Breslin is the Joseph C. Palamountain Jr. Chair of Political Science at Skidmore College and author of “A Constitution for the Living: Imagining How Five Generations of Americans Would Rewrite the Nation’s Fundamental Law.”
This is the latest in a series to assist American citizens on the bumpy road ahead this election year. By highlighting components, principles and stories of the Constitution, Breslin hopes to remind us that the American political experiment remains, in the words of Alexander Hamilton, the “most interesting in the world.
There was once a president-elect who suspected the previous, one-term president — a man with an outsized ego, thin skin for criticism and a penchant for trying to restrict fundamental rights — was plotting to overturn the free and fair election and refuse to vacate the White House.
Alarmed, the incoming president sought an audience with the outgoing chief executive in which he warned “that such a measure would probably produce resistance by force, and incalculable consequences.” Don’t contest the outcome of the election, the victor said, or the country might devolve into chaos and violence. The peaceful transition of power, fragile as it is, was very much at stake.
Sadly, that story is all-too familiar to those who witnessed the insurrection on Jan. 6, 2021. Even sadder, the presidents at the center of this true tale are not Joe Biden and Donald Trump. They are Thomas Jefferson and John Adams. Jefferson, the incoming president, was acting on rumors that Adams, his predecessor, was maneuvering to hold on to the high office. And Adams, bitter and embarrassed by the loss, did not go out of his way to refute the accusation.
The election of 1800 had been particularly brutal. Adams was beaten and battered by the rancor of the campaign. James Callender, a famous pamphleteer and Jefferson supporter, spread ludicrous reports that Adams had a “hideous hermaphroditical character, which has neither the force and firmness of a man, nor the gentleness and sensibility of a woman.” The Adams people responded with matching hyperbole, accusing Jefferson of favoring prostitution, adultery and incest.
Even Martha Washington entered the fray that fall, calling Jefferson “one of the most detestable of mankind.” What is more, Adams wasn’t even in the race at the finish line. The contest came down to a “special election” in the House of Representatives with Jefferson squaring off against Aaron Burr. Adams had come in a disappointing third. When all was said and done, Jefferson would be America’s new president and Adams, shoulders slumped and ego bruised, would return to yeoman farming. “The storm is over,” the victorious Virginian wrote, “and we are in port.”
The infamous election of 1800 was prophetic. In many ways it is a mirror on today’s disquieting political culture. Presidential campaigns are vicious; unfounded personal attacks are common; office holders will do almost anything to maintain power. Indeed, untruths, then and now, seem to be the coin of the realm, the preferred currency of the ignoble. Victory on the field of political battle is not complete unless one’s opponent and their partisan or ideological identity is humiliated in defeat. Contemporary politics is truly a zero-sum game.
And yet there is at least one magnificent reason to celebrate that particularly venomous and rancorous episode in American history, one that we would do well to remember as the presidential election season creeps ever closer.
The hostility of the 1800 presidential campaign ultimately gave way to the 1801 peaceful transfer of power.
It was not a foregone conclusion that Adams would relinquish authority. His administration had experienced a simple, uncontentious transition just four years earlier when George Washington, channeling the great Roman statesma, Cincinnatus, voluntarily abdicated the presidency to relish the “sweet enjoyment of partaking” in a retreat from public life. That presidential changeover went smoothly because it did not include a corresponding shift in partisan control. Washington, a Federalist, handed the reins of power to Adams, also a Federalist. Would the same composed, dignified transition occur when Jefferson — not a Federalist, but a Democratic-Republican — arrived at the White House on March 4, 1801? Would Adams hand over the keys to the kingdom?
The answer, thankfully, was yes. The 1801 transfer of power, unlike practically any other singular moment in this country’s long political history, heralded the genius, and the distinctiveness, of America’s grand experiment in republican government. It said that we were going to play fairly, by the tenets pronounced in the Constitution, and that the rule of law would always prevail over the force of men.
An important eyewitness to Jefferson’s assuming power captured the moment far better than I: “Let me congratulate not only you, but all my fellow citizens on an event which will have so auspicious an influence on their political welfare,” Margaret Bayard Smith wrote to her sister on that 1801 Inauguration Day. “I have this morning witnessed one of the most interesting scenes a free people can ever witness. The changes of administration, which in every government and in every age have most generally been epochs of confusion, villainy and bloodshed, in this our happy country takes place without any species of distraction or disorder.”
There were no guarantees before March 4, 1801. There were after.
Perhaps in hindsight we should concede that America’s early leaders — men like Jefferson and Adams — were destined to do the right thing, that the oath they took and the personal fortitude they displayed meant that they would stand aside when defeated. Perhaps their commitment to honor, and to a legacy, meant that they would surmount their destructive desire for power. Perhaps even their fear of disappointing the American people, and of potentially kindling a violent flame, tempered their most selfish instincts. Perhaps, perhaps, perhaps. What I do know is that there are few Jeffersons in today’s political scrum. There are few Adamses.
