Madison states several things in his papers that will be used in the United States Constitution. He says: “authority will be derived from and dependent on the society, because society is broken into so many parts, interests and classes of citizens…”, ”government must protect the weak as well as themselves.”. “Principles of justice” and the “general good” of the people are also mentioned.
John Locke, one of the leading philosophers of the European Enlightenment was very important when it came to political thought in the United States. His ideas of the reasons, nature, and limits of the government became especially important in the development of the Constitution. In one of his most famous writings of that time, Two Treatises on Government (1689), Locke established a theory where personal liberty could coexist with political power ; meaning that the people would agree to obey the government and in return, the government would have the responsibility of respecting the people’s natural rights. In other words, he laid out a social contract theory that provided the philosophy and source of a governing author...
...he other hand, Madison discusses the topic of liberty in that it is what fuels factions. He says that removing liberty is one of the only ways to destroy a faction. He proceeds to state that this is not probable, and that factions can not be destroyed, but we must control their consequences in order to have a stable government. Madison believes that the Constitution preserves man's liberty by fairly representing them in a central government.
Madison believed the ways to eliminate factions by removing its causes and to control the effects. Even though factions cannot simply be eliminated, Madison believed that the destruction of liberty or to give every individual the same opinion. Direct democracy is not strong enough to protect its personnel, property rights, and have been characterized by conflict. It is surprising, but Madison recommended a strong and large Republic. He believed that there would be more factions, but much weaker than in small, direct democracies where it would be easier to consolidate stronger factions. Madison concluded his argument by saying, “according to the degree of ple...
To Madison, there are only two ways to control a faction: one, to remove its causes and the second to control its effects. The first is impossible. There are only two ways to remove the causes of a faction: destroy liberty or give every citizen the same opinions, passions, and interests. Destroying liberty is a "cure worse then the disease itself," and the second is impracticable. The causes of factions are thus part of the nature of man and we must deal with their effects and accept their existence.
In Plato’s The Republic, he unravels the definition of justice. Plato believed that a ruler could not be wholly just unless one was in a society that was also just. Plato did not believe in democracy, because it was democracy that killed Socrates, his beloved teacher who was a just man and a philosopher. He believed in Guardians, or philosophers/rulers that ruled the state. One must examine what it means for a state to be just and what it means for a person to be just to truly understand the meaning of justice. According to Socrates, “…if we first tried to observe justice in some larger thing that possessed it, this would make it easier to observe in a single individual. We agreed that this larger thing is a city…(Plato 96).” It is evident, therefore, that the state and the ruler described in The Republic by Plato are clearly parallel to one another.
Initially, when we read James Madison we learn the nature of factions. Factions play an important role in human nature because they are vessels of opinions. The opinion of one individual is not enough to cause change. Factions solve this by uniting people with similar opinions and allowing them to urge for change. Madison realized the unrelenting force of a faction left to grow without restraint. They were dangerous because they were often violent and disruptive often being called the “weakness of popular government”. At worst, they lead to civil war and at the least the inhibited the execution of public policy. While he acknowledge that the easiest way to remove a faction was to destroy their liberties, he knew that this would mean to declare a war on human nature. He also understood that removing their liberty would mean removing the liberty of others, which he did not want. Instead, he suggested controlling the effects of majority faction...
One person might say that anarchy would be the only way to have complete and utter freedom, while others would go as far as to believe a controlled communist government is the best route to achieving liberation. Factions (a group of people who agree on certain topics) are inevitable, due to the nature of man. As long as men hold different opinions, have different amounts of wealth, and own different amount of property, they will continue to fraternize with people who are most similar to them. In Federalist #10, James Madison summed up factions eloquently stating that “Liberty is faction, what air is to fire, an ailment without which it instantly expires.” The government created by the Constitution controls the damage caused by such factions. The likelihood that public office will be held by qualified men is greater in large countries because there will be more representative chosen by a greater number of citizens. Power is distributed in a checks and balance format, making it difficult for factions to completely take over. Madison’s views on faction are still relevant and exercised frequently even after 200 years have passed.
