Meaning, Happiness, and Peace

In today’s political environment, particularly in the United States, there is much discussion about the future of democracy. Globally, traditional democratic forms of government are being called into question. Is democracy no longer effective in its ability to represent “the people”? Have democratic governments been hijacked by elite, moneyed interests? Are our institutions no longer effective and in need of some kind of reset or reinvention? The increasing appeal of authoritarian regimes, driven by populist anger, has been the subject of the work of many political scientists and observers (Silver and Fetterolf, 2024, Praet, 2024, Rhodes, 2022). Nearly 200 years ago, Alexis de Tocqueville (1805-1859) sought to understand the essence of democracy. His motivations and observations can perhaps be instructive to us today as we wrestle with the nature of democracy in the modern era. Alexis de Tocqueville was a member of the French aristocracy in the era immediately following the French Revolution. The revolution, which began in 1789, featured the rejection of the monarchy through violent spectacle, including public beheadings via the newly developed guillotine. Alexis’s father was part of the French government and was briefly imprisoned during the Reign of Terror. Nevertheless, he was sympathetic to the revolutionary cause. In fact, many members of the aristocracy in de Tocqueville’s France understood the motivations behind the revolution and sought to ensure that subsequent governments addressed the extreme economic disparities that were exposed by the violent events of the Reign of Terror. Alexis was educated in the aristocratic tradition, studying political philosophy and theory, history, and law. He was well-versed in the Enlightenment philosophy that influenced the framers of the American Constitution, particularly Montesquieu. Montesquieu argued for separation of powers in governance, which derived from his belief in the human capacity not only for greatness, but also for corruption. This tension between virtue and vice, which Montesquieu saw as a universal condition of humankind throughout time, required guardrails to slow down or inhibit abuse of power. Following the establishment of the French Consulate in 1799, Napoleon rose to lead the French Empire in 1804. After his defeat in the Battle of Waterloo, France restored the monarchy to Charles X. However, this was a constitutional monarchy rather than one based on the rights of heredity. In 1830, France overthrew King Charles X of the House of Bourbon, growing critical of his broken promises for economic relief from taxation to pay off the debt of the Napoleonic Wars. Charles was replaced by his cousin, Louis Philippe, of the House of Orleans. Louis Philippe sought to reform the monarchy, recognizing freedoms such as voting rights. Referred to as the “Citizen King”, he would be one of the last kings to represent France. In essence, France was beginning to understand the inevitable: the past world of a hereditary monarch claiming absolute authority was over, and the constitutional monarchy seemingly could not deliver on the promises of egalitarianism made in 1789. But what would the new form of governance look like? This was not clear. Even though the country had a reformist government, constitutional monarchy still retained elite status/class distinctions to maintain social order.  Alexis de Tocqueville was 25 when Louis Philippe was installed as the Citizen King in the July Revolution of 1830. Believing that democracy would inevitably come to France, de Tocqueville wanted to study that form of government. What did it look like? How could it be a stable form of government? Because the United States of America was the earliest experiment in democracy, de Tocqueville petitioned the king to travel to America to study that country. In particular, de Tocqueville convinced the king to let him study the American penitentiary movement. One of the areas of reform pursued in France was prison reform (prisons in France were notoriously horrible). At the time, America was in the middle of its own reform movement, including the penitentiary system of prison reform. The concept of a penitentiary was brand new. The idea behind it was that, instead of rotting in prison forever, you would be reformed and released back into society if you were truly sorry, or penitent for, your crimes. De Tocqueville visited America in 1831-1832. In addition to prison reform, he witnessed many remarkable developments in American democracy. It was President Andrew Jackson’s first term, which involved substantial political upheaval in America. Jackson was the first President elected “of the people.” He was not a Virginian or New England “blue blood,” like all the presidents before him had been. Jackson was from the frontier, and had built his name on a military career, most notably in the War of 1812 at the Battle of New Orleans. Jackson’s election coincided with the expansion of suffrage to most white males regardless of their property ownership. Jackson was understandably a controversial President; his election gave birth to the Whig party as a political alternative. His fight against the Bank of the U.S. placed him at odds with a rapidly developing commercial middle class. During de Tocqueville’s visit, Americans were participating in a growing reform culture. Abolition, or anti-slavery, was building steam in the nation. William Lloyd Garrison published his first issue of The Liberator, an important abolitionist newspaper that de Tocqueville read. There were religious revivals, known as the Second Great Awakening, and urban reform movements targeting prostitution, temperance, and of course, prison reform, the purported reason for de Tocqueville’s visit. The discovery of gold on Cherokee land in Georgia in 1828 snowballed into the event eventually known as the Trail of Tears, the forced removal of thousands of Native Americans from their ancestral lands. Jackson’s 1830 Indian Removal Act made such events legal, and de Tocqueville personally witnessed the removal of the Chocktaw tribe. On a lighter note, this was also a time of incredible technological development. Railroad development and land speculation was beginning, McCormick had just patented his reaper, and de Tocqueville saw the newly opened Erie Canal. While de Tocqueville studied the nature of America’s young democracy nearly 200 years ago, we can leverage his observations with our own experience of facing a changing world where the nature of democracy is being questioned globally. The move towards increasing authoritarianism and populist movements calls into question whether democracy is government by the people or by the elite. Can de Tocqueville’s observations help us assess how we might keep democracies intact or make them more effective? In our next installment, I’ll look at de Tocqueville’s specific observations regarding democracy – particularly those related to the nature of equality. Sources Montesquieu, Charles de Secondat, baron de (1949). The spirit of the laws. New York: Hafner Pub. Co. Praet, J. (2024). Bringing authoritarianism into the limelight: the implications for populist radical right ideology. Journal of Political Ideologies, 1-23. Rhodes, B. (2022). After the Fall: The Rise of Authoritarianism in the World We’ve Made. Random House. Silver, L. and Fetterolf, J. (2024). Who likes authoritarianism, and how do they want to change their government? Pew Research Center, February 28. https://www.pewresearch.org/short-reads/2024/02/28/who-likes-authoritarianism-and-how-do-they-want-to-change-their-government/ Tocqueville, A.D. and Reeve, H. (1835). Democracy in America. London: Saunders and Otley, to 1840.

