Blog #95 – Given the Electoral College, who “won” the 2016 Election

#95 – Given the Electoral College, who “won” the 2016 Election

This blog, and the blog after it, Blog #95a – Questioning “So-Called President” [1] Donald Trump’s Mandate: Immediate actions, Long-Term Possibilities, Constitutional Questions,–summarize the findings of Blogs #92a to #95. [1] on “so-called President” Donald Trump’s claim to have won the election as president of the United States, and suggests some Immediately practical reforms of the Election Process in the United States They raise some longer-term issues about the constitutionality of the Electoral College per se, issues whose results in the 2016 election deserve wide discussion

This blog argues that the figures as to who would have won the national election in 2016 if that election procedure had been fair are clear. If every vote was counted fairly, so at every non-Trump vote counted for the same Electoral College vote as every pro-Trump vote, if, for instance, the election were simply decided by the results of the present national popular ,Trump would not have won that election {See Blog #94}.

Under present procedures of the Electoral College:
For Trump, his actual popular vote 62,980,160, produced 304 Electoral College votes
Or one popular vote produced 0.0000048 Electoral College votes.
Thus it took only 207,172 actual votes to produce each of his Electoral votes.

But for Clinton, her actual popular vote, 65,845,063 produced only 227 Electoral College votes,[2]
Or one popular vote produced only 0.0000034 Electoral College votes.
Thus it took all of 290,066 popular votes to produce each of her Electoral votes.
Each of Clinton’s popular votes was worth only 34/48, or 71%, of what one of Trump’s popular votes was worth.

Result: Trump wins 2016 Electoral College vote Trump 304 Clinton 227, and gains the Presidency.

But if every actual vote cast by a voter counted for as much as every other vote, not the 34/48 ratio above,–if all persons’ votes were equal)[3] , Trump would come in a clear second, behind the first place winner by over 2,5000,000 votes. If each vote actually cast for Clinton carried the same weight in the Electoral College as each vote cast for Trump, the Electoral College vote would have been Trump 304, Clinton 314;[4]

Result: Clinton would have won the Presidency.

Trump “won” the Presidency in a procedurally unfair election. Only the distortions of the Electoral College, specifically its abandonment of the one person –one vote principle, permitted his victory.”
What difference do all these numbers (e.g, 71% weight given to a vote in one camp compared to 100% weight given to to the other) make, now that Trump has been inaugurated?
See Blog #95a – Possible Actions for Democratization and Questions of Constitutionality of Trump’s electoral “victory.”

[1 ] The six most relevant recent blogs, all at, are:
#91 – Explaining the Election in 10 Sentences – Preliminary
#92a – Electoral Reform: Outing the 1%
#93 – Election Figures Show Trump with Only 27.2% of Eligible Voters-What Mandat
#94 – In What Ways is the Electoral College Illegitimate Today?
#95 – Given the Electoral College, who “won” the 2016 Election?
#95a – Questioning “So-Called President Donald Trump’s Mandate, Immediate Actions+
[2] Calculations based on .
[3] As they are in the popular vote .
[4] Actually, the totals have to add to 538, so this would be 45.94%*538 = 247 Trump and 48.03%*538 = 258 Clinton . In either event, Clinton would have won .I thank Aaron Marcuse- Kubitza- for the point, and help generally on the calculations


Blog #92a – Electoral Reform: Outing the 1%

Blog #92a – Electoral Reform: Outing the 1%

Dealing with the implications of Donald Trump’s victory by pushing for reforms in the way presidents are elected may seem a very mild way to face what are certainly immediate as well as long-range problems ,. In fact, however, they are transformative demands, transformative in the sense that they both logically and politically to deeper but critically related problems, to the questioning they are related to the underlying issues of power and injustice that need to be faced. Yet they do lead straight to such further questions: does not the role of money in the electoral process need to be radically addressed, beyond the mechanics of the election process? And thus further the effects of the growing inequalities of wealth in our society? And an examination of what the results of the skewed election and Trump’s accession to power mean for democracy as a whole? Is not raising the question of a distorted electoral process an organizing issue when it is related to who benefits and who is excluded by the distortions?

For ultimately the distortions in the electoral process, and specifically the use of the Electoral College and the manner of its election to determine the outcome of the presidential election serves the 1%, not the 99% that Trump’s claims to be a populist often puts forward. Just how the electoral process is rigged in favor of the 1% is taken up in the succeeding blogs, but evidence for the rigging in favor of the existing power structure comes from two other sources: the historic origins of the Electoral College in a clear distrust of grass-roots democracy, and the policies of Trump, having used the rigging to be elected, then favoring the 1% in all his appointments and policy decisions.

