The Threat to Liberty is Coming from Inside the House
You might be, as I am, alarmed about the future of liberty. How deep are the roots of liberty when so many submit to authoritarian measures in response to COVID, and approve the use of coercion against those less eager to comply? Unable to visualize alternatives, public acceptance of top-down coercive solutions to COVID demonstrates a willingness to sacrifice liberty for the promise of safety.
To restore liberty, our understanding of liberty needs to deepen.
The prolific author and educator Leonard Read is most famous for his timeless essay “I, Pencil.” In one of his earlier works, Students of Liberty, based on a 1950 talk he delivered to economics students at the University of Pittsburgh, Read clarifies in simple terms what liberty is and the mindset that must be restored. Read writes, “Liberty— the absence of coercion or violence— is not readily comprehended.” He explains that the absence of coercion and violence is not readily comprehended because “relatively few among those who have lived on this earth have been able to visualize any order in society, or any progress by those who compose it, except as the will of some has been imposed on the actions of others.”
Tellingly, Read adds, “History, for the most part, is a record of violence. Present-day talk and writing— history in the making— for the most part is an argument for the rearrangement of the rules of violence.”
History is being made not merely by governments and bureaucrats but by our fellow Americans. The results of this Rasmussen poll conducted earlier this year reveal a readiness of the American public to rearrange the “rules of violence:”
To be sure, a clear majority of all likely voters oppose these measures. Yet, a terrifying wind justifying violence is blowing, a wind that an alarming number of voters of all stripes are welcoming.
Having aroused primitive fears, Dr. Fauci, Bill Gates, presidents and governors, supported by mainstream news and social media censorship, purported to assume responsibility for our health decisions. People felt relieved from the burden of exploring what they can do to boost their immune system and sustain their health. Read explores the consequences of outsourcing personal responsibility:
We become convinced that there are no other solutions, so we stop looking for them. Read explains, “Creative thought is abandoned by man as a free and thus a creative agent and assumed by man as an agent of coercion. Coercion, by its nature, is incapable of creativeness.” No wonder, with government in charge, top-down coercive solutions are prioritized, and efforts to discover effective treatments for COVID are actively thwarted.
If you are tired of being on the defense opposing endless coercive measures or want “less talk and more action,” Read’s Students of Liberty is a balm for your liberty-minded soul. Yet, this is not a call to organize and elect the right people.
The movie When a Stranger Calls provides a metaphor that exposes the human tendency to see our problems as far removed from where they really are. In the movie, the psychotic killer calling the babysitter was not far away; the calls were coming from inside the house. The real threat to liberty and the means to restore liberty are closer than we think.
Love vs. Violence
The Rasmussen poll results may trigger a defense response: to bloody hell with those who would trample on our rights. Think again. Some of those with illiberal views are our family members, colleagues, and neighbors. Read points us to a fundamental fact of human existence—humanity is interdependent. He writes that our “existence on this earth beyond a primitive state requires a recognition of this fact and a knowledge of how to deal with it skillfully.”
Read observes, “How to deal with it [interdependence] skillfully is where divergence of opinion in social affairs originates.” He continues, “This divergence takes the shape of two diametrically opposed recommendations. One commends life in accordance with the principle of violence. The other commends life in accordance with the principle of love.”
When we think of violence, we think of criminals or governments waging wars. Read asks us to broaden our understanding of violence and reflect on the many ways we support violence. Mandating funding government programs we don’t support with our tax dollars is an act of violence. Violence includes actions taken to prevent people from making peaceful decisions as to how to use their energy and property.
Read is clear: “The cause of our ills is a reliance on the principle of violence. Violence breeds violence. The more of it we practice, the more of it will we rationalize as justified— even ‘needed.’”
Will the path our country is going down lead to the violent horrors we are witnessing today in Shanghai, where over 25 million people are trapped in their apartments with little food?
Read writes, “The alternative to violence is love.” Of course, he is not referring to romantic love. Instead, he recognizes the virtues of love:
“Love prospers only in liberty.” Read continues,
Read sees the truth: Love prospers in liberty. It is also true that liberty prospers only with love. Only with love will you accept the principles of a free society. The rights and freedom you cherish for yourself are possible only when you cherish the same rights for everyone else.
It is twisted to believe you have the freedom to choose a medical procedure for yourself and, at the same time, believe others should make the same choice as you. Read cautions us to examine the underlying belief that we are more “decent” than others:
Believing oneself more decent than others, it is an easy step to set oneself up as the standard for how others should live:
Going on the Offense
Read explains why calls to “action” are relatively ineffective ways to restore and advance liberty. He singles out what matters most to the future of liberty: we must be students of the principles of liberty. He explains that even advanced students have more to learn:
As advanced searches of liberty, we join Read in asking, “What [then] ought to be the direction of our efforts?
Read cautions that if you believe it is not you but someone else who needs improvement, you are looking in the wrong direction:
This notion that it is always someone else rather than one’s self who is in need of improvement is based on several false assumptions. It denies any extension of understanding to the one person on earth on whom one has the greatest influence— himself. It stamps the speaker as thinking of himself as a finished intellectual product, as all-wise. And, finally, it ignores the idea of truth as an object of infinite pursuit. This notion asserts a type of egotism in the presence of which learning cannot take place. It is death to the spirit of inquiry.
Read poses three questions for us to measure our commitment to liberty: “Would I initiate offense on those who would not offend me? Am I unjust, naturally, to the point where violence is required to restrain me? Am I unable and unwilling to deal honestly with those who would deal honestly with me?”
Read challenges us to vigorously discover the limits of our own understanding and recognize our failures to choose love over violence: “The student attitude is more than a matter of mere assertion. It is more than finding out what is known. It requires the rare quality of finding out that which is not known.”
Learning about love vs. violence should be a focus of our efforts:
Read admits that “to some a disappointing aspect of the student approach is that it reduces the chance of ‘saving the world’ to the saving of only one person— one’s self.” We have been wrong in thinking our work is to change others while pretending we are arbiters of virtue. It is only in the degree of our error that we differ from others.
Our efforts at self-improvement have their compensation: “A person with this philosophy receives satisfaction from any increases in his own perception and, consequently, is not dismayed with the ‘faults’ of others. Actually, there is no other way to ‘save the world.’”
It is easy to tell ourselves that others are not ready to take on the responsibilities of liberty. It is harder to consider our own reluctance to pursue a life of liberty and responsibility. At this crucial moment in history, Read counsels humility: “The advanced students of liberty, who are so greatly needed at this juncture in history, will spring from among those who properly rate their competency low but who are determined to raise it.”
The great news is that advancing liberty doesn’t depend on finding the right people to rule us. You, a student of liberty, are the person we are waiting for. Each of us is waiting for the other to choose love over violence. Stop waiting; living the virtues of love is essential to practicing what we preach.
It is easy to despair, fearing the outlook for liberty has never been bleaker. Read might say the outlook for liberty has never been greater. Why? Awakened to the erosion of liberty, there is more grist for the mill to facilitate our learning than at any time in recent memory. We have more opportunities to become advanced students of liberty. As each of us answers the call, the threat to liberty will diminish. All are called, but are enough of us ready to heed the call? The future of liberty depends on our answer.
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