman world. “It took Italy by storm,” as Cicero reluctantly records. At the same time the forces of opposition were growing in like proportion. The campaigns of the Stoics became so notorious that modern scholars have all but overlooked the original battle with the Platonists, whose acrid criticisms were refurbished by Plutarch under the early Empire. By that time the Christian writers had joined the chorus of the opposition and at last, in the stormy fourth century, the friendly sect seems to have been finally silenced. For some centuries afterward all that survived was a trickle of untruth. Men still knew something of epicurism but nothing of Epicureanism.

Yet when the study of natural science was at last reborn, it was the once rejected atomic theory that furnished a starting point for modern chemistry, and when modern thinkers began to see evolutionary processes in human institutions, it was observed that long ago Epicurus that blazed that path of enquiry. Erring with Plato had its pleasure and its profit but also its price, the postponement of scientific progress. Platonic thought had some close affinities with the Stone Age.

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Trump’s False Moral Equivalency

For context let’s take a look at WWII. One side invaded its neighbors, gassed 6 million jews, and did other unspeakable things. The other side put a stop to it. If Trump had been around for it, he might have commented: “We condemn in the strongest possible terms this egregious display of hatred, bigotry and violence, on many sides. On many sides.”

Or maybe he might have said, as he did on Tuesday:

And you had a group on one side that was bad and you had a group on the other side that was also very violent. And nobody wants to say that. But I’ll say it right now. You had a group on the other side that came charging in…and they were very, very violent…I am not putting anybody on a moral plane. What I’m saying is this: You had a group on one side and you had a group on the other and they came at each other…and it was vicious and horrible. And it was a horrible thing to watch. But there is another side…And you had some very bad people in that group. But you also had people that were very fine people on both sides…So I only tell you this. There are two sides to a story. I thought what took place was a horrible moment…a horrible moment. But there are two sides…

I don’t even know what to say…but what I do know is that Trump emboldens the enemy. Yes, the KKK, American Vanguard, neo-Nazis, and all of their ilk are–and must forever be–enemies of good people everywhere.

David Duke, the former KKK Grand Wizard, said in Charlottsville, “we are going to fulfill the promises of Donald Trump. That’s what we believed in, that’s why we voted for Donald Trump.”

“Obviously the alt-right has come very far in the past two years in terms of public exposure,” [Richard] Spencer said. “Is Donald Trump one of the major causes of that? Of course. He never talked about this conservative garbage we’ve been hearing for years…he was a nationalist.”

Andrew Anglin, who runs (or ran) the racist website The Daily Stormer wrote, “People saying he cucked are shills and kikes. He did the opposite of cuck. He refused to even mention anything to do with us. When reporters were screaming at him about White Nationalism he just walked out of the room.”

Racist commenters on Reddit were also explicit in praising Trump, for example, “Clearly President Trump is condemning the real haters: the SJW/Marxists who’ve attacked our guys.”

Commenters elsewhere were more explicit: “Trump comments were good. He didn’t attack us. He just said the nation should come together. Nothing specific against us. He said that we need to study why people are so angry, and implied that there was hate… on both sides! So he implied the antifa are haters.”

Again, “There was virtually no counter-signaling of us at all. He said he loves us all. Also refused to answer a question about white nationalists supporting him. No condemnation at all. When asked to condemn, he just walked out of the room. Really, really good. God bless him.”

After Trump singled out white supremacists on Monday, David Duke wrote, “I would recommend you take a good look in the mirror, & remember it was White Americans who put you in the presidency, not radical leftists.”

Heeding Duke, Trump came back on Tuesday and re-presented his false equivalency, to which Duke tweeted: “Thank you President Trump for your honesty & courage to tell the truth about #Charlottesville & condemn the leftist terrorists in BLM/Antifa”

It seems that Trump thrives on adulation, and if he can’t get it from the media, then he looks elsewhere for it.

Trump does not have to go far to see white nationalists and racists, they are in his administration in the form of Steve Bannon, Stephen Miller, and Sebastian Gorka. Trumpism which is indistinguishable from racism is going to lead us to another civil war.

Sharia Law

Happy to see that counter protesters outnumbered the bigots in nearly every city yesterday. Thankfully with little violence involved.

