The Debate On The Founding Fathers
excerpted from Encyclopedia Britannica
.....Within the broader world of popular opinion in the United States, the Founding Fathers are often accorded near mythical status as demigods who occupy privileged locations on the slopes of some American version of Mount Olympus. Within the narrower world of the academy, however, opinion is more divided. In general, scholarship at the end of the 20th century and the beginning of the 21st has focused more on ordinary and “inarticulate” Americans in the late 18th century, the periphery of the social scene rather than the centre. And much of the scholarly work focusing on the Founders has emphasized their failures more than their successes, primarily their failure to end slavery or reach a sensible accommodation with the Native Americans.
The very term Founding Fathers has also struck some scholars as inherently sexist, verbally excluding women from a prominent role in the founding. Such influential women as Abigail Adams, Dolley Madison, and Mercy Otis Warren made significant contributions that merit attention, despite the fact that the Founding Fathers label obscures their role.
As a result, the Founding Fathers label that originated in the 19th century as a quasi-religious and nearly reverential designation has become a more controversial term in the 21st. Any assessment of America’s founding generation has become a conversation about the core values embodied in the political institutions of the United States, which are alternatively celebrated as the wellspring of democracy and a triumphant liberal legacy or demonized as the source of American arrogance, racism, and imperialism.
For at least two reasons, the debate over its Founders occupies a special place in America’s history that has no parallel in the history of any European nation-state. First, the United States was not founded on a common ethnicity, language, or religion that could be taken for granted as the primal source of national identity. Instead, it was founded on a set of beliefs and convictions, what Thomas Jefferson described as self-evident truths, that were proclaimed in 1776 and then embedded in the Bill of Rights of the Constitution. To become an American citizen is not a matter of bloodlines or genealogy but rather a matter of endorsing and embracing the values established at the founding, which accords the men who invented these values a special significance. Second, the American system of jurisprudence links all landmark constitutional decisions to the language of the Constitution itself and often to the “original intent” of the framers. Once again, this legal tradition gives the American Founders an abiding relevance in current discussions of foreign and domestic policy that would be inconceivable in most European countries.
Finally, in part because so much always seems to be at stake whenever the Founding Fathers enter any historical conversation, the debate over their achievement and legacy tends to assume a hyperbolic shape. It is as if an electromagnetic field surrounds the discussion, driving the debate toward mutually exclusive appraisals. In much the same way that adolescents view their parents, the Founders are depicted as heroic icons or despicable villains, demigods or devils, the creators of all that is right or all that is wrong with American society. In recent years the Founder whose reputation has been tossed most dramatically across this swoonish arc is Thomas Jefferson, simultaneously the author of the most lyrical rendition of the American promise to the world and the most explicit assertion of the supposed biological inferiority of African Americans.
Since the late 1990s a surge of new books on the Founding Fathers, several of which have enjoyed surprising commercial and critical success, has begun to break free of the hyperbolic pattern and generate an adult rather than adolescent conversation in which a sense of irony and paradox replaces the old moralistic categories. This recent scholarship is heavily dependent on the massive editorial projects, ongoing since the 1960s, that have produced a level of documentation on the American Founders that is more comprehensive and detailed than the account of any political elite in recorded history.
While this enormous avalanche of historical evidence bodes well for a more nuanced and sophisticated interpretation of the founding generation, the debate is likely to retain a special edge for most Americans. As long as the United States endures as a republican government established in the late 18th century, all Americans are living the legacy of that creative moment and therefore cannot escape its grand and tragic implications. And because the American Founders were real men, not fictional legends like Romulus and Remus of Rome or King Arthur of England, they will be unable to bear the impossible burdens that Americans reflexively, perhaps inevitably, need to impose upon them.
Given the overheated character of the debate, perhaps it is prudent to move toward less contested and more factual terrain, where it is possible to better understand what the fuss is all about. What, in the end, did the Founding Fathers manage to do? Once both the inflated and judgmental rhetorics are brushed aside, what did they achieve?
At the most general level, they created the first modern nation-state based on liberal principles. These include the democratic principle that political sovereignty in any government resides in the citizenry rather than in a divinely sanctioned monarchy; the capitalistic principle that economic productivity depends upon the release of individual energies in the marketplace rather than on state-sponsored policies; the moral principle that the individual, not the society or the state, is the sovereign unit in the political equation; and the judicial principle that all citizens are equal before the law. Moreover, this liberal formula has become the preferred political recipe for success in the modern world, vanquishing the European monarchies in the 19th century and the totalitarian regimes of Germany, Japan, and the Soviet Union in the 20th century.
