Saturday, October 18, 2008

The Great Political Debate

On October 15th, 1858, the seventh and final debate between the Republican Abraham Lincoln and Democrat Steven A. Douglas took place at the Mississippi River town of Alton, Illinois, located approximately 23 steamboat miles north of the wharf in Saint Louis, Missouri. This historic debate between the candidates for an Illinois seat in the United States Senate drew intense national press coverage, with newspapers printing the entire debate texts, as well as large numbers of people attending from neighboring states.

Lincoln lost this election bid, but he published the texts of the debates in a popular book, and this fame helped lead to his nomination as the Republican candidate for the Presidency of the United States in 1860, again being matched against Douglas of the Democrats.

The central topic of the debates was slavery, with Lincoln arguing that blacks had the same rights as whites, and with Douglas taking the view that the legality of slavery was to be decided by each individual State. Both candidates married into slave-holding families.

Douglas here shows his faith in the democratic process:
Suppose the doctrine advocated by Mr. Lincoln and the Abolitionists of this day had prevailed when the Constitution was made, what would have been the result? Imagine for a moment that Mr. Lincoln had been a member of the Convention that framed the Constitution of the United States, and that when its members were about to sign that wonderful document, he had arisen in that Convention as he did at Springfield this summer, and, addressing himself to the President, had said, “A house divided against itself cannot stand; this Government, divided into Free and Slave States cannot endure, they must all be free or all be slave; they must all be one thing, or all the other,—otherwise, it is a violation of the law of God, and cannot continue to exist;”—suppose Mr. Lincoln had convinced that body of sages that that doctrine was sound, what would have been the result? Remember that the Union was then composed of thirteen States, twelve of which were slaveholding and one free. Do you think that the one Free State would have outvoted the twelve slaveholding States, and thus have secured the abolition of slavery? On the other hand, would not the twelve slaveholding States have outvoted the one free State, and thus have fastened slavery, by a constitutional provision, on every foot of the American Republic forever? You see that if this Abolition doctrine of Mr. Lincoln had prevailed when the Government was made, it would have established slavery as a permanent institution in all the States, whether they wanted it or not; and the question for us to determine in Illinois now as one of the Free States, is whether or not we are willing, having become the majority section, to enforce a doctrine on the minority which we would have resisted with our heart’s blood had it been attempted on us when we were in a minority. How has the South lost her power as the majority section in this Union, and how have the Free States gained it, except under the operation of that principle which declares the right of the people of each State and each Territory to form and regulate their domestic institutions in their own way? It was under that principle that slavery was abolished in New Hampshire, Rhode Island, Connecticut, New York, New Jersey, and Pennsylvania; it was under that principle that one-half of the slaveholding States became free; it was under that principle that the number of Free States increased until, from being one out of twelve States, we have grown to be the majority of States of the whole Union, with the power to control the House of Representatives and Senate, and the power, consequently, to elect a President by Northern votes, without the aid of a Southern State. Having obtained this power under the operation of that great principle, are you now prepared to abandon the principle and declare that merely because we have the power you will wage a war against the Southern States and their institutions until you force them to abolish slavery everywhere?
And further:
I hold that it is a violation of the fundamental principles of this Government to throw the weight of Federal power into the scale, either in favor of the Free or the Slave States. Equality among all the States of this Union is a fundamental principle in our political system. We have no more right to throw the weight of the Federal Government into the scale in favor of the slaveholding than the Free States, and last of all should our friends in the South consent for a moment that Congress should withhold its powers either way when they know that there is a majority against them in both Houses of Congress.
Douglas then gives us his view on race, holding that the rights of the Declaration only hold for white men; however, he says that blacks have rights also, but are to be decided democratically by each state:
But the Abolition party really think that under the Declaration of Independence the negro is equal to the white man, and that negro equality is an inalienable right conferred by the Almighty, and hence that all human laws in violation of it are null and void. With such men it is no use for me to argue. I hold that the signers of the Declaration of Independence had no reference to negroes at all when they declared all men to be created equal. They did not mean negro, nor the savage Indians, nor the Fejee Islanders, nor any other barbarous race. They were speaking of white men. They alluded to men of European birth and European descent,—to white men, and to none others,—when they declared that doctrine. I hold that this Government was established on the white basis. It was established by white men for the benefit of white men and their posterity forever, and should be administered by white men, and none others. But it does not follow, by any means, that merely because the negro is not a citizen, and merely because he is not our equal, that, therefore, he should be a slave. On the contrary it does follow that we ought to extend to the negro race, and to all other dependent races, all the rights, all the privileges, and all the immunities which they can exercise consistently with the safety of society. Humanity requires that we should give them all these privileges; Christianity commands that we should extend those privileges to them. The question then arises, what are those privileges, and what is the nature and extent of them. My answer is, that that is a question which each State must answer for itself. We in Illinois have decided it for ourselves. We tried slavery, kept it up for twelve years, and finding that it was not profitable, we abolished it for that reason, and became a Free State. We adopted in its stead the policy that a negro in this State shall not be a slave and shall not be a citizen. We have a right to adopt that policy. For my part, I think it is a wise and sound policy for us. You in Missouri must judge for yourselves whether it is a wise policy for you. If you choose to follow our example, very good; if you reject it, still well,—it is your business, not ours. So with Kentucky. Let Kentucky adopt a policy to suit herself. If we do not like it we will keep away from it; and if she does not like ours, let her stay at home, mind her own business, and let us alone. If the people of all the States will act on that great principle, and each State mind its own business, attend to its own affairs, take care of its own negroes, and not meddle with its neighbors, then there will be peace between the North and the South, the East and the West, throughout the whole Union.
A little more than a year after this debate, the publication of Charles Darwin's On the Origin of Species by Means of Natural Selection, or the Preservation of Favoured Races in the Struggle for Life gave a purportedly rational basis for what ultimately became scientific racism.

