This article argues that political realists have at least two strategies to provide distinctively political normative judgements that have nothing to do with morality. The first ground is instrumental normativity, which states that if we believe that something is a necessary means to a goal we have, we have a reason to do it. In politics, certain means are required by any ends we may intend to pursue. The second ground is epistemic normativity, stating that if something is (empirically) true, this gives us a reason to believe it. In politics, there are certain empirical regularities that ought to be acknowledged for what they are. Both sources are flawed. Instrumental normativity only requires coherence between attitudes and beliefs, and one can hang on to false beliefs to preserve attitudes incompatible with reality. I may desire to eschew power relations, and accordingly I may imagine politics to be like a camping trip. Epistemic normativity, on the other hand, operates critically, striking down existing normative claims. It shows us that politics is nothing like a camping trip, but it doesn’t tell us what we should do about it (beyond abandoning some false beliefs). We conclude by showing that if the two are taken together, they remedy each other’s flaws.
Disagreement among philosophers over the proper justification for political institutions is far from a new phenomenon. Thus, it should not come as a surprise that there is substantial room for dissent on this matter within democratic theory. As is well known, instrumentalism and proceduralism represent the two primary viewpoints that democrats can adopt to vindicate democratic legitimacy. While the former notoriously derives the value of democracy from its outcomes, the latter claims that a democratic decision-making process is inherently valuable. This article has two aims. First, it introduces three variables with which we can thoroughly categorise the aforementioned approaches. Second, it argues that the more promising version of proceduralism is extrinsic, rather than intrinsic, and that extrinsically procedural accounts can appeal to other values in the justification of democracy without translating into instrumentalism. This article is organised as follows. I present what I consider to be the 'implicit view' in the justification of democracy. Then, I analyse each of the three variables in a different section. Finally, I raise an objection against procedural views grounded in relational equality, which cannot account for the idea that democracy is a necessary condition for political legitimacy.
One strategy in defence of compulsory voting is based on what I call the non-instrumental value of high turnout: the idea that almost-universal participation in elections is valuable per se. This article argues that we do not have democratic reasons to value compelled turnout. First, thanks to an original analysis of the practice of voting, I identify three constitutive rules that make the physical acts of marking and casting a ballot count as proper voting. This preliminary analysis serves to illuminate the fact that the act of voting has democratic value if it is performed in a free and reason-responsive way. Second, I identify political equality and popular control as democratic values that high turnout expresses. Finally, the article rejects the non-instrumental case for compulsory voting because it cannot ensure that people vote in a reason-responsive way and, if they do not, high turnout lacks democratic value.
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