Some of the Economists Pictured On My Van

Often I am asked who the pictured persons are on the back of my van. So I figured I would explain a few of them in bio form and what books by them are classics.

All books and pictures will be linked.

Milton Friedman

(More at Econ Library) Milton Friedman was the twentieth century’s most prominent advocate of free markets. Born in 1912 to Jewish immigrants in New York City, he attended Rutgers University, where he earned his B.A. at the age of twenty. He went on to earn his M.A. from the University of Chicago in 1933 and his Ph.D. from Columbia University in 1946. In 1951 Friedman received the John Bates Clark Medal honoring economists under age forty for outstanding achievement. In 1976 he was awarded the Nobel Prize in economics for “his achievements in the field of consumption analysis, monetary history and theory, and for his demonstration of the complexity of stabilization policy.” Before that time he had served as an adviser to President Richard Nixon and was president of the American Economic Association in 1967. After retiring from the University of Chicago in 1977, Friedman became a senior research fellow at the Hoover Institution at Stanford University.

Friedman established himself in 1945 with Income from Independent Professional Practice, coauthored with Simon Kuznets. In it he argued that state licensing procedures limited entry into the medical profession, thereby allowing doctors to charge higher fees than they would be able to do if competition were more open.

His landmark 1957 work, A Theory of the Consumption Function, took on the Keynesian view that individuals and households adjust their expenditures on consumption to reflect their current income. Friedman showed that, instead, people’s annual consumption is a function of their “permanent income,” a term he introduced as a measure of the average income people expect over a few years.

In Capitalism and Freedom, Friedman wrote arguably the most important economics book of the 1960s, making a case for relatively free markets to a general audience. He argued for, among other things, a volunteer army, freely floating exchange rates, abolition of licensing of doctors, a negative income tax, and education vouchers. (Friedman was a passionate foe of the military draft: he once stated that the abolition of the draft was almost the only issue on which he had personally lobbied Congress.) Many of the young people who read it were encouraged to study economics themselves. His ideas spread worldwide with Free to Choose (coauthored with his wife, Rose Friedman), the best-selling nonfiction book of 1980, written to accompany a TV series on the Public Broadcasting System. This book made Milton Friedman a household name.

F.A. Hayek

(More at Econ Library) If any twentieth-century economist was a Renaissance man, it was Friedrich Hayek. He made fundamental contributions in political theory, psychology, and economics. In a field in which the relevance of ideas often is eclipsed by expansions on an initial theory, many of his contributions are so remarkable that people still read them more than fifty years after they were written. Many graduate economics students today, for example, study his articles from the 1930s and 1940s on economics and knowledge, deriving insights that some of their elders in the economics profession still do not totally understand. It would not be surprising if a substantial minority of economists still read and learn from his articles in the year 2050. In his book Commanding Heights, Daniel Yergin called Hayek the “preeminent” economist of the last half of the twentieth century.

Hayek was the best-known advocate of what is now called Austrian economics. He was, in fact, the only major recent member of the Austrian school who was actually born and raised in Austria. After World War I, Hayek earned his doctorates in law and political science at the University of Vienna. Afterward he, together with other young economists Gottfried Haberler, Fritz Machlup, and Oskar Morgenstern, joined Ludwig von Mises’s private seminar—the Austrian equivalent of John Maynard Keynes’s “Cambridge Circus.” In 1927 Hayek became the director of the newly formed Austrian Institute for Business Cycle Research. In the early 1930s, at the invitation of Lionel Robbins, he moved to the faculty of the London School of Economics, where he stayed for eighteen years. He became a British citizen in 1938.

Most of Hayek’s work from the 1920s through the 1930s was in the Austrian theory of business cycles, capital theory, and monetary theory. Hayek saw a connection among all three. The major problem for any economy, he argued, is how people’s actions are coordinated. He noticed, as Adam Smith had, that the price system—free markets—did a remarkable job of coordinating people’s actions, even though that coordination was not part of anyone’s intent. The market, said Hayek, was a spontaneous order. By spontaneous Hayek meant unplanned—the market was not designed by anyone but evolved slowly as the result of human actions. But the market does not work perfectly. What causes the market, asked Hayek, to fail to coordinate people’s plans, so that at times large numbers of people are unemployed?

