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    Aristotelian Physics

    March 24, 2018 by Will Morrisey

    David Bolotin: An Approach to Aristotle’s Physics: With Particular Attention to the Role of His Manner of Writing. Albany: State University of New York Press, 1997.

     

    A much-ridiculed Victorian lady hoped that Darwin’s theory of evolution was untrue, or, if true, that would not become generally known. As a matter of principle our contemporaries assume that what is true ought always to be made known, that generally-known truth is an unmitigated good, at least in the long run. this assumption has had many consequences, some trivial (you and I probably know more about the British royal family than is entirely healthy), some good (we also know more about health), some catastrophic. In the last category I count false opinions disseminated as if they were true, Marxist dialectic and Nazi race theory being two conspicuous examples. The Victorian lady had a point. She may not have understood science, but she knew something about civilized society.

    In line with the Enlightenment project, we moderns have been taught to dismiss Aristotle’s physics as a teaching one or two steps beyond superstition. Can anyone today imagine that the moon is alive, or that the human species is eternal? Does anyone still suppose that the earth is the center of the universe, or that a moving body is trying to get to its ‘natural place’?

    David Bolotin agrees that these Aristotelian teachings are now risible on their face. But he denies that Aristotle believed them any more than we do. To follow Bolotin’s argument is not only to overcome one’s superficial impression of Aristotelian science but to reflect upon the character of science—’ancient’ and ‘modern’—in its uneasy relations with the political orders. If ‘science’ means knowledge, more specifically the knowledge of nature, then science does not easily fit into the City of God or the City of Man. If science doesn’t easily ‘fit in,’ if it is vulnerable to misuse and abuse, it needs a defense, an apologia. The Enlightenment exaltation of science was intended to make science invulnerable to attack by giving it some of the authority of the old religious establishments. In view of the attempts at ‘deconstructing’ science in the academy today, and in view of the dangers of the abuse of science and the popularity of pseudoscience, a more cautious stance might be in order.

    The defense science has received in the past three centuries has been in a sense far too effective. The rhetoric of Enlightenment tends toward religious fervor without religious consolation, the churchy sort of atheism on display in such unlovely personalities as H. G. Wells and Bertrand Russell. When the quest for certitude pushes into scientific terrain—as it must, if science bears heavy public responsibility—the explorer takes on a pilgrim’s confidence about the destination. He is therefore quite likely to lose his way in a quest where the perplexities are the markers on the road map. Not only does excessive certitude infect science with unscientific dogmatism, it degrades the social and political forms within which any orderly inquiry must proceed.

    Aristotle approaches both nature and political life more cautiously than his critics do. For example, when he addresses the problem of how things come into being, he avoids the extreme of poetic accounts on the one hand and of reductionism on the other. To endorse the poetic account in its extreme form—that beings come out of nothing—would be to call into question the existence of nature itself as an object of sustained inquiry. Why study something that is radically contingent upon the many and conflicting wills of the Hesiodian gods? But to attribute beings to an atomized or otherwise inchoate natural substrate would be no improvement; chaotic matter is no better subject of knowledge than warring gods. Aristotle accordingly teaches that form and substance cohere, generating individual beings. He does not believe he knows how this generation occurs. If modern physics (for example) leads physicists back to a ‘Big Bang.’ they tacitly admit that the earliest act of coming-into-being destroyed the conditions of its own occurrence. The remaining evidence of the character of those conditions may well be compromised, indeterminate to scientists.

