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Shelley Burtt
Yale University
world.
sity Press.
nature, achieve virtue, and find [their] world rational."2 The Roman
reasons: preserving the liberty and furthering the glory of the common-
* I would like to thank members of the Cambridge Seminar on Early Modern History,
the Folger Institute Center for the History of British Political Thought, and the Yale
faculty political theory seminar for their comments on earlier versions of this essay.
1. On these twin strands of republicanism, see Eco O.G. Haitsma Mulier, The Myth of
Venice and Dutch Republican Thought in the Seventeenth Century (Assen, The
Netherlands: Van Gorcum, 1980), pp. 15, 19. On classical republicanism in general, see
bridge University Press, 1978), and J.G.A. Pocock, The Machiavellian Moment
Polity
Fall 1990
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creating an Aristotelian "structure of virtue" for its own sake, the virtue
All republicans share this conception of the content of civic virtue. But
they differ strikingly in their accounts of how citizens form and retain
of duty.
role of the passions and appetites in the cultivation of civic virtue. They
seek to secure the priority of public over private goods not through ex-
abide and attachments that nothing can dissolve." This sort of educa-
choice the things that men motivated by duty or interest never do quite
Such as are bred under a good discipline, and see that all benefits,
fancy a love to the public, and look upon the common concern-
3. All the authors examined in this essay assume that citizens, virtuous and otherwise, are
men and my occasional references to the citizen as "he" reflects that fact. Their psycholo-
gies of virtue, while set out as universally applicable, thus do not address the question of
whether women, once admitted to citizenship, can or would develop civic virtue in a similar
way. Recent work addressing this question, as this essay does not, includes Ruth H. Bloch,
Hanna Pitkin, Fortune Is a Woman (Berkeley: University of California Press, 1984), chs.
4-6; and Carole Pateman, "'The Disorder of Women': Women, Love and the Sense of
5. Algernon Sydney, The Works (London, 1772), p. 236. Another republican who
grounds civic virtue in the "education of the passions" is Andrew Fletcher whose prescrip-
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Shelley Burtt 25
In this view, civic virtue rests less in the sacrifice of self-interest or private
advantage than in an education that makes the pursuit of public good im-
beneficial deeds.
behavior of most individuals. But they do not argue that such self-
interested action is at odds with virtue. Rather, they claim that the pur-
behavior.
personal advantage to a greater public good (people are just not made
virtue by structuring the way in which such private interests found ex-
"such orders . . . as may give the upper hand in all cases unto common
right or interest, not withstanding the nearness of that which sticks unto
Oceana.
tween those (usually liberal) who offer the checks and balances of private
interest as a substitute for civic virtue and those (usually republican) who
believe the selfish concerns and commitments that animate the modern
tion for virtue relies on a citizen militia which "beginning with them [men] early . . . would
dispose them to place their greatest honour in the performance of those exercises, and in-
spire them with the fires of military glory, .. .; which impression being upon their youth,
would last as long as life. Such a camp would be as great a school of virtue as of military
6. James Harrington, The Political Works, ed. J.G.A. Pocock (Cambridge: Cambridge
in America, ed. J. P. Mayer [New York: Doubleday, 1969], pp. 525-30) is a classic expres-
sion of the first approach. See also Federalist 10 in which James Madison describes the way
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to sacrifice private interest for the public good. In fact, part of my argu-
The first psychology of civic virtue then has citizens serving their coun-
than the self for its end, in the way that Rousseau believed citizens might
be brought "to love their fatherland and its laws." But, as Harrington
argues, the pursuit of such self-interest can produce civically virtuous ac-
in which the presence of self-interested factions may be made, through the expansion of the
polity, to serve the public good. Such arrangements are intended to help the polity flourish
8. For Cicero's conception of civic virtue, see De Officiis I.xvii.58, xxii.62-xxv.85 and De
Re Publica I.xvii.27.