One cause, he said, was increases in the money supply by the central bank. Such increases, he argued in Prices and Production, would drive down interest rates, making credit artificially cheap. Businessmen would then make capital investments that they would not have made had they understood that they were getting a distorted price signal from the credit market. But capital investments are not homogeneous. Long-term investments are more sensitive to interest rates than short-term ones, just as long-term bonds are more interest-sensitive than treasury bills. Therefore, he concluded, artificially low interest rates not only cause investment to be artificially high, but also cause “malinvestment”—too much investment in long-term projects relative to short-term ones, and the boom turns into a bust. Hayek saw the bust as a healthy and necessary readjustment. The way to avoid the busts, he argued, is to avoid the booms that cause them.

Hayek and Keynes were building their models of the world at the same time. They were familiar with each other’s views and battled over their differences. Most economists believe that Keynes’s General Theory of Employment, Interest and Money (1936) won the war. Hayek, until his dying day, never believed that, and neither do other members of the Austrian school. Hayek believed that Keynesian policies to combat unemployment would inevitably cause inflation, and that to keep unemployment low, the central bank would have to increase the money supply faster and faster, causing inflation to get higher and higher. Hayek’s thought, which he expressed as early as 1958, is now accepted by mainstream economists (see phillips curve).

In the late 1930s and early 1940s, Hayek turned to the debate about whether socialist planning could work. He argued that it could not. The reason socialist economists thought central planning could work, argued Hayek, was that they thought planners could take the given economic data and allocate resources accordingly. But Hayek pointed out that the data are not “given.” The data do not exist, and cannot exist, in any one mind or small number of minds. Rather, each individual has knowledge about particular resources and potential opportunities for using these resources that a central planner can never have. The virtue of the free market, argued Hayek, is that it gives the maximum latitude for people to use information that only they have. In short, the market process generates the data. Without markets, data are almost nonexistent.

Mainstream economists and even many socialist economists (see socialism) now accept Hayek’s argument. Columbia University economist Jeffrey Sachs noted: “If you ask an economist where’s a good place to invest, which industries are going to grow, where the specialization is going to occur, the track record is pretty miserable. Economists don’t collect the on-the-ground information businessmen do. Every time Poland asks, Well, what are we going to be able to produce? I say I don’t know.”

In 1944 Hayek also attacked socialism from a very different angle. From his vantage point in Austria, Hayek had observed Germany very closely in the 1920s and early 1930s. After he moved to Britain, he noticed that many British socialists were advocating some of the same policies for government control of people’s lives that he had seen advocated in Germany in the 1920s. He had also seen that the Nazis really were National Socialists; that is, they were nationalists and socialists. So Hayek wrote The Road to Serfdom to warn his fellow British citizens of the dangers of socialism. His basic argument was that government control of our economic lives amounts to totalitarianism. “Economic control is not merely control of a sector of human life which can be separated from the rest,” he wrote, “it is the control of the means for all our ends.”

To the surprise of some, John Maynard Keynes praised the book highly. On the book’s cover, Keynes is quoted as saying: “In my opinion it is a grand book…. Morally and philosophically I find myself in agreement with virtually the whole of it; and not only in agreement with it, but in deeply moved agreement.”

Although Hayek had intended The Road to Serfdom only for a British audience, it also sold well in the United States. Indeed, Reader’s Digest condensed it. With that book Hayek established himself as the world’s leading classical liberal; today he would be called a libertarian or market liberal. A few years later, along with Milton FriedmanGeorge Stigler, and others, he formed the Mont Pelerin Society so that classical liberals could meet every two years and give each other moral support in what appeared to be a losing cause. …

Thomas Sowell

(More at Famous Economists) Thomas Sowell is a renowned economist, theorist and writer hailing from the United States of America. He is known for his old-fashioned assessments of economic theory, often drawing criticism from his liberal counterparts, but still attracting appreciation from fellow conservatives for encouraging hard work and self-sufficiency.

Sowell is an African American born in North Carolina on 30 June, 1930. He spent a lot of his early childhood migrating between cities due to family issues which required him to drop out of his high school. His family’s financial predicament forced him to work different jobs at a very young age; his endeavors saw him work at a machine shop and as a delivery boy for Western Union. He was soon inducted in to the Marine Corps as an aspiring photographer, where he also learned how to operate pistols. He managed this job whilst simultaneously continuing his education, attending night classes at his high school.

After enrolling in Howard University, Sowell soon obtained a transfer to Harvard University on the back of impressive results in College Board examinations and positive recommendations from professors. Sowell graduated with a degree in economics in 1958, and then moved to Columbia University for his Masters program, after which he completed is Ph.D. studies from the University of Chicago in 1968.