When we describe leaders, we often cite the importance of their ability to influence others. For decades scholars have focused their work on studying and describing how this capacity to influence works and why it tends to elicit a positive response from people, who are inspired to follow the leader’s vision. We have read about that mystifying ability to persuade others and guide them towards a common purpose. However, when analyzing the leader there is another aspect we ought to also consider - where does their power originate from, and is this power considered legitimate? What these questions intend to imply is that when we analyze the interactions of leaders and their followers, we should contemplate how their relationship is built, and moreover, how the power of the leader is used to shape those relationships. Let us first discuss what power is and why it is important. Power in its general sense is the capacity to influence, lead, dominate, or impact the actions of others. The German sociologist, Max Weber referred to power as the capacity to create a desired outcome within a social relationship. As such, power enables the leader to influence and lead the actions of people. Legitimate power is often referred to as power that the person derives from formal position or office held in the organization's hierarchy of authority. And it is this notion of authority that helps legitimatize power in the eyes of the follower. For instance, a manager has legitimate power over their subordinates, allowing them to assign tasks. Teachers possess legitimate power in the classroom, enabling them to assign grades and set learning objectives. We can then surmise that legitimate power is based on the authority granted by a position or title. And individuals will comply with requests or decisions made by the person with authority because they recognize the authority of the person holding the position. However, unlike authority, which implies legitimacy, power can be exercised illegitimately. As history shows us, there are plenty of examples where power did not originate simply from a place of authority and legitimacy, and instead flowed from coercion. Joseph Stalin and his Great Terror campaign certainly comes to mind. And although Stalin did have a position of “authority”, much of his power and influence were coercive and deceptive in nature. In fact, Stalin had used his political positions throughout his life to “remove” opponents while bolstering his image in the pursuit of greater personal power. According to biographer Robert Service (2005), Stalin took pleasure in degrading and humiliating people and kept even close associates in a state of "unrelieved fear”. Of course, there are other instances in which coercive power is used to elicit compliance. A more common example of coercive power is a manager who uses threats of demotion or termination to get employees to comply. And so, when we consider the influence a leader (manager) has, we ought to consider the very nature and source of their power. Do people follow the leader because they are truly inspired by the leader’s vision? Or do they follow because they have no other choice? Managers who threaten the job security of others to ensure compliance, leaders who exploit their positions for personal gain, or individuals who rise through favoritism rather than merit – are manifestations of illegitimate power. Regardless of context, illegitimate power tends to erode morale, limit creativity, and foster toxic environments where people operate out of fear rather than purpose. Illegitimate power wields influence without moral justification, ethical values, or the consent of those affected. And because this form of power often derives from manipulation, coercion, intimidation, or exploitation rather than genuine respect for people, it undermines trust, breeds fear, and corrodes the ethical foundations of organizations and communities. Coercive leaders who use threats, punishment, or psychological pressure to force compliance, may certainly achieve short-term results, but at a significant long-term cost. Coercion strips individuals of their autonomy and creates environments of resentment and disengagement. People may comply outwardly, but internally they may withdraw, resist, or leave. Furthermore, coercive leadership discourages open dialogue and constructive feedback, which are essential for innovation, growth, and continuous improvement. When fear becomes the primary motivator, organizations and societies become stagnant, rigid, and vulnerable to collapse. And this brings us to an important question – what does legitimate power look like? On this issue, Peter Drucker offers unique insights. In his first book, The End of Economic Man (1939), Drucker discussed the issue of legitimate power (although he did not use the term legitimate power, but rather the justification of authority). Drucker believed that the power of rulers must possess legitimacy, a tradition that has continued in Western civilization since Plato and Aristotle. In Drucker’s view, legitimate power involves a functional relationship between power, social beliefs, and social realities: does power commit to social beliefs? At the same time, can it effectively organize social reality based on that commitment to create order? In his books, Concept of the Corporation (1946) and The New Society (1950), Drucker began to use both terms legitimate power and leadership simultaneously. Drucker would go on to argue that a government that commits to the well-being of its people can be said to have legitimate power. Over