1.3.2 Democracy
Democracy adds its own special requirements to the operational
mode of governance. Voluntary participation distinguishes democratic governance
from authoritarian rule. This distinction bears not only on organisational
structures; it marks a profound difference in legitimacy, justification
and communication. Wide participation adds to quality, but only voluntary
participation makes sense, otherwise it is a nuisance that perverts the
organisation, or even the system. Democratic participation is comprised
of three elements:
- election: the traditional rights to vote for and to be elected in governing bodies;
- communication: the right to be consulted (not only to be listened to) on matters that concern the group or individual;
- selection: the opportunity to select a best option.
This third mode is not less democratic. It implies the freedom of supply as well. Lindblom (1977) discussed the question of why governments have proved inferior to markets as co-ordinators of economie activity. The basic answer is that free markets provide customers with a wealth of choiees, voting with their money. This implies, not only in quantitative terins, more participation than casting a vete every now and then. Elections and selections are flip-sides of the same coin. Democracy implies the possibility ofparticipating in governance in various ways, and the opportunity to select.
2. Regulating governance; the endless quest for The Grail
2.1 Views on the position of the State
Legislation is a function of influential theories about
the State, about the balance of power. For the scope of this article,
a bird's eye view is sufficient to see how political theories give direction
to today's legislation en governing higher education.
In Plato's typical State-oriented view, the ideal instrument with which
to govern a State are the Philosopher Rulers. It is the aim of the educational
curriculum to produce them (still an interesting mission of a higher education
institution). The absolute rulers, chosen by co-optation, react to every
situation in the proper way. As there is no such Statesman, Plato elaborates
in The Laws that the solution has to be sought in the law, whereas the
ideal ruler is barely mentioned. He introduced the Rule of Law that is
still considered to be the best basis for society. It is important to
note that Plato treats contracts in the frame of commerce and trade, in
the private domain only, hut not in family law. For centuries, this would
remain a leading principle.
Machiavelli and Hobbes found political responsibility
in the authoritarian principle of 'checks' (control). The consequence
is strong State intervention as the people can only be governed by the
government and its laws. Machiavelli's ideas on governing are based en
central State power; the purpose of political conduct is the stabilisation
of it. He distinguishes between people as they ought to behave, and as
they actually (are forced to) do; between the ideal form of institutions
and the real conditions under which they operate. Machiavelli is the first
who thus rationalises formal and informal organisation, concluding that
strong central power has to be sought in the democratic republic. Hobbes'
central problem is how the formation of State is derived from human nature.
Leviathan provides a view of society which is characterised by universal
competition for power over others: homo homini lupus. To avoid a war of
all against all, Hobbes' ideal State is governed by a monarch, simultaneously
representing qualities of right and of power.
The basis for the development of the 'balances' in the modern democratic
sense of the word being laid by John Locke, can be found in De Montesquieu
(Trias Politica). He separates the legislature, the public administration,
and the judges. Other powers have been defined afterwards, for example:
the civil servants, the press, the bankers, the owners of information,
the professors who profit from the wide-spread belief in the motto 'scientia
est potentia', etc, but the first three remained paramount.
Natural law and divine law were the sources of regulation until Rousseau
based, in Du contrat social, the origin of State power in its citizens;
not the Church or the King, or both, representing God. By the mere title
of his book, he introduced the ultimate private legal instrument in political
philosophy: contracts. But only much later did the practical consequences
become visible. Higher education had to wait even longer.
Through the centuries, universities underwent a development of increasing
State control and State funding, whilst, with the inevitable ups and downs,
preserving academic freedom. However, from the foundation of Bologna in
1088, and despite the fact that this institution was in its early days
for a while governed by students, public or clerical authorities took
or were requested to take an interest (Cobban, 1992). At first authorities
granted privileges to the academic community, then they gave them Papal
Bulls, statutes or Royal Charters. As of the early 12th Century, kings,
princes and the church started to found and finance universities. The
golden bonds always had their price and thus the eternal dance of 'Institutional
Autonomy' began shortly after the first universities emerged. Maintaining
the balances between powers, although not in a static way, becomes an
essential part of regulating. Only recently, overburdened States started
to give more rein to the institutions.
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