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I was going to head off to bed when I decided to give one last look to what my Tivo had saved for the day. In it, I found Bill Moyers' recent keynote address to the Inequality Matters Forum at NYU on June 3rd of 2004. I don't care who you are, or what you have planned today - you need to stop for 15 minutes and read this. Better yet, if you have time, watch the full video. It's so good I hate trying to pull out highlights, but here goes, one short, one long:

"Hear the great justice Learned Hand on this: "If we are to keep our democracy, there must be one commandment: 'Thou shalt not ration justice.' " Learned Hand was a prophet of democracy. The rich have the right to buy more homes than anyone else. They have the right to buy more cars than anyone else, more gizmos than anyone else, more clothes and vacations than anyone else. But they do not have the right to buy more democracy than anyone else."

and then, this...

Let me make something clear here. I wasn't born yesterday. I'm old enough to know that the tension between haves and have-nots are built into human psychology, it is a constant in human history, and it has been a factor in every society. But I also know America was going to be different. I know that because I read Mr. Jefferson's writings, Mr. Lincoln's speeches and other documents in the growing American creed. I presumptuously disagreed with Thomas Jefferson about human equality being self-evident. Where I lived, neither talent, nor opportunity, nor outcomes were equal. Life is rarely fair and never equal. So what could he possibly have meant by that ringing but ambiguous declaration: "All men are created equal"? Two things, possibly. One, although none of us are good, all of us are sacred (Glenn Tinder), that's the basis for thinking we are by nature kin. Second, he may have come to see the meaning of those words through the experience of the slave who was his mistress. As is now widely acknowledged, the hands that wrote "all men are created equal" also stroked the breasts and caressed the thighs of a black woman named Sally Hennings. She bore him six children whom he never acknowledged as his own, but who were the only slaves freed by his will when he died -- the one request we think Sally Hennings made of her master. Thomas Jefferson could not have been insensitive to the flesh-and-blood woman in his arms. He had to know she was his equal in her desire for life, her longing for liberty, her passion for happiness. In his book on the Declaration, my late friend Mortimer Adler said Jefferson realized that whatever things are really good for any human being are really good for all other human beings. The happy or good life is essentially the same for all: a satisfaction of the same needs inherent in human nature. A just society is grounded in that recognition. So Jefferson kept as a slave a woman whose nature he knew was equal to his. All Sally Hennings got from her long sufferance -- perhaps it was all she sought from what may have grown into a secret and unacknowledged love -- was that he let her children go. "Let my children go" -- one of the oldest of all petitions. It has long been the promise of America -- a broken promise, to be sure. But the idea took hold that we could fix what was broken so that our children would live a bountiful life. We could prevent the polarization between the very rich and the very poor that poisoned other societies. We could provide that each and every citizen would enjoy the basic necessities of life, a voice in the system of self-government, and a better chance for their children. We could preclude the vast divides that produced the turmoil and tyranny of the very countries from which so many of our families had fled. We were going to do these things because we understood our dark side -- none of us is good -- but we also understood the other side -- all of us are sacred. From Jefferson forward we have grappled with these two notions in our collective head -- that we are worthy of the creator but that power corrupts and absolute power corrupts absolutely. Believing the one and knowing the other, we created a country where the winners didn't take all. Through a system of checks and balances we were going to maintain a safe, if shifting, equilibrium between wealth and commonwealth. We believed equitable access to public resources is the lifeblood of any democracy. So early on [in Jeff Madrick's description,] primary schooling was made free to all. States changed laws to protect debtors, often the relatively poor, against their rich creditors. Charters to establish corporations were open to most, if not all, white comers, rather than held for the elite. The government encouraged Americans to own their own piece of land, and even supported squatters' rights. The court challenged monopoly -- all in the name of we the people. In my time we went to public schools. My brother made it to college on the GI bill. When I bought my first car for $450 I drove to a subsidized university on free public highways and stopped to rest in state-maintained public parks. This is what I mean by the commonwealth. Rudely recognized in its formative years, always subject to struggle, constantly vulnerable to reactionary counterattacks, the notion of America as a shared project has been the central engine of our national experience. Until now.

Over the past year, I've begun paying more and more attention to the work of this man. I'd always been familiar with his famous series with Joseph Campbell, The Power of Myth, and from time to time I'd seen other programs, but I'd never really paid close attention to him. Last year, he delivered what was reported to be a stunning speech at the Take Back America Conference. I'd read it, but never thought to look for the video online. Earlier this year I discovered his PBS news magazine, Now with Bill Moyers, which I watch religiously (what would I do without Tivo?) and I started digging into his personal story. The more I learn, the more I want to learn. And the more of a personal hero this many becomes. --------