Thomas Sowell occupied a number of teaching positions at various universities after completing his education. After teaching at Rutgers and Howard universities in the early 60’s, he held the title of assistant professor of economics at Cornell and the University of California, Los Angeles where he was given full professor status in 1974. Sowell has also been part of the faculty at Brandeis University and Amherst College. In 1980, he moved to Stanford University which granted him the title of Senior Fellow at its Hoover Institution. He has held this position there ever since.

Sowell initially subscribed to the Marxist school of thought in economics theory, an approach he renounced after his experience working as an intern for the U.S. Department of Labor in 1960, instead opting for free market principles. His research in his time there also made him critical of minimum wage laws, which he felt not only perpetuated unemployment, but were introduced by bureaucrats only to secure their status in the government. He orchestrated the Black Alternatives Conference in San Francisco during the Reegan regime to oppose minimum wages and call for more black representation in the government. In 1969 however, Sowell defended Cornell University against allegations of racism after observing the rebellion by black students.

Sowell also boasts remarkable credentials in the field or journalism and writing, expressing opinion on a multitude of topics such as state policies on social and racial groups, Marxist economic theory and education. He has published a number of works since 1971, with some of his best-selling books being ‘Basic Economics: A Common Sense Guide to the Economy‘, ‘Black Rednecks and White Liberals‘, and ‘Intellectuals and Society‘. Besides publishing books Sowell has written for prominent magazines and academic journals. These include the New York Times, Forbes and the Spectator. He also managed a column for the Scripps-Howard news service in the years 1984-1990.

During is elaborate career, Thomas Sowell was no stranger to controversy. His claims that inequality which persists across ethnic groups bears no connection with discrimination, but is to do with the characteristics and attitudes intrinsic to these groups was not received well by some sects. His resistance towards government assistance of economically and socially challenged groups, which he believes discourages self-sufficiency and dependence, has also been criticized. But he still remains one of the great African American thinkers of his generation given his contributions not only towards the economics, but political philosophy and social theory as well. …

Ludwig von Mises

Ludwig von Mises was one of the last members of the original austrian school of economics. He earned his doctorate in law and economics from the University of Vienna in 1906. One of his best works, The Theory of Money and Credit, was published in 1912 and was used as a money and banking textbook for the next two decades. In it Mises extended Austrian marginal utility theory to money, which, noted Mises, is demanded for its usefulness in purchasing other goods rather than for its own sake.

In that same book Mises also argued that business cycles are caused by the uncontrolled expansion of bank credit. In 1926 Mises founded the Austrian Institute for Business Cycle Research. His most influential student, Friedrich Hayek, later developed Mises’s business cycle theories.

Another of Mises’s notable contributions is his claim that socialism must fail economically. In a 1920 article, Mises argued that a socialist government could not make the economic calculations required to organize a complex economy efficiently. Although socialist economists Oskar Lange and Abba Lerner disagreed with him, modern economists agree that Mises’s argument, combined with Hayek’s elaboration of it, is correct (see socialism).

Mises believed that economic truths are derived from self-evident axioms and cannot be empirically tested. He laid out his view in his magnum opus, Human Action, and in other publications, although he failed to persuade many economists outside the Austrian school. Mises was also a strong proponent of laissez-faire; he advocated that the government not intervene anywhere in the economy. Interestingly, though, even Mises made some striking exceptions to this view. For example, he believed that military conscription could be justified in wartime.

From 1913 to 1934 Mises was an unpaid professor at the University of Vienna while working as an economist for the Vienna Chamber of Commerce, in which capacity he served as the principal economic adviser to the Austrian government. To avoid the Nazi influence in his Austrian homeland, in 1934 Mises left for Geneva, where he was a professor at the Graduate Institute of International Studies until he emigrated to New York City in 1940. He was a visiting professor at New York University from 1945 until he retired in 1969.

Mises’s ideas—on economic reasoning and on economic policy—were out of fashion during the Keynesian revolution that took over American economic thinking from the mid-1930s to the 1960s. Mises’s upset at the Keynesian revolution and at Hitler’s earlier destruction of his homeland made Mises bitter from the late 1940s on. The contrast between his early view of himself as a mainstream member of his profession and his later view of himself as an outcast shows up starkly in The Theory of Money and Credit. The first section, written in 1912, is calmly argued; the last section, added in the 1940s, is strident. ….

Frederic Bastiat

Joseph Schumpeter described Bastiat nearly a century after his death as “the most brilliant economic journalist who ever lived.” Orphaned at the age of nine, Bastiat tried his hand at commerce, farming, and insurance sales. In 1825, after he inherited his grandfather’s estate, he quit working, established a discussion group, and read widely in economics.

