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Canadians Confused by the Correct Use of the Term “Liberal” – Article by Jeffrey A. Tucker

Canadians Confused by the Correct Use of the Term “Liberal” – Article by Jeffrey A. Tucker

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The New Renaissance Hat
Jeffrey Tucker
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The Canadian Broadcasting Corporation has been following the political upheavals in the US with some curiosity. In light of this piece, they called me to discuss where the Republican ticket is representing capitalism well. In the course of the interview, I described myself as a fan of commercial society, free enterprise, deregulation, and therefore a classical liberal. I said later that I’m a radical liberal.

Much to the amazement of the producers, it was this section of the interview (which was heard by more than a million people) that caused the biggest response. They were flooded with comments of confusion. Why does this guy call himself a liberal?

The producers were intrigued enough to do an entire segment on the topic, the results of which were interesting and substantial. Of course the topic is complex because the meaning of the word has changed so much in the last 100 years. The corruption of the term became so intense following World War II that the leftover liberals had to change their name to libertarians.

And today matters are in flux. In Eastern Europe and large parts of Latin America, the term is used correctly. In Europe, it is a mix. In the UK, the word liberal is coming back as a description of people who celebrate commercial society, favor peace, support civil liberties, and reject big government. In the US, the term has been left on the table, but is still mostly associated with the opposite of its traditional meaning.

The result of the CBC’s investigative efforts are as follows.

On last week’s episode of The 180, we spoke with Jeffrey Tucker, a self-described ‘classical liberal.’ He argued Donald Trump is giving capitalism a bad name, by presenting himself as a titan of industry, when he’s really more of an entertainer.

After that interview, we received notes from people questioning Tucker’s bona-fides as a ‘liberal,’ since he spoke highly of individual liberties, free markets, and limited government. Some said Tucker was clearly a ‘neo-liberal,’ some said he was a ‘large R conservative,’ presumably meaning Republican, while others thought the term ‘classical liberal’ had plenty of negative connotations all on its own.

So what is a classical liberal?

First off, you should totally click the play button on this page to hear the audio explainer. It’s got all kinds of fun music and clips of people using the word ‘liberal’ in weird and hilarious ways. Like when Rush Limbaugh said the Soviet Union and Cuba and China were run by ‘liberals.’ Weird.

Part of the problem with the word ‘liberal’ is it’s used differently across time, and across countries. In Canada, the word mostly means a supporter of the Liberal Party, or someone in the political middle. In the United States, it means a strong social progressive, and in some circles can mean a socialist or a communist. In Europe it’s associated with internationalism and free migration. In Australia, in the words of Australian Liberal Party leader Malcolm Turnbull, it means the primacy of “freedom, the individual, and the market.” 

That last one, the Australian definition, is probably closest to what political scientists consider a classical liberal view.

John Locke

If you want to get what classical liberalism is, and where liberalism as an ideology comes from, you gotta know about this guy, John Locke. 

Locke was an English philosopher who lived in the 17th century, and one of the most important people in the development of liberalism, both classical and modern, according to Barbara Arneil, Professor of Political Science at the University of British Columbia.

“In essence what he introduced to the political lexicon was the idea of individual rights. He said individuals have rights by nature, and if the government does not serve those rights, then the people could get together and reject the government. So in essence, this idea of individuals and their rights begins the notion that the government is answerable to individual people.”

This was still a time of kings and emperors and lords and barons, so Locke’s ideas were rather significant. And these liberal ideas influenced a good deal of western society, including the founding documents of the United States of America.

“Thomas Jefferson drew a lot of his philosophy from John Locke. He saw him as the greatest political thinker. So there’s a lot of Locke in the American Declaration of Independence. On the economic side, Locke was also somebody who developed the idea of the right to private property. So we have both the political and economic repercussions and we see them right around the world. All the bills of rights, really originate with Locke’s original idea.” 

So if someone says they’re a classical liberal as opposed to modern liberal, they’re probably more in line with Locke’s original sentiments.

