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>Is the Freedom Movement Really Ready for Freedom?

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>Ron Paul’s campaign for the Republican presidential nomination has ignited a revolution. For the first time in a century, a real movement against the entrenched system in Washington has arisen, and it is a movement of capable people who don’t just complain – they get things done. After a complete debacle for the neo-cons in Nevada, the Republican Party has actually had to mobilize itself in several states to prevent Ron Paul supporters from taking over state conventions and voting in their own delegates. They have resorted to breaking their own rules to prevent a party takeover. This is a sign that their political days are numbered.

Almost universally, Ron Paul supporters oppose the Iraq war. Whether conservative, liberal, moderate, or independent, Ron Paul has brought together a coalition that recognizes that the United States government had no right to invade Iraq. Regardless of their positions on other issues, people of all parties in this movement deserve high marks for taking a stand against the Iraq war.

Similarly, we are almost universally in agreement in our opposition to the expansion of executive powers, especially insofar as they have allowed the government to compromise our privacy and to threaten habeas corpus. These are direct attacks on our lives, and we have been right to defend ourselves against them. It is truly the good fight, and we will win.

So, we are certainly united in what we are against, but are we united in what we are for? Are we all really for free markets, for truly limited government, and for individual liberty? Do we all really understand what that means, and what responsibility that places upon us? Are we really ready to live in a truly free country?

Certainly the first inclination is to answer “yes” to all of the above. However, I wonder if the majority of the freedom movement is really ready for life without big government.

Are we ready to live without Medicare and Medicaid, and depend on the free market to determine the distribution of medical care? Supporting the programs means taking the money for them at gunpoint from our fellow citizens, so the moral question is easily answered. Sound economic theory as well as historical evidence indicates that the poor and elderly would have more access and higher quality care without these programs. Are we ready to trust the free market and private charities with medical care for the poor and elderly?

Are we ready to live life without a “safety net?” Like medical care, the benefits of traditional welfare are also funded by the coercive extortion of money. Similar appeals to economic theory and history prove that the poor would be less numerous and would again experience an improving quality of life without these programs. However, are we ready to admit that no one has the right to even the basic necessities of life?

Are we ready to take full responsibility to support ourselves for our entire lives? Despite the government’s official fairy tale, there is no “trust fund” for social security. The money collected from taxpayers today goes directly to pay today’s beneficiaries. While the program actually runs a surplus (although it will soon become insolvent), the government spends 100% of that surplus on other budget items, as it always has. At the end of the day, social security is just another government redistribution program funded by extorted money. Any financial analysis would show that the money collected from working Americans for social security would be better invested almost anywhere else. Are we ready to admit that no one has the right to retirement benefits, and enter our golden years without social security?

Here is one that even I have trouble overriding my own programming on. Are we ready to get government completely out of education? Are we ready to admit that, like medical care or any other good or service that is produced by somebody else, that no one has a right to education? Are we ready to trust the free market for this as well?

To the average American, the questions I have asked would sound like complete lunacy. However, to someone who understands and accepts the principles of liberty and wishes to live by them, I argue that the answer to every one of those questions must be “yes.” Reason, history, and economics all tell us that these programs are immoral and destructive, not only to society as a whole, but even to the recipients of the benefits. Only our conditioned fear tells us that we cannot live without them. Are we ready to overcome that fear?

There are certainly many more intrusions by the federal government into our private lives, but I have chosen these programs because this is where the money is. Despite what we are led to believe, the Iraq and Afghanistan wars amount to only 5% of the $3 trillion budget. Ending the wars in Iraq and Afghanistan would eliminate less than half of this year’s deficit. The entire military budget makes up only 20%, and some of that would still be necessary even if we brought our troops home from all 130 countries that they are stationed in.

