Category Archives: Declaration of War

Non-Aggression Is Not Pacifism (Libertarians Hit Back)

Heading into “Super Tuesday,” many conservatives lament that they do not like any of the remaining Republican candidates for president. Romney is too moderate, Gingrich too much a “Washington insider,” and Santorum both an insider and a guaranteed loser against Obama thanks to his willingness to bare his soul about some of his more outlandish socially conservative views.

That leaves Ron Paul, who would seem to be the ideal conservative candidate. Paul’s Plan to Restore America actually cuts $1 trillion from the federal budget in his first year as president, including eliminating the Department of Education that Ronald Reagan promised to abolish.

Paul is the only candidate that actually disagrees with President Obama in principle on “spreading the wealth around.” Paul doesn’t just nibble a few pennies away from financially insignificant welfare programs. He actually has a funded plan to let young people opt out of Medicare and Social Security. This is really a plan to responsibly end these programs. Government-mandated programs only survive because people are forced to participate. If conservatives really do oppose socialism, they should agree with Paul on this. Where do they think Social Security got its name?

For a large group of conservatives, they are with Paul right up until he explains his foreign policy. Suddenly, not only does the courtship end, they stop taking calls and change their phone numbers. That’s unfortunate because most conservatives make this decision upon a completely distorted view of Paul’s foreign policy.

Read the rest at The Daily Caller…

Tom Mullen is the author of A Return to Common Sense: Reawakening Liberty in the Inhabitants of America.

[1] Jefferson, Thomas Letter to Francis Walker Gilmer June 7, 1816 from The Works of Thomas Jefferson edited by Paul Leicester Ford G.P. Putnam’s Sons New York and London The Knickerbocker Press 1905 pg. 533-34

Earth to Rick Santorum: Libertarians Founded the United States

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Andrew Napolitano recently showed a clip in which Rick Santorum explained his views on libertarianism. His comments are also instructive in understanding his animosity (politically) towards Ron Paul. Santorum said:

“One of the criticisms I make is to what I refer to as more of a Libertarianish right. They have this idea that people should be left alone, be able to do whatever they want to do, government should keep our taxes down and keep our regulations low, that we shouldn’t get involved in the bedroom, we shouldn’t get involved in cultural issues. That is not how traditional conservatives view the world. There is no such society that I am aware of, where we’ve had radical individualism and that it succeeds as a culture.”

As David Boaz pointed out in the interview with Napolitano, Santorum seems to oppose a basic American principle- the right to the pursuit of happiness. I agree with him on this, but there is something even more fundamental here than that. It has to do with the conservative philosophy itself. One of the statements that Santorum makes is true. “That is not how traditional conservatives view the world.”

There is a great disconnect between average Americans who refer to themselves as “conservatives” and the small group of politicians and politically-connected businessman who call themselves likewise. The members of the former group believe in the founding principles of the United States, including the inalienable rights to life, liberty, and the pursuit of happiness. They believe that these rights are endowed by their Creator. In other words, they preexist the government. They are not created by the government. It is the government’s one and only job to protect those rights and when the government fails to protect them and instead violates them, it is the duty of the people to alter or abolish the government.

These inalienable rights are also referred to as “natural rights,” meaning that man possesses them even in the state of nature (the state without government). For Jefferson, whose philosophy was inspired by Locke, the reason that men formed governments was to protect these rights better than they could be protected otherwise.

Locke viewed man as capable of both good and evil. For Locke, man’s natural state was a state of reason, which meant that he respected the rights of other men and observed the natural law of non-aggression. “The state of nature has a law of nature to govern it, which obliges every one: and reason, which is that law, teaches all mankind, who will but consult it, that being all equal and independent, no one ought to harm another in his life, health, liberty, or possessions.”

For Locke and his philosophical heir Jefferson, this natural law of non-aggression was the basis of government power. By prohibiting aggression by one person or group against another, the government would preserve the natural rights to life, liberty, and property. Importantly, repelling aggression was also the limit of government power, for when the government exercised power for any other reason it was committing aggression itself and invading the rights it was meant to protect.

That this was Jefferson’s guiding political principle is clear from his many statements to that effect. In his first inaugural, he argued for,

“…a wise and frugal Government, which shall restrain men from injuring one another, shall leave them otherwise free to regulate their own pursuits of industry and improvement, and shall not take from the mouth of labor the bread it has earned. This is the sum of good government, and this is necessary to close the circle of our felicities.”

In a letter to Francis Walker Gilmer in 1816, he wrote, “Our legislators are not sufficiently apprised of the rightful limits of their powers; that their true office is to declare and enforce only our natural rights and duties, and to take none of them from us. No man has a natural right to commit aggression on the equal rights of another; and this is all from which the laws ought to restrain him.”

Even on religious freedom, Jefferson based his position on the non-aggression principle. ““The legitimate powers of government extend to such acts only as are injurious to others. But it does me no injury for my neighbor to say there are twenty gods, or no god. It neither picks my pocket nor breaks my leg.”

The non-aggression principle defines liberty itself as Jefferson understood it. For him, as well as for the likeminded libertarians that led the secession from Great Britain, the word “liberty” as used in the Declaration of Independence had a specific definition. It meant the right to do what one pleases as long as one does not invade the life, liberty, or property of another human being. In other words, each individual was beyond the reach of government power so long as he committed no aggression against anyone else.

These are not conservative ideas. They are libertarian ideas. While Jefferson, Samuel Adams, and the others who espoused this theory may not have called themselves by that name, the basic tenets of their philosophy were the same. Today, the non-aggression axiom remains the fundamental basis for libertarian theory. Ron Paul bases his positions on it, as he said (about the 3:30 mark) when running for president on the Libertarian Party ticket in 1988.

Just as this non-aggression principle serves as the foundation and limit of government power between individuals within society, it is the foundation and limit of government power with respect to other nations. As all nations exist in a state of nature with each other, the natural law of non-aggression is the only one that governs them. As I’ve stated before, the non-aggression principle is the basis for the Declaration of War Power. The purpose of that power is for Congress to debate whether or not the nation in question has actually committed aggression against the United States. If it has, then a state of war exists and military action is justified. If it hasn’t, there is no state of war, no declaration, and no military action is justified. The use of military force in the absence of a state of war (previous aggression by another nation) violates the natural law.