    In considering Zeno’s paradox—if any distance consists of infinitely divisible parts, how can any object traverse that distance?—Aristotle similarly demarcates a space for natural science between religion and mathematics, those twin spheres of certitude. The certitude of religiosity depends on revelation of divine thoughts and actions, which unassisted human reason cannot fathom; the certitude of mathematics depends on abstraction, which unassisted human reason fathoms readily but which the stuff of nature does not resemble. (Thus statistics, the set of modern mathematical techniques designed to describe empirical reality, is probabilistic not apodictic.) Aristotle insists on the foundation of natural science in the perception of individual beings. Neither the infinity of religion nor the infinities of geometric abstractions can account fully for natural objects ‘on their own terms’—as one natural being, man, looks at another. Zeno’s paradox conflates mathematics and science. So, in its own way, does modern political science, starting with Hobbes. A natural scientist need to live with an ‘infinity’ which is really synonymous with indeterminacy. Political men cannot be so relaxed, and so had better not be, or pretend to be, so scientific.

    With acute attention to textual detail—the empeiria of reading—Bolotin shows how Aristotle navigates what might be called a ‘second sailing’ for natural science. Unlike the first sailing, the inquiries of previous natural philosophers, this one can avoid the Scylla of political ire and the Charbydis of apolitical folly. Aristotle himself did not entirely avoid Scylla; he had to leave Athens at the right moment in order to avoid reliving the fate of Socrates. But his writings eventually became eminently respectable, in tandem with the biblical religions as understood by thinkers who knew how to think on two tracks. In Bolotin’s words, Aristotle “regarded the task of natural science to be articulation of the manifest character—understood as the true being—of the given world, a world whose ultimate roots he did not think that this science could ever discover.” Thoughtful religious people and prudent scientists alike should be able to live with that formulation, and for centuries many of them did. The symbiosis of religion and natural science may be fruitful; much that is important in modern science and mathematics has resulted in the study of change, a study that a Bible-centered civilization is more likely to care about than was ancient Greece or Rome. But the synthesis of religion and natural science has issued in impressive displays of evil and folly. Bolotin’s Aristotle help to keep the categories straight.

    Filed Under: Philosophers

    De Gaulle’s Statesmanship Rightly Understood

    March 23, 2018 by Will Morrisey

    Daniel J. Mahoney: De Gaulle: Statesmanship, Grandeur, and Democracy. Westport: Praeger, 1996.

    Originally published in Interpretation: A Journal of Political Philosophy. Volume 25, Number 2, Winter 1997. Republished with permission.

     

    Unlike so many things in political life, commercial republicanism delivers on its promises. Splendid but exhausting, the martial aristocracies and monarchies that dominated Europe into the nineteenth century finally collapsed into the arms of the people, who confidently asserted that they could do better. Locke, Montesquieu, and the other great republicans looked forward to a world in which commerce and representative government would stanch the flow of blood and treasure caused by rulers who would find quarrel in a straw, when honor’s at the stake.

    The republicans were right. Commercial republics don’t fight—amongst themselves. They have attracted the warlike attentions of those who mistake their peaceableness for weakness. As a result, two centuries are strewn with the wreckage of regimes that underestimated the productive/economic power that to some extent makes up for the unsteady military virtues of those republics.

    What theorists could not fully anticipate was the dissatisfaction commercial republics would generate among their own most ambitious citizens. For some human beings all the time, and for most some of the time, peace and prosperity do not suffice. What the ancient Greeks called thumos—the spirited part of the soul, the part that gets angry, makes us courageous or rash, faithful or blindly loyal—does not rest content in a commercial republican regime. Thumos wants not only liberty but heroism, conspicuous preferment instead of conspicuous consumption, the ways of the lion and the eagle. Thumotic souls pose a profound political and spiritual problem at any time, but never more than here and now, in our ’embourgeoisified’ modern times.

    No statesman understood this better than Charles de Gaulle. As a young military officer in the years between the world wars, de Gaulle saw thumos pushed to the point of madness in neighboring Germany, while deploring, at serious cost to his own career, the poor-spirited response of his countrymen, including a military elite rotted with complacency and cowardice. After the war, he opposed the shallow, bureaucratized internationalism of the new-republican, ‘Wilsonian’ United States and its Euro-sycophants. He faced down President Roosevelt, whose envisioned postwar order did not include any very independent Frenchmen. Throughout, de Gaulle proclaimed and embodied the virtues of political life and civil society—self-government—against the dehumanizing forces of technocracy and consumerism. National sovereignty conceived as patriotism, not reactive ‘nationalism,’ remained his political guide throughout; what looks like a Catholic-Christian Stoicism remained his moral compass.