By contrast, Medicare, Medicaid, Social Security, Welfare, and the Department of Education combine for over 55% of our $3 trillion budget (The Department of Education is only 2%, but after that no other expenditure has a significant percentage at all). Without them, there would be no deficit. Without these programs we could eliminate the income tax and begin paying down the national debt at the same time. The financial benefits to our country would be staggering.
I am interested in the answers that CDR members would give to the questions I’ve posed. Can you answer every one of them yes? If not, I would like to hear your arguments supporting why you cannot, and specifically how you would reconcile the programs with the principles of individual liberty, property rights, and the proper limits of government. In a free society, how does government derive the right to seize the funding for these programs from its citizens? Can we ever really be free while they exist?

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Why Must We Declare War?

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Constitution_of_the_United_States,_page_1In May of 2003, the United States invaded Iraq without a formal declaration of war. While there has been spirited debate about the justification for the war, there has been relatively little discussion about the lack of a formal declaration of war by Congress. When it has been brought up by libertarians and strict constitutionalists, the general argument against concern over this “formality” has been to point out H.J. Res. 114 (October 16, 2002), wherein Congress authorized the use of military force. The substance of the argument boils down to, “Congress authorized the president to use military force, so what is the difference between that and a declaration of war?

As we will see, there is a fundamental difference between a declaration of war and an authorization to use force. In fact, it is a distinction of enormous importance, for the former is the rightful defense of liberty by a free people, and the latter the unjustified initiation of aggression by an autocratic state. The implications reach to the very heart of our republic, calling into question our morality, our freedom, and our national sovereignty.

To understand this requires an understanding of what the founding fathers meant when they granted war powers to Congress. The founders based their ideas on government firmly upon the Enlightenment philosophers, who gave us our traditions of liberty. While war is popularly thought of as the active use of military force – the battles, skirmishes, airstrikes, invasions, etc. – these, properly understood, are not war. Rather, there is a state of war, separate from the actual fighting, that was clearly defined by the Enlightenment philosophers. This “state of war” must exist before military force is justified.

John Locke devotes an entire chapter to The State of War in his Second Treatise on Civil Government. In it, he writes,

“Men living together according to reason, without a common superior on earth, with authority to judge between them, is properly the state of nature. But force, or a declared design of force, upon the person of another, where there is no common superior on earth to appeal to for relief, is the state of war: and it is the want of such an appeal gives a man the right of war even against an aggressor, tho’ he be in society and a fellow subject.”[1]

So, according to Locke, the state of war can arise by either an aggressor using force, or declaring the intention to use force. In either case, the relationship between the two parties has changed from a state of nature, or a state of civil society (depending upon whether or not they live under a civil government), to a state of war. Thus, the state of war begins not with the first pitched battle or airstrike, but can begin merely by the aggressor declaring his intent to initiate force. War is a state, or a relationship, that exists totally apart from the physical act of fighting. Fighting or military action is actually a result of, or a response to, the state of war. The use of force is only justified in defense, when a state of war exists. He also writes,

“This makes it lawful for a man to kill a thief, who has not in the least hurt him, nor declared any design upon his life, any farther than, by the use of force, so to get him in his power, as to take away his money, or what he pleases, from him; because using force, where he has no right, to get me into his power, let his pretence be what it will, I have no reason to suppose, that he, who would take away my liberty, would not, when he had me in his power, take away everything else. And therefore it is lawful for me to treat him as one who has put himself into a state of war with me, i.e. kill him if I can; for to that hazard does he justly expose himself, whoever introduces a state of war, and is aggressor in it.”[2]

While Locke is arguably the most direct philosophical influence on the founding fathers, other Enlightenment writers also view the state of war as a condition, or a relationship separate from any tangible use of force. Thomas Hobbes writes,

“For war consisteth not in battle only, or the act of fighting, but in a tract of time, wherein the will to contend by battle is sufficiently known: and therefore the notion of time is to be considered in the nature of war, as it is in the nature of weather. For as the nature of foul weather lieth not in a shower or two of rain, but in an inclination thereto of many days together: so the nature of war consisteth not in actual fighting, but in the known disposition thereto during all the time there is no assurance to the contrary. All other time is peace.”[3]

While making an argument concerning conquests, Rousseau also recognizes that the state of war is a condition or relationship between two parties that exists outside of the actual fighting,

“First: because, in the first case, the right of conquest, being no right in itself, could not serve as a foundation on which to build any other; the victor and the vanquished people still remained with respect to each other in the state of war, unless the vanquished, restored to the full possession of their liberty, voluntarily made choice of the victor for their chief.”[4]

Interestingly, Rousseau argues here that the state of war can continue after the fighting has ceased, as in his example of a conquered people still under the power of their conqueror.