Times change, so do words, and so do ideas

At some point, liberalism shifted from its emphasis on individual liberties, to include regulating business, and using the government to support individuals, rather than simply leaving them alone. According to Lee Ward, Associate Professor of Politics and International Studies at the University of Regina, the shift is part of the industrial revolution throughout the 18th and 19th centuries.

“The term liberalism takes on a new kind of meaning, politically. Sometimes called ‘welfare liberalism. At that point, liberalism is accommodating the new demands produced by industrialization. So classical liberals in the 17th century were talking about an economy that was very rudimentary compared to what we have today. A bank in the 17th century doesn’t mean the same thing as a bank in the 20th century. So by the time you get to the 20th century, liberalism has changed.”

To Barbara Arneil at UBC, it’s not simply that the definition of liberalism changed, it’s that over time, some people changed their conception of ‘freedom’. Whereas classical liberals think of liberty as being free from interference, modern liberalism considers whether the government can support people in society to freely pursue their goals.

“I think the thread that remains throughout all liberal thought is the idea of the individual and their freedom. So initially, freedom is understood as being free of restraints. But now we have a different definition of freedom, and it’s about  having the necessary supports to have freedom that has any meaning.”

The concepts of liberalism, both classical and modern, are political philosophies and ideologies not specific political affiliations, and these concepts, among others, influence parties across the Canadian spectrum.

Labels and insults

In the United States, ‘liberal’ is often used as an epithet. To some degree, the terms ‘neo-liberal’ or ‘social conservative’ or ‘socialist’ are also used as negative descriptors in Canada. 

To Ward, it’s not particularly helpful to use philosophical terminology as a pejorative, or to try and sum up a person’s character or values with a snippy line about liberals, conservatives, socialists, or anarchists.

“I worry that sometimes we throw out terminology as weapons, as rhetorical jabs. Understand that behind all of the different perspectives and ideologies, there’s some claim to justice there. And even if I disagree in large measure with much of what’s being said, there’s is some truth that is being expressed. There’s something good in it. As good as it is to be engaged in politics and to really care about what’s happening, it’s also good to step back sometimes and to understand that when we use terms like conservative, liberal, progressive, socialist, they’re all reflecting a certain claim to justice, and there’s probably something in each of those that we can agree with.”

According to Ward, if we could understand that behind all the terms we throw around to describe people, there is a rich intellectual history, we could have more respectful and constructive political debate.

Jeffrey Tucker

Jeffrey Tucker

Jeffrey Tucker is Director of Content for the Foundation for Economic Education and CLO of the startup Liberty.me. Author of five books, and many thousands of articles, he speaks at FEE summer seminars and other events. His latest book is Bit by Bit: How P2P Is Freeing the World.  Follow on Twitter and Like on Facebook. Email. 

This article was originally published on FEE.org. Read the original article.

Where Does the Term “Libertarian” Come From Anyway? – Article by Jeffrey A. Tucker

Where Does the Term “Libertarian” Come From Anyway? – Article by Jeffrey A. Tucker

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The New Renaissance HatJeffrey A. Tucker
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The word “libertarian” has gained new prominence due to the strange politics of our time. According to Google Trends, its use as a search term in the US is at a 10-year high.

It’s long. It’s awkward. It always needs explaining. In America, it’s a word for both a party and an ideology. And the wars over what it actually means never end.

What I haven’t seen is a serious investigation into the modern origins of the use of the term that might allow us to have a better understanding of what it means.

Thanks to FEE’s archiving project, we now have a better idea. As it turns out, libertarianism is not a strange new ideology with arcane rules and strictures, much less a canon of narrowly prescribed belief. It predates the Libertarian Party’s founding in 1972. The term came into use twenty years earlier to signal a broad embrace of an idea with ancient origins.

To be sure, if we go back a century, you will find a 1913 book Liberty and the Great Libertarians by Charles Sprading (reviewed here). It includes biographies of many classical liberals but also some radicals in general who didn’t seem to have much affection for modern commercial society. It’s a good book but, so far as I can tell, the use of the term in this book is an outlier.