The conservative philosophy rejects all of these ideas. There were conservatives in the 18th century just as there are today and their philosophy hasn’t fundamentally changed, either. The writer that most modern conservatives trace their philosophical ideas to was Edmund Burke. He has this to say about inalienable rights.

“Government is not made in virtue of natural rights, which may and do exist in total independence of it, and exist in much greater clearness and in a much greater degree of abstract perfection; but their abstract perfection is their practical defect. By having a right to everything they want everything. Government is a contrivance of human wisdom to provide for human wants. Men have a right that these wants should be provided for by this wisdom. Among these wants is to be reckoned the want, out of civil society, of a sufficient restraint upon their passions. Society requires not only that the passions of individuals should be subjected, but that even in the mass and body, as well as in the individuals, the inclinations of men should frequently be thwarted, their will controlled, and their passions brought into subjection. This can only be done by a power out of themselves, and not, in the exercise of its function, subject to that will and to those passions which it is its office to bridle and subdue. In this sense the restraints on men, as well as their liberties, are to be reckoned among their rights. But as the liberties and the restrictions vary with times and circumstances and admit to infinite modifications, they cannot be settled upon any abstract rule; and nothing is so foolish as to discuss them upon that principle.”

While modern conservatives like Russell Kirk have pointed to Burke as their philosophical inspiration, one can clearly see that Burke is here merely restating ideas from the true father of modern conservatism, Thomas Hobbes. Hobbes asserted that in the state of nature man had “a right to everything,” even a right to one another’s bodies. Hobbes asserted, as Burke implies here, that man’s passions would always overcome his reason and because of this the state of nature was a state of war of “everyone against everyone.” For Hobbes, as for true conservatives today, man has to give up his natural rights upon entering society and accept those privileges to liberty and property that the government grants him.

For Hobbes, not only did man give up his natural rights upon entering society, but he also had to grant the “sovereign” absolute and undivided power. This was necessary in order to completely dominate man’s natural impulses, which would always lead him to harm his neighbor if they were not checked. This power must literally keep each individual “in awe,” to make him fearful of committing any unlawful act. To secure this absolute power, the sovereign needed control over the economy, which he consolidated through a privileged, wealthy elite. He also needed control over education and even the religious beliefs of the people. No individual could ever be allowed to follow the dictates of his own will, as it would inevitably lead him to harm his neighbor or the commonwealth in general.

On foreign policy, Hobbes also viewed all nations as existing in a state of nature. However, since he viewed the state of nature as equivalent to the state of war, he viewed all nations not under control of the sovereign as de facto enemies. In reading Leviathan, one can almost hear George W. Bush’s famous remark, “You are either with us or with the terrorists.” This is why conservatives support the deployment of troops all over the world. Like Hobbes, they believe that we are in constant danger from any nation that we are not completely dominating with the threat of force.

The reason that conservatism seeks to “conserve” the status quo is because its adherents do not believe that natural rights are inalienable. Upon entering society, man has to give up all of his natural rights, so the only rights that man has in society are those he has been given by government in the past. Thus, if you get rid of the past, you get rid of the rights. While the status quo might not be optimal, the conservative believes that to get rid of the status quo means returning to the awful state of nature, and necessitates reconstructing man’s rights – via government – all over again. Conservatives are always fearful that rights can be lost and never regained – as opposed to libertarians who believe that rights are inalienable.

The conservative tradition in America does not trace back to Thomas Jefferson or the Declaration of Independence. Its tenets are completely incompatible with the basic libertarian philosophy that informed Jefferson and that document. The conservative tradition in America traces back to Alexander Hamilton and the Federalists, who were the conservatives of their day. Hamilton sought to preserve the status quo, which was a central government with absolute power, along with its mercantilist economic system. The only change he sought was that the system be run by Americans rather than the British.

Hamilton was a Hobbesian on every issue, which is why he clashed so stridently with Jefferson. Hamilton also believed that the power of the federal government had to be absolute. Otherwise, the separate states would be in the state of nature with each other and inevitably at war. He often spoke of the “want of power in Congress” leading to the states “being at each other’s throats.” Economically, he wanted a central bank, high protectionist tariffs to enrich domestic manufacturer’s at taxpayer expense, and “internal improvements,” which meant the government using taxpayer money to build what we would today call “infrastructure.” While all of these policies were anti-free market, they served the agenda of securing the loyalty of a wealthy elite to the government. Hamilton went so far as to call the national debt “a national blessing” for the same reason. On foreign policy, Hamilton was an unqualified militarist who sought to lead an army in conquering an American empire, starting with the Western Hemisphere possessions of Spain.

He felt justified in all of these invasions of individual rights and violations of non-aggresion because he believed that what he called “national greatness” (today conservatives call it “American Exceptionalism”) trumped the rights of individuals. For Hamilton, as for conservatives throughout human history, the individual lived to serve the commonwealth, as opposed to the libertarian belief that the commonwealth only existed to serve the individual.

This conservative tradition can be traced throughout American history from the Federalists to the Whigs to the Republican Pary. The Republican Party was born as the party of big government, centralized power, and a mercantilist economy. Ironically, all that history remembers of the Republican Party at its birth in the 1850’s is its opposition to slavery – its one libertarian position – while ignoring its Hobbesian conservatism on all other matters. However, with slavery abolished, the Republican Party retained the rest of its philosophy through the next century and right up to the present day. One can hear it rehashed in any 2012 Republican presidential primary debate.

Today, conservative American voters wonder why the Republican politicians that they elect never seem to make the government smaller or less intrusive. They refer to elected Republicans who consistently grow the size and power of the government as “RINOS” (Republicans In Name Only). They believe these politicians are not “true conservatives,” because while they may belong to the Republican Party, they do not adhere to the principles of an underlying conservative philosophy that they imagine to exist. They are wrong. Newt Gingrich, Rick Santorum, George Bush, and the rest of the establishment Republicans are the true conservatives. The American voters identifying themselves as conservatives are really libertarians – they just don’t know it yet.

