Topics: INSTITUTIONAL INNOVATION

Paul Cartledge at the BBC, in the context of BBC Democracy Day: “…The -kratia component of demo-kratia was derived from kratos, which meant unambiguously and unambivalently power or strength. Demos, the other component, meant “people” – but which people, precisely?
At one extreme it could be taken to mean all the people – that is, all the politically empowered people, the adult male citizenry as a whole. At the other ideological pole, it referred to only a section of the citizen people, the largest, namely the majority of poor citizens – those who had to work for a living and might be in greater or less penury.
Against these masses were counterposed the elite citizens – the (more or less) wealthy Few. For them, and it may well have been they who coined the word demokratia, the demos in the class sense meant the great unwashed, the stupid, ignorant, uneducated majority.
So, depending where you stood on the social spectrum, demokratia was either Abe Lincoln’s government of, by and for the people, or the dictatorship of the proletariat. This complicates, at least, any thought-experiment such as the one I’m about to conduct here.
However, what really stands in the way is a more symbolic than pragmatic objection – education, education, education.
For all that we have a formal and universally compulsory educational system, we are not educated either formally or informally to be citizens in the strong, active and participatory senses. The ancient Athenians lacked any sort of formal educational system whatsoever – though somehow or other most of them learned to read and write and count.
On the other hand, what they did possess in spades was an abundance of communal institutions, both formal and informal, both peaceful and warlike, both sacred and secular, whereby ideas of democratic citizenship could be disseminated, inculcated, internalised, and above all practised universally.
Annual, monthly and daily religious festivals. Annual drama festivals that were also themselves religious. Multiple experiences of direct participation in politics at both the local (village, parish, ward) and the “national” levels. And fighting as and for the Athenians both on land and at sea, against enemies both Greek and non-Greek (especially Persian).
Formal Athenian democratic politics, moreover, drew no such modern distinctions between the executive, legislative and judicial branches or functions of government as are enshrined in modern democratic constitutions. One ruled, as a democratic citizen, in all relevant branches equally. A trial for alleged impiety was properly speaking a political trial, as Socrates discovered to his cost.
In short, ancient Athenian democracy was very far from our liberal democracy. I don’t think I need to bang on about its conscientious exclusion of the female half of the citizenry, or its basis in a radical form of dehumanised personal slavery.
So why should we even think of wanting to apply any lesson or precedent drawn from it to our democracy today or in the future? One very good reason is the so-called “democratic deficit”, the attenuation or etiolation of what it means to be, or function fully as, a democratic citizen….(More)”