Apart from a few isolated cases – H.L. Mencken had described himself as a libertarian in 1923 –  the term laid dormant on the American scene for the following 50 years.

The Liberty Diaspora

Toward the end of World War II, a small group of believers in liberty set out to fight and reverse the prevailing ideological trends in media, academia, and government. During the war, the government controlled prices, wages, speech, and industrial production. It was comprehensive planning – a system not unlike that practiced in countries the US was fighting.

A flurry of books appeared that urged a dramatic change. In 1943, there was Rose Wilder Lane’s Discovery of Freedom, Isabel Paterson’s The God of the Machine, and Ayn Rand’s Fountainhead. In 1944, there was F.A. Hayek’s Road to Serfdom, Ludwig von Mises’s Omnipotent Government, and John T. Flynn’s As We Go Marching.

These powerful works signaled that it was time to counter the prevailing trend toward the “planned society,” which is why Leonard Read established the Foundation for Economic Education in 1946. It was the first institute wholly dedicated to the cause of human freedom.

As of yet, no word was used to describe the ideological outlook of this group of thinkers. To understand why, you have to put yourself back in the confusing period in question. The war had entrenched the New Deal and dealt a serious blow to those who wanted the US to stay out of foreign entanglements. The political resistance to the New Deal was completely fractured. The attack on Pearl Harbor had driven the anti-war movement into hiding. The trauma of war had changed everything. The pro-liberty perspective had been so far driven from public life that it had no name.

Resisting Labels

Most of these dissident thinkers would have easily described themselves as liberals two decades earlier. But by the mid-1930s, that word had been completely hijacked to mean its opposite. And keep in mind that the word “conservative” – which had meaning in the UK (referring to the Tories, who were largely opposed to classical liberalism) but not in the US – had yet to emerge: Russell Kirk’s The Conservative Mind wasn’t published until 1953.

In addition, Leonard Read resisted labeling the pro-freedom ideology, and for good reason. An ideological system with a name seems also to indicate a plan for how society ought to be managed and what a nation ought to strive for in detail. What he and others favored was exactly the opposite: the freedom for each individual to discover the right way through an emergent process of social evolution that never stops. There was no end state. There was only a process. They rightly believed labels distract from that crucial point.

We Need a Word

And yet, people will necessarily call you something. The problem of what that would be vexed this first generation after the war, and the struggle was on to find the right term. Some people liked the term “individualist,” but that has the problem of de-emphasizing the thriving sense of community, and the vast and intricate social cooperation, that result from a free society.

Kirk’s book on “conservatism” appeared in 1953, but this term frustrated many people who believed strongly in free markets. Kirk had hardly mentioned economics at all, and the traditionalism he highlighted in the book seemed to exclude the classical liberal tradition of Hume, Smith, Jefferson, and Paine. The book also neglected the contributions of 20th century advocates of freedom, who had a new consciousness concerning the grave threats to liberty from both the right and left.

In 1953, Max Eastman wrote a beautiful piece in The Freeman that discussed the reversal of the terms left and right over the course of the century, and deeply regretted the loss of the term liberalism. Among other suggestions, Eastman proposed “New Liberalism” to distinguish them from the New Deal liberals. But in addition to being awkward in general, the phrase had a built-in obsolescence. He further toyed with other phrases such as “conservative liberal,” but that had its own problems.

We are Liberals but the Word Is Gone

They were all struggling with the same problem. These people were rightly called liberals. But the term liberalism was taken from them, and they were now homeless. They knew what they believed but had no memorable term or elevator pitch.

A solution was proposed by Dean Russell, a historian of thought and a colleague of Read’s who had translated many works of Frédéric Bastiat. In May 1955, he wrote the seminal piece that proposed that the term libertarian be revived:

Many of us call ourselves “liberals.” And it is true that the word “liberal” once described persons who respected the individual and feared the use of mass compulsions. But the leftists have now corrupted that once-proud term to identify themselves and their program of more government ownership of property and more controls over persons. As a result, those of us who believe in freedom must explain that when we call ourselves liberals, we mean liberals in the uncorrupted classical sense. At best, this is awkward and subject to misunderstanding.