Clearly, the Enlightenment philosophers recognized that the state of war was a condition or a relationship between two parties, separate and distinct from the martial actions that the parties take as a result. The state of war begins with the use of force or the declared intention to use force by an aggressor, and gives the other party the right to use lethal force to defend itself. Thus, in the tradition of liberty, the use of force is justified in defense when a man or a nation recognizes that an aggressor has put itself in a state of war with that man or nation.[5] The state of war can also persist after the fighting ceases if the conditions which created it still exist.

This was the context in which the founding fathers gave power to Congress to declare war. It was not the power to initiate a war, which is never justified, but the power to officially recognize that a state of war already exists, and that force is therefore justified. This interpretation is supported by every request by a United States President for Congress to declare war, and every resolution of Congress to do so. James Madison was the first U.S. President to request that Congress declare war – against Great Britain in 1812. In his request, he said,

“We behold, in fine, on the side of Great Britain a state of war against the United States, and on the side of the United States a state of peace toward Great Britain.”[6]

When Congress declared war upon Great Britain in 1812, the resolution reads,

“Be it enacted by the Senate and House of Representatives of the United States of America in Congress assembled, That war be and the same is hereby declared to exist between the United Kingdom of Great Britain and Ireland and the dependencies thereof, and the United States of America and their territories; and that the President of the United States is hereby authorized to use the whole land and naval force of the United States to carry the same into effect, and to issue private armed vessels of the United States commissions or letters of marque and general reprisal, in such form as he shall think proper, and under the seal of the United States, against the vessels, goods, and effects of the government of the said United Kingdom of Great Britain and Ireland, and the subjects thereof.”[7]

Here we find a clear distinction between the state of war, which Madison argues already exists, and the commencement of the use of military force. Similarly, when James Polk asked Congress to declare war on Mexico in 1846, he said,

“But now, after reiterated menaces, Mexico has passed the boundary of the United States, has invaded our territory and shed American blood upon the American soil. She has proclaimed that hostilities have commenced, and that the two nations are now at war.
As war exists, and, notwithstanding all our efforts to avoid it, exists by the act of Mexico herself, we are called upon by every consideration of duty and patriotism to vindicate with decision the honor, the rights, and the interests of our country. . . .
In further vindication of our rights and defense of our territory, I invoke the prompt action of Congress to recognize the existence of the war, and to place at the disposition of the Executive the means of prosecuting the war with vigor, and thus hastening the restoration of peace.”[8]

The official declaration reads,

“Whereas, by the act of the Republic of Mexico, a state of war exists between that Government and the United States: Be it enacted by the Senate and House of Representatives of the United States of American in Congress assembled, That for the purpose of enabling the government of the United States to prosecute said war to a speedy and successful termination…”[9]

Both presidential requests and subsequent official declarations of war by Congress support that a state of war existed before the United States commenced planned military operations. In each case, the president makes his case for why the enemy nation has been the aggressor, and why he believes a state of war already exists, and requests that Congress formally declare it. In requesting a declaration of war with Spain, President McKinley states,

“I now recommend the adoption of a joint resolution declaring that a state of war exists between the United States of America and the Kingdom of Spain, that the definition of the international status of the United States as a belligerent power may be made known and the assertion of all its rights in the conduct of a public war may be assured.”[10]

Congress’ official declaration not only recognizes that the war already exists, but actually specifies the date on which the state of war commenced,

“Be it enacted by the Senate and House of Representatives of the United States of America in Congress assembled, First. That war be, and the same is hereby declared to exist, and that war has existed since the twenty-first day of April, anno Domini eighteen hundred and ninety-eight, including said day, between the United States of American and the Kingdom of Spain.”[11]

Here, not only does Congress recognize that a state of war already exists, before the onset of planned military operations, but actually indicates the exact day on which the state of war began, taking the time to specify “including said day,” so that no mistake can be made about when the two nations entered a state of war.