Go to any Tea Party rally. This is where you will supposedly find “radical conservatives,” but you won’t find them carrying any signs quoting Alexander Hamilton. You won’t find speakers extolling the virtues of government spending on infrastructure. Instead, you see signs quoting Thomas Jefferson and speakers mocking the many “bridges to nowhere” that have resulted from attempting to put Hamilton’s conservative ideas into practice.

The one inconsistency is the Tea Party’s support of the U.S. government’s military empire. This false note in the otherwise libertarian movement is the result of cultural confusion. These conservatives don’t yet realize that they aren’t really conservatives. They are libertarians, and the warfare state is inconsistent with the rest of their philosophy. They support it because they have been told all of their lives that it is the conservative position, which it is. However, limited government, inalienable rights, free markets, and individual liberty are not.

Contrary to Rick Santorum’s assertion that no society based upon radical individualism has ever succeeded, the libertarian, radically individualist principles upon which the United States was founded were precisely why it succeeded so spectacularly. It was libertarianism that made America different from any society before or since – what made it the “shining city on the hill” as Santorum calls it. It was the collectivist conservative philosophy that helped bring it down – with a lot of help from a third philosophical movement called Progressivism. Neither more conservatism nor more progressivism – nor any combination of the two – can solve the problems that America faces today. If Americans want to see liberty and prosperity restored in the United States, then restoring libertarianism is their only hope.

Tom Mullen is the author of A Return to Common Sense: Reawakening Liberty in the Inhabitants of America.

Ron Paul Is Dangerous? Americans Must Start Thinking for Themselves

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American politics in the 21^st century is about soundbytes, image, and spin. That’s the only way for candidates to try to reach 300 million people in the time that they will likely be in front of them on any given day. For some candidates, the soundbyte is the length and breadth of their views on the issue. For others, that is not necessarily true. In any case, the issues that they speak to are issues of substance and there is no way to form an opinion about them unless you think them through. That might seem like stating the obvious, but here’s the rub: almost no one is thinking about issues that could profoundly affect all of us for the rest of our lives.

What most Americans are doing is repeating the soundbytes and buzz words that they hear from talking heads as if they were indisputable fact. Maybe some of them are. Maybe some are not. What is crucial is that every individual think about them critically. That means challenging the veracity of those statements and determining for yourself if they stand up to the most vigorous intellectual attack that you can mount against them.

Ron Paul’s opponents use soundbytes to discredit him and Ron Paul does likewise. He has accused Newt Gingrich of “serial hypocrisy” and accused all of his opponents collectively of being “shitzus” on cutting spending. No one should accept those allegations as true without looking into the evidence for and against them and determining for himself whether or not they are true. Part of that process must be the intellectual exercise of taking the position that they are not true and saying to Ron Paul, “Prove it. Newt Gingrich is not a hypocrite just because you said he was in a 30-second TV ad. Where is your proof? I’ll consider it and get back to you.”

I recently had a conversation with an acquaintance of mine as we prepared for a class that we take together. He asked me who I was supporting for the Republican nomination and I said that I was supporting Ron Paul. He immediately smiled and said that Ron Paul was too “crazy” for him. Not one to go on the attack just because someone disagrees with me, I calmly replied, “I hear that a lot. Which of his policies do you think are too crazy?”

I was not surprised by the blank stare that I received in response. That was followed by some stammering and searching for an answer. He finally said that it was Ron Paul’s stance on regulations. I asked, “Which regulatory issues do you disagree with him on?” More of the same stammering and searching and finally the answer was “Well, I haven’t caught up on the issues this time around yet, but I remember hearing him talk about a regulation a while back. I can’t remember which one.”

Out of the tens of thousands of pages of federal regulation, he had heard Ron Paul’s views on one of them and had concluded that he was crazy. Not misinformed. Not wrong. Not even very, very wrong. Crazy. Does that sound like a reasonable conclusion to you?

Let’s be honest. This gentleman just made up the whole “stance on regulations” answer to cover for the fact that he had no answer. He had no idea why he thought Ron Paul was crazy. He had heard it on television in a five second soundbyte, had accepted it as true without even four seconds of critical thought, and was now repeating it to other people who for the most part will do likewise.

However, the “Ron Paul is crazy” narrative is losing its effectiveness. It is getting harder and harder for his opponents to make that charge stick. After predicting the stock market crash of 1987 four years in advance and predicting the housing market collapse five years in advance, Ron Paul has emerged as the only candidate who is not crazy by Albert Einstein’s definition (doing the same thing over and over again and expecting a different result).

So Paul’s opponents need a new buzz word. I’m sure you’ve heard it. Ron Paul is now “dangerous.” Not wrong. Not very, very wrong. Not even “crazy” anymore. Now he’s dangerous. That’s an extraordinary claim. I can’t say that I remember it ever being used against another politician. I don’t remember any politician being called “dangerous” during the Cold War, when the Russians had 40,000 nuclear weapons pointed at every major American city. But that is the word that Paul’s opponents use to describe him now. One should immediately wonder why.

Of course you have heard this word repeated by every journalist and talking head as if it were true just because some enterprising young campaign staffer put it out as a talking point. That is fine. That is how the game is played. What is important is that you don’t immediately believe it just because you heard it on television, even if you heard it from a lot of people. Maybe it’s true. Maybe it’s not. You have to at least challenge the claim before you decide.

The new “dangerous” tag is based upon the argument that Ron Paul will not preemptively bomb or invade Iran to try to stop them from developing a nuclear weapon. His political opponents (including the other Republicans and Barack Obama) uniformly state that “We cannot allow Iran to have a nuclear weapon.” The establishment candidates also assert that Iran will have a nuclear weapon as early as a year from now. That means that whatever the U.S. government is going to do about it must happen now.

