For a person so thoroughly and aptly identified in ideological terms as this Pundit, involved contemplations about one's proper political description only seem natural by account of my age. Surely, the philosophical are right to forever ponder the Truth to the extent they have discovered it, and what it amounts to, but I have known many wise people who do not significantly change the way they label themselves over a period of many years: my father the liberal Democrat of seven years ago is the same my father the liberal Democrat I know and love today. And this is to speak of a gentleman like myself, who keeps abreast of current affairs, has opinions on almost every issue which usually, though not always, follow the party line, and who counts the pages they read annually in the several thousands.
As you may know, I am by nature a contrarian. Somewhat as a reaction, I admit, to the views prominent in this bluest of states in the Union, I have adopted in my yet short time the views held to be most obnoxious and intolerable by my friends and family, and even when I am in a soundly traditional, Catholic environment, as I am now on this blog, or when I visit Saint Benedict Center (rare, happy times!), what do I more revel in than to debate a fellow Traditionalist over non-Magisterial minutiae? However, in my latest internal dispute I have for once erred on the side of moderation and the mainstream. The great debate is, which am I, a fiscal conservative or a libertarian?
As an overastute reader might have noticed, I added a link to the [mostly anarcho-] libertarian website LewRockwell.com to the "Allies" column on my sidebar. Br. Andre Marie, M.I.C.M., a Distributist, introduced me to the site, which he frequently reads, and after a time I fell in love. Good old Lew Rockwell and his gang are mostly Catholics (even including the esteemed, associate editor of Latin Mass magazine and author of The Church and the Market: A Catholic Defense of the Free Economy, which I really plan on reading someday) who, despite half-justified attacks on the Christian fundamentalist Right for supporting the Iraq War and for being nationalists, stand with the Catholic Church on every moral issue of our day, at least whenever they come up. My, and their brilliant writing cannot be described, except that the refutations of the socialist interpretations of Rerum novarum, et cetera (what we call "social justice") are so clearly correct that they suggest a provenance from the lips of marble statues of immortals. Such a is the ready defence of laissez faire economics needed to alleviate the moral crisis Professor William Luckey, chairman of the department of political science and economics at Christendom College outlines below:
"The fact that Catholic economic teaching, put forth as unchanging and required of belief, did not square with what Austrian [a laissez faire school] economists know to be true, has created an agonizing crisis of conscience for such economists."
I have debated with just a few Distributists in my time, and have seen a few more of their lengthy tirades against Capitalism. LewRockwell.com, and especially Thomas Woods, are very thorough in all of their arguments for Capitalism and against the theories of Belloc and Chesterton. Now, because I agree with the free market people does not mean I oppose any plans by Distributists to maintain their own rural communities, and their rights to craft laws for those communities which would limit or illegalize usury- as our Founding Fathers correctly reasoned, our Republic is benefitted by a diversity of interests. But I will take them to task over the greatly inhibited ability of their ideas to create wealth, innovation, and a higher standard of living for all. I have heard so many Distributists, especially at the otherwise fantastic New Oxford Review, blame the propogation of immoral music, books, and other evils to Capitalism. To me, this seems like blaming the ocean for the sinking of a flimsy ship (and weren't pornography, prostitution, and other evils just as common and notorious in the French Old Regime and other pre-capitalist societies?). Whether or not the common people can understand the difference between market worship and appreciation of what the market can do, libertarians hold almost to a man the latter, lesser veneration. The economy may be better served by nonintervention (A), while the public morality may require the government to get in on the game (B). The only reason A would necessarily exclude B as a corollary would be if the often hedonistic wealthy control the media. This may still be the case, but because of the internet (which has ended the Mainstrean
Media's monopoly on the press, but which many Traditional Catholics despise to this day) that monopoly is quickly collapsing. Yes, Capitalism may have its modern roots in European liberalism (with earlier origins in the Spanish Scholastics), but amidst all the revolutionary nonsense, I feel this is the one thing they got right. Economics cannot be properly understood in pure Aristotlian/Thomistic thought, because of the unchangeable nature of the market. We must face it: it is not coincidence that Capitalism has coincided with the arrival of a swath of immensely conventient inventions, from the cotton gin to the light bulb to the iPod- and of course pop music! Even if both economic systems are valid, only Capitalism can claim to have made the lives of common people immensely less strenuous.
Those are the benefits the libertarians have given us. Now on to the fatal and undeniable flaw. If one accepts that small government is not to be sought out only for its benefits, but out of moral righteousness and opposition to government overtaxation, one is necessarily and logically forced to accept the school of thought pioneered by economist Murray N. Rothbard, anarcho-capitalism. Observe from the latter's own example:They: What is the legitimate basis for your laissez-faire government, for this political entity confined solely to defending person and property?
I: Well, the people get together and decide to establish such a government.