The results are already very dramatically and symbolically apparent in the early conduct of Trump’s President-elect actions.

Symbolically, Trump is organizing his government, not out of public space available to him, but out  of the Trump Tower, a private 58-story luxury office/residential building on Fifth Avenue in New York City , with his name in giant letters on top of it, a dominant emblem of Lower Manhattan, a global business and financial center.. It will be retrofitted as a Presidential get-away, [1] at taxpayers’ expense, Government agencies will pay rent – to Trump — for space they need to occupy in the building. Condos, on higher floors below Trump’s own three story penthouse, go for up to $11,000,000.  Not an apt setting where ordinary people would feel they would be welcome to participate in the government, as parts of government “of the people.” Rather, homes and offices for the 1%.

But then Donald Trump is hardly himself one of the people. He prides himself on being a billionaire, is a large-scale real estate developer, had properties and investments globally, travels in is own jet, hires and fires people to serve him, some of whom he treats shabbily. He is certainly one of the 1%.

His policies, what we know of them, are largely skewed in favor of the rich: tax cuts for the rich,, insecurity and low wages for immigrants, relaxation of regulations protecting everybody’s environment, luxury resorts, casinos, branding of all sorts of luxury goods aimed at the largest ends of the  market. For the use and enjoyment of the 1%

With fully democratic elections, enabling a fully participatory popular democracy, we might be able to make America democratic again, to give it a government by the people, of the people , for the people,– and make Donald Trump’s government of the 1%, by the 1%, and for the 1% vanish from the earth.


Blog #91: Explaining the Election in 10 sentences – preliminary

Explaining the election (in parentheses: to pursue):

1. A critical shift in the organization of the economy post 1968, from industrial to hi-tech capitalism (occupational structures?).
2. Leaving many dependent on the old economy hurt and at a loss, largely the white working class, hold-over racism and sexism accentuated as scapegoats. (foreclosures, evictions, bankruptcies, struggling suburban homeowners – not the really poor, homeless)
3. They reacted with anxiety and an emotional attachment to the past Deep Story (their traditional identity?)
4. They blamed, quite rightly, “the” establishment, although not clear as to its membership, pushed by media etc. to blame “government” (social media, TV, not press?)
5. Trump as politician picked up on this, despite his own membership in the new establishment (motivation? pathological egotism? Business).
6. The anxious white ex-working class built up a deep story, a vision, abetted by Trump and the media that was heavily emotional (shaping identities?)
7. That story, built on real anxiety-inducing experience, mis-interpreted history, and built a psychological/ideological barrier that facts and reason could not penetrate (high school or less education?). Trump offered the charismatic fairy tale leader, believe me, trust me, not them, they have failed you (over 30 years? 8. Since Reagan? since Johnson?)
9. Hillary offered no vision that addressed the grounded anxiety (health care costs? Real unemployment levels?).
10. But Trump’s allegiance as a businessman is and always was to the new elite establishment, and he will unify the Republican Party around it. The holdouts will be those with a personal repugnance to Trump’s personal behavior, which they will swallow. (social circles, clienteles, customers, tenants?)

The Blog #90 series will deal with some of these isssues in more detail.

Blog #81d – Inequality: A Radical Response

Blog #81d – Inequality: A Radical Response

A Radical response, in a traditional fully socialist view, would approach inequality in a quite different way. It would define unjust inequality not in terms of the quantitative mal-distribution of the wealth of society but in terms of the source of that mal-distribution, economically in the exploitation of labor by capital (which includes the maintenance of unemployment to create a “reserve army of the poor” at the bottom to buttress the power of employers), and politically in the oppression of the ruled by the rulers.  The injustice of inequality lies, in the Radical view, not in the quantitative dimensions of inequality, as in Piketty, or simply in the harm to those at the bottom, as in the Liberal view, to be dealt with by anti-poverty programming.The injustice  lies in how the mal-distribution of wealth and incomes came about in the first place — David Harvey formulates it that it was largely acquired  by the dispossession of the 99% by the 1% to begin with. Yet the Progressive view generally focuses simply in the quantitative differences in wealth and power per se, which are self-reinforcing and must be countered together. In the Radical view, by contrast, the injustice stems from the source of those differences: the actions of those at the top in depriving those at the bottom of the share of the common wealth which in a just society they should have.

