By: Jeremy Egerer
Of the many difficult questions a person can ask about the rights of man, one of the toughest is whether the people of a country are ever their own supreme authority. To err toward an absolute “yes” or “no” seems to lend credibility to a variety of atrocities, and trying to strike a balance between the two extremes can plunge the answer into useless subjectivity. But a good answer is readily available for those who concern themselves with sound principles.
First, a claim to nationhood is a positive claim to geographical authority, which implicitly forfeits jurisdiction beyond a country’s expressly defined boundaries. But this jurisdiction may be extended should desperate situations or intolerable violations of natural law occur (Second Treatise of Government, sect 144). As such, a nation’s majority vote by itself does not necessarily grant that nation’s behaviors international legitimacy, as our natural rights provide the basis for both international justice and what is known as imperialism.
Second, those totally rejecting the legitimacy of imperialism oftentimes forget that most people, whether citizens of the USA or the UAE, have not had the opportunity to enter into a social contract. In fact, most are born under the authority of governmental entities, regardless of consent. In addition, although many vote to influence their government, the ability of individuals to reject authority according to their personal reason and cultural development is not necessarily a universal right. Instead, most people find themselves under the legal authority of others, both past and present.
And thus, it is necessary to recognize that the moral value of the democratic republic exists partially in its reflection of the majority’s will, but never in a refusal to subject unwilling citizens to law. Interventionism, for its part, can be similar to strictly national laws in that people are held to moral standards regardless of their consent, and by countries which they did not necessarily form or expressly choose. And perhaps more interestingly, this similarity increases greatly when influenced governments are ruled by despots.
Third, it is only fair to say that even should the entire world not arrive at an entirely uniform consensus of what is “good,” for a people to become less evil and more good under the influence of others is not only beneficial, but moral. And conversely, it is fair to say that a people remaining evil or influencing others to become more evil is not only less beneficial, but also wrong.
Therefore, since no nation can ever be its own supreme authority, and all governments must force someone to abide by law against his will, and positive influence is always good, the question arising from cultural imperialism is not whether it should take place. Rather, the question concerns who is right and what is good.
Herein lies great danger, as even the most ignorant and unstable people are oftentimes convinced that if the world were Plato’s allegory of the cave, they would be the sole escapee to have discovered the sun, and they thus believe themselves entitled to impose their “enlightenment” upon others. Within this tendency toward narcissistic ignorance is found the likelihood of barbaric imperialism, by which morally inferior cultures seek to influence others by force or the threat thereof, for purposes contrary to the unalienable rights of man.
Resulting from such immoral imperialism, two primary reasons exist for a nation’s forgoing interventionism. The first reason exists in the acknowledgment of multiple morally variable, ethnocentric cultures with armies, and thus in the interest of self-preservation. But the second reason for non-intervention, which errs in the opposite philosophical direction of wrongful imperialism, results from a relativistic, multicultural worldview.
It is interesting to note, however, that while many multiculturalists claim to oppose cultural imperialism and an objective code of morality, their actions suggest otherwise. In one instance, President Obama decries our “imperialist” past, yet he declares that “[t]he genocide in Darfur shames the conscience of us all.” It is impossible for Darfur to shame us unless we are called to justice beyond our borders in order to stop those who — also in the name of necessity, morality, and even democracy — commit atrocities.
Thus, the only true and moral answer to the question of intervention is that there lies within man an understanding, however polluted by environment and selfishness, of natural law (as explained by C.S. Lewis). There must either be a standard by which men judge both themselves and the world, or men must never war, intervene, argue, or vote unless something affects them in a displeasing way. That is to say, they must only act entirely selfishly. And if man’s motives are entirely rooted in subjective selfishness, then he has lost his claim to moral superiority in affairs both foreign and domestic. In short, he must always appeal to a universal concept of civilization if civilization is to exist at all.
America’s forefathers knew where this code of civilization originates. It is not in contradictorily defined and enforced ideals such as liberty and equality, and it has not evolved from the ape to the human, nor is it evolving in our day and age. It is and must necessarily be a declaration from our Creator, a Truth which exists beyond the authority of the human, beyond the tampering of intellectuals, beyond culture, beyond race, and beyond nation (Second Treatise, sects 135 and 136). And to those who disagree, it is only fair to ask from where their Truth and rights come and whether or not someone who disagrees with them has a right to enforce another standard.
It must be confessed that the purpose of this article is not to foster an interest toward the invasion of every country in the name of human rights. Americans are not moral enough as a people to do so, nor do they have the resources to do so, nor would uncivilized people necessarily recognize the benefit of Judeo-Christian liberty given to them against their will. But it must be recognized that cultural imperialism in itself is neither necessarily evil nor disposable, and it is practiced by almost every person on the globe on some level or another. In certain cases — such as nearly uncivilized Rome — it has even been beneficial in the long term. And it must also be realized that conservatives (particularly Biblical Christians) have been hoodwinked into rejecting the universal applicability of conservative values, yet leftists will not reject the universal applicability of leftism.
Americans must understand that imperialism is not imperialism when it is an enforcement of real, objective morality. Rather, imperialism under these circumstances becomes the cause of justice, of righteousness, and of goodness. But without the firm acknowledgment of the Noble Code, man’s government comprises subjectivity, sheer will, and brute force, with tyranny as his only form of intervention.
Jeremy Egerer is a recent convert to Christian conservatism from radical liberalism and the editor of the Seattle website www.americanclarity.com.
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Our Patrick Henry Moment Is Here
Aug 3
Posted by ImpeachCongress in Commentary, Economics, Opinion | 1 Comment
By Monty Pelerin
This country’s first socialist president strode into office confident that he would remake this country. Fortunately for the country, the timing of his election was twenty, if not fifty, years too late. Socialism has failed in its pure form wherever it has been tried. Now it has failed in its modified form. While much of the world realizes this, President Obama is either ignorant or has more sinister plans for the country.