    Daniel J. Mahoney’s scholarship allies itself with civic virtue in a world not conspicuously receptive to it. In his previous book, The Liberal Political Science of Raymond Aron, Mahoney displayed a rare ability to take ample, rich materials and concentrate them into their essence, saying thing at once helpful to the novice and illuminating to the specialist. He has now written the best first book to read on Charles de Gaulle’s political thought. Those fascinated by his account will want to go on to Jean Lacouture’s generous biography, Stanley Hoffmann’s Decline or Renewal? France Since the 1930s, André Malraux’s Anti-Memoirs and Felled Oaks (both published in ampler versions as parts of Les Temps du Limbes), perhaps to Jean Dutourd’s novel, The Springtime of Life. Above all, they will turn to the writings of the statesman himself, who wrote six books and several volumes of speeches.

    The man of character, de Gaulle teaches, is a born protector. Without abandoning his critical independence, Mahoney guards de Gaulle’s memory against a variety of cavils advanced in the spirit of smallness of soul: that he was a mystic or a Bonapartist, a crypto-fascist or a communist sympathizer, a Machiavellian, a Nietzschean, or a man of Weberian ‘charisma.’ None of the above, Mahoney firmly reminds us, but what can one expect from the denizens of an academic demi-culture who have forgotten Aristotle’s portrait of the great-souled man? Realist who know nothing of the realities, de Gaulle and Mahoney say of them, rightly.

    Mahoney emphasizes de Gaulle’s indebtedness to a real culture, a cultivation afforded by the France of de Gaulle’s youth, with its fruitful if acrimonious tensions among Roman Catholicism, the Enlightenment, and post-Enlightenment ‘German’ ideology. He had integrated the classical elements of French culture into his heart and mind: In retirement, de Gaulle came upon a grandson trying to read Cicero in the Latin. After glancing at the passage, de Gaulle raised his eyes and recited the passage from memory. Looking down at the astonished boy, he intoned, “You should read Livy. He is much more grand.“  Although the exact character of de Gaulle’s religious convictions remains obscure—as it had to, given his political intention to unite the French—Mahoney shows beyond dispute that de Gaulle understood France as part of the Europe that had been Christendom, and worth defending for the sake of the virtues Christendom cultivated. As Mahoney writes, de Gaulle combined a “Catholic recognition of moral boundaries and political limits and classical commitment to a life of honor.” “His was a moralized ambition“: De Gaulle himself uses the striking formulation, “the good prince,” who aims to re-found republicanism in the modern world.

    De Gaulle “wanted to keep democracy and greatness together,” Mahoney writes. No narrow democrat or egalitarian, de Gaulle saw what France lost when the Old Regime fell: moderation and the genuine courage moderation enforces. A century and a half of too much and too little ensued. This was true even in the two parliamentary republican regimes de Gaulle saw in the France of his lifetime, which favored too many play-acting talkers, too few real defenders of the country. In founding the more balanced regime of the Fifth Republic, with the strong executive the French needed, de Gaulle re-endowed French politics with stability, without sacrificing (Gaullists would say, by enhancing) genuine popular sovereignty. In aspiring to inculcate habits of civic participation in his countrymen, de Gaulle left them a legacy of resistance not only to the ‘hard’ tyrannies of fascism and communism, but to what Tocqueville had called the ‘soft despotism’ of bureaucracy and merely economic life, a legacy that might well be taken up by citizens who want to remain citizens and not subjects, in any country. At the same time, he firmly reminded the French that not everything is political, that political life, to be made worthy of participation, must subordinate itself to civilization and even to “a certain conception of man.” As Mahoney shows, that conception owes more to Charles Péguy than it does to Friedrich Nietzsche.