Q. What exactly is the danger of electing this man? A. He will “allow” Iran to develop a nuclear weapon.

Q. What can the United States do to stop another nation from developing a nuclear weapon? A. Bomb or invade them immediately and destroy their capacity to build it.

Q. What if Ron Paul was president and Iran did develop a nuclear weapon? What would happen next?

Here is where most people completely shut down and stop thinking. The standard answer is that Iran will “wipe Israel off the map” or, even more irrationally, that they will “take out an American city.” Now, I know why Ron Paul’s political opponents say those things and we’ll get to that in a minute. What I’m concerned with is this: How could any rational, average American believe them?

Let’s say that Iran does indeed develop a nuclear weapon by January 2013. They would still be decades away from an intercontinental ballistic missile that could reach the United States. However, they may be able to use it against Israel. What happens next?

Nuclear weapons are a terrible thing. I think that most people wish that they didn’t exist. I know I do. But let’s acknowledge reality. Iran could not “wipe Israel off the map” (something Ahmadinejad NEVER EVEN SAID, by the way) with one nuclear weapon. They could kill a lot of people. On the other hand, Israel has 200-300 nuclear weapons. They could wipe Iran off the map and would do so the minute that Iran launched their missile. Every square inch of Iran would be incinerated before Iran’s nuclear missile ever reached Israel, if it got there at all. That is a fact that no reasonable person could dispute. That’s without even broaching the subject of what would happen to Iran if they showed any sign of aggression toward the United States. Think about it. To say that Iran is a danger to Israel or the United States is crazy.

That raises another question. If it indeed is crazy that Iran could ever threaten either the United States or Israel, why would so many politicians and talking heads be saying it? Could it possibly be that these politicians have something to gain if the United States goes to war with Iran?

Is it possible that politicians, supported by military contractors and financial institutions that together make trillions of dollars on these wars at your expense are saying this because they want to keep making more money? Or is it more likely that even though these people will “just happen” to profit immensely from a war with Iran, that they are both sincere and correct that Iran with one nuclear bomb is a threat to Israel and the United States, that between them have tens of thousands?

Ron Paul has argued that the war rhetoric today about Iran is identical to the war rhetoric about Iraq in 2002-2003. Is he right? Aren’t the same people who told us that Saddam Hussein had “weapons of mass destruction” telling us the same thing now about Iran? Aren’t all of the same elements of the argument about Iraq present in the arguments for war with Iran? They are evil. They want to destroy Israel. They are developing weapons of mass destruction. There is even the same time limit. “They may have one as early as a year from now.” That’s just what they told us about Saddam Hussein. There is no time to think it over. Within a year there will be a mushroom cloud over Tel Aviv, possibly New York City. Haven’t we heard all of this before? Isn’t it insane to accept the same claims from the same people without question?

Conversely, isn’t Ron Paul telling us the same thing that he told us about Iraq? Exactly why should we believe the people that lied to us or at least were dead wrong about Iraq and dismiss the one man that told us the truth and was dead right about Iraq? How long will we go on doing the same thing over and over again and expecting a different result? Isn’t that crazy?

Dangerous. That’s what you are going to keep hearing about Ron Paul. There is no reasonable argument to be made that Ron Paul’s foreign policy is dangerous. This is an act of desperation by people that are deathly afraid that Ron Paul is going to put them out of business (not just the war-making business, but a trillion dollars of other government waste that he’ll end in his first year as well).

They aren’t appealing to your reason. They are appealing to your emotions. They are trying to strike an irrational fear in you that will cause you to reject Ron Paul, support one of their candidates, and support another unnecessary war that they will profit from at your expense. Again. Just like Iraq. However, there is one thing that you can do to avoid being fooled again.

Think about it.

Tom Mullen is the author of A Return to Common Sense: Reawakening Liberty in the Inhabitants of America.

Free Excerpt – A Return to Common Sense: Reawakening Liberty in the Inhabitants of America

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Kindle edition now available here!

Paperback here!

Hello friends,

Americans are waking up to the reality that our once free republic is in serious trouble. They are searching for answers to what seem like unsolvable problems: economic depression, unending war, political corruption, and vanishing liberties. What if there were just one answer – freedom? The American republic was founded upon that principle, yet few suggest it is the solution to any of our problems, much less all of them. But if freedom is the answer, we first must know what it is. Sadly, most Americans do not. That is why I wrote this book.

I hope you enjoy the Introduction and Chapter One: What is Freedom?, which I am making available for free below. The subsequent chapters discuss how freedom can solve the many challenges we face.

To read the rest of this book, you can get the Kindle Edition here.

I look forward to fighting with you to restore our liberty. – Tom Mullen

Reviews

“Thomas Mullen is a knowledgeable and passionate libertarian and A Return to Common Sense is a valuable addition to the libertarian literature. Those new to the freedom movement will benefit from Tom’s introduction to both the practical and moral arguments for freedom. Long-time activists will benefit from Tom’s explanation of why strict adherence to principle is vital to the future success of the liberty movement.”

– Representative Ron Paul (TX-14)

Congressman and author of The Revolution: A Manifesto and End the Fed.

“A well written primer on economics, liberty, and government that even avid Austrians will enjoy. If you have been blinded by government and Wall Street propaganda, A Return to Common Sense will help open your eyes. I not only recommend that you add this book to your freedom library, but that you buy a few copies for your friends.”

– Peter Schiff, President of Euro Pacific Capital, Inc and author of Crash Proof: How to Profit from the Coming Economic Collapse.

Tom Mullen has written a thorough and useful book. Those for whom a discussion of liberty is a new experience will discover in A Return to Common Sense a clear, easy to understand guide to the nature of freedom, and why it is essential to our fondest hopes for a civil society of opportunity, peace, and prosperity. For those who already share these values, it’s a welcome resource for perfecting our own knowledge and advancing our cause.

– Charles Goyette, author of THE DOLLAR MELTDOWN: Surviving the Impending Currency Crisis with Gold, Oil, and Other Unconventional Investments and RED AND BLUE AND BROKE ALL OVER: Restoring America’s Free Economy

Chapter 1 What is Freedom?