Bastiat made no original contribution to economics, if we use “contribution” the way most economists use it. That is, we cannot associate one law, theorem, or pathbreaking empirical study with his name. But in a broader sense Bastiat made a big contribution: his fresh and witty expressions of economic truths made them so understandable and compelling that the truths became hard to ignore.

Bastiat was supremely effective at popularizing free-market economics. When he learned of Richard Cobden’s campaign against the British Corn Laws (restrictions on the import of wheat, barley, rye, and oats), Bastiat vowed to become the “French Cobden.” He subsequently published a series of articles attacking protectionism that brought him instant acclaim. In 1846 he established the Association of Free Trade in Paris and his own weekly newspaper, in which he waged a witty assault against socialists and protectionists.

Bastiat’s “A Petition,” usually referred to now as “The Petition of the Candlemakers,” displays his rhetorical skill and rakish tone, as this excerpt illustrates:

We are suffering from the ruinous competition of a foreign rival who apparently works under conditions so far superior to our own for the production of light, that he is flooding the domestic market with it at an incredibly low price…. This rival … is none other than the sun….

We ask you to be so good as to pass a law requiring the closing of all windows, dormers, skylights, inside and outside shutters, curtains, casements, bull’s-eyes, deadlights and blinds; in short, all openings, holes, chinks, and fissures.

This reductio ad absurdum of protectionism was so effective that one of the most successful postwar economics textbooks, Economics by Paul A. Samuelson, quotes the candlemakers’ petition at the head of the chapter on protectionism.

Bastiat also emphasized the unintended consequences of government policy (he called them the “unseen” consequences). Friedrich Hayek credits Bastiat with this important insight: if we judge economic policy solely by its immediate effects, we will miss all of its unintended and longer-run effects and will undermine economic freedom, which delivers benefits that are not part of anyone’s conscious design. Much of Hayek’s work, and some of Milton Friedman’s, was an exploration and elaboration of this insight.

(Via Econ Lib)

Henry Hazlitt

Henry Hazlitt, a journalist, writer, and economist, was born in Philadelphia. His father died soon after his birth, and he attended a school for poor, fatherless boys. His mother remarried, and the family moved to Brooklyn, New York. When he graduated from high school, Hazlitt’s ambition was to go to Harvard and write books on philosophy. But his stepfather died, and he started attending the no-​tuition College of the City of New York. However, he soon left school to support himself and his mother. In those years, it was not hard for a young man to get a job. With no government- imposed obstacles to hiring or firing, no minimum wage laws, no workday or workweek restrictions, and no unemployment or social security taxes, employer and potential employee needed only to agree on the terms of employment. If things did not work out, the employee could quit or be fired. Hazlitt’s first jobs lasted only a few days each.

When Hazlitt realized that with shorthand and typing skills he could earn two or three times the $5 per week he was being paid as an unskilled office boy, he studied stenography. Determined to become a writer, he looked for a newspaper job and soon took a job with the Wall Street Journal, then a small limited-​circulation publication. Its executives dictated editorials to him, and reporters phoned in their stories. At first he knew nothing about Wall Street. On one assignment, Hazlitt was informed that a company had passed its dividend. Hazlitt thought this meant the company had approved it. But in stock market terminology, passing a dividend meant skipping it. Fortunately, in reporting the story, Hazlitt used the company’s original verb. He was learning about the market.

Having missed out on college, Hazlitt determined to study on his own. He started reading college economics texts, but was not misled by their anticapitalist flavor. Experience had taught him that businessmen did not always earn profits; they sometimes suffered losses. Hazlitt’s uncle had been forced to close his Coney Island enterprise when it rained heavily over a Fourth of July holiday and customers stayed away in droves. Hazlitt’s stepfather lost his business making children’s hats when this custom went out of fashion.

Hazlitt’s real economic education began with his study of Philip H. Wicksteed’s The Common Sense of Political Economy, which introduced him to the subjective theory of value, only recently developed by Austrian economists Carl Menger and Eugen von Böhm-​Bawerk. Hazlitt continued his self-​study program and persisted in his ambition to write. His first book, Thinking as a Science, appeared in 1916 before his 22nd birthday.

In 1916, Hazlitt left the Wall Street Journal for the New York Evening Post. He was forced to leave during World War I, serving in the Army Air Corps in Texas. However, when the war ended, the Post wired Hazlitt that he could have his job back if he was in the office in 5 days. He entrained immediately, went directly to the newspaper, and worked that day in uniform.