    “L’Europe des patries”: De Gaulle opposed European integration precisely upon the grounds of civilization and of human nature—which, to be truly itself, must take responsibility, must govern itself. Dante, Goethe, and Chateaubriand were good Europeans because they were Italian, German, and French. The real Europe is Latinity filtered through the vernaculars, the languages by which the peoples govern themselves. The Gaullist voice is largely absent from “the present European conversation,” Mahoney observes; “his partisanship for the greatness of Europe and a Europe of nations does not seriously inspire our contemporaries,” who too often associate nationalism with its racialist deformations of the last two centuries. “Nonetheless, de Gaulle himself, and his vision of a Europe of nations stand as permanent reminders of the political and even spiritual qualities without which any future Europe could only call itself impoverished.”

    Perhaps most significantly, de Gaulle’s life and writing show how a thumotic soul, the soul of a man or woman of character, might strengthen republicanism instead of subverting it, transcending the sterile adversarianism of modern elites, tending as they do to manipulation and tyranny, rule or ruin. Daniel Mahoney is a new kind of American scholar, one who views grandeur without malice, envy, or derision, one who can see de Gaulle.

    Filed Under: Nations

    The Decline of Voter Turnout in the United States

    March 23, 2018 by Will Morrisey

    Note: This essay was written in 1999, as I looked back at a political trend prevailing in the United States at the end of the century, with some comparative glances at contemporary trends in western Europe.

     

    The United States and the Western European countries share the same political regime, commercial republicanism, as well as the practice of more or less universal suffrage for adult citizens. But United States voter participation has declined from the high levels of one hundred years ago, whereas European voter participation is high. Further, U. S. voting rates have declined recently, both in the decade of the 1990s and in the previous three decades.

    To take the recent numbers first: In the national midterm elections in the period 1962-1970, Americans voted at rates ranging from just under 47% to 48.6%. By contrast, in the period 1986-1998, percentages have ranged from a high of 38.8% in 1994—the year of the ‘Gingrich Revolution,’ in which annoyed voters overthrew a longstanding Democratic-Party majority in the House of Representatives—to a low of 36.1% in 1998.

    In western Europe in the 1960s, some countries saw voter turnouts nearing 90% (Burnham 82-83). The European turnouts in the 1990s are also noticeably higher, for the most part, in the United States.

    The numbers in presidential elections have been higher, but parallel. In 1996, 49% of voting-eligible citizens voted, down from 63% in 1960. Admittedly, the result of the 1996 election was a foregone conclusion, in sharp contrast to the heavily contested 1960 race. With the advent of fairly reliable scientific polling, many people may not bother to go to the polls when the decision seems already to have been made; if one prefers Bill Clinton to Bob Dole, and one expects Clinton to win easily, why not let my fellow citizens be the good soldiers and troop off to the polls? Nothing crazy is likely to happen, and one saves time and effort by staying home.

    Except that the trend prevails across elections. Turnout has declined despite the effects of the National Voter Registration Act of 1993, with provisions such as ‘motor voter,’ which make registration easier. Although Frances Fox Piven and Richard A. Cloward argued some years ago that voter registration in the U. S. is too difficult, that European governments are obligated to register voter, that two-thirds of unregistered citizens in American are below the median household income, leading to underrepresentation of those who depend upon government services most, the rather flaccid response to liberalized procedures can give little encouragement to such reformers. Although economist Stephen J. Knack and others have made brave efforts to put the best face on these results, it’s hard to avoid the conclusion that deeper forces are at work than the effects of voter registration rules.

