The toppling of Harvey Weinstein has set off what might turn out to be a revolution: women (and men) are coming forward to report acts of harassment or assault by powerful men. It, however, remains to be seen whether this is a storm that shall pass or an actual revolution resulting in enduring change.
The accusations have been bipartisan is nature; that is, powerful men on the left and the right have been accused of inappropriate and even evil behavior. On the right, the most infamous case involving a politician is that of Roy Moore. Moore has been accused of various sexual misdeeds including engaging in sexual activity with a 14 year old girl. On the left, the most famous case involving a politician is that of Al Franken. Franken has been accused of inappropriately touching a woman’s buttocks during a photograph in 2010 and Leeann Tweeden accused him of kissing and groping her. There is, of course, photographic evidence of Franken groping Tweeden through her body armor while she was asleep. I am focusing on cases that are current as of this writing; but I am sure that everyone has their favorite (or most despised) examples from the past and want to ask, for example, “what about Bill Clinton.” Since the discussion that follows deals with general principles, it can be applied to past (and future) cases. I am using Moore and Franken as the examples for the practical reasons that they are well known and are members of the two major parties. I am not suggesting that their cases are morally equivalent: if both men are guilty, Moore would clearly have committed far greater moral offenses (and crimes). This assumes that there have been no new revelations about Franken, of course.
Moore is, as of this writing, running for a senate seat in Alabama. He upset the Republican establishment by beating Luther Strange in the primary and has been running hard on an anti-establishment position. Until the allegations surfaced, victory for Moore over his Democratic opponent was certain. Now that the allegations have surfaced, his victory is merely almost certain. While many of his supporters have denied the allegations, some have said they would support him even if they were true (including a rather odd defense that brought in Mary and Joseph). Pragmatic supporters have argued that that even if the allegations are true, Moore is still preferable to having the Democrat elected. This would seem to entail that some Republicans regard being a Democrat as morally worse than being a pedophile.
Franken, as of this writing, is still in the senate. He has called for an ethics investigation of himself. Unlike Moore, he has not denied the allegations and has apologized. While some liberals support Franken, others have been calling for him to resign. There is, of course, the argument that Democrats should support him because he is a Democrat and not risk Franken being replaced by a Republican. These two cases nicely illustrate the moral issue: should voters stick with party over principle? This, of course, assumes that the actions of the accused violate the principles of the voters.
There are, of course, pragmatic reasons for backing one’s party even in the face of terrible offenses. Regarding Franken and Moore, the balance of power in the senate is razor thin and sticking with them or rejecting them would have a significant impact. However, this is not a moral reason to take this approach.
One obvious moral approach is that of utilitarianism—the moral view that actions are right or wrong based on their consequences for those who matter. One way to make a utilitarian moral argument in favor of party loyalty is to show that what your party would do is better for those that matter and that what the other party would do would be worse. For example, a Republican could argue that getting their tax plan through by having Moore in the senate would offset and moral concerns about the accusations against Moore. The Democrats could argue that keeping Franken in the senate and voting against the Republican tax plan would offset any moral concerns about his behavior. This would, of course, need to factor in the harm of supporting a person who has been accused of misdeeds, such as how doing so would send the message that such behavior need not have consequences and that it is acceptable if the person doing it has the right sort of position of power.
A utilitarian argument could also be made against choosing party over principles by showing that the harms of such support would outweigh the benefits. While the obvious approach would be to show that the harms of tolerating such behavior outweighs other factors, there is also a more pragmatic approach that supporting such people could do harm to the party in the longer term, despite there being the potential for a short-term advantage.
Another approach to the moral matter would be to focus on what factors are relevant to a person doing a job. If an elected office is looked at it terms of a job and what matters is competence, then the moral failings of the politician would only be relevant if they impacted this competence. For example, Clinton is widely regarded as a competent and successful president, yet his moral track record is problematic when it comes to sex.
To use an analogy, one should pick their dentist, roofer or plumber based on their competence, not based on whether they had an affair. Naturally, moral failing relevant to the job would matter—so if you knew that a plumber cheated their customers or that a dentist molested patients while they were unconscious, then these would be relevant to making your decision. Likewise for politicians—even if Moore and Franken did what they are accused of, it could be argued that it has no relevance to their competence as senators. Even if all that counts as competence is reliably voting along party lines. This could, of course, be countered by arguing that it would impact their job performance—if, for example, they were groping staff members or the public.
There is also the approach, often taken by conservatives in the past, that character matters. Value voters, at least in the past, often made the argument that a person with serious moral problems was thus unfit for office. Hillary Clinton, for example, was subject to this sort of criticism. As might be imagined, people tend to be less worried about the virtues and vices of their person—folks on the left and the right routinely make excuses for those on their side.
For virtue theorists like Aristotle and Confucius, such vices would be rather problematic—a good leader must be a person of virtue. Part of the reason is a matter of ethics—bad people are, well, bad. Part of it is also practical as well—a leader who is corrupted by too much vice would be a poor leader. The counter to this is obvious enough: the effectiveness of a leader, it can be argued, is like the effectiveness of a professional football player—it has nothing to do with virtue. Naturally, Aristotle, Plato and Confucius would disagree with this. My own view is that a person could be quite competent as a leader in terms of the relevant skills and still be a bad person; but being a bad person they would do bad things and this would tend to be bad for the people. There is, of course, the question about what level of vice should be tolerated—after all, none of us are angels and we all have moral flaws. That, however, is a subject for another essay.