In his response to Douglas, Lincoln reasserts that the freedoms recognized in the Declaration of Independence have always been understood to apply to all men, black as well as white:
At Galesburgh, the other day, I said in answer to Judge Douglas, that three years ago there never had been a man, so far as I knew or believed, in the whole world, who had said that the Declaration of Independence did not include negroes in the term “all men.” I reassert it to-day. I assert that Judge Douglas and all his friends may search the whole records of the country, and it will be a matter of great astonishment to me if they shall be able to find that one human being three years ago had ever uttered the astounding sentiment that the term “all men” in the Declaration did not include the negro. Do not let me be misunderstood. I know that more than three years ago there were men who, finding this assertion constantly in the way of their schemes to bring about the ascendency and perpetuation of slavery, denied the truth of it. I know that Mr. Calhoun and all the politicians of his school denied the truth of the Declaration. I know that it ran along in the mouth of some Southern men for a period of years, ending at last in that shameful, though rather forcible declaration of Pettit of Indiana, upon the floor of the United States Senate, that the Declaration of Independence was in that respect “a self-evident lie,” rather than a self-evident truth. But I say, with a perfect knowledge of all this hawking at the Declaration without directly attacking it, that three years ago there never had lived a man who had ventured to assail it in the sneaking way of pretending to believe it, and then asserting it did not include the negro. I believe the first man who ever said it was Chief Justice Taney in the Dred Scott case, and the next to him was our friend Stephen. A. Douglas. And now it has become the catch-word of the entire party. I would like to call upon his friends everywhere to consider how they have come in so short a time to view this matter in a way so entirely different from their former belief; to ask whether they are not being borne along by an irresistible current,—whither, they know not.
The Dred Scott case got its start at the Old Courthouse in Saint Louis, where Scott sued for his freedom; this case went all of the way to the United States Supreme Court, where Chief Justice Roger Brooke Taney declared that blacks could never have the rights of citizenship, a decision that destroyed his formerly outstanding reputation; Lincoln feared that this decision would eventually override antislavery laws in all of the states.

Lincoln then stated that the Founding Fathers expected that slavery, although recognized by the Constitution, was on its way to extinction:
I have said, and I repeat, my wish is that the further spread of it may be arrested, and that it may be placed where the public mind shall rest in the belief that it is in the course of ultimate extinction. I have expressed that as my wish. I entertain the opinion, upon evidence sufficient to my mind, that the fathers of this Government placed that institution where the public mind did rest in the belief that it was in the course of ultimate extinction. Let me ask why they made provision that the source of slavery—the African slave-trade—should be cut off at the end of twenty years? Why did they make provision that in all the new territory we owned at that time slavery should be forever inhibited? Why stop its spread in one direction, and cut off its source in another, if they did not look to its being placed in the course of ultimate extinction?
The Constitution, Lincoln noted, only refers to slavery in covert terms, so that future generations of "intelligent and patriotic" readers may never realize that the blot of slavery ever existed. Douglas claimed that Lincoln wanted a war between the states to eliminate slavery; Lincoln responded:
I ask you, when he infers that I am in favor of setting the Free and Slave States at war, when the institution was placed in that attitude by those who made the Constitution, did they make any war? If we had no war out of it when thus placed, wherein is the ground of belief that we shall have war out of it, if we return to that policy? Have we had any peace upon this matter springing from any other basis? I maintain that we have not. I have proposed nothing more than a return to the policy of the fathers.
Lincoln agrees with Douglas that each State has the right to make its own laws, but that discord has come from the desire to expand slavery into territories where it did not exist before:
When have we had any difficulty or quarrel amongst ourselves about the cranberry laws of Indiana, or the oyster laws of Virginia, or the pine-lumber laws of Maine, or the fact that Louisiana produces sugar, and Illinois flour? When have we had any quarrels over these things? When have we had perfect peace in regard to this thing which I say is an element of discord in this Union? We have sometimes had peace, but when was it? It was when the institution of slavery remained quiet where it was. We have had difficulty and turmoil whenever it has made a struggle to spread itself where it was not. I ask, then, if experience does not speak in thunder-tones, telling us that the policy which has given peace to the country heretofore, being returned to, gives the greatest promise of peace again.
Lincoln then states his political position:
The real issue in this controversy—the one pressing upon every mind—is the sentiment on the part of one class that looks upon the institution of slavery as a wrong, and of another class that does not look upon it as a wrong. The sentiment that contemplates the institution of slavery in this country as a wrong is the sentiment of the Republican party. It is the sentiment around which all their actions, all their arguments, circle, from which all their propositions radiate. They look upon it as being a moral, social, and political wrong; and while they contemplate it as such, they nevertheless have due regard for its actual existence among us, and the difficulties of getting rid of it in any satisfactory way and to all the constitutional obligations thrown about it. Yet, having a due regard for these, they desire a policy in regard to it that looks to its not creating any more danger. They insist that it should, as far as may be, be treated as a wrong; and one of the methods of treating it as a wrong is to make provision that it shall grow no larger. They also desire a policy that looks to a peaceful end of slavery at some time, as being wrong.