From the Post, Hazlitt went on to become either financial or literary editor of various New York papers. From 1934 to 1946, Hazlitt was an editorial writer for The New York Times. Hazlitt and the Times parted company over the Bretton Woods Agreement, against which Hazlitt had been editorializing. The Times supported the agreement, which had been endorsed by 43 nations, but Hazlitt claimed it would only lead to monetary expansion and refused to support it. Hazlitt secured a position with Newsweek and left the Times. From 1946 to 1966, he wrote Newsweek’s Business Tides column.

An analysis of Hazlitt’s libertarian sympathies must mention his association with Ludwig von Mises, the leading exponent of the Austrian School of Economics. Hazlitt first heard of Mises through Benjamin M. Anderson’s The Value of Money, published in 1917. Anderson criticized many writers on monetary theory, but said he found in Mises’s works “very noteworthy clarity and power. His Theorie des Geldes und der Umlaufsmittel [later translated into English as The Theory of Money and Credit] is an exceptionally excellent book.” Although Mises had been widely respected in Europe, he was little known in this country when he arrived as a wartime refugee in 1940. When Mises’s Socialism appeared in English in 1937, Hazlitt remembered Anderson’s remark about Mises and reviewed Socialism in the Times, describing it as “the most devastating analysis of socialism yet penned … an economic classic in our time.” He sent his review to Mises in Switzerland and, 2 years later, when Mises came to this country, he phoned Hazlitt. Hazlitt recalled Mises’s call as if coming from an economic ghost of centuries past. Hazlitt and Mises soon met and became close friends. Hazlitt’s contacts helped establish Mises on this side of the Atlantic, enabling him to continue his free-​market teaching, writing and lecturing. Hazlitt was instrumental in persuading Yale University to publish Mises’s Omnipotent Government and Bureaucracy in 1944 and then his major opus, Human Action, in 1949As a founding trustee of the FEE, Hazlitt also was responsible for Mises’s appointment as economic advisor to that Foundation.

In 1946, Hazlitt wrote and published his most popular book, Economics in One Lesson. It became a best-​seller, was translated into 10 languages, and still sells thousands of copies each year. Its theme—that economists should consider not only the seen but also the unseen consequences of any government action or policy—was adopted from 19th-​century free-​market economist Frédéric Bastiat. Thanks to Economics in One Lesson’s short chapters and clear, lucid style, countless readers were able to grasp its thesis that government intervention fails to attain its hoped-​for objectives.

While still at Newsweek, Hazlitt edited the libertarian biweekly, The Freeman—as coeditor from 1950 to 1952 and as editor-​in-​chief from 1952 to 1953. When the left-​liberal Washington Post bought Newsweek, Hazlitt became a columnist from 1966 to 1969 for the international Los Angeles Times syndicate. ….

I Hope This Helps!

The conservative base of the Republican Party are filled with people like me and all the peeps I know. We are well read, present answers to questions with facts. Correct peoples opinions with a more reality based view. Etc. The books above [and more] helped form my opinions on economics and government, and assisted in a total worldview. A coherent worldview must be able to satisfactorily answer four questions: that of origin, meaning, morality, and destiny. All those are based in the Christian worldview and have a more coherent view within the Biblical, Judeo-Christian worldview. Meaning and direction in life are salted with the laws of economics and self governance. And church history plays a role in all this. Just one example:

A WILDERNESS OF CASUISTRY

In 1957, the great Reformation historian Johannes Heckel called Luther’s two-kingdoms theory a veritable Irrgarten, literally “garden of errors,” where the wheats and tares of interpretation had grown indiscriminately together. Some half a century of scholarship later, Heckel’s little garden of errors has become a whole wilderness of confusion, with many thorny thickets of casuistry to ensnare the unsuspecting. It is tempting to find another way into Lutheran contributions to legal theory. But Luther’s two-kingdoms theory was the framework on which both he and many of his followers built their enduring views of law and authority, justice and equity, society and politics. We must wander in this wilderness at least long enough to get our legal bearings.

Luther was a master of the dialectic — of holding two doctrinal op­posites in tension and of exploring ingeniously the intellectual power of this tension. Many of his favorite dialectics were set out in the Bible and well rehearsed in the Christian tradition: spirit and flesh, soul and body, faith and works, heaven and hell, grace and nature, the kingdom of God versus the kingdom of Satan, the things that are God’s and the things that are Caesar’s, and more. Some of the dialectics were more uniquely Lutheran in accent: Law and Gospel, sinner and saint, servant and lord, inner man and outer man, passive justice and active justice, alien righteousness and proper righteousness, civil uses and theological uses of the law, among others.