Here is a suggestion: Let those of us who love liberty trade-mark and reserve for our own use the good and honorable word “libertarian.””

So there we have it: libertarian is a synonym for what was once called liberal. It meant no more and it meant no less. It is not a new system of thought, a new ideology, a new revelation of some highly rarified political outlook with detailed answers to all of life’s problems. It was proposed as nothing more than a term to describe a tradition of thought dating back hundreds of years in the West and with even ancient origins.

Liberalism = Libertarianism

Liberalism is a term that describes the general conviction that freedom is the best solution to the whole problem of social interaction. Put another way, liberalism celebrates the primacy of freedom and rejects power and central authority as both ineffective and morally corrupting.

Russell then goes into specifics. Libertarianism is “the opposite of an authoritarian. Strictly speaking, a libertarian is one who rejects the idea of using violence or the threat of violence—legal or illegal—to impose his will or viewpoint upon any peaceful person.”

A libertarian believes government should “leave people alone to work out their own problems and aspirations.”

A libertarian, continued Russell, “respects the right of every person to use and enjoy his honestly acquired property—to trade it, to sell it, or even to give it away—for he knows that human liberty cannot long endure when that fundamental right is rejected or even seriously impaired.” A libertarian “believes that the daily needs of the people can best be satisfied through the voluntary processes of a free and competitive market” and “has much faith in himself and other free persons to find maximum happiness and prosperity in a society wherein no person has the authority to force any other peaceful person to conform to his viewpoints or desires in any manner. In summary: “The libertarian’s goal is friendship and peace with his neighbors at home and abroad.”

Chodorov Weights In

He must have made a persuasive case. Frank Chodorov came on board, making exactly the same point in an essay in National Review, printed on June 20, 1956:

“The bottle is now labeled libertarianism. But its content is nothing new; it is what in the nineteenth century, and up to the time of Franklin Roosevelt, was called liberalism — the advocacy of limited government and a free economy. (If you think of it, you will see that there is a redundancy in this formula, for a government of limited powers would have little chance of interfering with the economy.) The liberals were robbed of their time-honored name by the unprincipled socialists and near socialists, whose avidity for prestige words knows no bounds. So, forced to look for another and distinctive label for their philosophy, they came up with libertarianism — good enough but somewhat difficult for the tongue.”

Read Comes Around

Even Leonard Read himself came around to using the term. He used it freely in his famous 1956 essay “Neither Left Nor Right.” Then in 1962, Read wrote The Elements of Libertarian Leadership. He again made the point that a libertarian is no more or less than a substitute for the term liberal:

“The term libertarian is used because nothing better has been found to replace liberal, a term that has been most successfully appropriated by contemporary authoritarians. As long as liberal meant liberation from the authoritarian state, it was a handy and useful generalization. It has come to mean little more than state liberality with other people’s money.”

A Big Tent

There you have it. The content is nothing new. It is a broad umbrella of people who put the principle of freedom first. In its inception, libertarianism included: constitutionalists, believers in limited government, objectivists, anarchists, localists, agorists, pacifists, brutalists, humanitarians, and maybe monarchists too. It included deontologists, consequentialists, and empiricists.

The term was designed to apply to everyone who was not a partisan of central planning. It did not refer to a narrow doctrine but to a general tendency, exactly the same as liberalism itself. And that liberal principle was that individuals matter and society needs no overarching managerial authority to work well.

Nor does it need to refer only to people who have a consistent and comprehensive worldview. Let’s say you want lower taxes, legal pot, and peace, and these are the issues that concern you. It strikes me that you can rightly call yourself a libertarian, regardless of what you might think on other issues once pressed.

For this reason, the endless fights over who is and who isn’t a libertarian are beside the point. There are better and worse renderings, better and worse arguments, better and worse implications, and it is up to all of us to do the hard work of discovering what those are. Whatever the results, no one can lay exclusive claim to the term. There are as many types of libertarians as there are believers in liberty itself.

