The 2015 Acton Lecture Series got off to a rousing start last week with the arrival of Jeffrey Tucker, Chief Liberty Officer of Liberty.me, to deliver the first lecture of this year’s series, entitled “Capitalism Is About Love.” If you go by the conventional wisdom, that seems to be a counterintuitive statement. Jeffrey Tucker explains how the two are actually bound up together.
You can watch the lecture via the video player below, and if you haven’t had a chance to hear the Radio Free Acton interview with Tucker, I’ve included it after the jump.
In the opening paragraph, Appelbaum asserts that before Brat’s rise to prominence “there was plenty of skepticism about whether he merited the label of academic economist.” Who these skeptics are, who knew so much about Brat “even before” his “out-of-nowhere” victory, we are simply left to ponder. It seems some of his colleagues at Randolph-Macon College now harbor such skepticism. (Brat is running against a Randolph-Macon sociologist, Jack Trammell. Brat once wrote that “Capitalism is the major organizing force in modern life, whether we like it or not. It is here to stay. If the sociologists ever grasp this basic fact, their enterprise will be much more fruitful.”)
Brat’s academic record is a wortwhile question to take up, and one that there has been a great deal of interest in following his primary victory. I, like many others, wanted to find out more, and went in search of Brat’s publications (with the help of one of our interns). I’ve had a chance to look at a few, and even turned up the paper on Ayn Rand that had gained such notice. The Rand paper turned out to be a co-authored piece with a student, and something which barely qualified as a poorly-edited introduction to a conference presentation. It is certainly not a smoking gun for tracking down Randian sympathies.
The problem with Appelbaum’s piece isn’t that he is asking questions about Brat’s academic record. These questions should be asked. The problem is the tone of Appelbaum’s inquisition and his presumption against the coherence of Brat’s position. The sarcasm oozes from Appelbaum’s prose: Brat “is certainly not in danger of winning a Nobel Prize.” Likewise Brat has written “discursive papers devoid of math,” “cited Wikipedia as a source,” and “never been published in a significant journal.” (more…)
In his new book, The Great Debate, Yuval Levin explores the birth of America’s Left and Right by contrasting the views of Thomas Paine and Edmund Burke. I’ve written previously on his chapter on choice vs. obligation, and in a recent appearance on EconTalk, Levin joins economist Russell Roberts to discuss these tensions further, addressing the implications for libertarians and conservatives a bit more directly.
It should first be noted that Roberts and Levin offer a dream pairing when it comes to such discussions. Roberts, a self-professed libertarian and classical liberal, offers each guest a unique level of intellectual empathy, meeting even the most vigorous intellectual opponents at their best and brightest arguments (see his discussions with Jeffrey Sachs). Likewise, Levin, while a true-and-through conservative, is not prone to the variety of anti-libertarian caricatures that predominate the Right. If we hope to uncover the actual distinctions between the two, these men are up to the task, and the historical context makes it all the more meaty. Listen to the whole thing here.
About halfway through (36:39), Roberts asks Levin directly how a libertarian might discern between Burke and Paine, admitting sympathies for both sides. Levin answers with a lengthy response, noting, first, how libertarians typically take a more Burkean approach to centralized knowledge and power:
There is a strong and important strand of libertarianism that is very Burkean, because it emphasizes especially the limits of our knowledge and the kind of skepticism about the uses of power. And so ultimately believes that power needs to be restrained because there are permanent limits on what we can do…And it inclines many libertarians to market economics and to restraints on the role of government and the power of government. And in that sense aligns them with a lot of Conservatives who think more like Burke. (more…)
1. Christianity Celebrates Voluntary Action, Value Creation
Jacqueline Otto Isaacs, a blogger at Values & Capitalism, explained that the Christian worldview also supports libertarianism. ‘The message of the Gospel, the good news, is that salvation from our sins is offered through Christ — this salvation is voluntary and individual, and this is the core message of Christianity, Isaacs declared.
The 2014 Acton Lecture Series got underway last week with an address from Jay Richards on the topic of “Why Libertarians Need God.” In his address, Richards argued that core libertarian principles of individual rights, freedom and responsibility, reason, moral truth, and limited government make little sense in an atheistic and materialist context, but make far more sense when grounded in a theistic belief system. The video of the full lecture is available below; I’ve embedded the audio after the jump.
John C. Calhoun was a 19th century American vice president who supported slavery and championed state’s rights. Robert A. Heinlein was a 20th century American science-fiction writer who opposed racism and championed space policy. The pair aren’t often mentioned together, but Breitbart’s pseudonymous “Hamilton” claims they represent two kinds of libertarianism.
Today in America, we see two kinds of libertarianism, which we might call “Calhounian” and “Heinleinian.” Both kinds believe in freedom, but they are very different in their emphasis—and in their politics.