Luther developed a good number of these dialectical doctrines sepa­rately in his writings from 1515 to 1545 — at different paces, in varying levels of detail, and with uneven attention to how one doctrine fit with others. He and his followers eventually jostled together several doctrines under the broad umbrella of the two-kingdoms theory. This theory came to describe at once: (I) the distinctions between the fallen realm and the redeemed realm, the City of Man and the City of God, the Reign of the Devil and the Reign of Christ; (2) the distinctions between the sinner and the saint, the flesh and the spirit, the inner man and the outer man; (3) the distinctions between the visible Church and the invisible Church, the Church as governed by civil law and the Church as governed by the Holy Spirit; (4) the distinctions between reason and faith, natural knowledge and spiritual knowledge; and (5) the distinctions between two kinds of righteousness, two kinds of justice, two uses of law.

When Luther, and especially his followers, used the two-kingdoms terminology, they often had one or two of these distinctions primarily in mind, sometimes without clearly specifying which. Rarely did all of these distinctions come in for a fully differentiated and systematic discussion and application, especially when the jurists later invoked the two-kingdoms theory as part of their jurisprudential reflections. The matter was complicated even further because both Anabaptists and Calvinists of the day eventually adopted and adapted the language of the two kingdoms as well — each with their own confessional accents and legal applications that were sometimes in sharp tension with Luther’s and other Evangelical views. It is thus worth spelling out Luther’s understanding of the two kingdoms in some detail, and then drawing out its implications for law, society, and politics.

John Witte, Jr., Law and Protestantism: The Legal Teachings of the Lutheran Reformation (Cambridge, United Kingdom: Cambridge University Press, 2002), 94-95.

The Long Road To Hell – Statism and Truth (William J. Murray)

Before the excerpt, here are some short videos with the author, who happens to be the son of MADALYN MURRAY O’HAIR:

Here is an excellent excerpt from a book a friend got me reading:william-murray-utopian-road-hell-book-330

  • William J. Murray, Utopian Road to Hell: Enslaving America and the World With Central Planning (Washington, D.C.: WND Books, 2016), 112-119.

…As Hayek noted back in 1944: “There can be no doubt that plan­ning necessarily involves deliberate discrimination between particular needs of different people, and allowing one man to do what another must be prevented from doing. It must lay down by a legal rule how well off particular people shall be and what different people are to be allowed to have and do.”

From these examples you can see that the totalitarian nature of government does not suddenly appear in a democracy. First there must be social acceptance among the elite, who then persuade the rest of society to go along with them. Hayek noted this progress in his 1944 essay “The Intellectuals and Socialism”:

The political development of the Western World during the last hundred years furnishes the clearest demonstration. Socialism has never and nowhere been at first a working-class movement. It is by no means an obvious remedy for the obvious evil which the interests of that class will necessarily demand. It is a construction of theorists, deriving from certain tendencies of abstract thought with which for a long time only the intellectuals were familiar; and it required long efforts by the intellectuals before the working classes could be per­suaded to adopt it as their program.

TYRANNY THROUGH THE BALLOT BOX

Hayek reminded us that socialist tyrannies can come through legal means in the democratic process just as easily as through abrupt totalitarianism. Adolf Hitler, for example, was elected to office, unlike Cambodia’s Pol Pot, who seized power. Thus, democracies aren’t necessarily a protection against utopian central planners taking away the liberties of individuals.

Quite often, democratically elected representatives can delegate authority to bureaucrats who have the authority to impose the draco­nian policies on an unwilling populace. Hayek wrote, “By giving the government unlimited powers, the most arbitrary rule can be made legal; and in this way a democracy may set up the most complete despotism imaginable.”

Hayek isn’t the only philosopher or economist to warn about the dangers of tyranny being imposed through the democratic process. Alexis de Tocqueville, the famous French philosopher who visited the United States in the mid-1800s to study the democratic system and culture, warned that democratic systems could become despotic.

In Democracy in America, in his classic chapter “What Sort of Despotism Democratic Nations Have to Fear” (volume 2), Tocqueville accurately predicted the rise of bureaucratic czars and webs of legislation that would stifle human freedom and productivity. It is as if he were writing prophetically about the Environmental Protection Agency, which has imposed so many irrational rules on industry that our nation is in danger of losing its ability to compete in many industries, such as energy.