President Wilson, in requesting a declaration of war with Germany in 1917, stated,

“…I advise that the Congress declare the recent course of the Imperial German government to be in fact nothing less than war against the government and people of the United States; that it formally accept the status of belligerent which has thus been thrust upon it; and that it take immediate steps, not only to put the country in a more thorough state of defense but also to exert all its power and employ all its resources to bring the government of the German Empire to terms and end the war.”[12]

The official declaration reads,

“Whereas the Imperial German Government has committed repeated acts of war against the Government and the people of the United States of America: Therefore be it Resolved by the Senate and House of Representatives of the United States of America in Congress assembled, That the state of war between the United States and the Imperial German Government which has been thrust upon the United States is hereby formally declared; and that the President be, and he is hereby, authorized and directed to employ the entire naval and military forces…”[13]

Here, Congress emphasizes that not only does the state of war exist, but that it has been “thrust upon” the United States by the acts of war committed by Germany. Thus, the official declaration not only recognizes the existence of the war but takes pains to officially identify Germany as the aggressor.

Finally, in President Roosevelt’s request for a declaration of war on Japan, he says,

“I ask that the Congress declare that since the unprovoked and dastardly attack by Japan on Sunday, December 7th, 1941, a state of war has existed between the United States and the Japanese empire.”[14]

In response, Congress resolves,

“Whereas the Imperial Government of Japan has committed unprovoked acts of war against the Government and the people of the United States of America: Therefore be it Resolved by the Senate and House of Representatives of the United States of America in Congress assembled, That the state of war between the United States and the Imperial Government of Japan which has thus been thrust upon the United States is hereby formally declared; and the President is hereby authorized and directed to employ the entire naval and military forces of the United States and the resources of the Government to carry on war against the Imperial Government of Japan; and, to bring the conflict to a successful termination, all of the resources of the country are hereby pledged by the Congress of the United States.”[15]

After the United States declared war on Japan, Germany declared war on the United States, and the United States subsequently declared war on Germany, consistent with Locke’s premise that a state of war exists once an aggressor declares his intent to initiate force.

I have devoted the space to include each of these passages to demonstrate the consistency with which past requests and declarations of war have demonstrated the principle that a state of war must exist before planned military action is justified.

In the interest of brevity I have included in the passages from the presidential requests only the language where they specifically ask for Congress to declare war. It is equally important to note that in each case where a president requested a declaration of war, he preceded his request with a statement of the overt acts or the formal declarations of the aggressor nation that supported his belief that a state of war existed. This can be verified by simply going back and reviewing the entire text of each request for a declaration.

So, what conclusions can be drawn from this evidence, and what relevance does this have to the invasion of Iraq and other military operations that the United States has undertaken without a declaration of war?

First, there is the moral question. Was the invasion of Iraq justified? In the five wars that the United States fought under a formal declaration of war, the justification rested upon a president “making a case” that a state of war already existed between the United States and the nation in question. The president presented evidence, in the form of a list of overt acts or a declaration by the aggressor nation, supporting his claim that a state of war existed. Congress then deliberated on the evidence, and cast a vote that supported a formal declaration that, in fact, the United States was already at war. Certainly, there have been arguments made in the cases of each of the five declared wars that either the state of war did not truly exist or that it was instigated by the United States. However, the fact remains that both the executive and legislative branches followed a constitutional process that was far more than a formality or vestige left over from earlier, courtlier ages.

However, in the case of the war with Iraq, as in the Korean and Viet Nam wars, that process did not occur. Specifically in the case of Iraq, the dialogue was shifted away from whether or not a state of war existed to a debate about whether or not Iraq posed a threat to the security of the United States. That debate still rages today. However, in the context of the previous declared wars and the meaning behind the declarative powers granted to Congress, this debate is irrelevant. No interpretation of the Enlightenment philosophy or of the U.S. Constitution justifies military action merely on the basis of another nation representing a threat. As they did in the Korean and Viet Nam wars, the United States used military force when no state of war existed, thereby becoming, by definition, the aggressor.