But no matter what the reason for the peaceful transfer of power in 1801, or in 1829, 1861, 1897, and 1932 — those partisan “realignments” when it was not fully a given that presidential transitions would be simple — the American people have always demanded that presidential elections — and nothing else! — determine the occupant of the oval office. Indeed, we have come to expect as much.
Our job from this day forward is to remain ardently faithful to that uniquely American tradition.




















A golden tray sits on the Resolute Desk as President Donald Trump speaks during an announcement on American nuclear innovation in the Oval Office at the White House on July 24, 2026, in Washington, D.C. Trump is signing multiple executive orders targeting the nuclear energy sector and easing rules for new reactors and nuclear fuel supply chains.
Trump’s hubris rivals the fallen heroes of ancient Greek mythology
In January, the New York Times asked President Donald Trump if there were any limits on his global powers.
“Yeah,” the president responded, “there is one thing. My own morality. My own mind. It’s the only thing that can stop me.”
That was eight months ago, but fortunately Christopher Nolan’s blockbuster adaptation of “The Odyssey” has made ancient Greek literature newly relevant. Before that window closes, I’d like to talk about hubris.
Today, the term mostly means excessive pride or arrogance. That’s part of what the Greeks meant by it too, but the meaning was a bit richer and more specific. Hubris was an insolent or outrageous act that offended the gods, often because the transgressor was claiming abilities or authorities that solely belonged to supreme beings.
Nolan renamed and slightly modified the concept of xenia for the film, calling it “Zeus’ law.” In the director’s telling, mortals should follow the rules laid out by the gods, specifically the requirement to treat strangers with respect lest they be gods in disguise.
In a sense, hubris is the opposite, or at least the rejection, of xenia. The hubris of the suitors, and at times Odysseus himself, invites punishment by the gods and their mortal instruments.
Which brings me back to Donald Trump. His claim that there are no constraints on his personal power to dictate events on the global stage was one of the greatest expressions of hubris ever uttered by a political leader.
Trump’s claim was obviously false when he made it.
He vowed that he could end the Russia-Ukraine war in 24 hours. He’s proved powerless to make that happen. If he had divine powers to work his will, why would he have balked at implementing his tariffs so often that Wall Street adopted the “TACO trade” term for his deals? “TACO” stands for “Trump always chickens out.”
And why would Trump have made so many embarrassing concessions to China — from rescinding tariffs on Chinese goods to allowing them to buy crucial and incredibly valuable computer chips?
But Trump saw his success at capturing Venezuelan strongman Nicolas Maduro as proof of his ability to launch missiles to the same effect as Zeus’ lightning bolts. Trump believed he was the most powerful man who ever lived.
This is no exaggeration. In March, when the Iran invasion seemed successful, Trump gave a document penned by“Presidential Historian David King” to New York Times reporters Maggie Haberman and Jonathan Swan purporting to prove that Trump was “the most powerful person to have EVER walked this planet.” King was, in fact, a businessman and occasional caddy for legendary golfer Gary Player.
King compared Trump favorably to many of history’s most powerful, and often heinous, figures: Alexander the Great, Attila the Hun, William the Conqueror, Napoleon Bonaparte, Joseph Stalin, Genghis Khan, Mao Tse Tung, Adolf Hitler and Vladimir Lenin. Many of these men thought they were the most powerful person in the world, too. And many were defeated precisely because they believed it.
At least Napoleon and Hitler had a string of truly impressive victories before they learned the folly of hubris. The limits on Trump’s power have been exposed by far less august forces than the combined might of the allies in World War II or the fearsome Russian winter.
Iran is a comparatively middling power. But the regime’s ability to absorb punishment while imposing its will on the Strait of Hormuz has proved to be a greater constraint on Trump’s power than his morality or mind. We should note that, at least rhetorically, his morality has not proved much of a constraint. He has repeatedly promised to destroy Iranian “civilization” if the regime refuses to capitulate.
But they haven’t — and won’t anytime soon — because the regime’s tolerance for pain far outstrips Trump’s. The combined fear of skyrocketing oil prices, outrage of Gulf state potentates, diminishing weapon supplies and domestic unpopularity is doing the work that international law, congressional oversight and the collective opinion of foreign policy experts can’t or won’t do.
If I considered Trump more heroic than reason and facts could allow, I would say his Sisyphean predicament has the whiff of Greek tragedy to it. Trump is vexed by the fact that the Iranians won’t honor deals or ratify his countless premature claims of victory — giving new meaning to his vow that his presidency would make people tired of winning. It’s almost like they’re out-Trumping Trump.
Things might have gone better if he’d heeded that great Greek tragedian Sophocles: “For Zeus utterly abhors the boasts of a proud tongue.”
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Jonah Goldberg is editor-in-chief of The Dispatch and the host of The Remnant podcast. His Twitter handle is @JonahDispatch.