Tocqueville compared the ancient tyrannies of the past and noted that Roman emperors had tremendous power over the lives of their subjects who were scattered throughout the world, but that the “details of social life and private occupations lay for the most part beyond his control.” However, Tocqueville warned:

It would seem that if despotism were to be established amongst the democratic nations of our days, it might assume a different character; it would be more extensive and more mild; it would degrade men without tormenting them. I do not question, that in an age of instruc­tion and equality like our own, sovereigns might more easily succeed in collecting all political power into their own hands, and might interfere more habitually and decidedly within the circle of private interests, than any sovereign of antiquity could ever do. But this same principle of equality which facilitates despotism, tempers its rigour.

He continued: “I think then that the species of oppression by which democratic nations are menaced is unlike anything which ever before existed in the world: our contemporaries will find no prototype of it in their memories. I am trying myself to choose an expression which will accurately convey the whole of the idea I have formed of it, but in vain; the old words ‘despotism’ and ‘tyranny’ are inappropriate: the thing itself is new; and since I cannot name it, I must attempt to define it.”

According to Tocqueville, this kind of democratic oppression is

absolute, minute, regular, provident, and mild. It would be like the authority of a parent, if, like that authority, its object was to prepare men for manhood; but it seeks on the contrary to keep them in perpetual childhood: it is well content that the people should rejoice, provided they think of nothing but rejoicing. For their happiness such a government willingly labors, but it chooses to be the sole agent and the only arbiter of that happiness: it provides for their security, fore­sees and supplies their necessities, facilitates their pleasures, manages their principal concerns, directs their industry, regulates the descent of property, and subdivides their inheritances—what remains, but to spare them all the care of thinking and all the trouble of living? Thus it every day renders the exercise of the free agency of man less useful and less frequent; it circumscribes the will within a narrower range, and gradually robs a man of all the uses of himself.

America’s schoolchildren today are educated under policies of “no tolerance” that demand they become automatons. Showing various emotions, such as anger or love, can lead to expulsion from school, or worse. Children have been arrested for pointing a finger and saying, “Bang!” and suspended from classes for sharing a hug in the hallways. Currently, some high school students, thanks to legislation promoted by First Lady Michelle Obama, are not allowed to eat more than 750 calories for lunch, even boys on the football team, who require upwards of 3,000 calories a day. This is exactly the type of democratic oppression that both Tocqueville and Hayek discussed, and it continues to spread in Western nations.

Tocqueville described what happens to citizens when they’re slowly enslaved by an all-powerful central government:

It [the statist] covers the surface of society with a network of small complicated rules, minute and uniform, through which the most original minds and the most energetic characters cannot penetrate, to rise above the crowd. The will of man is not shattered, but softened, bent, and guided: men are seldom forced by it to act, but they are constantly restrained from acting: such a power does not destroy, but it prevents existence; it does not tyrannize, but it compresses, ener­vates, extinguishes, and stupefies a people, till each nation is reduced to be nothing better than a flock of timid and industrious animals, of which the government is the shepherd.

I have always thought that servitude of the regular, quiet, and gentle kind which I have just described, might be combined more easily than is commonly believed with some of the outward forms of freedom; and that it might even establish itself under the wing of the sovereignty of the people.

Like a frog placed in cold water, and then the temperature is increased slowly until the frog is cooked, the populace do not notice the melting away of individual liberty. For instance, the American people were placed in the cold water of a “small” income tax imposed by President Woodrow Wilson that has become today almost total control of the economy by the central government. Hayek and Tocqueville both described accurately the destruction of individual liberty, not only through absolute dictatorships, but by democratic totalitarianism as well.

THE END OF TRUTH

Hayek devoted a full chapter in The Road to Serfdom to the function of propaganda in a socialist welfare state. He pointed out that in such a totalitarian system, it isn’t enough just to force everyone to work for the end desired; they must also be convinced that those ends are actually theirs and that they are obtainable. Thus, the propagandist must be able to brainwash the populace into believing that the central planners are benevolent and that their goals are actually those of the people.

As Hayek observed, “The skilful propagandist then has power to mold their minds in any direction he chooses, and even the most intel­ligent and independent people cannot entirely escape that influence if they are long isolated from all other sources of information.”

According to Hayek, the moral consequence of totalitarian propa­ganda is that it undermines the sense of and respect for the truth. In fact, the totalitarian propagandist isn’t concerned with the truth. He only wants to convince the populace that the rulers are acting in the best interest of the enslaved citizens, to achieve their utopian dreams. Lying becomes the standard of utopian governments.