“And what is this liberty, whose very name makes the heart beat faster and shakes the world?”

– Frederic Bastiat¹ (1850)

If there is one thing uniquely associated with America, it is freedom. From the moment Cornwallis surrendered to Washington at Yorktown, America has been a symbol of liberty to the entire world. Since the end of World War II, when the United States assumed a worldwide leadership role, it has been the leader of the “free world.” At sporting events, standing crowds begin their ovation when the vocalist singing the national anthem gets to the words, “O’er the land of the free.” Even in everyday conversations, scarcely a day goes by that one does not hear someone say, “Do what you like, it’s a free country.”

Although we all agree that America is the “land of the free,” there are questions about freedom that might be more difficult to answer. What is freedom? How is it defined? What makes America the land of the free? How would we know if we were to lose our freedom? What is it that our soldiers die for and our politicians swear to defend?

We have been told a lot of things about what freedom is not. From the end of World War II until 1991, most Americans understood that freedom was not communism. For almost three generations, Americans lived in the “free world” during its cold war with the communist Eastern Bloc. Without further thought or instruction, many children of the 20^th century think of freedom merely as the antithesis of communism. In some ways, this is not completely untrue, although it hardly provides a complete answer to our question.

Certainly, the mere absence of communism doesn’t necessarily guarantee freedom. The 18^th century British monarchy wasn’t communist, but the American colonists nevertheless considered it tyrannical enough to rebel against. Likewise, the Royal House of Saud may be an ally of the U.S. government, but most Americans would not regard Saudi Arabia as a “free country.”

In addition to monarchies, there are plenty of dictatorships around the world that don’t enforce a communist system but are nevertheless oppressive. While they also may be allies of the U.S. government, they certainly aren’t free countries, either. So, a society is not free merely because it is not communist.

On the other hand, monarchy doesn’t seem to necessarily preclude freedom, either. Great Britain has been a relatively free country throughout much of its history, even when the monarchy was much more than a figurehead. The American Revolution notwithstanding, Great Britain was at that time one of the freest societies in the world. Therefore, rather than conclude that no freedom is possible under a monarchy, one might instead conclude that monarchies neither guarantee nor necessarily exclude freedom. Freedom or tyranny seems possible under almost any system of government.

Perhaps we can define freedom more easily by looking at its antithesis. Merriam-Webster Dictionary lists slavery among antonyms for freedom. Surely, we have found a start here. Most people would agree that slavery is the complete absence of freedom. Who can we imagine that is less free than the slave? This is helpful in beginning to try to frame an answer, but freedom cannot be merely the absence of slavery. Surely our founding fathers bled to give us a higher standard than this!

If we are told anything about what freedom is, it is that freedom is democracy. If you ask most Americans, this is the answer you will get. This is reinforced ad nauseum by politicians, media, and teachers in our public schools. When Iraq held its first elections after the overthrow of Saddam Hussein, politicians and journalists universally celebrated the Iraqis’ “first taste of freedom.”

Certainly, democracy is a vast improvement over the autocratic rule of a dictator. But does democracy automatically mean freedom? If democracy is rule by the majority, what about the minority? What if 51 % of the people voted to oppress the other 49%? Would that society truly be free?

Most Americans would be quite surprised to learn what our founding fathers thought about democracy. Any objective analysis would conclude that their feelings lay somewhere between suspicion and contempt.

James Madison said, “Democracy is the most vile form of government … democracies have ever been spectacles of turbulence and contention: have ever been found incompatible with personal security or the rights of property: and have in general been as short in their lives as they have been violent in their deaths,”²

In a letter to James Monroe, he also said,

“There is no maxim, in my opinion, which is more liable to be misapplied, and which, therefore, more needs elucidation, than the current one, that the interest of the majority is the political standard of right and wrong.”³

While often extolling the virtue of majority rule, Thomas Jefferson nevertheless wrote,

“…that the majority, oppressing an individual, is guilty of a crime, abuses its strength, and by acting on the law of the strongest breaks up the foundations of society.”⁴

Can this be true? The founding fathers were ambivalent about democracy? For many people, this is tantamount to sacrilege. More shocking still is what the Declaration of Independence and the U.S. Constitution say about democracy: nothing. Nowhere in our founding documents will you find the word “democracy” or the assertion, implicit or explicit, that our government is a democracy. How can this be?

Despite what we are taught virtually from birth, the United States of America has never been a democracy. As only contrarians point out these days, it is a constitutional republic. We choose our leaders using the democratic process of majority vote, but that is the extent to which the United States involves itself with democracy.

Like monarchy, democracy neither guarantees nor necessarily prohibits freedom. Our founders actually feared that democracy poses a danger to freedom. Apart from the pure heresy of the idea, it leaves us with a problem. We are no closer to defining freedom. If even democracy is not freedom, perhaps freedom doesn’t really exist! If we are not to find freedom in democracy, where else can we look?

We certainly won’t learn what freedom is from our politicians. While terrorism, healthcare, unemployment, gay marriage, and a host of other “major issues” dominate public debate, freedom is just too quaint, too academic, or too forgotten to get any airplay. Yet, as we shall see as we explore the different subjects of this book, freedom is the fundamental issue. In fact, despite what we perceive as a myriad of different problems facing the United States of America today, freedom is actually the only issue. That may be hard to accept, given the decades of shoddy history, obfuscation, and plain old bad ideas we’ve been bombarded with. Nevertheless, our greatest challenges and their solutions revolve around freedom. If freedom is really that important, we’d better be absolutely sure we know what it is.

In order to answer the question posed by Bastiat at the beginning of this chapter, we will have to go back to the beginning. Our founding fathers faced no such quandary about the definition of freedom. They knew exactly what it was. They were children of the Enlightenment, and derived their ideas about freedom directly from its philosophers, especially John Locke. While these philosophers were powerful thinkers and their ideas were (no pun intended) revolutionary at the time, the principles of liberty are relatively simple. They are, as the namesake of this book concluded, common sense. It was an understanding of these revolutionary ideas by average American colonists that inspired the revolution that gave birth to a nation.

