Goldstone is the author of the forthcoming book "Not White Enough: The Long Shameful Road to Japanese American Internment."
Although the focus of most recent political news had been Kevin McCarthy’s increasingly desperate attempts to grovel his way to becoming America’s first invertebrate Speaker of the House of Representatives, buried in the hoopla are genuine decisions to be made about how the nation’s democracy should function.
In 1787, when the delegates to the Constitutional Convention were debating how the lower house of Congress would be structured—some still referred to it as the House of Commons—they were almost all in agreement that although members would be elected by the “people,” they actually meant very few of the people. (Only 6% of Americans were eligible to vote in the first national election in 1788.) In addition, they believed that to function effectively, Congress needed to exclude members of lower classes, and so favored large electoral districts to limit the number of representatives and make it difficult for all but the wealthy to travel within their confines and effectively campaign.
Although class prejudice was certainly a part of their rationale, the delegates were also conscious of the difficulty in enabling effective rule in a legislative body. The more voices to be heard, they understood, the more diversity of viewpoints to be managed, the more discipline and controls would be needed in order to get anything done. Their task was to try to find the proper balance between participatory democracy and workable governance.
The reason the convention had been called in the first place was that the nation had stagnated under the Articles of Confederation, the governing document under which the United States had been ruled since 1781. The Articles allowed every state an equal voice, required a three-quarters majority to pass the simplest legislation, and demanded unanimous consent to alter the rules. The framers feared an excess of centralized power but were also desperate to find a more effective means to pass legislation.
In other words, how much democracy was too much?
The Constitution they wrote could not fully answer that question, nor could the delegates predict which institutions would predominate in the new government. While Article I empowers House members to “choose their speaker and other officers,” in the days before political parties became legislative power centers, the delegates could only guess how much authority the Speaker would eventually wield.
It turned out to be quite a great deal indeed.
In the early days of the republic, the Speaker’s chair was a position of prestige, occupied by such figures as Henry Clay and future president James Knox Polk, but did not begin to evolve into its current role until the end of the 19th century when Maine’s Thomas Brackett Reed initiated a series of rules changes to promote partisan control. “The best system is to have one party govern and the other party watch,” he noted.
In 1903, four years after Reed’s reign ended, Illinois’ Joe Cannon advanced the dominance further. He was both Speaker and chair of the Rules Committee, and from those dual perches, “Czar Cannon” ran the House as autocratically as the moniker implied. He was unapologetic about muscling his opponents. Cannon is reported to have said, “Sometimes in politics one must duel with skunks, but no one should be fool enough to allow skunks to choose the weapons.”
After Cannon’s departure, the Speaker’s authority shifted a bit to committee chairmen. In 1940, however, Texas Democrat “Mister Sam” Rayburn took the gavel and ruled with almost dictatorial control during an incredible almost unbroken two-decade tenure.
After Rayburn, members of both parties grumbled that the Speaker had become too powerful. Still, with the ability to set the House’s agenda, distribute patronage, and to a large extent control committee assignments, diminishing the Speaker’s influence would prove extremely difficult. But the discontent continued and the last three speakers have faced populist revolts from within their own parties. John Boehner was forced to resign and Paul Ryan likely would have been if Republicans had not lost the House. Nancy Pelosi, Ryan’s successor, only survived by agreeing to voluntarily relinquish the job after four years.
The current Republicans who voted against McCarthy were merely taking those revolts one step further.
Their agenda aside—these are insurrectionists, after all—the rebels have argued that centralized power in the Speaker’s office works against effective democracy by stifling the voices of those who question party dogma, allowing for the selection of only like-minded members or fealty seekers for choice committee assignments, and enforcing strict rules on amending pending legislation. In addition, with a Pelosi-initiated rule that it takes a majority of party members to initiate a “vacate the chair” motion—a vote of no confidence—a Speaker need only pander to the mainstream to remain in office.
Among the insurgents’ demands are a return to requiring but one member to initiate a vacate the chair motion—which is what prompted Boehner’s resignation—more say in committee assignments, and the ability to allow members to offer any amendment they choose to pending legislation. (They have some more extreme and whacky demands as well, including the creation of a select subcommittee on the “Weaponization of the Federal Government to investigate the Biden administration's assault on the constitutional rights of American citizens.”)
To a great extent, then, the insurgents have resurrected the same dilemma faced by the delegates in Philadelphia—how much democracy is too much?
There is no question that the reforms the rebels are demanding will be more “democratic” and create wider debate and a broader range of views. But that works at the expense of effectiveness. It is not a coincidence that the anti-McCarthy contingent is also anti-government. It might be in their interest to grind government to a halt in the name of “freedom,” but is it best for the nation?
Taking a step back, it might not be a bad idea for the House of Representatives, created to be the people’s branch of government, to reexamine the often Byzantine and self-serving rules under which the leadership ensures itself maximal authority.
Nonetheless, although the insurgents are correct that faith in government has eroded, it is equally correct that they are the last people who can be trusted to restore it.




















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.