To be sure, there are still plenty of problems with the term. It is still too long, and it is still too awkward. It will do for now, but notice something: the left-wing partisans of central planning don’t seem to embrace the word “liberalism” as they once did. They prefer the term “progressive” – a misnomer if there ever was one!

Does that leave the word liberal on the table for the taking? Maybe. That would be some beautiful poetry. I say again, let’s take back the word “liberal”.

Jeffrey Tucker

Jeffrey Tucker

Jeffrey Tucker is Director of Content for the Foundation for Economic Education and CLO of the startup Liberty.me. Author of five books, and many thousands of articles, he speaks at FEE summer seminars and other events. His latest book is Bit by Bit: How P2P Is Freeing the World.  Follow on Twitter and Like on Facebook. Email. 

Aspirations, Gaza Death Tunnels, Schools of Hope – Article by Edward Hudgins

Aspirations, Gaza Death Tunnels, Schools of Hope – Article by Edward Hudgins

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The New Renaissance HatEdward Hudgins
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Geopolitical decisions often reflect the aspirations of peoples. The Hamas rulers of Gaza made no secret of their aspirations when they built a secret tunnel from their territory into Israel: to kidnap and kill Jews. But a focus on the physical tunnel itself lends a telling perspective on the self-made hell of these moral monsters.

Hamas_tunnel_map

Death tunnel or schools?

The latest of many tunnels discovered by the Israeli Defense Forces was said to measure a mile and a quarter long, wide enough to bring people easily through it. It was made of concrete, and supplied with electricity and ventilation. And it was to come out near a kibbutz, allowing easy access for the infiltrating murderers to potential victims.

My back-of-the-envelope calculation finds that a tunnel of this length, with 8-foot-high and wide walls, dug 100 feet deep, would require about 250,000 square feet of concrete. But what else could that material have been used to build?

An elementary school close to where I live is a two-story structure that is about 190 feet square. Such a space could fit 18 decent-sized classrooms, a few administrative offices, and a large rec-room/cafeteria, all with concrete interior walls. Such a school could educate around 1,000 kids at a time.

I calculate that such a school would require about 125,000 square feet of concrete. In other words, the 250,000 square feet in the Hamas death tunnel could have built two elementary schools to educate 2,000 children at a time.

Condemning their own children

The Gazans chose their Hamas rulers who reflected the people’s aspirations when they built that tunnel to kill Jewish children. But they’ve no doubt killed many Gazan children as well. You see, one report suggested that at least 160 Palestinian children died as forced laborers building the tunnels that the Israeli Defense Forces discovered and destroyed two years ago.

A tunnel-versus-school decision was not put to a vote—nothing is in Gaza. But the aspirations of the Gazans is reflected in this fact: rather than sitting in school rooms to improve their minds in order to improve their young lives, many of those young lives were worked to agonizing deaths to sate the insatiable hatred of parents who would condemn their young children to such a fate.

The hope

The Nazis used concrete to build gas chambers so they could exterminate six million Jews. But an aspiration different from that of the Gazans and Nazis came out of the Holocaust. A few days after the Bergen-Belsen death camp was liberated by the Allies in 1945, a visiting journalist recorded an extraordinary event. With bodies of the murder victims still lying unburied, a British chaplain concluded a seder for the weakened, physically wrecked, surviving Jews. They sang the “Hatikva,” the Zionist anthem that became the national anthem of the new state of Israel three years later. Hatikva means “the hope.” Those survivors voiced their aspirations to rebuild their lives and to build a country in which they and their children could live without fear and could achieve the productive goals that should be the aspiration of every individual.

Bergen_Belsen_postDuring the seven days of Passover, Jews reflect on their liberation from ancient slavery and hope that they might liberate their souls from any hate and anger that might still imprison them. And it is a hope at this season that the hearts and minds of Gazans, Palestinians, and all individuals might aspire to turn to the works of peace and prosperity.

Dr. Edward Hudgins directs advocacy and is a senior scholar for The Atlas Society, the center for Objectivism in Washington, D.C.