The idea that opens the door to the true meaning of freedom is individual rights. Despite the emphasis today on the “general welfare” and the “common good,” the American tradition of liberty has nothing to do with either. Instead, the founders believed each individual was born with natural, inalienable rights. The Declaration of Independence states,

“We hold these truths to be self evident, that all men are created equal, that they are endowed by their Creator with certain unalienable Rights,” ⁵

This passage is quoted widely in popular culture. Invariably, the words emphasized are “that all men are created equal.” Certainly, these are fine words and worthy of veneration. However, the rest of this passage is equally important. Every human being, because of his equality with all other human beings, has rights no earthly power can take away. These rights are “unalienable,” so that governments, even democratically elected governments, have no power to revoke them. To the founding fathers this was self-evident. It was true based purely upon man’s existence itself.

This idea is drawn directly from the philosophy of John Locke, who wrote,

“A state also of equality, wherein all the power and jurisdiction is reciprocal, no one having more than another; there being nothing more evident, than that creatures of the same species and rank, promiscuously born to all the same advantages of nature, and the use of the same faculties, should also be equal one amongst another without subordination or subjection,”⁶

While these rights are endowed by a Creator, the founders did not specify who the Creator was. Too often, those arguing for the ideals of our republic make the fatal mistake of basing the natural rights upon belief not only in God, but specifically upon the Christian God. While the founders were by no means opposed to Christianity, belief in it or even in God is not a prerequisite for the existence of the natural rights. The beauty of this idea is that it transcends religion and thus welcomes members of all religions, and those with no religious beliefs at all. Therefore, the first building block of freedom, individual, inalienable rights, can be claimed by Christians, Muslims, Jews, Buddhists, Hindus, atheists, by every person on earth.

So what are these inalienable rights, which cannot be taken away? The Declaration goes on to say, “That among these are Life, Liberty, and the Pursuit of Happiness.”⁷

At first glance, this statement might be a bit deceiving, maybe even a little disappointing. Life, Liberty, and the Pursuit of Happiness? Is that all? Surely we have more rights than these! Of course, the Declaration says “among these,” so it does not limit the natural rights to these three. But these three are important. It is worthwhile to determine the meaning of each.

The right to life is pretty easy to understand. Most civilized societies have laws against murder. Each individual has a right not to be killed by another human being, except in self-defense. So far, so good. What about the other two? We are in the midst of trying to define liberty, or freedom, so let us put that aside for the moment. The third right listed is “the pursuit of happiness.” What does that mean? Does it mean nothing? Or does it mean everything? What if it makes me happy to steal cars or blow up buildings? Surely, I don’t have a right to pursue happiness like that!

No. There is a natural limit on liberty and the pursuit of happiness. Again, we can find the answer in Locke,

“To understand political power right, and derive it from its original, we must consider, what state all men are naturally in, and that is, a state of perfect freedom to order their actions, and dispose of their possessions and persons, as they think fit, within the bounds of the law of nature, without asking leave, or depending upon the will of any other man.” ⁸

While people are free to do what they want, they must do so “within the bounds of the law of nature.” What is the law of nature? Locke goes on to tell us,

“The state of nature has a law of nature to govern it, which obliges every one: and Reason, which is that law, teaches all mankind, who will but consult it, that being all equal and independent, no one ought to harm another in his life, health, liberty, or possessions…” ⁹

Finally, we have some indication of what freedom is, rather than what it is not. Liberty is not the unlimited ability to do whatever you want, nor is it confined to the arbitrary limits placed upon people by governments. Contrary to the spurious argument that unfettered liberty would result in chaos, we see that the law of nature, Reason, very clearly and unambiguously prohibits some actions, even for people in a state of absolute liberty. They are:

1. Initiating the use of force or violence

2. Infringing upon another person’s liberty

3. Harming them in their possessions.

This last limit upon the actions of free individuals is important. Locke spends an entire chapter of his Second Treatise talking about it. It is related to property, which is arguably the most important right, while at the same time the least understood. Property is important enough that we will spend the next chapter examining the subject. To do this we will have to come to a clear definition of property, including how it is acquired, how it is exchanged, and what right the owner has to it.

More importantly, we have arrived at a definition of liberty. It is the right of any person to do as they please, as long as they do not violate the equal rights of anyone else. The latter half of this definition is generally referred to as the “non-aggression principle.” Political activists associate this principle with libertarians, while intellectuals associate it with Ayn Rand’s philosophy of Objectivism. Certainly both movements recognize and venerate it, but it is important to realize that neither is its source. In fact, the non-aggression principle has been articulated with very little variation by all writers in the liberal tradition, including Locke, Jefferson, Paine, Bastiat, Mill, and later Rand and other 20^th century writers and thinkers.

By applying this principle, the most complicated societal issues become astoundingly simple. The ambiguous becomes unambiguous. The answers become clear. Virtually every problem facing America today can be solved by applying the principle of freedom.

There are a few points we should review for emphasis. First, the rights mentioned in the Declaration of Independence and drawn out of Locke’s philosophy are inalienable. They cannot be taken away by any power on earth, including a majority vote. The reason the founders were suspicious of democracy was because of their fear that the majority would oppress the individual by voting away the individual’s rights, especially property rights. This was the reason for the separation of powers and the limits on government authority. Even a majority vote can be a threat to freedom.

The difference between a right and a privilege is a vital concept to understand. A right is something you are born with, that you possess merely because you exist. A privilege is something that is granted by another person, group, or a government. Our country was founded upon the principle that all people have inalienable rights that cannot be taken away, not privileges granted by their government. As John Adams so eloquently put it,

“I say RIGHTS, for such they have, undoubtedly, antecedent to all earthly government, — Rights, that cannot be repealed or restrained by human laws — Rights, derived from the great Legislator of the universe.”¹⁰

There is no need to be “thankful for the rights we have in America.” All people have those rights and gratitude is neither necessary nor appropriate. Rather, people are justified in demanding their rights, and any violation of them should be recognized as an act of aggression.

