IzzyR, even though we obviously have different political outlooks, I’m starting to love ya. Very good question and OP.
Let’s start at basics. I think that a starting definition of a “vote” should be a physical expression of a person’s intent to cast their support for a particular candidate. I think we have to use a pretty broad definition like this because in this country we have many different methods of voting. For example, I didn’t punch any pieces of paper, but I did “vote” for Gore by turning a lever in a voting booth.
Hence, a ballot with the chad punched out for Nader (let’s use him, in an attempt to remove partisanship) is considered a “vote” for Nader.
There is a problem with this, however. A fully punched-out chad in the Nader box may not indicate support for Nader. Two things may have happened. First, the punch for Nader could have been in error, and the voter doesn’t catch the error, or doesn’t know he can ask for a new ballot. Second, the voter may have intended to punch the chad for Nader, done so, then, while going through the rest of the ballot, remember a Nader TV commercial that really pissed him off. He decides he doesn’t want to support Nader, but decides that it is not worth it to get a new ballot, or does not realize he has the option of asking for a new ballot. In these two cases, we have the “physical expression”, but not the intent.
So, determining what is a vote is always subjective. We solve at least some of the subjectivity by making presumptions. The two primary presumptions are that a definite physical expression is a vote, and a lack of a definite physical expression is not a vote.
But what about in between these two points? Let’s look back at my experience with the voting machine in NYC. Suppose I turn that Gore lever, it moves over, but the machine doesn’t record it. Did I “vote”? I sure as hell think I did, and under the definition above, I did. In Florida’s case, what if I punch the card, and the chad didn’t fully detach?
Okies, I think we’re all agreed that partially detached chads should count. I mean, hell, we’re talking about paper. How many paper things have told you to tear along the perforated line, and when you did, you ended up ripping the paper?
But what about dimpled chads? What do they represent? I think there are three possible explanations for a dimpled chad. The first is that the voter was simply marking his place. Ya know, “I want to vote for the fifth guy on the list. Let me count them off with the stylus so I make sure I punch the right hole.” And, in the process, you make a dimple on one of the chads. The second is that the voter started to vote for someone, but change his mind. The final is that you intended to vote for someone, but either your physical weakness, lack of attention, or problem with the machine prevented the chad from being perforated.
All three are pretty valid explanations. How, then, do we determine “intent”? Again, we have to make presumptions. Any presumption is fair to my mind, if the presumptions are made in one of two ways: 1) the presumptions are agreed to before the vote, so that they are made without knowledge of how the presumption will affect the result; or 2) they are made at any time by a neutral arbiter (a judge/mediator/ Dalai Lama).
Personally, if I were that judge/mediator/reincarnated holy man, I would say that we cannot count dimpled chads. I would take a conservative approach and find that there was a physical expression, but not sufficient information to determine what was the intent behind that physical expression. However, my approach is definitely underinclusive. I believe that it is also valid to presume that people go to Presidential elections because they want to vote for President. If you make that presumption, than any physical expression on one of the presidential candidates’ chad is sufficient to count as a vote. This is potentially overinclusive. In a way, this presumption says that walking into the voting booth is part of the physical expression of intent.
In sum, we have to make presumptions under any system. We presume that people who don’t vote didn’t want to vote, even though they may not have been able to get off work, they suffer appendicitis on election day and can’t get to the polls, etc. All that really matters is that the presumptions are applied fairly without regard to how the presumption will affect the result.
Sua