Copyright The Atlas Society. For more information, please visit www.atlassociety.org.

Natural Disasters Don’t Increase Economic Growth – Article by Frank Hollenbeck

Natural Disasters Don’t Increase Economic Growth – Article by Frank Hollenbeck

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The New Renaissance Hat
Frank Hollenbeck
May 27, 2014
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Hurricane season is nearly upon us, and every time a hurricane strikes, television and radio commentators and would-be economists are quick to proclaim the growth-boosting consequences of the vicissitudes of nature. Of course, if this were true, why wait for the next calamity? Let’s create one by bulldozing New York City and marvel at the growth-boosting activity engendered. Destroying homes, buildings, and capital equipment will undoubtedly help parts of the construction industry and possibly regional economies, but it is a mistake to conclude it will boost overall growth.

Every year, this popular misconception is trotted out although Frédéric Bastiat in 1848 clearly put it to rest with his parable of the broken window. Suppose we break a window. We will call up the window repairman, and pay him $100 for the repair. People watching will say this is a good thing. What would happen to the repairman if no windows were broken? Also, the $100 will allow the repairman to buy other goods and services creating income for others. This is “what is seen.”

If instead, the window had not been broken, the $100 may have purchased a new pair of shoes. The shoemaker would have made a sale and spent the money differently. This is “what is not seen.”

Society (in this case these three members) is better off if the window had not been broken, since we are left with an intact window and a pair of shoes, instead of just a window. Destruction does not lead to more goods and services or growth. This is what should be foreseen.

One of the first attempts to quantify the economic impact of a catastrophe was a 1969 book, The Economics of Natural Disasters. The authors, Howard Kunreuther and Douglas Dacy, largely did a case study on the Alaskan earthquake of 1964, the most powerful ever recorded in North America. They, unsurprisingly, concluded that Alaskans were better off after the quake, since money flooded in from private sources and generous grants and loans from the federal government. Again, this was “what is seen.”

While construction companies benefit from the rebuilding after a disaster, we must always ask, where does the money come from? If the funds come from FEMA or the National Flood Insurance Program (NFIP), the federal government had to tax, borrow, or print the money. Taxpayers are left with less money to spend elsewhere.

The economics of disasters remains a small field of study. There have been a limited number of empirical studies examining the link between growth and natural disasters. They can be divided into studies examining the short-term and long-term impact of disasters. The short-term studies, in general, found a negative relationship between disasters and growth while a lesser number of long-run studies have had mixed results.

The most cited long-run study is “Do Natural Disasters Promote Long-Run Growth?” by Mark Skidmore and Hideki Toya who examined the frequency of disasters in 89 countries against their economic growth rates over a 30-year period. They tried to control for a variety of factors that might skew the findings, including country size, size of government, distance from the equator and openness to trade. They found a positive relationship between climate disasters (e.g., hurricanes and cyclones), and growth. The authors explain this finding by invoking what might be called Mother Nature’s contribution to what economist Joseph Schumpeter famously called capitalism’s “creative destruction.” By destroying old factories and roads, airports, and bridges, disasters allow new and more efficient infrastructure to be rebuilt, forcing the transition to a sleeker, more productive economy. Disasters perform the economic service of clearing out outdated infrastructure to make way for more efficient replacements.

There are three major problems with these empirical studies. The first is counterfactual. We cannot measure what growth would have been had the disaster never occurred. The second is association versus causation. We cannot say whether the disaster caused the growth or was simply associated with it.

The third problem is what economists call “ceteris paribus.” It is impossible to hold other factors constant and measure the exclusive impact of a disaster on growth. There are no laboratories to test macroeconomics concepts. This is the same limitation to Rogoff’s and Reinhart’s work on debt and growth, and many other bilateral relationships in economics. Using historical data from the early 1900s, researchers found that as the price of wheat increased, the consumption of wheat also increased. They triumphantly proclaimed that the demand curve was upward sloping. Of course, this relationship is not a demand curve, but the intersection points between supply and demand. The “holding everything else constant” assumption had been violated. In economics, empirical data can support a theoretical argument, but it cannot prove or disprove it.