In the 1920s, Ludwig von Mises demonstrated via economic reasoning why socialism could not work. His argument was that without market prices, there was no way to properly allocate resources. About ten years later, Friedrich Hayek supported Mises’ conclusion from a different angle. He approached it as a “knowledge problem” and argued that no central authority, regardless of how intelligent, could possess enough information to make proper and efficient decisions for tens of millions of people and businesses.
History validated the theory of the two Austrian economists. Russia, China, Eastern Europe, Cuba, and North Korea produced inevitable the misery, poverty, and brutality. The two countries that continue the system are amongst the poorest countries in the world, held together only by totalitarian rule and outside economic support.
With the recognition that socialism did not work, “do-gooders” changed their efforts to a system that would be part capitalism and part socialism. They believed that capitalism could be used for resource allocation while the “caring nature” of socialism could ensure equitable distribution of wealth. President Clinton expressed interest in what was then referred to as a “third-way.” Western Europe had adopted this approach decades earlier.
Interestingly, Mises argued that a “third way” could not work, either. In the 1940s, Mises demonstrated that one intervention begets additional interventions. A so-called mixed system is nothing more than capitalism with interventionism imposed. Mises showed that any such system eventually degenerates into full-fledged socialism. In a collection of essays entitled “Planning for Freedom,” Mises concluded:
The countries of Western Europe have, as Mises predicted, deteriorated into social welfare states likely never imagined or intended at their inceptions. As full-blown socialism approached, these countries became insolvent. Soon all will be forced to either dismantle their welfare states or incur sovereign defaults. The U.S., while never formally adopting either socialism or the mixed system, drifted into the mixed system by gradually adopting many socialist programs. As a result, the U.S. faces the same future of insolvency as its European counterparts.
In terms of history, the mixed system dates back only to Bismarck in the 1880s. It was initiated in a few countries in the first quarter of the twentieth century. Its widespread acceptance occurred after World War II, when several countries chose not to return to the decentralized economies that existed prior to the war. England was the prime example. Industries nationalized for the war effort remained nationalized after the war. England rapidly devolved into a third-rate economy as a result. Prime Minister Thatcher reversed the decline by re-privatizing most of these industries.
It took only about fifty to seventy years for the mixed systems to fail. That is literally a moment in terms of history. Many people are still reluctant to admit that socialism is a failure despite the theoretical warnings and the actual failures themselves. With socialists, it is never the system and always the people that are the cause of failure. “If only we had better leaders.” As Hayek and Mises pointed out, it has nothing to do with leadership. There is a fatal flaw in the concept.
As a result of attempting to extend the socialist myth, governments and their populations are now burdened with debt, much of which will never be paid. We are on the verge of a worldwide depression that will hit as governments run out of resources. It is likely that politicians will continue to play the game of “extend and pretend.” But we have reached Ms. Thatcher’s end-point: “The problem with socialism is that you run out of other people’s money.”
How ironic that President Obama’s first major achievement was ObamaCare. In May, Greece was ordered to privatize its health care system. This month, it was reported that England was going to overhaul their health care system. England was frequently referenced as a model of affordable, efficient health care by ObamaCare advocates. Apparently, the English government and its people view it differently.
These instances are not one-time events. Nor will they be limited to health care. The welfare states of Europe will soon be dismantled in part or whole. So too will the entitlement programs in the U.S. The laws of economics and physics are immutable. They are above legislation. Countries do not have the resources necessary to honor their commitments, period!
Our Founding Fathers, without using the term socialism, designed a Constitution to protect against such incoherent schemes. Over time, the Constitution was vitiated by “living document” interpretations, penumbras, and other nonsense. Now, the U.S. stands on the precipice of failure just as Western Europe. It is insolvent, and there are no other alternatives than to default or dismantle.
The world is at a very dangerous inflection point. We are about to enter a depression. Politicians are not going to back away from socialism willingly. They and large numbers of other beneficiaries will do whatever they can to retain the status quo. Despite the unequivocal failure of the modern welfare state, it is unlikely to disappear quietly. The status quo is always difficult to change. It becomes especially so in desperate economic times and for people who believe they are entitled to be taken care of by others.
The welfare state is headed for the dustbin of history. That is certain because it is no longer sustainable. The critical question is what will replace it. As Mises pointed out, there are only two alternatives: freedom or totalitarianism. There is no middle ground. There is no political compromise that can bridge this gap.
Regardless of which side of the issue you are on, the battle will be bitter and likely last a decade or more. Economically, everyone will be hurt, including many of the “well-off.” Whether our moral and ethical code is strong enough to get through this together is moot. We are not like our ancestors in the sense of their strong commitment to community, responsibility, forbearance, and integrity. We are the pampered generation, entitled to gratification now and willing to cut corners to get it.
In many ways, this problem is more serious than that faced by our Founding Fathers. After all, King George had little control over their lives or fortunes. Yet these principled men risked both rather than accept even a little bit of tyranny. Theirs was a fight of principle; ours is one of survival. The fight is made more important when it is coupled with a depression. We know what monsters rose to power during the last depression and their effect on the world.
We will either get liberty or totalitarianism. There is no middle ground. For me, the choice is clear and was stated by Patrick Henry more than two centuries ago: “Give me liberty or give me death.”
I am willing to sacrifice just as much as our Founding Fathers did so that my grandchildren and their grandchildren can live in the same country I grew up in. I hope enough others feel the same.
Monty Pelerin blogs at www.economicnoise.com.
Tags: constitution, Economics, founding fathers, hayek, socialism, socialist, von mises