I have a soft spot for brash, big-picture claims (like this one) even when they are probably mostly wrong (like this one). One aspect of the essay that is spot on, however, is the assessment of the “elite libertarian synthesis” in mainstream political culture: (more…)
From the publication of the first book in 1932, the series was immediately popular. And, at a time when President Franklin D. Roosevelt was introducing the major federal initiatives of the New Deal and Social Security as a way out of the Depression, the Little House books lulled children to sleep with the opposite message. The books placed self-reliance at the heart of the American myth: If the pioneers wanted a farm, they found one; if they needed food, they killed it or grew it; if they needed shelter, they built it.
The conservative-libertarian fusionism conversation is gaining new life as discussions and reflections about the state of the Republican party reverberate after last year’s election. Ben Domenech has a particularly worthwhile outline of what he calls a “libertarian populist agenda.”
In one of his discussion posts, Clark Ruper asserts that “a libertarian can be ‘socially conservative’ or ‘socially progressive.'” But he then proceeds to use the research of Boaz and Kirby, which identifies a group as “fiscally conservative and socially liberal-libertarian” as definitive of a new generation of liberty-minded voters. This ambiguity gets precisely at what Domenech calls in today’s edition of The Transom the difficulty posed for fusionism by “the more atheist and agnostic strands of libertarianism, particularly the urban variety.”
It’s easier for these strands to give lip-service to the openness of the libertarian cause to “social conservatives” than to really identify the coherence of conservative social values with libertarianism. This gets precisely at the dynamic I intended to highlight in my initial post about the limitations of libertarianism as a political philosophy of limited government as opposed to a fully-blown world-and-life view. If you think that libertarianism is really a political philosophy that remains largely agnostic about things other than government, then you are more likely to really think that “a libertarian can be ‘socially conservative’ or ‘socially progressive.'” But if you think of libertarianism as an ideological worldview that has to do with maximizing individual choice and autonomy in every conceivable sphere (political or not), then you are much more likely to see libertarianism as entailing social liberalism (or what some conservatives deride as libertinism).
The upshot of this is that I think the key to any constructive fusionism must deal on the basis of seeking liberty in the realm of political economy, something that both conservatives and libertarians ought to be able to unite on. We ought to be able to come together to defend and promote a system of political economy that best promotes human flourishing, particularly by addressing the problem of poverty and the complex challenges of wealth creation. This is in part why I find a movement like the Bleeding Heart Libertarians is encouraging.
In another dialogue about fusionism, Jonah Goldberg asserted that there should always be a “libertarian in the room,” referring to the context of political discussions, because “the libertarian in the room asks the right question: Why is this a job for government?”
I think we might be able to bring Jonah Goldberg and Johnny Cash together on this point, to say that there always ought to be a “libertarian in black” in the room, asking the right questions about what government policies do for the people, particularly the poor. As Johnny sang,
I wear the black for the poor and the beaten down, Livin’ in the hopeless, hungry side of town, I wear it for the prisoner who has long paid for his crime, But is there because he’s a victim of the times.
I wear the black for those who never read, Or listened to the words that Jesus said, About the road to happiness through love and charity, Why, you’d think He’s talking straight to you and me.
Well, we’re doin’ mighty fine, I do suppose, In our streak of lightnin’ cars and fancy clothes, But just so we’re reminded of the ones who are held back, Up front there ought ‘a be a Man In Black.
My two most recent contributions to the discussion phase focus on possible resources for the question that can be gleaned from Augustine and Aquinas.
Augustine inaugurated a tradition of Christian reflection on the saeculum, the age of this world in which the wheat and the tares grow up together, and the implications of this for common life together. On the relevance of Augustine for modern considerations of political order, I recommend a recent lecture from Eric Gregory of Princeton University.
Aquinas in many respects, and as Gregory points out, should be read as a constructive interlocutor with Augustine rather than in opposition with him. Indeed, Augustine wrote in his Enchiridion that “although every crime is a sin, not every sin is a crime.” Likewise in his treatise on free choice, he observed, “The law which is framed for the government of states, allows and leaves unpunished many things that are punished by Divine providence.”
In this vein, Aquinas treats in systematic fashion the question, “Whether it belongs to human law to repress all vices?” As I contend over at Cato Unbound, Aquinas follows Augustine in answering negatively, and his discussion has some serious implications for how both conservatives and libertarians ought to think about the limits of the law: “Conservatives and libertarians ought to recognize that positive law is not meant to repress all vices or to promote all virtues.”
Read more about the contributors and be sure to check out the pieces and follow the discussion over at Cato Unbound.
I don’t plan to update with new posts at the PowerBlog as the discussion develops, but I will add updates to this post as appropriate, so if you want to discuss, the comments here are the best place to do that.
Update (5/21/13): I follow up and ask some questions about history and liberty. As Lord Acton said, “History is a great innovator and breaker of idols.” But if conservatives and libertarians differ on their views of tradition, what might that mean for the significance of history?