So what do we do if the empirical studies have serious limitations? We go back to theory. We know a demand curve is downward sloping because of substitution and income effects. Wal-Mart does not run a clearance to sell less output! Theory also holds that natural disasters reduce growth (i.e., the more capital destroyed, the greater the negative impact on growth).

More capital means more growth. Robinson Crusoe will catch more fish if he sacrifices time fishing with his hands to build a net. Now, suppose a hurricane hits the island and destroys all of his nets. Robinson could go back to fishing with his bare hands and his output would have been permanently reduced. He could suffer an even greater decline in output by taking time to make new nets. The Skidmore-Toya explanation is to have him apply new methods and technologies to build even better nets, allowing him to catch more fish than before the hurricane. Of course, we may ask, if he had this knowledge, why didn’t Robinson build those better nets before the hurricane? This is where the Skidmore-Toya logic falls apart. Robinson did not build better nets before the hurricane because it was not optimal for him to do so.

If a company decides to replace an old machine with a new one, among the primary considerations are the initial price of the new machine, the applicable interest rate, and the reduced yearly costs of operation of the new machine. Using net present value analysis, the company determines the optimum time to make the switch (a real option). A hurricane forces a switch to occur earlier than would have been optimal under a price and profit motive. The hurricane therefore created a different path for growth. The creative destruction would have occurred, but on a different, more optimal, timeline.

The same conclusions can also be drawn from manmade disasters. Contrary to what many Keynesian economists would have you believe, WWII did not grow the US out of the great depression. Capitalism did!

Frank Hollenbeck teaches finance and economics at the International University of Geneva. He has previously held positions as a Senior Economist at the State Department, Chief Economist at Caterpillar Overseas, and as an Associate Director of a Swiss private bank. See Frank Hollenbeck’s article archives.

This article was published on Mises.org and may be freely distributed, subject to a Creative Commons Attribution United States License, which requires that credit be given to the author.

Remembrance Day 2038 – Short Story by Bradley Doucet

Remembrance Day 2038 – Short Story by Bradley Doucet

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The New Renaissance Hat
Bradley Doucet
November 11, 2013
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One hundred years ago, humanity was on the verge of global war. Hitler’s Germany had already annexed Austria, and Hirohito’s Japan had invaded China, Mongolia, and the USSR. Tens of millions of people would die in the ensuing Second World War, the deadliest conflict in human history. Today, we remember the fallen, both military and civilian, in this and other wars. We remember, and we give thanks for the current peace, which we have good grounds for believing will be an enduring one.

As recently as 25 years ago, such optimism would have seemed naïve. Though the world was already becoming much less violent in general, the terrorist attacks of September 11, 2001 were still an open psychic wound for many Americans, and isolated wars raged on in many regions. Fears of nuclear proliferation threatened to spark further conflicts in the already volatile Middle East.

But parallel to these political events and tensions, the global economy kept growing, spreading the benefits of industrialization and trade to more and more people in more and more countries. The more obvious the connection became between basic economic freedom and rising standards of living, the harder it became for even the most authoritarian regimes to resist the push for freer markets. Dire poverty has now been all but eradicated and real economic security is commonplace. And as people have more to live for, they are less willing to die for their countries. Pragmatic negotiations have become more attractive, and violent conflict less so.

The change that humanity has undergone can be summed up by a simple but profound slogan: Make trade, not war. As we have become more accustomed to seeing our neighbours as potential trading partners in positive-sum exchanges, killing them no longer seems to make a lot of sense. We remember today the wars of the past, that we might better appreciate our present peace and extend it indefinitely into the future.

Bradley Doucet is Le Québécois Libre‘s English Editor and the author of the blog Spark This: Musings on Reason, Liberty, and Joy. A writer living in Montreal, he has studied philosophy and economics, and is currently completing a novel on the pursuit of happiness. He also writes for The New Individualist, an Objectivist magazine published by The Atlas Society, and sings.