that a Machiavellian citizen comes to favor the public interest because "the law operates to
channel his behavior in such a way that, although his reason for action remains self-
interested, his actions have consequences which . . . promote the public interest"
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Shelley Burtt 27
content of civic virtue, they differ profoundly on the ways such virtue is
citizens. Machiavelli considers such lust for power as the most serious
hordes, for such overweening desire pushes men toward actions com-
rivals who on seeing you acquire such reputation and greatness can-
If men of this kind live in a corrupt city, where education has not
been able to infuse any spirit of good into their minds, it is impossi-
rather to see their country ruined than not to attain their purpose. 1
10. "The ambition of the nobles is so great," Machiavelli says, "that, if it is not re-
pressed by various ways and means in any city, it will quickly bring that city to ruin" (The
Prince and the Discourses [New York: Modern Library, 1950], p. 211).
11. Ibid., p. 498, emphasis added. See also Discourses, Book I, ch. 46.
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dicates in the passage above, must provide an "education ... that in-
fuses a spirit of good" into the minds of all its citizens. "Men are more
education by which their manners and habits of life have been formed,"
Machiavelli says at another point.12 Thus the key to making the am-
bitious citizen virtuous will not be to eliminate the desire for political
and desires of the citizens in such a way that their ambitions are defined
is both public and private and applies to the masses as well as the elite.
oriented toward victory and national freedom, rather than license, per-
The proper channelling of the innate ambition of the nation's elite re-
a strict regulation of public honors that assures that offices and rewards
true path of duty," creating the political culture in which fulfilling one's
that begins before one enters the public arena. "It is of great
upon his mind, and becomes afterwards the rule of his life for all
time." 1
12. Ibid., p. 530. Machiavelli also recognizes that natural temperament plays a certain
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Shelley Burtt 29
perception of what the public good requires. His character will be such
that his personal desires find satisfaction only through public service.
time changes nothing . . . The same order that made men valiant
and industrious in the services of their country during the first ages
would have the same effect if it were now in being. Men would have
the same love to the public as the Spartans and Romans had if there
legislator will ensure that "men are from their tenderest years brought up
in a belief that nothing in the world deserves to be sought after, but such
mance of virtue.
17. Ibid., pp. 218, 216. Montesquieu also roots civic virtue in the "education of the pas-
sions," arguing that the love of equality and frugality that for him constitutes civic virtue is
best nurtured, first, by laws enforcing both conditions and, second, by parental education
and example (Spirit of the Laws [New York: Hafner, 1949], pp. 34, 40-41). It is important
to note, however, that Machiavelli and Sydney are more concerned with harnessing selfish
passions and giving them publicly beneficial objects than with cultivating an independent
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and advancing reason unto the throne of empire."18 But how are we to
secure this virtuous "empire of ... laws" given the unruly passions of
Is civic virtue then beyond the grasp of a republic's citizens? Will the
of labor between the few and the many. The best and brightest of the na-
debating the best course of action for the public, the members of this
popular legislature, in turn, may vote but not publicly deliberate. And
they may and should vote on the basis of their self-interest. Harrington
justifies this conclusion with the argument that the private interests of
the many, when filtered through the political process, become the
mation this way: "that choice which suiteth with every man's interest
[i.e., that survives scrutiny in the popular assembly and passes into law]
The lesson that Harrington hopes to convey through his works is that
own interest, may still be brought to advance public rather than par-
22. Ibid., p. 416. See also Rousseau, The Social Contract, Bk. II, ch. 3. But note that
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Shelley Burtt 31
ticular ends. And as advancing the public interest is the hallmark of vir-
ever manages to "separate his Passions from his own Passion and In-
terest" and thus argues for a virtue founded in the accommodation of in-
Virtue from them [men]; but only that they follow virtue as their In-
terest," he says.23
Cato has little hope that those in power can be made to see how closely
their personal interests in security and prosperity coincide with the pub-
lic's interest in good and faithful government. The temptation for office-
holders to abuse their power is simply too great.24 He places his hopes
sonant with the public welfare. They want above all political stability,
national prosperity, personal freedom. And they want these goods not
from a selfless concern for the polity as a whole, but because such
Thus Cato maintains, "the Whole People, by consulting their own In-
terest, consult the Publick, and act for the Publick by acting for
themselves." 25
This confidence that citizens can and do "act for the Publick by acting
legislature, can and will achieve the public good through expressing,
rather than transcending, their private interest. Cato is too much the
political change, Cato calls, like Harrington, for a civic virtue grounded
The writings of the Founding Fathers might also seem to offer an ac-
count of civic virtue that relies on the accommodation of interests for its
23. John Trenchard and Thomas Gordon, Cato's Letters, 4 vols., 3d ed. Facsimile
reprint in 2 vols. (New York: Russell and Russell, 1969), 2:49, 56.