Second, in any conflict between individual liberty and the will of the majority, individual liberty prevails without compromise. The majority has no right to violate the rights of the individual. This is to some extent merely making the first point in reverse, but it is important enough to say in more than one way. Society doesn’t have rights; individuals do. Society is nothing more than a collection of individuals, so protecting each individual in society protects society.

Despite these seemingly undeniable truths, individual liberty is today under constant attack because of its perceived conflict with the common good or “the needs of society.” While living together and agreeing not to initiate aggression against each other seems astoundingly simple, our politicians would have us believe there is something incredibly complicated about it. They create a world in which civil society is a maze of moral dilemmas that only their astute guidance can lead us safely through. Once liberty is properly understood and applied, all of these supposed dilemmas disappear.

End Notes

Introduction: The American Crisis

1 Paine, Thomas The American Crisis “The Crisis No. 1” December 19, 1776 from Paine Collected Writings edited by Eric Foner Literary Classics of the United States, Inc. New York, NY 1955 pg. 91

Chapter 1: What is Freedom?

1 Bastiat, Frederic The Law 1850 from The Bastiat Collection 2 Volumes Vol. 1 Ludwig Von Mises Institute Auburn, AL 2007 pg. 79

2 Madison,James Federalist #10 https://www.foundingfathers.info/federalistpapers/fedi.htm https://www.foundingfathers.info/federalistpapers/fed10.htm

3 Madison, James Letter to James Monroe October 5th, 1786 James Madison Center, The https://www.jmu.edu/madison/center/home.htm Phillip Bigler, Director, James Madison University Harrisonburg, VA https://www.jmu.edu/madison/center/main_pages/madison_archives/quotes/supremacy.htm

4 Jefferson, Thomas To Dupont de Nemours from Jefferson Writings edited by Merrill D. Peterson New York, NY: Literary Classics of the United States, 1984 pg. 1387

5 Declaration of Independence, United States 1776 National Archives and Records (website) https://www.archives.gov/exhibits/charters/declaration_transcript.html

6 John Locke Second Treatise on Civil Government from Two Treatises of Government C. and J. Rivington, 1824 (Harvard University Library Copy) pg. 132

7 Declaration of Independence, United States 1776 National Archives…

8 Locke Second Treatise pgs. 131-32

9 Locke Second Treatise pg. 133

10 Adams, John A Dissertation on the Canon and Feudal Law 1765 Ashland Center for Public Affairs (website) Ashland University https://www.ashbrook.org/library/18/adams/canonlaw.html

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What If Barack Obama Had Not Been Elected?

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Most conservatives abhor Barack Obama’s presidency. They believe that Obama is leading the United States to its ruin and that nothing is more important than defeating him in the next election. They believe that our very way of life is threated if they do not succeed. I don’t happen to share their opinion that there is a substantive difference between the Bush and Obama administrations, or that anything today would be different if John McCain had been elected.

However, let’s say for the sake of argument that conservatives are correct. The Obama administration is bent on altering American society in fundamental and irreversible ways. Nothing is more important than removing him from office.

Still, conservatives do not look to violently overthrow the present administration. They recognize that, whether the choice was a wise or a foolish one, a majority of those Americans who cared enough to vote chose Barack Obama as their president. So, no matter how relentlessly the Republican Party attacks Obama through its vast network of think tanks, talking heads, and media outlets, no matter how nasty or allegedly unfair conservative talk radio may be, when all is said and done, conservative efforts to remove Obama from office are peaceful.

But what if Obama had not been elected?

What if John McCain had won the election, but was then removed from office in a coup d’état fomented by covert agents of a foreign government? What if that government then installed Barack Obama as president, overriding the wishes of the American electorate? What if that foreign government propped up the Obama administration for decades and American citizens were unable to depose him peacefully through the electoral process?

What if Americans decided to rebel against this tyranny and overthrow Obama in a revolution? What if the foreign government called the American rebels insurgents or terrorists for removing the tyrant, when it was obvious to the whole world that the Americans had been justified in deposing Obama as a usurper backed by foreign interests?

What if, after the revolution, Americans elected a leader that they felt represented their values but that people in other countries did not like? What if the foreign government that had previously overthrown John McCain joined with other countries and imposed sanctions upon Americans, using military force to prevent voluntary trade between the United States and other countries? What if that foreign government sent billions of dollars to Mexico, allowing her to arm herself with nuclear weapons, but forbade the United States to similarly arm herself in her own defense?

What if that same foreign government armed and supported Canada in waging a decade-long war against the United States? What if that government then turned on Canada and invaded her, setting up military bases on her soil, with tens of thousands of troops capable of striking at the United States at any moment?

What if Americans resented the sanctions and threats of violence directed at them and responded with threatening statements of their own? What if Americans were vilified as terrorists for opposing these aggressive actions with manly firmness? What if the United States had not invaded another country in over 200 years, but was still characterized as a threat to the whole world by a government that routinely invaded other nations, had already overthrown the U.S. government once in the past, had armed America’s neighbors with weapons of mass destruction, and regularly issued official government statements calling for “regime change” in the United States?

What if there were credible rumors that a preemptive nuclear strike by Mexico was imminent? What if the foreign government pledged its full support for Mexico and warned Americans not to attempt to arm themselves adequately to prevent this unprovoked attack? What if it was apparent to all Americans that they had no chance to fight their enemies in a conventional war and win?

What would Americans be prepared to do then?

For more thought-provoking “What Ifs?” see here, here, and here.

Tom Mullen is the author of A Return to Common Sense: Reawakening Liberty in the Inhabitants of America.

What If Iran…

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As another “holiday” weekend draws to a close, Americans have again been bombarded with exhortations to thank the U.S. military establishment for their supposed freedom. This theme pervades all aspects of American culture. Uniformed military personnel are granted privileges on airlines, discounts at restaurants, hotels, and other business establishments. This past summer, I attended my daughter’s dance recital at the Tampa Performing Arts Center. At the midpoint of the performance, men in uniform were rolled out onto the stage and a long tribute follwed, including patriotic-sounding music and a special dance routine, with a pair of army boots spotlighted at the front of the stage. The militarization of American culture is inescapable. That no one seems to recognize the similarity between this cultural worship of the military and the same by another militarized society of not so long ago is truly horrifying.

