In a democracy, the prisoners pick their wardens. While we are told this is an important election for Americans, the old standbys of political philosophy appear to not be as effective as once before. For example, Texas, recently voted for a multiple-alleged criminal to oversee and uphold the laws of the state.
Perhaps we should turn away (at least temporarily) from the usual suspects, away from Philadelphia 1787, away from the idolatry of forefathers and their slave exemptions. But then who will counsel meager citizen me? Who can help me choose the best politician—the best person to make me do what I don’t want to do?
I will try to find my answer by listening to a fugue, that is, “the orderly and varied reiteration of the same ‘subject’.” I will harken to points and counterpoints.
Caesar: “All folks strive toward freedom while despising all forms of slavery.”
Machiavelli: “Citizens of a republic want only not to be oppressed … only its nobles want to oppress others.”
Vico: “If people were left to pursue their private interests, they would live in solitude like wild beasts…. We defend our natural liberty most fiercely to preserve the goods most essential to our survival. By contrast, we submit to the chains of civil servitude to obtain external goods which are not necessary to life. 
Burke: “Liberty, when men [and women] act in bodies, is power…. In all bodies, those who will lead must also, in a considerable degree, follow… In this political traffic, the leaders will be obliged to bow to the ignorance of their followers, and the followers to become subservient to the worst designs of their leaders.”
Anscombe: “What is institutional must exclude all that is personal, casual or sporadic. This is why ‘possibility is the deconstruction of contentment.’ So to attain your goal, you’ve got to give up what you’ve already got.”
Rawls: “To be at liberty and free from oppression is, in some sense, to be disinterested, and therefore detached, as it is written: ‘one feature of justice as fairness is to think of the parties in the initial situation as rational and mutually disinterested’.”
Searle: “Roughly speaking, power is the ability to make people do something whether they want to do it or not.”
Wilkerson: “The friend showed him what to do, and Pershing worked beside him. He looked up and saw the foreman watching him. Pershing pretended not to see him, worked even harder. The foreman left, and, when he came back, Pershing was still at work. At the end of the day, the foreman hired him. Pershing finished out the summer stacking staves, not minding the hard work and not finding it demeaning. ‘Sometimes,’ he said, ‘You have to stoop to conquer’.” 
 Lewis, C. S. “Imagination and Thought in the Middle Ages.” Chapter 3 from The Discarded Image: Studies in Medieval and Renaissance Literature. Cambridge UP. 1966. Originally delivered in 1956 as a pair of lectures to an audience of scientists in Cambridge. Reprinted in Chaucer and His Contemporaries: Essays on Medieval Literature and Thought. Edited and Introduced by Helaine Newstead. NY: Fawcet. 1968. 46–66 at 61. Compare Lewis later: “The motions of the universe are to be conceived not as those of a machine or even an army, but rather as a dance, a festival, a symphony, a ritual, a carnival, or all these in one,” (64). And compare C. S. Peirce:
Every thought, however artificial and complex, is, so far as it is immediately present, a mere sensation without parts, and therefore, in itself, without similarity to any other, but incomparable with any other and absolutely sui generis [its own kind]. Whatever is wholly incomparable with anything else is wholly inexplicable, because explanation consists in bringing things under general laws or under natural classes. (“Some Consequences of Four Incapacities.” Journal of Speculative Philosophy. No. 2. 1868. 140–57.)
And compare Paul Valéry:
Do not search for ‘truth’*—But seek to develop those forces which make and unmake truths. Seek to think of a greater number of simultaneous things,—to think longer and more rigorously of the same one—to catch yourself in the very act—to suspend your hesitations,—to give new momentum to what is clogged up. Suggest co-ordinations to yourself. Try out your ideas as functions and means…. [Editor’s note:] *Cf. the later comment of 1940, ‘I am searching for the truth of thought and not for truth by thought.’ Cahiers = Notebooks. Vol. I. Translated by Paul Gifford et al. Edited by Brian Stimpson. Based on the French Cahiers edited by Judith Robinson-Valéry. (1912, I 12, IV, 783.) [pp. 264-65] and (C, XXIV, 168) [p. 617])
 Caesar, Gallic War, III, x.
 Machiavelli, Il Principe, IX.
 Vico, The Third New Science, “Idea of the Work” [¶ 2] 2 and I, § 2, xciv, [¶ 290], p. 109.
 Burke, Edmund. Reflections on the Revolution in France.
 Anscombe, G. E. M. “On the Source of the Authority of the State.” From Ratio 20 (1), 1978. Anscombe Vol. III: Ethics, Religion and Politics. Oxford: Blackwell. 1981. p. 131.
 Anscombe, “You Can have Sex without Children: Christianity and the New Offer.” From Renewal of Religious Structures: Proceedings of the Canadian Centenary Theological Congress. Toronto. 1968. Anscombe Vol. III: Ethics, Religion and Politics p. 82.
 Rawls, John. A Theory of Justice. (Revised Edition.) Cambridge, MA: Harvard UP. 1999. § 3, p. 12.
 Searle, John. Freedom and Neurobiology. NY: Columbia UP. 2007. p.104.
 Wilkerson, Isabel. The Warmth of Other Suns. NY: Random House/Vintage Books. 2010. p. 117.