What I don’t get about the folks who are fearful of Sharia Law being implemented in the US is how ignorant they are. We have church/state separation. As long as we keep prayer out of schools and the 10 Commandments out of court houses and wacky religious monuments out of parks, then Sharia Law will not be able to gain access either.

It is the same people who attempt to force their Abrahamic religious creed on the rest of us who are fearful of Sharia. Hypocrite much?

With all of the protests taking place yesterday I can only assume that these people will stand strong in keeping the 10 Commandments out of our public spaces.

Coulter’s Speech is Not Being Suppressed 

Ann Coulter was on all the networks last night complaining that she doesn’t have an outlet to speak freely. I am guessing that she has lived so long in her make believe stipulated reality that she lost the ability to detect irony. 

If all she wanted was the freedom to spew her hate speech she could have done so while the cameras were rolling. Coulter reglarly appears on tv and has published books spewing her thoughts, delusions, and ideas. To claim that she is being denied freedom of speech is laughable. 

It is not freedom of speech that she craves but the freedom to instigate violence and to burnish her image amongst the whacky right. Sorry, Ann, there is no Constitutional right to incite violence. Get over yourself, the rest of us already have. 

The Left Has Only Itself to Blame

If you’ve read anything by Richard Rorty, then you know that–like many philosphers–his writing is dense and can be a slog to read. Some time back, when I had more self discipline, I read a couple of his books. The one that stands out is Achieving Our Country: Leftist Thought in Twentieth-Century America (1998). Rorty argues that the “left” can be divided into two components: Critical and Progressive. The Critical Left is exemplified by thinkers such as Foucoult and is good at identifying problems but is short on providing solutions. The Critical Left is predominantly concerned with cultural issues (nearly to the exclusion of political issues). Rorty identifies with the Progressive Left which he refers to as reformist in nature.  He sees the Critical Left as anti-American and Marxist, with the Progressive Left offering pragmatic civil engagement.

Rorty believed that as the Left moved more to the Critical end of the spectrum that our basic institutions would fail even as we made cultural gains. As democratic institutions fail, workers would seek an outlet. He writes:

Many writers on socioeconomic policy have warned that the old industrialized democracies are heading into a Weimar-like period, one in which populist movements are likely to overturn constitutional governments. Edward Luttwak, for example, has suggested that fascism may be the American future. The point of his book The Endangered American Dream is that members of labor unions, and unorganized unskilled workers, will sooner or later realize that their government is not even trying to prevent wages from sinking or to prevent jobs from being exported. Around the same time, they will realize that suburban white-collar workers—themselves desperately afraid of being downsized—are not going to let themselves be taxed to provide social benefits for anyone else.

At that point, something will crack. The nonsuburban electorate will decide that the system has failed and start looking around for a strongman to vote for—someone willing to assure them that, once he is elected, the smug bureaucrats, tricky lawyers, overpaid bond salesmen, and postmodernist professors will no longer be calling the shots. A scenario like that of Sinclair Lewis’ novel It Can’t Happen Here may then be played out. For once a strongman takes office, nobody can predict what will happen. In 1932, most of the predictions made about what would happen if Hindenburg named Hitler chancellor were wildly overoptimistic.

One thing that is very likely to happen is that the gains made in the past forty years by black and brown Americans, and by homosexuals, will be wiped out. Jocular contempt for women will come back into fashion. The words “nigger” and “kike” will once again be heard in the workplace. All the sadism which the academic Left has tried to make unacceptable to its students will come flooding back. All the resentment which badly educated Americans feel about having their manners dictated to them by college graduates will find an outlet.

As I’ve written previously, only the educated elite were surprised by Trump’s rise. Sixty percent of American’s do not have a college degree, these people are under assault both from the Critical Left and the uncertainties of globalization. As pressure increases, an outlet will be found or created to release the pressure, Donald Trump is the current release. To some extent a conservative Supreme Court may also ease the pressure. After that it will be up to the Critical Left.

 

The Imperial Presidency (or how Obama f%$#ed us)

TL/DR: Obama, through cult of personality, has amassed unprecedented executive power, and now cedes that power to Trump

Bush the Lesser led the most imperial presidency since Nixon, at least up until his time. With no patience for due process, Bush set about changing the law through executive action. Bush showed very little knowledge of either law or political history, he may have been acting out of ignorance or bad advice.