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tice of virtue. The debate surrounding the place of liberal and republican
way) through public institutions. Civic virtue would arise from "the af-
and good government and from the natural operations of existing social
I have just set out two contrasting models of the psychological grounds
of virtue. One roots civic virtue in the "education of desire," the other
citizen's passions are put to the service of virtue: education within and
26. This interpretation is presented most strongly and most recently by Lance Banning,
Change and the Constitution, ed. Terrence Ball and J.G.A. Pocock (Lawrence, KS:
27. For a recent overview of the contested ground, see Peter Onuf, "Reflections on the
28. Richard Sinopoli, "Liberalism, Republicanism and the Constitution," Polity (1987):
344. Those who interpret the Framers' understanding of and expectation for civic virtue
along these lines include Sinopoli, ibid., pp. 331-52; Jean Yarbrough, "Republicanism
Republic," Review of Politics (1979): 61-95; Richard Vetterli and Gary Bryner, In Search
of the Republic: Public Virtue and the Roots of American Government (Totowa, NJ:
Rowman and Littlefield, 1987); Ruth IH. Bloch, "The Gendered Meanings of Virtue,"
53-56; and Isaac Kramnick, "The 'Great National Discussion': The Discourse of Politics in
1787," William and Mary Quarterly (1988): 16-21. Offering a more pessimistic assessment
of the Framers' hopes for civic virtue but supporting the contention that the 1787 constitu-
tion was meant as a substitute for, not an expression of, civic virtue are, among others,
Gordon Wood, The Creation of the American Republic (New York: W.W. Norton and
Co., 1969); John Diggins, The Lost Soul of American Politics (New York: Basic Books,
1984); and Michael Lienesch, New Order of the Ages (Princeton, NJ: Princeton University
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Shelley Burtt 33
without the family combine to assure that individuals find their emo-
people love mainly themselves and naturally deploy their reason simply
to further their own ends. Achieving civic virtue among citizens of this
teasing virtuous acts (behavior that favors universal over particular ends)
political essays, published in the late 1690s and early 1700s.29 In them, he
because they have failed to master their passions, "mingle with the in-
terests of the publick [their] own inclinations." The solution to this prob-
lem is not to accept this mingling and strive to make it less dangerous, as
Harrington and later Cato suggest, but "for every man to... begin
of the principal objects of our thoughts and care, conduce very much to
turn will ground virtuous civic behavior-"for we are not willing to hurt
29. The works considered here include "An Essay upon Ways and Means" (1695),
"Discourses on the Public Revenues," parts I and II (1698), "An Essay on the Probable
Methods of Making the People Gainers in the Balance of Trade" (1699), and "Essays on
Peace at Home and War Abroad" (1704), all collected in Davenant, The Political and
Commercial Works (London, 1771). I leave aside the "Picture of a Modern Whig" (1701,
1702) as a polemical set-piece, less useful in illuminating Davenant's political thought than
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what we love."32 But while republicans like Sydney understand such af-
"As to think but lowly of ourselves, is the first step that leads us to revere
the Deity . . . so he who has considered of what little value his single self
its interest much beyond his own." By thus inculcating a respect for the
common good, a person becomes "a good patriot, not by the compunc-
This faith that the operation of individual reason can lead citizens will-
decisive departure both from those who ground the performance of vir-
tue in the education of passions and from those who look only to an ac-
civic virtue at a time when both theology and moral philosophy were
nature.