It may not be fashionable to say so, but I am sick and tired of being told to thank the military. The idea that thanks is owed grows out of the inability of most Americans to recognize simple cause and effect relationships. As I’ve said before, Americans seem to be unwilling to ask themselves the most basic questions about precisely how U.S. wars have made them freer. What are the specific results that the U.S. military has either achieved or prevented in the past 70 years that have led to this supposed increase in freedom? How would we be less free if the U.S. government did not fight one or more of those wars? While I have dealt with this at length before, let me summarize briefly:

1. U.S. citizens are not freer because the U.S. military invaded Korea.

2. U.S. citizens are not freer because the U.S. military invaded Viet Nam.

3. U.S. citizens are not freer because the U.S. military invaded Grenada (does anyone really take this one seriously?).

4. U.S. citizens are not freer because the U.S. military invaded Somalia.

5. U.S. citizens are not freer because the U.S. military invaded Kuwait.

6. U.S. citizens are not freer because the U.S. military invaded Iraq.

7. U.S. citizens are not freer because the U.S. military invaded Afghanistan.

Now, I know that these statements are at odds with conventional wisdom and will be regarded as unpatriotic by conservatives and even most liberals. However, after completing the required ad hominem attack upon the author, I challenge anyone who disagrees to refute these statements logically, providing a reasonable argument that there is some cause-effect relationship between the cited wars and the relative freedom of U.S. citizens. It will be particularly difficult to make the argument in the case of Viet Nam, where the objective (to prevent North Viet Nam from taking over South Viet Nam) was not achieved. U.S. citizens should have been less free as a result. Were they? How?

Cause and effect. It is the first and most basic natural law of the universe. It is the first concept that human beings must master before they can begin to undertsand the world around them. This understanding is imperative when performing the simplest task, like crossing the street. An inability to understand the cause and effect relationships between drivers and pedestrians can get you killed. The danger is exponentially greater when considering spending hundreds of billions of dollars to send hundreds of thousands of armed men to some far-off land.

The so-called debate on Iran provides yet another example of the inability of most Americans to recognize cause and effect relationships. Assuming that the Iranian government is attempting to build a nuclear weapon, the government-media complex has presented a narrow range of options from which Americans are expected to choose, with all others off the table. They are 1. Bomb or invade Iran now, before they get a nuclear weapon or 2. Impose economic sanctions (i.e., a military blockade/act of war) and bomb or invade them later. All of this is predicated upon the assumption that Iran will immediately use this nuclear weapon the minute they build it. While even the most hawkish conservatives would probably concede that there is not much chance that Iran will develop an inter-continental ballistic missile capable of striking the U.S. anytime soon, they cite the possibility that Iran may use this weapon against Israel.

This is where Americans don’t seem to be able to call upon the most basic critical thinking skills. Let’s assume that the hawks are correct. Iran develops a nuclear weapon. Let’s assume that one sunny morning, they decide to fire it. What would happen next?

Israel has approximately 300 nuclear weapons in its arsenal and the most well-trained and equipped military establishment in the Middle East. Do the math. The idea that Iran would preemptively nuke Israel, resulting in its complete destruction, is preposterous. Yet, most American citizens either refuse or are incapable of engaging in this simple analysis and instead give their tacit or enthusiastic support to whatever destructive foreign policy decisions their leaders make.

There is the argument that Iran is led by a government that is not reasonable and therefore would not consider its inevitable destruction before attacking Israel with a nuclear weapon. Of course, “not reasonable” is a label that would fit any government like an old pair of shoes , but is Iran’s government less reasonable than any other? Let’s consider a few facts.

Iran has not invaded another country in over 200 years. The last overt aggressive action that the Iranian government has taken against another nation is the taking of hostages from the U.S. embassy in 1979 (the Iran-Iraq War was a defensive one for Iran). If asked why the Iranians did this, I’m sure most politicians would respond with the “they hate us for our freedom” mantra. Unfortunately, most Americans are willing to believe that the leaders of foreign nations have the same motivations as the villains in comic books.

Assuming that the hostages were taken because the Iranians “hate us for our freedom,” a few questions should immediately spring to mind. Why did they not take hostages from the German Embassy, or the French Embassy, or the Dutch Embassy? Were those countries so much less free than the United States that the Iranians would not have similar hatred toward them? Americans are asked to swallow this nonsense without question and ignore the Iranians’ stated reason for the kidnapping: the U.S.-led overthrow of the democratically-elected Iranian government and subsequent installation and decades-long support of the brutal Shah.

U.S. taxpayers are now being asked to once again abandon cause-effect reasoning in order to support the next steps on the path to war with Iran. They are asked to assume that somehow the results of a military conflict with Iran would be different from the results of the military conflicts in Iraq and Afganistan. After 10 years and trillions of dollars, not to mention lost American and civilian lives, absolutely nothing has been accomplished by either of those wars. Neither has America been rendered freer as a result of them. On the contrary, Americans now live in what any lucid person would describe as an Orwellian police state, complete with electronic surveillance, warrantless searches and seizures, and summary execution of U.S. citizens – without trial or even indictment – at the order of an American dictator. These have been the results of the “War on Terror.” No sane person should expect anything but more of the same if it is expanded further.

Ron Paul was far too polite in responding to the “What if Iran…” question. It is time for Americans to stop worshipping their military establishment and start thinking critically about these issues. Whether they develop a nuclear weapon or not (which is their right as much as any sovereign nation’s), Iran is never going to initiate war with it. What is certain is that if the U.S. government is allowed to lead its country into another destructive war, Americans will be less free, further in debt, and more hated around the world than they are now. The last ten years should be all the proof we need.

Tom Mullen is the author of A Return to Common Sense: Reawakening Liberty in the Inhabitants of America.