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• W577985019 abstract "The Ethics of Voting Jason Brennan Princeton, N.J.: Princeton University Press, 9.011, 9.22 pp. Grab anyone at a coffee shop, political rally, or cocktail party. Ask him, Do you think we have a duty to vote? Chances are he'll say Yes. Follow it up with, Is it because there's something special about voting that places it above other duties we might have, like say avoiding speeding or paying our taxes? It's a safe bet you'll get a yes to this one as well. Jason Brennan calls the thinking behind these twin affirmatives the theory of voting ethics. It's the common view of civics classes, straw polls, and town hall meetings. The folk theory is what we all learn in school, along with the three branches of government and the Founding Fathers. Teasing specifics out of these near-universal--but often rather vague--attitudes, Brennan arrives at the following three-part formal view of the folk theory: 1. Each citizen has a civic duty to In extenuating circumstances, one can be excused from voting, but otherwise, one should vote. 2. While it is true that there can be better or worse candidates, in general any good faith vote is morally acceptable. At the very least, it is better to vote than to abstain. 3. is inherently wrong to buy or sell one's vote. The Ethics of Voting attacks the folk triumvirate and mostly succeeds. Brennan presents his opponents' eases clearly and fairly and then exposes them as irreparably weak. He often does such a good job, in fact, that his conclusions frequently seem obvious. Sadly, the persistence of the folk theory indicates otherwise. The book's first chapter covers arguments in favor of the duty to The trouble for those who would demand such a duty is that voting simply doesn't accomplish much--and not voting produces no harm. Any duty-to-vote argument that depends on the instrumental value of the act thus runs into very real problems with numbers, because the benefits of each individual's vote are so tiny as to be effectively zero. Moreover, voting isn't flee. By voting, I'm not doing something else, which may have more value (by however we choose to measure it) than hopping in the car and driving to the local elementary school to spend an hour standing in line. Other theories fail as well, including those from causal responsibility (even if your vote isn't the deciding vote, it may be among the group of votes that decided the election) and from public goods (your vote may not matter, but what if everyone thought like that and so everyone stayed home?). So the instrumental theories fail. But what about voting as an expression of civic virtue? The book's best chapter is its second, Civic Virtue without Politics. It cuts to the heart of a lamentably common shibboleth of much political theorizing--namely, the fetish for politics. Because individuals who are politically interested assume the rest of us are or ought to be as well, they derive the idea that the highest aim of man is to participate in the deliberative democracy. To this Brennan responds with perhaps the important message in the whole of The Ethics of Voting: For some people, heavy political participation is necessary for them to lead what they consider a full life. For many others, active political participation would inhibit them from leading the kind of lives they want to lead. The first kind of person is not inherently more noble or sophisticated than the second. The citizenship theorists might retort that people who don't get much out of politics aren't as civically virtuous as those enlightened citizens who do. Yet, Brennan notes that most ways to exercise civic virtue in contemporary liberal democracies do not involve politics, or even activities on the periphery of politics, such as community-based volunteering or military service. He argues against the often deleterious effects of political participation--and for the often forgotten salubrious, public good generating activity of private action. …" @default.
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