civic virtue similar to that of Cicero. Both the "Letter on the Spirit of
Patriotism" (1736) and "The Idea of a Patriot King" (1738) reflect the
ual's moral duty. "The service of our country is no chimerical, but a real
duty," Bolingbroke announces. "He who admits the proofs of any other
moral duty, drawn from the constitution of human nature, or from the
moral fitness and unfitness of things, must admit them in favor of this
34. Bolingbroke, Works, v. 2 (London: Henry Bohn, 1844; rpt. New York: A.M. Kelley,
1967), 2:359.
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Shelley Burtt 35
civic virtue either could or should have any other foundation. Thus in
Good citizens must act from the compulsion of duty; only then can
they transcend the petty views of "particular, separate interest" for the
along with Davenant the idea that civic virtue can be and must be
what John Robertson has called "the civic tradition."39 Authors writing
and the cultivation of civic virtue as the primary means of achieving this
36. See Machiavelli, Discourses, Bk. I, ch. 10 and Bolingbroke, Works, 2:390.
39. John Robertson, "The Scottish Enlightenment at the Limits of the Civic Tradition,"
in Wealth and Virtue, ed. Istvan Hont and Michael Ignatieff (Cambridge: Cambridge
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public ends precedence over private desires in both political action and
Recognizing this fact can help those debating the place and possibil-
ities for civic virtue within contemporary American life to consider more
virtue successfully shape citizens' passions in the way this strategy envi-
Bringing citizens to love their fatherland above all else, to find in service
than private goods remain the object of their desire. Indeed, the record
democracy could hope to embark upon it. Any modern politics, then,
that sought to root civic virtue in the "education of desire" would most
tained practice of civic virtue based on this Ciceronian ideal also seems
persuaded that they either could or should routinely seek to sacrifice per-
40. For the classic account of this culture, see Alexis de Tocqueville, Democracy in
America, pp. 503-28 and, more recently, Robert Bellah et al., Habits of the Heart
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Shelley Burtt 37
ity. A polity whose public education system cannot even guarantee the
would both convey the ideals of selfless public service and inspire its per-
formance.
Not all those interested in reviving civic virtue would be willing to con-
cede these points. Some remain hopeful that the state can effectively in-
take into account the possibility that the institutions of civil society might
deserve further exploration, but so does the proposition that the accom-
interested deliberation in such a way that its result is the public good.
Virtue is achieved for the regime at large. This approach to the problem
argue that civic virtue conceived in this fashion is well established in the
suasively sets out the circumstances under which the pursuit of self-
interested ends produces not just virtuous end results but recognizably
virtuous citizens.
Cato believes that citizens can and will champion public good (the de-
age consists primarily in the protection of personal liberty and the pro-
the polity of the enemies of liberty.4' The American polity does not now
ask or demand of its citizens a civic virtue of this sort. But it might.
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structured that any egregious violation of the public trust, any significant
vociferous protest from even the most selfish or corrupt citizens. In fact,
we can expect such a response only from citizens who, at the very least,
educated to be republicans.
of interests" would mean teaching citizens, first, their right to insist that
their government maintain a basic level of security and prosperity for the
these interests if and when government fails to provide for them. Such an
sideration as republican. But the idea that service to the public must rest
public good represents only part of the republican tradition. As I have in-
possible or desirable. The prospects are quite different for a virtue that
pect from government and truly encouraged to defend these political in-
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