FREDERIC BASTIAT’S WARNINGS AGAINST SOCIALIST UTOPIANISM

French economist and politician Frederic Bastiat’s writings aren’t well known in the United States these days, but they certainly should be. Bastiat was the deputy to the Legislative Assembly in France during the mid-1800s, when that nation was rapidly turning into a socialist state.

Alarmed by the trend, Bastiat spent his time and energies debunking all of the    excuses that were used to impose statism on the French people. His classic, The Law, was published in 1850 and followed some of the similar lines of logic as did Hayek’s later work. It was his desire to convince his fellow Frenchmen that socialism would inevitably lead to slavery and Communism. Regrettably, his warnings were mostly ignored, but his prophetic writings against socialism are very timely, as our own nation’s leaders play with totalitarian ideas about how to turn us into dependent serfs.

Bastiat began The Law by clearly asserting that God gave us life, including physical, intellectual, and moral life. In addition, God gave each person the ability to use resources to create value and to own property. He further asserted, “Each of us has a natural right—from God—to defend his person, his liberty, and his property. These are the three basic requirements of life, and the preservation of any one of them is completely dependent upon the preservation of the other two. For what are our faculties but the extension of our individuality? And what is property but an extension of our faculties?”

He defined law as the “organization of the natural right of lawful defense. It is the substitution of a common force for individual forces. And this common force is to do only what the individual forces have a natural and lawful right to do: to protect persons, liberties, and prop­erties; to maintain the right of each, and to cause justice to reign over us all.”

But what happens when the state uses the law to destroy freedom? It is engaging in what Bastiat rightly called “lawful plunder.”

When a state legalizes plunder, wrote Bastiat, one of the first effects is to erase “from everyone’s conscience the distinction between justice and injustice. No society can exist unless the laws are respected to a certain degree. The safest way to make laws respected is to make them respectable. When law and morality contradict each other, the citizen has the cruel alternative of either losing his moral sense or losing his respect for the law.”

When legalized plunder becomes commonplace in a socialist govern­ment, noted Bastiat, every group in society will want to get their share of it. Everyone will begin plundering from everyone else: “Under the pretense of organization, regulation, protection, or encouragement, the law takes property from one person and gives it to another; the law takes the wealth of all and gives it to a few, whether farmers, manufacturers, ship owners, artists, or comedians. Under these circumstances, then certainly every class will aspire to grasp the law, and logically so.”

Bastiat clearly shows us how we can determine if a law is actually legal­ized plunder. His definition perfectly fits much of the transfer of wealth that occurs in Western nations today, including in the United States.

See if the law takes from some persons what belongs to them, and gives it to other persons to whom it does not belong. See if the law benefits one citizen at the expense of another by doing what the citizen himself cannot do without committing a crime.

Then abolish this law without delay, for it is not only an evil itself, but also it is a fertile source for further evils because it invites repri­sals. If such a law—which may be an isolated case—is not abolished immediately, it will spread, multiply, and develop into a system.

Sadly, when Woodrow Wilson introduced the income tax, the people had the opportunity to stop just such an evil, but out of the promise that it would benefit the many at the expense of the few rich of the time, a constitutional amendment was approved to allow the theft of the income of those who produce value through labor or investment. The result is massive government today, which takes from virtually everyone’s earnings to some degree.

Bastiat continued: “Socialists desire to practice legal plunder, not illegal plunder. Socialists, like all other monopolists, desire to make the law their own weapon. And when once the law is on the side of socialism, how can it be used against socialism? For when plunder is abetted by the law, it does not fear your courts, your gendarmes, and your prisons. Rather, it may call upon them for help.”

Augustine of Hippo made a similar statement regarding government plundering in the fifth century:

Justice being taken away, then, what are kingdoms but great robberies? For what are robberies themselves, but little kingdoms? The band itself is made up of men; it is ruled by the authority of a prince, it is knit together by the pact of the confederacy; the booty is divided by the law agreed on. If, by the admittance of abandoned men, this evil increases to such a degree that it holds places, fixes abodes, takes possession of cities, and subdues peoples, it assumes the more plainly the name of a kingdom, because the reality is now manifestly conferred on it, not by the removal of covetousness, but by the addition of impunity.

Following a road to serfdom as described by Hayek inevitably leads to what might be called a benign authoritarian system, where everyone is brainwashed into docile obedience, or to a brutal dictatorship that includes a police state, a reign of terror, and gulags to keep the populace under control. Authors George Orwell and Aldous Huxley have described these two kinds of societies, but the result is the same in both: freedom of the individual is destroyed and the state rules from cradle to the grave.