Taking some of the wealth of the rich and using it for the poor is thus just, but it is not enough; it does not address the source of that wealth, the conduct of the 1% that created the inequality to begin with. Redistribution is a remedy that only ameliorates the consequences after the damage is done; it doesn’t prevent the damage. Ironically, it has similarities to the criminal justice system: it punishes the guilty and compensates the victims, but it doesn’t address the causes of crime.  It is fair, or, indeed, by definition, just, but it assumes the structural arrangements of the society in which it exists, in which exploitation and oppression are legally permitted, in fact essential parts of the system, if subject to some limits.  In the Radical view a revolution is needed really to address the structures that support unjust inequality, including such aspects as the definition and enforcement of property rights in the economic system and electoral arrangements in the political system that limit participatory democracy or render it ineffective. Radically, the argument goes.  A revolution is needed which continually seeks to end exploitation and oppression and regulate the conduct which creates them, going beyond simple amelioration of the unjust inequality which they quantitatively produce.

The Radical response to quantitative  inequality  is to seek it sources in the structures of the status quo, and to pursue an economic as well as political revolution to limit inequality only to just inequality.

The kinds of goals a radical/socialist answer to inequality might lead to might include (for suggestive purposes only!):

  • A guaranteed annual income to all, at a standard commensurate with the real capacities of the productive system, perhaps something above today’s Average Metropolitan Income;
  • Either direct government or non-profit voluntary private responsibility for the production of the goods and services minimally required for that standard of living;
  • Nationalization of all major productive enterprises, with compensation limited to non-financialized values or less;
  • Confinement of profit-motivated activities to minor production of goods and service over and above the necessary , and for research and development above that level;
  • A sharply progressive to confiscatory tax on incomes and wealth over some socially defined ceiling;
  • Education at all necessary social levels public and guaranteed free, above that voluntarily undertaken;
  • Cessation of productions of all munitions;
  • Procedures for fully participatory and democratic decision-making at all levels of public action, with public support for the necessary implementation;
  • Environmental standards set and implemented at levels to maintain fully sustainable levels of desired health for all;
  • Recognition that the unjust inequalities produced by exploitation and oppression are linked together, and must be treated as a whole, and the process of undoing them must be comprehensive in scope and depth;

And, importantly:

  • The issue of unjust inequality would then simply disappear, because, with all having enough for a really fulfilling life and limits established on wasteful excesses of privatized wealth, the incentive to exploit or oppress, would imply disappear, and there would be  no reason for concern s about  comparative incomes or wealth that logically fuel current concerns about inequality.

These are obviously utopian goals, and practically relevant only in so far as they may provide a standard for evaluating the desirability of pursing specific realistically achievable goals. But to thinking through and visualizing alternatives to the existing along the above lines – playing with reality-based alternatives  for an ideal society, as was common in critical parts of human history in the past but has virtually disappeared from today’s intellectual or artistic life, might indeed be a generally  welcome development .

In the context of the present presidential electoral campaign in the United States, no major figure would espouse such goals, but neither would any explicitly defend the level of quantitative inequality that exists today. The more moderate wing of the Republican Party and the more conservative side of the Democratic Party espouse a Liberal approach, differing from each other mostly in the extent of its implementation. The further left voices in the Democratic Party lay claim to a Progressive response, in rhetoric sometimes similar to that of the Radical, but pragmatically toned down, so that revolution is spoken as reform of the political system, not in basic economic structures.

Politically, on the electoral campaign the view on the Republican side is conservative and the existing inequality, if acknowledged at all, is not seen as a major problem.

On the Democratic side the Liberal position is widely seen as desirable in principle but subject to a touchy debate to be resolved by compromise in realistic political terms;

The Progressive position is seen to have significant popular support, but unlikely to gather enough political momentum to be implementable to the extent necessary;

The Radical position is not seriously considered, however idealistically it may be discussed at the fringes of present realities, and espousing it may in fact weaken even serious Liberal and Progressive attempts at change.

A different response is needed. Blog # 81e – Other Forms of Radical Responses: Towards a Transformative Approach to Unjust Inequality, will suggest a possible step toward such a different response.


This blog is one of a set of five dealing with Unjust Inequality:

Blog #81a: What’s the Problem? Not Just Inequality

Blog #81b: Inequality: What’s the Answer? Economic or Racial? Conservative or Liberal-Clinton?

Blog #81c – From Clinton Liberal to Sanders Progressive Responses

Blog #81d – Inequality: A Radical Response

Blog #81e. – Towards Transformative Approaches to Unjust Inequality.