    The highest turnout in the 1998 elections occurred in Minnesota, where the former professional wrestler Jesse Ventura captured the imaginations of his fellow citizens, as he had so often done in his previous career. Unless we are to empty the ranks of the World Wrestling Federation—that Jeffersonian breeding ground for the natural aristoi of virtue and talent—in the quest for revivified civic consciousness, it is difficult to see how to proceed.

    Several dubious arguments have been advanced to explain the ‘secular’ or century-long trend as well as the shorter-term trend. Theodore J. Lowi blames not one aspect of the legal system, the registration rules, but the system itself. “Modern law has become a series of instructions to administrators rather than a series of commands to citizens…. The citizen has become an administre, and the question now is how to be certain he remains a citizen” (Lowi 144). Sentences worthy of a latter-day Tocqueville, perhaps, but are not the Europeans more ‘administered’ than we, their states more extensive, bureaucratic, and intrusive? Could it be that there is something to the fact that Americans were first democratized, then bureaucratized, whereas in much of Europe the reverse was the case” Lowi does not ask, and so does not say.

    Thomas B. Edsall observes that top income earners are more likely to vote than those whose family incomes are low (Edsall 179-181). If so, why have voting rates declined in the last two decades, when more Americans have become wealthy than at any other time in our national life? There is, further, less really grinding poverty today than in the 1930s, and probably less than in the nineteenth century. Could there be, then, some correlation between widening income levels and non-participation? Could it be that the increasing numbers of affluent voters are more than counterbalanced by increasing numbers of nonvoters who are less well-off relative to the upper echelons? That might correlate better with existing economic conditions, but Edsall, writing in the early 1980s, does not ask, and so does not say.

    Wolfinger and Steven J. Rosenstone cite “the transcendental importance of education” as a factor in voter turnout (102). The more highly educated one is, the greater one’s sense of civic duty, and the greater the social pressure to vote. That may very well be true, but that cannot explain the decline in voting, long-term or short. Americans in the twentieth century are markedly better-educated—or at least educated more extensively—than were their predecessors. And Americans in the past twenty years re no less educated than Americans of the 1960s. Could it be that the content of American education—especially the primary and early secondary education that is universal today—somehow discourages voting in adulthood? Could be: Some more civic-minded version of Allan Bloom might write a jeremiad on the subject. But Wolfinger and Rosenstone do not ask, and so cannot say.

    Wolfinger and Rosenstone also notice that farmers, being more dependent upon government policies than most groups, tend to vote more. The decline of the farm population might then be a factor in the century-long trend. But poor, urban blacks and Latinos also feel the impact of government policies more than most groups, and their voting rates are low. Sheer dependency upon government services cannot be the main factor. After all, in this century nearly all Americans have become increasingly affected by, if not dependent upon, government regulations. surely we should all be voting early and often, but we are not.

    No monocausal socioeconomic factor seems decisive. A social scientist might devise a complex formula that would measure the weights and interrelations of these trends. I am not that political scientist, and so must leave such projects to the adepts.

    Retreating to that sanctuary of the mathematically impaired, political history, I shall explain the decline of voting in America and contrast the American circumstance with that of Europe, writing in terms merely plausible, rather than mathematical and demonstrative. The esprit de finesse may be less impressive than the esprit de géométrie, but perforce I must go with the former.

    Historians mark the beginning of the decline of voting at 1896, when 80% of eligible voters (i.e., adult, mostly white, males) voted (Chambers 14). Voting correlates with strong party identification; post-1896, party identification weakened (Burnham 120, 133; Campbell et al., chapters 6 and 7). The year 1896 was one of America’s so-called critical elections, that is, an election in which a significant and long-term political alignment occurred. This particular realignment had effects that caused voter turnout decline. Why might one think so?