In 2008 candidate Obama (rightfully) decried this as an unconstitutional power grab.

Evidently, sometime during the Obama regime the Constitution was changed, because it did not take long to change his tune. Obama is well aware that he is acting extra-Constitutionally, he is smart and he has studied the document.

The Constitution has not changed, still Obama has expanded executive overreach far beyond anything in history outside times of major war; certainly far beyond anything that Nixon could dream of.

Now Trump, the most unprepared person in modern history–whose behavior and character can best be described as erratic–is assuming presidential power.

I would love to see someone like candidate Obama become president some day.

Random Thoughts on Election 2016

Forty eight hours after Trump swept to victory, I feel that I may be at the point where I can offer up some preliminary thoughts on the election.

To start I voted for neither Clinton or Trump.  I had a slight preference for Clinton over Trump, but Clinton did nothing to inspire me during the election. Being a great admirer of Tolstoy’s thought, I recognise that choosing the lesser of two evils is still choosing evil. With that thought in mind, I left the top of the ballot empty. I also must admit that I was momentarily shocked by Trump’s win, although I now realize that I should not have been.

Alright, in no particular order, here are my thoughts post election 2016.

Random thought 1: To some degree this election was about race and gender. Eight years ago I recall folks saying that they did not agree with most of Obama’s platform, but they would vote for him to usher in the first black president. Likewise this year, many folks chose Clinton because she is a woman. This is called identity politics, voting based on what a candidate is rather than their competence and policy positions. Now we are supposed to act surprised when white males play the same game?

Random thought 2: This election was not wholly or even mostly about race. Trump took nearly a third of the Latino vote. Trump did better than Romney amongst both Latinos and Blacks. I am fearful that this election will be chalked up to racism with every other explanation ignored.

Random thought 3: We were given an impossible choice. Clinton’s negatives have been above 50 percent since forever. Trump’s negatives hovered around 60 percent. The majority of the nation wanted neither of these two as president, yet we were presented with a binary choice. Among voters who had a negative view of both candidates, they broke two to one for Trump. For many, a very sizable minority, they were given a choice that was similar to being asked to choose between having a stroke or a heart attack.

Random thought 3: I hope the Democratic Party does some deep soul searching. This was the year of the outsider but they nominated the ultimate insider and then acted surprised when she lost. Let’s be clear, these were both terrible candidates, neither of them should be allowed within miles of the White House. However, which Party is more culpable? Trump won with populism, and was nominated despite opposition from his party. Clinton won through backroom mechanizations and was nominated because of her party. With this in mind the Democratic Party is responsible for the election of Trump.

Random thought 4: The educated are elites, and like elites the world over, they are out of touch. Sixty percent of America does not have a college degree, and those are the folks who sent Trump to the White House. While we certainly must do everything in our power to make our nation tolerant of and accessible to minorities, we ignore the majority at our own peril. The problem with being educated is that you start to think that you are smarter than everyone else. The college educated in the United States view the world through a liberal paradigm. With the decline of the liberal arts, many college educated don’t even realize that they view the world through a specific philosophical lens. They are long on facts and figures and woefully lacking in knowledge. Very little of the differences between the educated and the non-educated have to do with facts but instead are rooted in norms and values.

Random thought 5: The media does not elect the president. If they did, this post would be about president elect Clinton. The media were in the bag for Clinton the entire campaign. Clinton got the endorsement of 57 of the nation’s 100 largest newspapers, Trump received 2. This didn’t matter to the voters as the media are made up of educated elites, see above.

Random thought 6: People did not vote against their interests. Clinton prevailed with large margins amongst those earning less than $50ooo/year. Conversely, Trump won among those earning more.

Random thought 7: Clinton failed to inspire. Turnout was low amongst those needed to carry her to victory. Trump only did about as well as Romney did, Clinton under-performed.

Random thought 8: Polls are just statistics, and statistics can say whatever their manipulator wants them to say.

 

Not so random thought: Trump is our president elect. We should give him a clean slate and judge him by what he does from this point forward. We should wish him well and hope mightily that he succeeds.