Blog #81a: What’s the Problem? Not Just Inequality


Inequality today is usually equated with the extent of the gap between the 1% and the 99% that that the Occupy movement brought to public attention, or that Bernie Sanders highlights in properly criticizing the distribution of wealth and income in the United States. But this is a mischievously facile definition of inequality. Some inequalities are in fact fair, and result from differences in talent, physical strength, luck, and commendable effort. Gross disparities are a vivid indicator of a problem, but do not draw attention to its causes, which lie in critical social, economic, and political relationships,. To focus on the gap itself and to address it with remedial measures aimed at narrowing its extent detracts attention from those causes.[i]

 Just and Unjust  Inequality: Why the Difference Matters

Equality and inequality are deceptively simple concepts. In the modern era they came into prominence with the French revolutionary slogan of Liberté, Égalité, Fraternité,[ii] where equality meant political and legal equality, equality of “rights,” equality in relation to the state, as it did in the United States  Declaration of Independence’s “All men are created equal” as to “certain inalienable rights.” [iii] Rights to the UN’s Declaration of the Rights of Man Equality did not mean equality in incomes or wealth or in the distribution of goods and services, which were seen as dependent on equality of legal and political rights, Equality in material distribution of material goods was seen as a concomitant of social justice, not its center.

Comparing equality as a goal to justice as a goal[iv]  brings the realization that not all inequality is unjust. Not all differences are unjust. There is natural inequality, of physical and mental capacities: not all humans are of the same height or weight or prowess, not all are the equals of Einstein or Jacki Robinson or Martin Luther King. We consider some inequality in the distribution of wealth and power fair: it may derive from natural inequalities, it may be earned by hard work, or by social contribution, what Piketty calls the common utility, or be justified by different needs. In some cases unjust inequalities may be built on natural or earned “not-unjust ” inequalities, but their extreme extent then built on power, part of their wealth earned, another part not: Donald Trump? Hillary Clinton? Thomas Edison? Jeff Bezoz?  There is a balancing involved. Granted a Hollywood star or tennis champion or skilled artisan deserves to earn more than the average, how much more is just? A tricky question, but the answer can be one produced through democratic processes, and would, for instance, lead to decisions as to how progressive the tax structure should be. Similarly, a person who is ill, or suffering from a disability, or is limited by conditions end his or her control, might be entitled to more governmental support than the average, and again at what levels is an appropriate subject for democratic decision-making, leading to decisions as to the levels of welfare benefits reimbursement for health care expenses, and so forth.[v]

There is thus “just inequality” and “unjust inequality.” How does one generalize the difference?

What Is The Key Difference?

Inequality is unjust,[vi] I propose, if it derives from the exercise of power used for the exploitation or oppression of one person or group by another. The resulting distribution of goods and  services, of wealth and income , the gap between the 1% and 99% is unjust, not because of its size, but because of its origins. What is “just” is then a matter that is socially defined – Rawls’ definition of justice or fairness could be useful, what would be decided by people acting behind a “veil of ignorance” as to their own position.

The results of not-unjust inequalities in the distribution of goods and services can then e countered by appropriate public policies of redistribution of those goods and services, e.g. by taxes or public provision.

But the results of unjust inequalities need to be addressed at their source in the social, political, and economic relations among individuals and groups which skew the distribution of goods and services, and result from the skewed distribution of power.  Acting on the results of just-inequalities can be guided by democratic procedures, debates on over values, the use of reason. Acting on the results of unjust-inequalities necessarily involves dealing with the distribution of power, and durable consensus of those benefiting from unjust inequality with those suffering from it should not be expected, and should not be an aim of public policy.

Justice is a moral formulation for the prevention of unjust inequalities. Politically, dealing with all forms of inequality, just and unjust alike, through redistribution of their results is can be done by consensus reforms, and should be facilitated by democracy. But dealing with the bases for unjust inequalities likely requires more radical politics. This may be the difference between Hilary Clinton’s and Bernie Saunders’ in the political campaigns of the moment.[vii]

The issues around inequality are complex for practice, as well as theoretically challenging; the answers make a significant difference in matters of immediate policy as well as in philosophy and world outlook.


[i] For striking examples, see my Blog #48 Writing about Inequality, at

[ii] The 1789 French Declaration of the Rights of the Right of Man begins with: “art. 1. Men are born and remain free and equal in rights.” [] considers egalite in terms of legal equality and merit-based entry to government (art. 6): [The law] “must be the same for all, whether it protects or punishes. All citizens, being equal in its eyes, shall be equally eligible to all high offices, public positions and employments, according to their ability, and without other distinction than that of their virtues and talents.”

[iii] “…all men are created equal, that they are endowed by their Creator with certain unalienable Rights, that among these are Life, Liberty and the pursuit of Happiness.–That to secure these rights, Governments are instituted among Men.”