    John Agnew’s concept of ‘core and periphery’ can be and has been usefully brought into play here. Agnew argues that the socioeconomic ‘core’ of the United States—the centers of commerce and manufacturing—has long been politically at odds with the ‘periphery’—the agrarian hinterlands. It must be admitted, of course, that the ‘core’ started out as a fairly puny area—a network of dots along the eastern seaboard. Nonetheless, by 1787 the ‘core’ was sufficiently influential to get the new, commercial-republican constitution ratified; a century later, the ‘core’ could be said to occupy most of a whole region, the northeast. In the 1896 election, the socioeconomic core and periphery were matched up, for the first time since the days before the Civil War, with the party political system. The Northeast became solidly Republican, the South solidly Democratic, with the West siding with the North. This had been true of antebellum America, but this time the impassionating issue of slavery was gone; division did not lead to disunion but to political stability, both within the key regions. Republicans were safe in the Northeast, Democrats safe in the Southeast) and nationally. Republican majorities rested largely undisturbed, except by the anomalous Wilson, beneficiary of a Republican split, until 1932.

    An important dimension of this episode was described by Peter H. Argersinger in his 1980 article, “Fusion Politics and Antifusion Laws.” Fusion (the support of one set of candidates by more than one party) gave party competition added juice. In the West, Republicans had a plurality but not a majority of the votes in many states. Democrats could counter by pooling votes on a fusion ticket with, for example, the Greenback Party or some other populist organization. Obviously, in the West this gave Republicans a strong motive to get rid of fusion balloting and replace it with the blanket ballot or ‘Australian’ system. Republicans succeeded in this campaign by invoking an anti-corruption argument; that paved the way to 1896 (Argersinger 287-306).

    The new settlement enabled Southern Democrats to put the finishing touches on their post-Reconstruction program of disenfranchising blacks and poor whites. These groups were electorally unnecessary and both politically useful to suppress, as Jack Bloom explains.

    In the North, the new stability eventually made political bosses, always a bit unsavory to respectable, middle-class sorts, less salient, as well. Although initially more secure in the new alignment, bosses lost in the long term. Less competition yielded less urgent need for political mobilization. Reformers, including business interests, could not push confidently for professionalized government, the end of the patronage system, of ‘corruption.’ But the end of patronage meant that a major incentive to vote, namely, the desire for an indoor job with no heavy lifting, disappeared. If I can get a government job by passing a test instead of voting and getting others out to vote, I will sharpen my pencil and stay at home. Progressives supposed that a new system of primary elections, initiative and referendum, and similar devices would keep participation rates high. They were mistaken. Civil service reform meant that the basic infrastructure of government would remain, whatever party was in power. Absent some major crisis, why vote?

    By 1912, less than 59% of eligible citizens voted. The crisis of the Depression brought turnouts into the low 60s for a time (still far less than the rate in the 1890s); in 1952 and 1960—both elections about the future of the New Deal-type government the Depression brought on—the numbers got into the low 60s again. But for the most part, numbers dwindled.

    By the 1950s the “quasi-military drill” of nineteenth-century American politics was long gone (Chambers 15), replaced by media-centric advertising, which further diminished the strength of the parties (Sorauf, in Chambers, 54-55). Motivated by the invigorating thumotic passions attendant to peer pressure (no ‘Australian ballots’ in the nineteenth century until 1892—your neighbors knew how you voted) and by the less invigorating but no less compelling motive of job-seeking, political soldiers had been displaced by consumer-spectators, motivated by images and sounds—less compelling devices, as any experienced preacher, or salesman, will tell you.

    The American circumstance can be contrasted with the European. In America, bureaucratization took a lot of the fun, and some of the point, out of democratic politics. In Europe, bureaucracy already existed. Democratic-republican politics, hard-won during violent revolutions in the nineteenth century and world wars in the twentieth, took on a much more earnest character than it did in twentieth-century America, where the fight for voting rights (except for the suffragist and the civil rights movements) was fought overseas, in trenches and not in ballot booths.

