In the forthcoming issue of Comment magazine, I examine how free trade orients us towards the good of others. In doing so, I argue against the value of pious banalities and cheap slogans. I include examples like, “Go in peace; keep warm and well fed,” or, “When goods do not cross borders, armies will.” The latter is often attributed to Bastiat, and while it captures the spirit, if not the letter of Bastiat’s views, the closest analogue is actually found in Otto Tod Mallery: “If soldiers are not to cross international boundaries on missions of war,” wrote Mallery in 1943, then “goods must cross them on missions of peace.”

Read more on Trade, Aid, and Bumper Sticker Strategy…

One night during either my sophomore or junior year of college, while delaying the doing of homework by walking around the upstairs of Taylor University’s library looking for embarrassing books I could hide in friends’ backpacks so the alarm would go off when we walked out together and they’d have to sheepishly present them at the front desk, I stumbled upon a little treatise called The Law by some French dude named Frederic Bastiat I had never heard of.  I checked it out, cautiously put it in my own backpack as I checked for retaliatory plants, and headed back to the dorm for a spirited bout of Mario Kart 64.

Later that same week, while sitting in my “International Business” class (and wishing Jesus would return at that precise moment to end my boredom), I pulled Bastiat out and began reading these opening words . . .

We hold from God the gift which includes all others. This gift is life — physical, intellectual, and moral life.

But life cannot maintain itself alone. The Creator of life has entrusted us with the responsibility of preserving, developing, and perfecting it. In order that we may accomplish this, He has provided us with a collection of marvelous faculties. And He has put us in the midst of a variety of natural resources. By the application of our faculties to these natural resources we convert them into products, and use them. This process is necessary in order that life may run its appointed course.

Life, faculties, production — in other words, individuality, liberty, property — this is man. And in spite of the cunning of artful political leaders, these three gifts from God precede all human legislation, and are superior to it. Life, liberty, and property do not exist because men have made laws. On the contrary, it was the fact that life, liberty, and property existed beforehand that caused men to make laws in the first place.

Powerful stuff.  I kept wondering, “Where had such clear-headed rhetoric like this been my entire life?” Read more on Bastiat on My Mind…

Hurricanes almost always leave two things in their aftermath: broken windows and articles advocating the broken window fallacy.

As economist Don Boudreaux wrote earlier today, “Americans will soon be flooded by commentary that assures us that the silver lining around the destruction caused by hurricane Sandy is a stronger economy. Such nonsense always follows natural disasters.” The only detail Boudreaux gets wrong is that such nonsense has preceded the actual disaster. The Atlantic, wanting to get a jump on being wrong, published an article today at noon arguing that Hurricane Sandy will “stimulate the economy” in two ways:

First, the threat of a dangerous event pulls economic activity forward. Families stock up on extra food and supplies to prepare for a disaster. Second, and much more significantly, the aftermath of storms requires “replacement costs” that raise economic activity by forcing business and government to rebuild after a destructive event.

Frederic Bastiat provided the ultimate rebuttal to this spurious thinking 162 years ago in his essay ‘That Which is Seen, and That Which is Not Seen.’ So why do we people make the same claim that destruction is economically beneficial? Could it be that people are simply unaware of Bastiat’s “parable of the broken window”?

Back in August economist Bryan Caplan asked why the one group that should be familiar with Bastiat’s essay—economists—don’t universally love it:
Read more on Hurricanes Lead to Broken Windows—And Broken Window Fallacies…

Frédéric Bastiat (1801-1850)

This Saturday, June 30, is the 211^th birthday of Frédéric Bastiat, one of the greatest political philosophers of the modern era. Considered among the founding fathers of classical liberalism, Bastiat is known for his simple and direct explanations of political and economic realities, his arguments against oppressive economic regulations and his clear and concise vision of a government of limited, enumerated powers, operating under the rule of law and unencumbered by favoritism or distributionist policies.

Bastiat drew on his Catholic faith and the writings of Adam Smith and John Locke to articulate a vision of limited, efficient government that respects each citizen’s God-given dignity, strictly adheres to the rule of law, and allows for a largely un-regulated economy in which individuals are free to pursue their interests through peaceable exchange with each other. His best-known works, and those most central to his ideas, are The Law and The Seen and the Unseen, articulating his central political and economic ideas, respectively. Read more on Bastiat’s Vision…

There’s a saying that when goods cross borders, armies don’t (it’s the correlative to the observation attributed to Bastiat: “If goods cannot cross borders, armies will.”). The point is that trade tends to bring people together who might otherwise have cause to be hostile. One of the themes at Acton University, which begins in just a few hours, is globalization and various Christian responses. That’s sure to be the case again this year, as we have just about 70 countries represented among the various participants.

Read more on Global Problems, Global Solutions…

Vladimir Solovyov

Towards the end of his life, the 19th century Russian philosopher Vladimir Solovyov published his “On the Justification of the Good: An Essay on Moral Philosophy” (1897). In this book, wrote historian Paul Valliere, Solovyov abandonded his vision of a “worldwide theocratic order” in favor of the more concrete demands of building a just society. With “Justification of the Good,” Solovyov (1853-1900) presented a general theory of economic and social welfare based on the idea that all human beings have “a right to a dignified existence.”

The following excerpt is from the chapter, “The Economic Question from the Moral Point of View” in Solovyov’s “On the Justification of the Good.” Translated by Nathalie A. Duddington; annotated and edited by Boris Jakim; foreword by David Bentley Hart. Wm. B. Eerdmans (2005). Cross posted from The Observer.

For the true solution of the so-called ‘social question’ it must in the first place be recognized that economic relations contain no special norm of their own, but are subject to the universal moral norm as a special realm in which they find their application. The triple moral principle which determines our due relation towards God, men, and the material nature is wholly and entirely applicable in the domain of economics. The peculiar character of economic relations gives a special importance to the last member of the moral trinity, namely, the relation to the material nature or earth (in the wide sense of the term). This third relation can have a moral character only if it is not isolated from the first two but is conditioned by them in the normal position.

Read more on Solovyov on Economic Morality…