[iv] As Susan Fainstein does in The Just City, for example, in a wide-ranging discussion. Fainstein, Susan. 2010. The Just City. Ithaca and London, Cornell University Press, P.   36ff.

[v] Rawls definition of justice or fairness as what would be decided by people acting behind a veil of ignorance as to their own position is I believe consistent with this approach.

[vi] Piketty uses a definition, benefitting most those most in need, akin to Rawls’ definition of justice, But he writes that fuller discussion of the meaning of justice is beyond the scope of his tome, and it is well beyond  the scope of this essay.

[vii] This blog is one of a set of five dealing with Unjust Inequality:

Blog #81a: What’s the Problem? Not Just Inequality

Blog #81b: Inequality: What’s the Answer? Economic or Racial? Conservative or Liberal-Clinton?

Blog #81c – From Clinton Liberal to Sanders Progressive Responses

Blog #81d – Inequality: A Radical Response

Blog #81e. – Towards Transformative Approaches to Unjust Inequality.

Blog #76 – Donald Trump and Special Interests

Blog #76 – Donald Trump with No Special Interests? An OpEd

The idea that Donald Trump is different from everybody else in Washington because they represent special interests and he doesn’t is hard to reconcile with what we know of him. He started life with a loan of $4,000,000 from a rich father who made his money in real estate, and later gave him a $40,000,000 share of his real estate empire to help keep him doing the same. He owns casinos in Atlantic City and golf courses in Florida and Scotland, invests in hedge funds and hob-nobs with hedge fund managers, flamboyantly displays his abilities to fire people and cut jobs, and puts businesses he runs into bankruptcy when they’re no longer profitable for him. He issues 20,000 tickets to help fill an auditorium that seats 1,400, has dissenters thrown out of the audience because it’s a “private party” and wants their coats confiscated, although he says he loves the First Amendment as much as he loves the Second. He flies around in his private jet. He pays himself an annual salary from his corporations of $60 million a year. One bedroom units in his New York City condo tower sell for $2,250,000. He is worth between $4 billion and $10 billion dollars today, and brags about his wealth constantly. Banks have bailed him out when he needed to defer nearly $1 billion in debt when he was in hot water financially.

Whose interests is he likely to represent?


[Published as a Letter to the Editor of the Waterbury Republican and American, January 12, 2016]

More detail and discussion at

Blog 77a – The Real Trump and the Tumpeting Trump

Blog 77b –  Why is Trumpeting Trump so appealling

Blog 77c – Summary on Trump

Blog 77c -Summary to Explain Donald Trum in 5 Paragraphs

Blog 77c Explaining Donald Trump in 5 short summary points.


  1. There are really two consistent but separate Donald Trumps – A Real Trump, a cold-blooded, shrewd, profit-focused, businessman, logically power-seeking in his own interest, the Trump of casinos, luxury hotels and residence, exclusive golf courses, hedge funds, global investments, and on the other hand a Trumpeting Trump, vociferously projecting an image of luxury and riches, and spouting eternal verities as common sense entirely independent from his own interests, but which he is willing to share for the good of the citizenry, the Trump of walls around Mexico, freedom from government regulation, anti-foreigners, religious bigotry, nationalistic Americanism, winners and losers. How the Real Trump got his billions is however not a subject for discussion by either one.
  2. The failure of his competitors for the nomination to take his central ideas on boldly and directly, to expose his self-interest in his trumpeted ideas, arises not out of fear of combat or concern for the good of the Republican Party, but out of the realization that his ideas are in their own self-interest also, and too deep criticism would amount to self-criticism for them.
  3. The racial and ethnic and moral bigotry running through Trump’s trumpetings are functional for him in identifying a scapegoat for the ill functioning of the system he is defending and a moral justification for the harm that his ideas, if implemented, would clearly cause to many.
  4. Trump’s bigotry is bought by some of his supporters at the bottom of the economic ladder because having a prominent Presidential candidate espouse similar feelings. It is functional for them because it legitimates their own many material frustrations and insecurities. His bigotry is bought by others of his supporters high up on that ladder because it directly serves their own private material interests.
  5. In media terms, Trumpeting Trump’s bigotry affects primarily moderate Republican and Democratic voters who aren’t likely to vote for him anyway, and distracts attention and appropriate investigation from the Real Trump’s self-interest as a billionaire in avoiding discussion of his own route to his billions and the actual conflicts of interest he has with many of his supporters.


This summary builds on the arguments in two previous blogs as

Blog77a The Real Trump and the Trumpeting Trump,   and

Blog 77b Why is Trumpeting Trump so appealing?