Why is a declaration of war a fundamentally crucial issue? Obviously, President Bush would not have been able to request a declaration of war with Iraq. There were no overt acts of aggression by Iraq against the United States for him to cite as his evidence of a state of war. Neither was there a declaration by Iraq of their intention to use force against the United States. Quite the contrary, Saddam Hussein repeatedly denied his country’s possession of weapons of mass destruction and even invited President Bush to a conference in an attempt to avoid military conflict (President Bush declined). Hussein all but declared a state of “non-war” with the United States, so there was no case to be made for a state of war based upon a declaration of intent by an aggressor. Had the United States government held itself to the standard set by the Constitution and close to two hundred years of precedent, no war with Iraq could have occurred. Equally valid arguments can be made for the Korean War, the Viet Nam war, Grenada, Bosnia, Somalia, etc.

The moral case is even more damning when considering the “insurgency” which is still raging in Iraq, especially in the context of the Rousseau passage above. According to Rousseau, a state of war exists even after the cessation of fighting until “the vanquished, restored to the full possession of their liberty, voluntarily made choice of the victor for their chief.” Philosophically, the Iraqi insurgents have every right to go on killing Americans, their conqueror, until they are both restored to full possession of their liberty and have voluntarily chosen the United States, or the government that the United States installs, as their rightful government. Thus, the United States finds itself entangled in a war in which it is the aggressor and which can only end at the discretion of the people of Iraq, including the “insurgents.” We have seen similar results in two previous, undeclared wars. In Viet Nam, we left in disgrace. In Korea, we are still there, almost sixty years later. Perhaps there is a correlation between moral justification and success.

Second, there is a lingering question regarding sovereignty related to undeclared wars. Since the establishment of the United Nations, the United States has not declared war, yet has been almost continuously involved in military operations, almost exclusively under the auspices of U.N. resolutions. Another passage in Locke may speak directly to this.

“To avoid this state of war (wherein there is no appeal but to heaven, and wherein every the least difference is apt to end, where there is no authority to decide between the contenders) is one great reason of men’s putting themselves into society, and quitting the state of nature: for where there is an authority, a power on earth, from which relief can be had by appeal, there the continuance of the state of war is excluded, and the controversy is decided by that power.”[16]

The moral argument notwithstanding, there is the further question of whether the United States still has the right to declare war. By recognizing the United Nations as a world governing power, is it not true that, as Locke puts it, there is now always “an authority, a power on earth, from which relief can be had by appeal?” If the United Nations has any authority whatsoever, then by its own traditions of liberty, the United States has surrendered its right to declare war, even when it determines that a state of war does indeed exist. Certainly, this is a consideration that is beyond the imagination of most of its citizenry, but the evidence seems to indicate that it is nevertheless true. The implications of this are indeed foreboding when considering a United States of the future, in a world where it is no longer the undisputed military power that it is now, perhaps as a result of an economic decline that may be in its first stages already.

Finally, there is the question of an undeclared war’s implications for the liberty of the people. Certainly, the founders granted the federal government war powers out of recognized necessity. They lived, as we do, in a world where an aggressor nation could threaten the security of even a free, non-aggressive state. However, they granted those powers for the specific purpose of defense against aggression, including the power to declare war as a means to determine if a state of war existed. The declaration of war process provided a litmus test of whether or not military action was justified. Even in a volunteer army, an undeclared war exploits the solemn trust placed in civilian leaders by the brave soldiers that defend that nation. However, the United States has twice, in Korea and Viet Nam, compelled civilians to join the army and fight. Moreover, it is not just the soldiers that war places at risk. Indeed, civilian casualties in Iraq far outweigh those of soldiers on either side. In decades past, the United States has been insulated from civilian casualties because of its remoteness from the countries in which it has waged war. However, the 21st century has already shown us that remoteness no longer provides that insulation. Given the direct risk to U.S. citizens that war involves, does the United States government have the right to wage an undeclared war? Are a people really free when they can be put at risk and into debt by their government in the absence of a true state of war?