They: But if "the people" can do that, why can’t they do exactly the same thing and get together to choose a government that will build steel plants, dams, etc.?
I realized in a flash that their logic was impeccable, that laissezfaire was logically untenable, and that either I had to become a liberal, or move onward into anarchism. I became an anarchist.
As one might expect, however tempting it may be to think anything would be better than secular democracy, anarchy of whatever brand is not only inconvenient, obviously lawless, and impossible to maintain for too long without the strongest party enslaving his weaker brothers, but inconsistent with Church teaching. Socialism is not the answer, and yet small government is by far the most desirable solution- it must be supported in another manner. Lucky me, I ran across the Catholic Encyclopedia article on Civil Authority, and it supports the notion that the State may legitimately tax the people in order to carry out its legitimate functions, which do not extend into the realm of socialism. This strikes one as clearly a conservative principle, not libertarian. After all, the latter is a distinct school of thought, which in its lukewarm forms is illogical (and often, as in the Cato Institute and Libertarian party un-Christian), and in its radical form is unacceptable and effectively leads to extreme leftism (although Rothbard calls himself a man of the Old Right, he is clearly a leftist because he sees admires the French Revolution, which is when Left and Right were defined. Conservatism, of course, has since its inception been counter-revolutionary, derived from ancient, revealed truths, and has always seen the anarchists as the enemies of society.
However befuddled this discourse has become by the Writer's limited memory, disposition to digression, and possible, minor inconsistencies which likely have slipped in, I can safely say that I am just a fiscal conservative of the far Right- with libertarian tendencies!Saint Augustine Guide: the Ron Paul campaign!
4 Comments:
One must be careful . . . I too had severe misgivings about distributism during my days at Christendom, but as my life became mired in praciticalities in my years since departing Christendom I have realized that a distributist perspective is more practical and more accurate in its appraisal of the current crisis economically, globally, morally, etc. than one might think. For some intersesting thoughts try this fellow's blog. www.billpowellisalive.com. ( I am not him :)
Also be careful not to lump distributist in with the NOR crowd who are notoriously cranky. :)
Oh well that's clear then!
Very true, it's all muddled and quite complicated.
anna (I really liked your blog): don't worry. I've already looked at Bill's blog before, one time even pouring three hours into following a debate between him and a capitalist. I will indeed make sure to stop back sometime.
Because there's nothing like a ginormous wodge of Cardinal Newman to liven up a blog comment discussion:
"Political Economy is the science, I suppose, of wealth,—a science simply lawful and useful, for it is no sin to make money, any more than it is a sin to seek honour; a science at the same time dangerous and leading to occasions of sin, as is the pursuit of honour too; and in consequence, if studied by itself, and apart from the control of Revealed Truth, sure to conduct a speculator to unchristian conclusions. Holy Scripture tells us distinctly, that "covetousness," or more literally the love of money, "is the root of all evils;" and that "they that would become rich fall into temptation;" and that "hardly shall they that have riches enter into the kingdom of God;" and after drawing the picture of a wealthy and flourishing people, it adds, "They have called the people happy that hath these things; but happy is that people whose God is the Lord"—while on the other hand it says with equal distinctness, "If any will not work, neither let him eat;" and, "If any man have not care of his own, and especially of those of his house, he hath denied the faith, and is worse than an infidel." These opposite injunctions are summed up in the wise man's prayer, who says, "Give me neither beggary nor riches, give me only the necessaries of life." With this most precise view of a Christian's duty, viz., to labour indeed, but to labour for a competency for himself and his...
"Now, observe, Gentlemen, my drift in setting Scripture and the Fathers over against Political Economy. Of course if there is a science of wealth, it must give rules for gaining wealth and disposing of wealth, and can do nothing more; it cannot itself declare that it is a subordinate science, that its end is not the ultimate end of all things, and that its conclusions are only hypothetical, depending on its premisses, and liable to be overruled by a higher teaching. I do not then blame the Political Economist for anything which follows from the very idea of his science, from the very moment that it is recognized as a science. He must of course direct his inquiries towards his end; but then at the same time it must be recollected, that so far he is not practical, but only pursues an abstract study, and is busy himself in establishing logical conclusions from indisputable premisses. Given that wealth is to be sought, this and that is the method of gaining it. This is the extent to which a Political Economist has a right to go; he has no right to determine that wealth is at any rate to be sought, or that it is the way to be virtuous and the price {88} of happiness; I say, this is to pass the bounds of his science, independent of the question whether he be right or wrong in so determining, for he is only concerned with an hypothesis...
"Political Economy must not be allowed to give judgment in its own favour, but must come before a higher tribunal."
The Idea of a University, Discourse IV:10-11
Based on this I think we can safely say that Newman would have thrown his lot in with the Chesterbelloc.
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