When it comes to spending on national defense the political debate is often presented as a simplistic, binary contest between those who want to spend more and more (often conservatives, who want a strong military) and those who want to spend less and less (often liberals, who want to use the money for social welfare purposes). While those discussions are important, they are also incomplete. Conservatives, in particular, should be more cognizant of the way cronyism can undercut military readiness.
Bohdan Solchanyk was not a materialistic young man. He did not seek worldly pleasures, but rather took delight in his studies, his fiancee, his faith. What Bohdan wanted -what they both wanted – was live in the Ukraine with dignity and freedom.
Bohdan’s dream died last week at a peaceful protest against the government, where he and 80 others were “brutally shot and killed by government snipers in the central square of the capital of Ukraine, as the world’s TV cameras showed the slaughter live.”
We know that, for economies to thrive, people must be free to start their own businesses without taxing regulations, that free trade must be the de facto means of doing business, and that cronyism and corruption must be eradicated.
But that’s not enough.
At the Institute for Faith, Work & Economics, blogger (and former Acton intern) Elise Amyx says we have to have human flourishing as well.
Economic freedom is only one component of human flourishing. We should think about it as a prerequisite, a necessary foundation to society that makes human flourishing possible.
We need to ask ourselves, once we have economic freedom, what do we do with it?
Economic freedom may be the number one force wiping out extreme poverty across the globe, but it can’t do the job alone.
In a free society, we also need a culture of creativity, a culture of voluntary generosity, and a culture virtue and in order for humanity to flourish. (more…)
I have spoken in the past in favor of net neutrality, writing,
Whoever is responsible for and best at enforcing it, net neutrality had this going for it: it was a relatively stable, relatively open playing-field for competition…. [T]he fact that companies tried to get around it via copyright protection privileges shows that it was, in fact, doing something to enforce freedom of competition. Now, without it, there is an opportunity for concentration of power…. As [Walter] Eucken illustrated, concentration can lead to instability, and instability leads to popular calls for state regulation, which tend in practice toward cronyism. Certainly, such a trajectory is not inevitable, but it is now more likely, giving good reason for pause at the idea that we do not need net neutrality — or something like it — in the future.
This week, House minority leader Nancy Pelosi voiced her support for net neutrality as well. So why would I object? Because the measures that Pelosi proposes give much more power to the government, following the trajectory outlined above in the direction of over-regulation. (more…)
[Part 1 is here.]
That most colossal blunder of Marxist experiments, the Soviet Union, collapsed more than twenty years ago, and yet Marxist thinking still penetrates the warp and woof of contemporary culture, so much so that it’s easy even for avowedly anti-Marxist conservatives to think from within the box of Marxism when considering the problem of cultural decay. Breaking out of that box means emphasizing but also stretching beyond such factors as insider cronyism, class envy, and the debilitating effects of the welfare state.
So, for instance, the influential 18th century philosopher Jean Jacques Rousseau rejected the doctrines of the trinity, the deity of Christ, miracles, and the idea of original sin, writing that at one point as a young man he suddenly felt very strongly “that man is naturally good” and that it was only from the institutions of civilization “that men become wicked.” Rousseau’s view has had enormous cultural consequences, giving credence to the perennial human impulse to do whatever feels natural, never mind how stupid or destructive.
The English writer and psychiatrist Theodore Dalrymple put it this way in an interview he gave for The Truth Project: (more…)
[Part 1 is here.]
Jonah Goldberg’s Liberal Fascism: The Secret History of the American Left, From Mussolini to the Politics of Meaning, details how the growth of government-corporate cronyism during the past 120 or so years has been largely a phenomenon of the socialist left. Wendell Berry misses this crucial historical insight in his running critique of capitalism, and his missing it draws him into flatly inaccurate claims, as when he asserts that “the United States government’s agricultural policy, or non-policy, since 1952 has merely consented to the farmer’s predicament of high costs and low prices; it has never envisioned or advocated in particular the prosperity of farmers or of farmland …”
This makes it sounds as if the government is largely uninvolved in agricultural markets, letting the winds of the free market blow wherever they wish. It’s true that the U.S. government has moved away from buying and destroying food as it did under FDR in the Great Depression, a statist attempt to prop up commodity prices while countless Americans went hungry. But even since 1952, and in a dizzying number of ways, the American government has been busy erecting all manner of protections for American agriculture, from fat subsidies on rice and other grains to import quotas on sugar, price supports on milk, and a long-running policy of paying farmers and ranchers to idle parts of their land. (more…)
[Part 1 is here.]
In his case against capitalism, Wendell Berry argues that the average person not only is anxious because he depends upon so many other people for his wellbeing (truckers, utility companies, etc.) but that he ought to be anxious. There’s a grain of truth here. We shouldn’t become helpless sheep without a clue what to do were the power to go down for a couple of days in January. But inter-dependency, far from a sign of cultural sickness, is the mark of a healthy society, one where enough trust exists to allow for broadening circles of productivity and exchange, for markets that extend beyond clan and tribe. (more…)