ETHICS IN POLITICS
“If there is a form of government, then, whose principle and foundation is virtue, will not every sober man acknowledge it better calculated to promote the general happiness than any other form?” John Adams said this in 1776. He and other virtuous men designed and implemented our founding documents and their result, our federal government.
It’s not overstating the case to say that you need read no further. John Adams said it all with the word virtue. End of subject. Finis. Nothing more to say. But, as you see, more has been said here. It’s worth reading…
The point is that you already know all about what follows. You understand ethics at your core—you were born with the knowledge. What’s happened is that over the years, the truth has been subjugated by life experiences and impingement by others on your basic good nature. We become inured by constant assaults on our inherent human attributes. We are so used to ‘the way things are’ that we fail to realize (as in make real) the way things ought to be. Isn’t it a fact that you intuitively know when something is wrong? We, each of us, have an inhibiting sense of wrong, an inner sagacity compelling us to right action. Think about it and you will realize that you have it. Every whole person has it. It’s called conscience.
This being said, let’s deal with the subject at hand.
Our federal government was shaped by the two major forms of government historically extant in the West, those being a strong central government (as in France) and the more local, less bureaucratic, sort as typified by England. The federal model, first found in Switzerland, is the basis of our own (and later those of Canada, Germany and Australia as well). Our federal government is defined in our constitution which distributes power between federal and state governments and prevents disputes between federal and state authorities. It also vests power in a Supreme Court to interpret our Constitution and enforce the law of the land, while remaining independent of the legislative and executive branches. Our written federal Constitution is the supreme law of the land. One can only begin by believing that it means what it says. It can of course be modified. The mechanism to do so is found in its ability to be amended.
It is politic (sorry) to begin any discussion with a definition of just what it is we’re talking about. The following definitions come from various accepted sources—you can find your own should you care to do so. These definitions are meant only to provide the parameters for following discussions of ethics.
The word POLITICS is from the Greek (politikós) meaning citizen or civilian, and has come to mean a process by which groups of people/citizens make collective decisions. Politics consists of social relations involving authority or power, and has come to be applied to behavior within civil governments; it refers to the methods and tactics used to formulate and apply public policy. This of course begs definition of the word civil, which, among other things, is an adjective referring to adherence to the norms of polite social intercourse, not deficient in common courtesy. It is important to keep this in mind because it has strong ethical implications.
POLITICS itself is defined as the art of political government; the practice/profession of conducting political affairs; political methods and/or maneuvers; political principles and opinions; and use of intrigue or strategy in obtaining any position of power or control. Keep this in mind as well, because it too has (very) strong ethical implications.
For some reason, Webster’s Unabridged Dictionary includes the definition of playing politics along with definitions of politics itself in, bringing politics into ethical focus, to wit: to engage in political intrigue, to take advantage of a political situation or issue, resort to partisan politics, etc., to exploit a political system or political relationship; to deal with people in an opportunistic, manipulative or devious way. It should be obvious at this point that ethical considerations are no longer merely implied in, but are an integral part of, any serious discussion of politics.
Consider the words intrigue, resort to, partisan, take advantage of, exploit, manipulative and devious. These words all beg methods that, in the hands of those seeking power, may very well jog the truth from its moorings. Is this necessarily so? Of course not, but the proclivity is there nonetheless. Does there remain any doubt that there are unethical politicians among us? We all know better, none more than politicians themselves. It is just too tempting to bend the rules in order to reach the desired ends, and politics begets desired ends.
How then do we reach the point of ethical politics? It would seem that to do so, the rules need be rewritten. First, though, it is necessary to admit that politics and politicians are subject to unethical practices, and for individuals to require that unethics is unacceptable. The only real rule to be enforced is that the truth be neither hidden nor compromised, but instead made the rule. This of course is only good sense and should not have to be an issue. Unfortunately, to ignore it as an issue is folly.
Should everyone require the truth, the problem would solve itself. This, then, should be a major goal, if not the only one. Is it a reasonable one? Of course it is. Can it be achieved? The answer to this is less certain, but the more that people demand the truth, the closer we can come. At this point the answer is no. It would seem that any step in the right direction would be important.