    Angus Campbell and his colleagues remark that Americans are not so ‘ideological’ as Europeans, and not so strongly partisan. European political parties still recall regime politics—forgotten in the United States since the 1860s—and still galvanize political passions. Sharper class struggles are tied to regime politics; for decades in Europe (certainly up to the time of Mitterand’s France, which changed expectations by doing so little) a socialist party victory might be seen as the capture of the state apparatus by ‘the workers,’ a new politeuma or ruling body. Not so, the New Deal, or at least not so obviously. This is reinforced by the fact that in Europe the state itself is regarded as sovereign, not the people, as in America. By reason of history, by reason of the socioeconomic character of the parties, and by reason of the structure of sovereignty itself, Europeans are less likely to be altogether more earnest and conscientious about voting than their lackadaisical New-World allies (cf. Lowi in Chambers 240-241).

    Unlike the president-oriented twentieth-century American republics, European republics tend to be parliament-centered (McCormick in Chambers 104). The function of parliamentarism is similar to that of local patronage networks in nineteenth-century America. Parliamentarism reinforces localism, and therefore peer pressure, even with ‘Australian’ ballots. Thus the European republics, which appear heavily nationalized, actually have rather strong local roots. Steady, day-to-day ruling goes on, with a strong connection between local communities and the large, patronage-dispensing bureaucratized state apparatuses.

    What of the shorter-term, post-1970 decline? With the sociopolitical infrastructure of American politics replaced by media-driven entertainment packages, about which voters are increasingly sophisticated and therefore skeptical, it is no wonder that increased levels of education have coexisted with increased non-participation. Jesse Ventura is right: If it takes a high school education to make a fan see that pro wrestling is fake, then the way to the hearts of an educated electorate is to do what the World Wrestling Federation did, starting in the 1980s: Admit that the performers are faking it, let the public in on the act, wink at the camera in your campaign commercials. This, however, isn’t likely to be a very long-lasting ‘fix.’ Absent some way to tie national political campaigns and daily governance to local and family concerns—other in the abstract, emptily rhetorical way of proclaiming ‘The Year of the Child,’ ‘The Year of the Woman,’ the Year of the This or the Year of the That—there will be no cure for mediocre turnouts.

     

    Works Cited

    Agnew, John: The United States in the World Economy: A Regional Geography. Cambridge: Cambridge University Press, 1987.

    Argersinger, Peter H.: “Fusion Politics and Antifusion Laws.” American Historical Review, LXXV (1980) 287-306.

    Bloom, Jack: Class, Race and the Civil Rights Movement. Bloomington: Indiana University Press, 1987.

    Burnham, Walter Dean: Critical Elections and the Mainsprings of American Politics. New York: W. W. Norton and Company, 1970.

    Campbell, Angus, et al.: The American Voter. New York: John Wiley and Sons, 1960.

    Chambers, William Nisbet: “Party Development and the American Mainstream.” In Chambers and Burnham, 1960.

    Chambers, William Nisbet, and Burnham, Walter Dean, eds.: The American Party Systems: Stages in Political Development. New York: Oxford University Press, 1967.

    Edsall, Thomas B.: Power and Money: Writings on Politics, 1971-1987. New York: W. W. Norton and Company, 1988.

    Knack, Steven J.: “Does Motor Voter Work? An Analysis of State-Level Data.” Journal of Politics 57 (3) (August 1993) 796-811.

    Lowi, Theodore J.: “Party, Policy, and Constitution in America.” In Chambers and Burnham, 1970.

    McCormick, Richard P.: “Political Development and the Second Party System.” In Chambers and Burnham, 1970.,

    Piven, Frances Fox and Cloward, Richard A.: Why Americans Don’t Vote. New York: Pantheon Books, 1988.

    Sorauf, Frank J.: “Political Parties and Political Analysis.” In Chambers and Burnham, 1970.

    Wolfinger, Raymond E. and Rosenstone, Steven J.: Who Votes? New Haven: Yale University Press, 1980.

    Filed Under: American Politics

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