Tom Mullen

[1] John Locke, Second Treatise of Civil Government (1690), Chapter III.19 https://www.constitution.org/jl/2ndtr03.htm
[2] John Locke, Second Treatise of Civil Government (1690), Chapter III.18 https://www.constitution.org/jl/2ndtr03.htm
[3] Thomas Hobbes, The Leviathan, Chapter XIII https://oregonstate.edu/instruct/phl302/texts/hobbes/leviathan-c.html#CHAPTERXV
[4] WHAT IS THE ORIGIN OF INEQUALITY AMONG MEN, AND IS IT AUTHORISED BY NATURAL LAW? Part II https://www.constitution.org/jjr/ineq_04.htm
[5] That the definition of the state of war applies not only to individuals, but to states as well is made clear by Locke in later chapters.
[6] https://www.sagehistory.net/jeffersonjackson/documents/MadisonWarMessage.htm
[7] Twelfth Congress Sess. 1, Ch. 102 https://www.lawandfreedom.com/site/historical/GBritain1812.pdf
[8] https://www.pbs.org/weta/thewest/resources/archives/two/mexdec.htm
[9] Twenty-Ninth Congress Sess. I Ch. 16 https://www.lawandfreedom.com/site/historical/Mexico1846.pdf
[10] https://www.spanamwar.com/McKinleywardec.htm
[11] Fifty-fifth Congress Sess. II. Ch. 189 https://www.lawandfreedom.com/site/historical/Spain1898.pdf
[12] https://historymatters.gmu.edu/d/4943/
[13] Sixty-Fifth Congress Ch. 1 https://www.lawandfreedom.com/site/historical/Germany1917.pdf
[14] https://www.americanrhetoric.com/speeches/fdrpearlharbor.htm
[15] Seventy-seventh Congress Sess. 1 Ch. 561 https://www.lawandfreedom.com/site/historical/Japan1941.pdf
[16] John Locke, Second Treatise of Civil Government (1690), Chapter III.18 https://www.constitution.org/jl/2ndtr03.htm

Tom Mullen is the author of Where Do Conservatives and Liberals Come From? And What Ever Happened to Life, Liberty and the Pursuit of Happiness? Part One and A Return to Common Sense: Reawakening Liberty in the Inhabitants of America.

To the People of the United States of America

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To the People of the United States of America,

I am writing today because no one has asked my opinion in any poll. No candidate has sought my vote, and no lobbyist taken up my cause. It seems that of all of the “special interests” in America, mine is forgotten – unworthy of notice by politicians, activists, media commentators, and the press.

It may be because I am neither a Republican nor a Democrat, nor represented by lobbyists for the disabled, senior citizens, minorities, trade unions, nor any other lobby. In fact, I am not a member of any group whatsoever.

I am the individual. Our Constitution was written to protect me from the majority. I am the victim of Democracy, which has overwhelmed the safeguards of the old Republic and replaced the Republic with mob rule. I am raising my voice now, while I am still able to raise it, if for no other reason than to let posterity know that I was still here when the ruins of our Republic are examined.

I have lived my life in a country that proclaims itself to the world to be the “land of the free,” but have watched my freedoms erode. The most basic right I had – ownership of the fruits of my labor – has been taken from me. Now, politicians argue over what portion of my labor will purchase medical care for the poor and elderly, what portion will pay social security, what portion will educate other people’s children, and what paltry sum I will be allowed to keep so that I may go out tomorrow and work another day.

I once lived in a country which recognized my right to do as I pleased, as long as I did not violate the rights of others. Now, mountains of laws and regulations have been passed in the perverse effort to prevent me from having even the opportunity to commit a crime. As a result, I am rendered paralyzed, as there is almost no action that I can take, beyond rising from my bed, that cannot be construed by someone to be a crime or violation.

