In 1788, Virginia convened a convention to debate ratification of the new U.S. Constitution, promulgated in Philadelphia the year before.
The pardon power proved to be a sticking point for some delegates. George Mason, the primary author of Virginia’s own constitution, was among those worried that the unchecked ability to unilaterally pardon criminality could lead to abuses of power. What if the president “may frequently pardon crimes which were advised by himself”?
James Madison acknowledged that this would be a serious abuse but argued there was a remedy.
“There is one security in this case to which gentlemen may not have adverted,” Madison said, “if the president be connected, in any suspicious manner, with any person, and there be grounds to believe he will shelter him, the House of Representatives can impeach him; (and) they can remove him if found guilty.”
This episode has gathered fresh attention in the wake of the Jan. 6 riots, and the impeachment trial it ignited. President Trump was impeached but not convicted.
That was a mistake in my opinion. But I’m not here to relitigate it. I want to be forward-looking.
The British statesman Edmund Burke famously argued that one of the “fundamental rules” of a decent society was that “no man should be judge in his own cause.”
For the founders, this insight informed the logic of the entire constitutional project. Burke’s observation was so universally agreed upon it often came up — sometimes without attribution — in debates at the Constitutional and ratifying conventions.
Madison invokes the idea in Federalist 10, in the context of faction and the need to have separation of powers. “No man is allowed to be a judge in his own cause; because his interest would certainly bias his judgment, and, not improbably, corrupt his integrity.”
Alexander Hamilton cites it in Federalist 80 as the reason why federal courts should adjudicate disagreements between states — it was assumed that state judges might be biased toward their own side of the dispute.
This idea lurks behind all of Congress’ powers and responsibilities, including advice and consent, the sole authority to tax and spend, the power to declare war and, of course, impeachment. Presidents are not arbitrary rulers. They are stewards, with defined and limited powers.
On Monday, President Trump settled a $10 billion lawsuit brought by himself. In his first term, Trump’s tax returns were illegally leaked. When Trump returned to the presidency he filed suit against the Internal Revenue Service. So, as a constitutional matter, Trump is suing the executive branch he runs for a crime committed by the IRS back when he ran it in his first term.
Realizing that the courts might find this too cute to countenance, the Justice Department and IRS — both, again, run by Trump — compromised by creating a $1,776,000,000 fund (that “1776” before all the zeros is a play on the country’s 250th birthday) that Trump will control. Its primary function would be to compensate the Jan. 6 rioters, all of whom he has already pardoned.
The president recently said that if China invades Taiwan, he alone will determine whether the U.S. will defend Taiwan. “Me. I’m the only person” who decides. Last summer, Trump told the Atlantic that the difference between his first term and his second was that he didn’t have anyone in his administration to hinder him. This time, “I run the country and the world.” Congress and the courts don’t enter into it.
After Trump unilaterally replaced at gunpoint the president of Venezuela with a pliant satrap, without the approval of Congress, the New York Times asked if there were any limits on his will: “Yeah, there is one thing. My own morality. My own mind. It’s the only thing that can stop me.”
I began with a discussion of the pardon power and impeachment for a reason. Contrary to thousands of hours of impeachment legal punditry going back to the Nixon administration, a president doesn’t have to commit a crime to be impeached. As Hamilton writes in Federalist 65, impeachment involves “the misconduct of public men” and “the abuse or violation of some public trust.” Impeachments are “POLITICAL” (Hamilton’s all-caps) because they injure “society itself.”
It may in fact be legal for the president to be the judge in his own cause and create a taxpayer-financed slush fund for him to reward cronies and henchmen on a whim. It is already clear that presidents can launch wars without Congress or the courts unduly getting in the way. But I struggle to think of hypothetical scenarios that would be more likely to arouse in Madison and his contemporaries the — now misplaced — reassurance that impeachment was an available remedy.
Jonah Goldberg is editor-in-chief of The Dispatch and the host of The Remnant podcast. His Twitter handle is @JonahDispatch.




















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.