In The Republic, Plato questioned what justice is. It’s noteworthy in the way he used how he views an individual’s soul to be an analogy for justice. He addressed his question heads-on with an answer stating that there are two types of justice. There’s an individual justice and a social justice. He believes that the individual’s justice has our rationality ruling over out appetites and emotional attachments. Social justice is the same exact thing. It has the rational parts (the leaders i.e. the philosophers) that rule over the appetites (workers) and the spirit (warriors). He says “the state is a man writ large,” which basically means, the state is a big person, it also has its own three parts and each part must be in balance. Plato’s answer to having two types of justice is very naturalistic, meaning the virtues aren’t created by people, but is discovered “out there.” He believes that someone who understands what each of the three parts of government does should be the leader (in other words, the philosophers). In order to keep the leader from doing the wrong thing, one must not select the wrong leader. He does not believe in having a check on the leader because we must select the right leaders and give them the power. To be a good citizen, the person should do what they are best suited for and they should be valuable to society. In his world, he wanted to give children tests to see what they were good at and that would be
Next, Madison explains the reasons why unequal distribution of property leads to factions. Under the liberal society, people can freely practice their own faculties and experiment of life. Because people make decisions based on their reasoning and self-interest, they will focus on what is beneficial to them. When a group of people come together because they have the same interest, it becomes a faction. According to Madison’s writing “By a faction, I understand a number of citizens, whether amounting to a majority or a minority of the whole, who are united and actuated by some common impulse of passion or of interest… (Page 63)” He believes the unequal distribution of property will divide people into different group and eventually lead citizens to factions. Moreover, because faction is made by people who hold sim...
In Federalist Paper Number 10, Madison sees Factions as being inevitable. Humans hold differing opinions and are all living under different circumstances, and are likely to group together with those most like themselves. Some groups of people will attempt to work together to benefit themselves even if it goes against public interests and even if it infringes upon the rights of others. In the Federalist Paper Number 10, Madison feared that Factions could be detrimental to the common good and in order to minimize the effects and control the effects of Factions, the best form of government would be a large republic. According to Madison, to minimize the negative consequences of Factions, they must either be controlled or the causes of Factions must be removed. Since he describes the causes of Factions being the different interests and living conditions between individuals, it can be argued that this solution is not very feasible. It would be impossible to make sure every single person makes the same amount of money, has the same goals, and even goes through similar life experiences. The greatest source of Factions, the deepest and biggest cause of Factions, according to Madison, is the unequal distribution of property. The acquisition of property or lack of property creates class divisions the foster differing interests. Since it is not possible to
Madison proposes that there are two methods in which the mischiefs of faction can be cured, one by removing the causes of factions, or the other by controlling its effects. By removing the causes of factions, the liberty that is essential to its existence is destroyed. Madison states that "Liberty is to faction what air is to fire, an aliment without which it instantly expires.
As in other areas of “The Republic,” Plato carefully outlines the delineations which form the basis for the types of rulers to be installed in the state. “Rulers” (legislative and udicial), “Auxiliaries” (executive), and “Craftsmen” (productive and fficacious) are the titles of the categories and are based, not on birth or wealth, but on natural capacities and aspirations. Plato was convinced that children born into any class should still be moved up or down based on their merits regardless of their connections or heritage. He believes the citizens of the State will support and benefit from such a system and presents the idea in the form of an allegorical myth.
Contrastingly, Plato's "Republic" gives little or no consideration to the individuals interests. Plato believes that the republic trumps all, and basic human interests such as the desire to improve one's station in life is disregarded as unnatural or even the desire not to be lied to are not even worthy of consideration.
Plato’s idea for a perfect government is to have three different classes to have different roles to help the society. The first group of people is the Producing class and they are responsible for providing materials and food for the city. This is where the farmers, blacksmiths, the fishermen, and other jobs like them. The second group is the Auxiliaries and they are the ones who job is to protect the city from threats, so the soldiers. The final group is the guardians, these are the philosophers and it is there job to not only be knowledgeable but to be just. Plato believes that there are several things that can derail the advancement of society. “Then nothing insane and nothing akin to dissoluteness can be involved in the right of love…Then sexual pleasure must not be involved” (121). Plato believed that sex should only be reserved for special festivals and for creating life, other than that people should keep in line with how a father and son touch each other. Plato did not just regulate what two people did in the privacy in the own home, but he also regulated what people should be learning in school. “At any rate, it ought to end where it has ended; for surely training in the musical crafts ought to end in a passion for beauty” ...