time, Drucker shifted his analysis of legitimate power from the political realm to social organizations. According to Drucker, if the management of a social organization (such as a company) claims that its principal purpose is to benefit employees, this particular focus would constitute an abuse of power. Instead, Drucker argued that the primary mission of an economic organization is to always achieve economic performance, thereby contributing to society – and this is in fact, the source of the legitimacy of corporate management's power. Of course, a company is also a community. For employees, management undoubtedly holds power and must exercise it. However, the legitimacy of management’s power does not come from the commitment to benefit employees, but rather from two functions: 1. Through institutional design and innovation, shaping effective community communication, thereby enabling middle-level and lower-level employees to gain an overall vision of the organization. This allows employees to have a managerial attitude. 2. By setting clear and reasonable performance standards, prompting employees to take responsibility and achieve success through effective work. If management can perform these functions within the organization, then it is considered to exercise legitimate power. In Drucker's early works, exercising legitimate power was almost synonymous with leadership. Drucker was not enthusiastic about discussing the personal style or charm of leaders, and he was even less inclined to associate leadership with a mystifying ability to persuade others, especially if such persuasion appealed to propaganda, indoctrination, or mental manipulation. For Drucker, discussing leadership primarily meant enabling power to function effectively. Therefore, leadership is not a matter of individual leaders' techniques and styles, but rather a matter of the responsibility and function of power itself. We can surmise from these functions that legitimate power aligns with the goals, beliefs, and aspirations of the people being led. Leaders who wield this kind of power do not need to resort to threats or manipulation. Instead, they inspire, guide, and collaborate. Their authority is accepted because it is seen as fair, earned, and beneficial to the collective. It is vital to foster leaders who operate from legitimate power—power that is granted through trust, expertise, shared values, and recognized authority. Legitimate power is grounded in the formal authority granted to a manager through their role within an organization, but its true strength comes from how that authority is exercised. Unlike coercive power, legitimate power is perceived as rightful and appropriate because it is based on clear expectations, mutual respect, and established structures. When managers consistently act with fairness, integrity, and transparency, their authority is more likely to be accepted and trusted by their teams. This creates a healthy power dynamic where employees feel secure in leadership decisions, understand their roles, and are motivated to contribute toward shared goals. Managers can build legitimate power by aligning their actions with the organization's values and demonstrating competence, consistency, and accountability. For instance, making decisions that reflect the organization’s mission and treating all team members equitably strengthens a manager’s credibility. Communication is also key—leaders who listen actively, provide clear direction, and explain the rationale behind their decisions foster trust and buy-in. Investing in personal growth, staying informed, and modeling a strong work ethic all reinforce the perception that a manager has earned their position and is acting in the best interest of the team and the organization. When managers lead through legitimate power, the benefits to the organization are substantial. Teams are more engaged, morale improves, and collaboration increases because people trust the leadership and feel aligned with the organization’s purpose. This creates a positive feedback loop where employees are more likely to take initiative, innovate, and remain committed, reducing turnover and boosting overall performance. In essence, legitimate power forms the foundation of a sustainable leadership culture—one that empowers individuals, strengthens organizational integrity, and drives long-term success. Developing leaders who influence through legitimate power requires a shift in how we define and nurture leadership. It involves prioritizing emotional intelligence, ethical reasoning, transparency, and empathy. Such leaders model integrity and authenticity, aligning their decisions with shared values and long-term visions. They create environments where people feel valued, heard, and empowered. In turn, this fosters loyalty, engagement, and a strong sense of purpose. To build healthier workplaces and more just societies, we must champion leaders who embody legitimate power: those who influence not by fear, but by vision, credibility, and alignment with shared values. This approach not only promotes ethical leadership but also cultivates trust, innovation, and collective well-being. References Drucker, P. F. (1946). Concept of the corporation. New York: John Day Company Drucker, P. F. (1939). The end of economic man: A study of the new totalitarianism. New York: John Day Company Drucker, P. F. (1950). The new society: The anatomy of the industrial order. New York: Harper Service, R. (2005). Stalin: a biography. Belknap Press of Harvard University Press. Weber, M. (1965). Politics as a vocation. Fortress Press.