Electing honest politicians would begin to solve the problem. This is a function of the electorate, meaning the individual, meaning you. Ultimately you are responsible for electing honest politicians. But we all know that remaining ethical while in office is bound to be difficult, meaning that the individual (you) must continue to be vigilant. To be ethical requires constant care. It is all too easy to slip the moorings, if only occasionally. While being ethical may be the (natural) norm, there are all too many distractions, not to mention reasons for bending the truth to achieve one’s ends. It is not overly inclusive to say that everybody does it. Does this mean that the end (honesty) is impossible? Not at all. The first thing to do is that if you must(?) be unethical, be honest about it!
Whoa! Without getting into an unnecessarily involved discussion here, the (ethical) thing to do is to admit it, first to oneself, then to others. It is terribly important to admit it first to oneself. Doing so will go a long way toward admitting it to others. In fact, it will virtually force you to do just that.
The careful reader will discern that we no longer are talking about politics. We are talking about the individual—you. This is what is meant by our claim that ethics is ethics. It doesn’t matter the profession we’re dealing with. It all falls on you, the individual. Don’t accept the way it is. Move to make it the way it should be.
We maintain that ethics is simple. All you have to do is to hew to the truth and be honest. This approach is clarified in All The Answers: What To Do, How To Do It, and Why. But you need not read the book. You simply have to accept the premises that people are basically ethical, and that ethics is simple. With the truth you can safely resolve any ethical situation in any field you choose to select.
RESOLVING ETHICAL PROBLEMS IN POLITICS
James Madison, the father of our Constitution, explained clearly in Federalist Paper 45: 'The powers delegated by the…Constitution to the federal government are few and defined. Those which…remain in the State governments are numerous and indefinite. The former will be exercised principally on external objects, as war, peace, negotiation, and foreign commerce. ... The powers reserved to the several States…extend to all the objects which in the ordinary course of affairs, concern the lives and liberties, and properties of the people, and the internal order, improvement and prosperity of the State.'
This ought to clarify the basis of our Constitution; after all, Madison wrote it. Nevertheless, many politicians seem to either have not read the Constitution or if they have, forgotten it. If they have not read it and pledged to uphold it, they are perforce unethical. If they did not forget it and have proceeded along lines counter to it, they are unethical as well. First and foremost, politicians (and politics) are beholden to the Constitution.
Similarly, politicians are obliged to read any legislation that they vote upon. To do otherwise is unethical (to pass legislation ‘to see what’s in it’ is unethical). Why? Simply because it is not honest.
It should be obvious that “playing politics” (see the foregoing definitions) can open the door to being unethical. It takes an honest person to avoid the pitfalls. While such as these exist, so do dishonest ones. While it is possible to honestly engage in intrigue, even to take advantage of a political situation/issue or exploit the political system or a political relationship, the danger of dealing with people in an opportunistic, manipulative or devious way is ever present. Some do—others do not.
It is incumbent on all citizens to insist on ethics in politics, to see that those whom they elect operate honestly. Unfortunately often this is not the case, and unethics is found at virtually all levels of politics. This will continue to be the case until honesty prevails. Ethics is an individual attribute. It starts with the individual. It is up to you.
SPECIAL INTERESTS
Special interests are a staple of politics. It is well known that professional paid lobbyists pressure politicians to pass legislation favoring their particular product(s) and industries. This is an accepted way of doing business in Washington and the various state capitals. There is of course ample opportunity to buy favors in one way or another; unethical practices may (and do) find their way into the system.
This should not be surprising because politics itself is a particular special interest. Politicians craft and pass laws that benefit themselves specifically and directly; examples are favorable compensation, insurance and retirement plans and other personal benefits unavailable to the ordinary citizen. More often than not these perquisites are crafted within the political system without the knowledge of persons outside it.
There exists ample room for dishonesty in this system, and therefore politics generally. Full disclosure before the fact should be, but generally is not, the norm. In both theory and reality, our representatives are no different from their constituencies and should not be treated in any way better than their constituents—they do in fact represent us as one of us, not as a better.
The process is generally unethical, yet it is de rigeur in politics. These perks are sought after and promulgated by the political class, which has become a special interest of its own. Beginning with a basically unethical practice, corruption is, in fact, built into the political system. A case can be made that, because of this, all politicians are unethical.
This is of course unduly harsh because all current politicians in the system were not responsible for existing perks. However, they are beneficiaries. The point is that, with unethical practices built into the system, it is oh-so-easy to let them drift into other areas. Can this practice be ended? Of course it can, simply by putting the system ‘on the table’ and putting it to popular vote. Only then can we expect to begin to make politics ethical. We can start by electing ethical politicians and directing them to repair the system. Lik I said 'way back there, It is up to you.