More of my property is seized to support grand adventures in foreign lands, where my government spreads “freedom” through the crosshairs of its guns. My government’s invasion of countries that pose no military threat to us whatsoever has made me hated throughout the world, merely for being an American, and helped enslave my children to unserviceable debts.
Most ominously, even the legal protections of my person have been revoked in the name of protecting my fellow citizens against “terrorism.”

While the Constitution guarantees me sound money, as only gold and silver shall be legal tender, I am nevertheless forced to use the worthless paper notes of a private banking cartel that decreases their value daily, providing me no safe store of value to save for my future. To aid financial speculators who produce nothing whatsoever, the volume of these notes is increased out of all reason whenever these gamblers and thieves stand to suffer a loss. As a result, the purchasing power of this slave currency is constantly decreased, widening the gap between rich and poor, and destroying the middle class. I am left with no practical means to participate in free trade and civil society.

I give my fellow citizens the benefit of the doubt, and believe that they have merely forgotten what the true nature and purpose of government is. I remind them that government is nothing more than the collective use of force – and that the use of force is never justified except in defense. It is, by definition, a last resort. Government has almost limitless power, but very few rights. It has no right to do anything beyond protecting my life and my freedom.

Government has no right to provide for the needy with monies extorted at gunpoint from its citizens. I will gladly work with my fellow citizens to help those in need, once I have a choice. In the meantime, I demand that my labor cease to be taken from me without my consent.

Government has no right to bring freedom to the oppressed by initiating force. I remind my fellow citizens that all of the tyrants of history justified their conquests under the false guise of “liberation.” I will gladly stand with my countrymen to fight any foreign power that truly threatens us, but I demand that my government immediately cease to invade foreign countries in my name.

Government has no right to “manage the economy.” Trade is only truly trade when it is free – the result of exchanges between people by mutual, voluntary consent. There is no role for government in this whatsoever. I demand that my right to trade freely with my fellow citizens and citizens abroad be respected and no longer subject to inspection or interference.

Government has no right to “prevent crime.” It may only punish activities that are truly criminal, and those are relatively few compared to the ocean of laws and regulations that have been passed. I demand that any law prohibiting an act that does not directly harm another person be repealed, along with any law that prohibits unpopular thoughts or speech. Neither the threat of terrorism, poverty, natural disaster, nor epidemic justifies the surrender of one ounce of liberty. I demand that habeas corpus be restored.

Finally, government has no right to rob me of my property by forcing me to use paper currency whose value is subject to its whim. I demand that gold and silver no longer be taxed as capital gain if it rises in price relative to paper currency.

While I owe my fellow citizens nothing in return for heeding these demands, I nevertheless offer a thousand-fold in return. My fellow citizens are running out of fossil fuel – I will discover a new, renewable energy source. Our planet is growing crowded – I will unlock the secrets of traveling to others. The productive members of our society will soon be outnumbered by those less able or unable to produce any longer – I will feed them all. For it was I – the free individual – that gave you everything you have. It was I that invented the telephone, the automobile, the airplane, and the computer. It was I that devised methods to produce mass amounts of goods, making them affordable and available to everyone. It was I that devised a system of government where the rule of the jungle was replaced by the rule of just laws.

In return for restoring my rights, you will again free my creative power to give you more than you can possibly imagine, and solve problems which you are unable to solve without me. I ask nothing more in return, for it is no more my right to make claims upon my fellow citizens than it is their right to make claims upon me. I hereby waive any supposed “entitlement” to public welfare, medical care, retirement benefits, or any other benefit that requires coercion of my fellow citizens to provide it. In return I demand that my liberty be restored. As I believe that I am the last individual left on earth, I do not believe that my tax money will be missed. However, if there are other individuals besides me that would claim their freedom as well, I invite them to join me, and to them I pledge my life, my fortune, and my sacred honor.

Regards,

A Farmer

Tom Mullen is the author of Where Do Conservatives and Liberals Come From? And What Ever Happened to Life, Liberty and the Pursuit of Happiness? Part One and A Return to Common Sense: Reawakening Liberty in the Inhabitants of America.