....On the other hand, I have said there is a sentiment which treats it as not being wrong. That is the Democratic sentiment of this day. I do not mean to say that every man who stands within that range positively asserts that it is right. That class will include all who positively assert that it is right, and all who, like Judge Douglas, treat it as indifferent and do not say it is either right or wrong. These two classes of men fall within the general class of those who do not look upon it as a wrong. And if there be among you anybody who supposes that he, as a Democrat, can consider himself “as much opposed to slavery as anybody,” I would like to reason with him. You never treat it as a wrong. What other thing that you consider as a wrong do you deal with as you deal with that? Perhaps you say it is wrong, but your leader never does, and you quarrel with anybody who says it is wrong. Although you pretend to say to yourself, you can find no fit place to deal with it as a wrong.

....That is the real issue. That is the issue that will continue in this country when these poor tongues of Judge Douglas and myself shall be silent. It is the eternal struggle between these two principles—right and wrong—throughout the world. They are the two principles that have stood face to face from the beginning of time, and will ever continue to struggle. The one is the common right of humanity, and the other the divine right of kings. It is the same principle in whatever shape it develops itself. It is the same spirit that says, “You work and toil and earn bread, and I’ll eat it.” No matter in what shape it comes, whether from the mouth of a king who seeks to bestride the people of his own nation and live by the fruit of their labor, or from one race of men as an apology for enslaving another race, it is the same tyrannical principle.
Douglas, in his response, fiercely attacked Lincoln's patriotism.  He said that Lincoln did not support the troops in Mexico, due to his opposition to the war, and was seen by the enemies as an ally.  However, he considered Lincoln to be instead a warmonger on American soil. Here are Douglas' concluding remarks:
If the people want the institution of slavery, they will protect and encourage it; but if they do not want it, they will withhold that protection, and the absence of local legislation protecting slavery excludes it as completely as a positive prohibition. You slaveholders of Missouri might as well understand what you know practically, that you cannot carry slavery where the people do not want it. All you have a right to ask is that the people shall do as they please: if they want slavery, let them have it; if they do not want it, allow them to refuse to encourage it.
My friends, if, as I have said before, we will only live up to this great fundamental principle, there will be peace between the North and the South. Mr. Lincoln admits that, under the Constitution, on all domestic questions, except slavery, we ought not to interfere with the people of each State. What right have we to interfere with slavery any more than we have to interfere with any other question? He says that this slavery question is now the bone of contention. Why? Simply because agitators have combined in all the Free States to make war upon it. Suppose the agitators in the States should combine in one-half of the Union to make war upon the railroad system of the other half? They would thus be driven to the same sectional strife. Suppose one section makes war upon any other peculiar institution of the opposite section, and the same strife is produced. The only remedy and safety is that we shall stand by the Constitution as our fathers made it, obey the laws as they are passed, while they stand the proper test, and sustain the decisions of the Supreme Court and the constituted authorities.
I leave any historical parallels that may be drawn between the issues of that day and our own as an exercise to my readers.  Douglas, I think, can be praised for his insistence on peace, order, and subsidiarity, while Lincoln can be praised for his support of first principles.  Both men were also obviously deeply flawed.  The solution to the slavery problem was soon settled by the bloodiest war in the history of the United States.

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