Can a Person Believe in Democracy as a Form of Government - Essay Example

Can a person believe in Democracy as a form of government unless he/she also believes in the power and ability of human reason?  In order to ascertain the degree to which one should have relevant connection sought between ‘reason’ and ‘democracy’, it would be essential to examine the fundamental definition given for democracy. It is generally accepted that democracy is referred to as “government by the people” or a government form wherein the people are considered to be the primary source of supreme political power which they may directly exercise or indirectly employ through representatives elected under the rule of majority (Defining Democracy, 2012). Since democracy is a form of government and there are other forms of government that coexist with it, making a choice would be necessary so there must be a reason that a choice is made based on the principles established with it which can be scrutinized by reasoning as well to figure which type of government is most suitable for the condition of the individual rationalizing in this respect. This is the stage when it is primarily clear that knowledge of reason is perceived a necessary tool toward knowledge of democracy, yet knowledge alone does not embody conviction. Believing in the potential of reason occurs to be a couple of levels higher than merely knowing reason when it comes to strengthening belief about democracy. Cicero argues “Reason in fact – the one thing in which we are superior to the beasts, which enables us to make valid deductions, to argue, refute our opponents, debate, solve problems, draw conclusions – that certainly is common to us all ... For the same things are grasped by the sense of all alike; and those rudimentary perceptions that are impressed upon the mind are impressed alike on all minds (Rudd, 1998).” Through this statement, Cicero presents the essence of reason as a foundation for constituting a society where people are bound together by common principle and thought thereby creating the possibility of a common political interest which would be realized to achieve democratic ends. Eventually, the citizens of a nation under these circumstances would be directed by sound reason to determine what is good for them in terms of the unifying act of rationality from which the concept and goodness of democracy is promoted. Moreover, Cicero is a philosopher who witnessed Rome to possess a mixed form of government for its Republic state was, at the time, founded on the combined features of aristocracy, democracy, and monarchy. Though such structure generated political balance within the system of governance to some extent, failure to observe proper administration due to the moral corruption with aristocracy bore no support for constitution. On this, Cicero necessitates for the community, people and state alike, to maintain a virtuous living since any government, regardless of form, would not stand on its own and do good apart from the love of reason and of natural laws. According to this philosophy, hence, if one were to desire the utmost impact of democracy, he ought to be guided correspondingly by the capacity to understand and nourish his discernment of good-natured politics with remarkable values of pure reason. In “The Second Treatise of Civil Government”, John Locke proposes that man’s state of nature is a state of perfect freedom and of equality whereby commonwealth is highly upheld along with the force of community as a whole instead of a rule by few in executing laws or political will. Then he goes on to claim “reason, which is that law, teaches all mankind who will but consult it that, being all equal and independent, no one ought to harm another in his life, health, liberty, or possessions ... Men living together according to reason, which a common superior on earth with authority to judge between them, is properly the state of nature.” Basically, Locke believes in civil government which enables men to be judges of themselves at crucial times of seeking to be resolved in a natural state. Thus, in this case, no ruling body above men would be treated sovereign because men are capable of utilizing reasons for the sake of keeping order and unity while righteous freedom and equality are sustained. With the perspective employed by Locke in relating reason and democracy, it may be inferred that he assumes reason to be a qualifying factor prior to deciding which form of government is appropriate for the natural setting. Equivalently, this is to imply that democracy would not reach the likelihood of being built to make a ‘government by and for the people’ if no adequate reasons exist to conceive the valuable elements that should comprise a democratic society. In the absence of minds and hearts that are joined in harmony by the power of reason, people cannot be expected to act in congruence with law of nature and to take responsibility for themselves nor be treated accountable for others in the faint light of democracy if, in the first place, they believe not in justice brought by moral judgment or reasonable thought. On the other hand, as conveyed in the epic poem “Paradise Lost”, John Milton introduces his stand on democracy from a social context of religion wherein the audience is gradually drawn to sympathize with the condition of Satan in the story. Contrary to the typical notion that Satan is readily known as the source of injustice, Milton’s argument in the “Paradise Lost” views him as subject and victim of God’s inclination to tyranny. For the purpose of socio-political discourse concerning democracy as the main theme, the author translates the religious characterization such that Satan is replaced by a human character named Robert whereas a human king takes God’s position. The kingdom dwelt in by Robert is one that fosters trust, equality, and honesty in general, however, this situation is bound to change as the king appoints his son to succeed the throne which abolishes the right to election and in further effect, violates the system of equality. Robert appeals in defense of this right but the king disapproves and banishes him along with cohorts from the kingdom which apparently contradicts the initial values of mutual respect for equality as the king exercises the jurisdiction of one in opposition to the rule of many (Satan and Paradise Lost, 2011). Milton, thus, demonstrates that the king is at fault for implementing a decision beyond reason which has since the beginning agreed with the common good as applied over all and not merely to his selfish disposition. Consequently, the audience who would gather at Robert’s side represents democracy for they have come to the point of understanding first the logic behind the protest of a man deprived of liberty by the tyrannical ruler. Unless the audience could manage to express sympathy, it would be difficult to see from this scenario how democracy can be paid the recognition it deserves for sympathy is an offspring of reason that causes it firsthand. One may similarly inquire in compliance to the vital ideas aforementioned “how can a democracy be composed of able-bodied or able-minded members with the chief ability to think and act for themselves if these members are immature?” Immanuel Kant responds by pointing out “Have the courage to use your own reason.” By arguing on the significance of ‘enlightenment’ or that which pertains to a state when a man has overcome or emerged above his immature self, Kant resolves to posit the use of reason as an indispensable device in shifting from an immature to an enlightened well-being (Kant, 1784). Without the right confidence to explore the benefits of reason for growth, people would turn out to be in frequent need of an external guide that provides them with the instructions to follow since the level of their maturity here lacks the potential toward ethical discretion and clearly, such picture cannot account for democracy with reference to its basic meaning. Taking to consideration that a democratic government is a government by the people, it is presupposed that people possess the knowledge and skill to govern which necessarily coincides with maturity. In other words, any trace of immaturity may not signify construction of a democratic community for the latter is developed on the basis of an educated consent in which adherence to reason fulfills the task of enlightenment in facilitating democracy as a preferred form of government. It appears, reason and democracy make a sensible relation with each other for the sustenance of equality and the ultimate function of serving men in the spontaneous acquisition of just freedom and natural rights for the common good. The philosophies of Milton, Kant, Cicero, and Locke may be evaluated to converge at the spot that marks reason as the standard of measuring commitment to democracy in direct proportion. Works Cited “Defining Democracy.” 2012. Web. 14 May 2012. http://usinfo.org/mirror/usinfo.state.gov/products/pubs/whatsdem/whatdm2.htm. Rudd, Niall. Cicero -- The Republic and The Laws. New York: Oxford University Press, 1998. “Satan and Paradise Lost.” Demand Media. 2011. Web. 15 May 2012. http://www.essortment.com/satan-paradise-lost-39378.html. Kant, Immanuel. “An Answer to the Question: What is Enlightenment? (1784).” 2012. Web. 15 May 2012. http://www.english.upenn.edu/~mgamer/Etexts/kant.html. Read More