More specifically, the Founding Fathers managed to defy conventional wisdom in four unprecedented achievements: first, they won a war for colonial independence against the most powerful military and economic power in the world; second, they established the first large-scale republic in the modern world; third, they invented political parties that institutionalized the concept of a legitimate opposition; and fourth, they established the principle of the legal separation of church and state, though it took several decades for that principle to be implemented in all the states. Finally, all these achievements were won without recourse to the guillotine or the firing squad, which is to say without the violent purges that accompanied subsequent revolutions in France, Russia, and China. This was the overarching accomplishment that the British philosopher Alfred Lord North Whitehead had in mind when he observed that there were only two instances in the history of Western civilization when the political elite of an emerging empire behaved as well as one could reasonably expect: the first was Rome under Augustus, and the second was the United States under the Founding Fathers.
Slavery was incompatible with the values of the American Revolution, and all the prominent members of the Revolutionary generation acknowledged that fact. In three important areas they acted on this conviction: first, by ending the slave trade in 1808; second, by passing legislation in all the states north of the Potomac River, which put slavery on the road to ultimate extinction; and third, by prohibiting the expansion of slavery into the Northwest Territory. But in all the states south of the Potomac, where some nine-tenths of the slave population resided, they failed to act. Indeed, by insisting that slavery was a matter of state rather than federal jurisdiction, the Founding Fathers implicitly removed the slavery question from the national agenda. This decision had catastrophic consequences, for it permitted the enslaved population to grow in size eightfold (from 500,000 in 1775 to 4,000,000 in 1860), mostly by natural reproduction, and to spread throughout all the southern states east of the Mississippi River. And at least in retrospect, the Founders’ failure to act decisively before the slave population swelled so dramatically rendered the slavery question insoluble by any means short of civil war.
There were at least three underlying reasons for this tragic failure. First, many of the Founders mistakenly believed that slavery would die a natural death, that decisive action was unnecessary because slavery would not be able to compete successfully with the wage labour of free individuals. They did not foresee the cotton gin and the subsequent expansion of the “Cotton Kingdom.” Second, all the early efforts to place slavery on the national agenda prompted a threat of secession by the states of the Deep South (South Carolina and Georgia were the two states that actually threatened to secede, though Virginia might very well have chosen to join them if the matter came to a head), a threat especially potent during the fragile phase of the early American republic. While most of the Founders regarded slavery as a malignant cancer on the body politic, they also believed that any effort to remove it surgically would in all likelihood kill the young nation in the cradle. Finally, all conversations about abolishing slavery were haunted by the spectre of a free African American population, most especially in those states south of the Potomac where in some locations blacks actually outnumbered whites. None of the Founding Fathers found it possible to imagine a biracial American society, an idea that in point of fact did not achieve broad acceptance in the United States until the middle of the 20th century.
Given these prevalent convictions and attitudes, slavery was that most un-American item, an inherently intractable and insoluble problem. As Jefferson so famously put it, the Founders held “the wolfe by the ears” and could neither subdue him nor afford to let him go. Virtually all the Founding Fathers went to their graves realizing that slavery, no matter how intractable, would become the largest and most permanent stain on their legacy. And when Abraham Lincoln eventually made the decision that, at terrible cost, ended slavery forever, he did so in the name of the Founders. (See also Sidebar: The Founding Fathers and Slavery.)
The other tragic failure of the Founders, almost as odious as the failure to end slavery, was the inability to implement a just policy toward the indigenous inhabitants of the North American continent. In 1783, the year the British surrendered control of the eastern third of North America in the Peace of Paris, there were approximately 100,000 American Indians living between the Alleghenies and the Mississippi. The first census (1790) revealed that there were also 100,000 white settlers living west of the Alleghenies, swelling in size every year (by 1800 they would number 500,000) and moving relentlessly westward. The inevitable collision between these two peoples posed the strategic and ultimately moral question: How could the legitimate rights of the Indian population be reconciled with the demographic tidal wave building to the east?
In the end, they could not. Although the official policy of Indian removal east of the Mississippi was not formally announced and implemented until 1830, the seeds of that policy—what one historian has called “the seeds of extinction”—were planted during the founding era, most especially during the presidency of Thomas Jefferson (1801–09).
One genuine effort to avoid that outcome was made in 1790 during the presidency of George Washington. The Treaty of New York with the Creek tribes of the early southwest proposed a new model for American policy toward the Indians, declaring that they should be regarded not as a conquered people with no legal rights but rather as a collection of sovereign nations. Indian policy was therefore a branch of foreign policy, and all treaties were solemn commitments by the federal government not subject to challenge by any state or private corporation. Washington envisioned a series of American Indian enclaves or homelands east of the Mississippi whose borders would be guaranteed under federal law, protected by federal troops, and bypassed by the flood of white settlers. But, as it soon became clear, the federal government lacked the resources in money and manpower to make Washington’s vision a reality. And the very act of claiming executive power to create an Indian protectorate prompted charges of monarchy, the most potent political epithet of the age. Washington, who was accustomed to getting his way, observed caustically that nothing short of “a Chinese Wall” could protect the Native American tribes from the relentless expansion of white settlements. Given the surging size of the white population, it is difficult to imagine how the story could have turned out differently.