Posted by
F1etch on Thursday, November 06, 2008 9:10:31 AM
Chapter Two: The Ideological Divide
Modern socialists – that is, those not advocating a Marxian fantasy world in which the state abolishes itself upon the destruction of all classes and the implementation of “true” communism – often would have you believe that the attack upon ever greater government intrusion into the lives of the citizenry is some new phenomenon, born of the Reagan Revolution, reared by Newt Gingrich and kept alive by a radical fringe element – led by Grover Norquist - that wishes to tumble us all back to the dark ages. As this fairytale goes, the Founding Fathers were unapologetic advocates of governmental action [1] in essentially every part of our lives in order to achieve a “more just” society and anti-governmental sentiment did not really amount to much before Franklin Delano Roosevelt “saved” capitalism and selfish rich people refused to pay their fair share.
As is so frequently the case, actual history has a tendency to deviate substantially from socialist mythology. Distrust of government dates back probably as long as states have existed, certainly as far back as the ancient Greeks when Antigone, openly refusing to heed a rulers' decree, replied “ekhous apiston tênd anarkhian polei" (Nor am I ashamed to act in defiant opposition to the rulers of the city) [2] Put simply, the evolution of anti-government sentiments tracks very closely each practical application of greater governmental power.
Then, as now, this war of ideas was waged not in secret cabals and hidden chambers, but in the full light of day. A whole library of work from Karl Marx to David Friedman, from John Maynard Keynes to Murray Rothbard, and, historically, from Niccolo Machiavelli’s The Prince to Grover Norquist’s Leave Us Alone - Getting the Government's Hands Off Our Money, Our Guns, Our Lives. And the real world implications of these visions have been examined, again openly, from the likes of Adam Smith to John Kenneth Galbraith to James M. Buchanan.
Charges of “conspiracy” on either hand serve only to undermine the credibility of those making such charges. At the very moment that a group of individuals meets each Wednesday at the offices of Americans for Tax Reform to discuss ways “to cut government in half in twenty-five years … to get it down to the size where we can drown it in the bathtub", [3] still others are meeting at the National Committee for an Effective Congress and at those of Moveon.org. In fact, according to USA Today, “at the urging of House Democratic leader Richard Gephardt, a group of labor leaders, environmentalists, abortion-rights activists and others ... began a weekly session [every Wednesday] chaired by Rep. Rosa DeLauro, D-Conn…. to provide ‘an open exchange of information about a shared agenda.’” [4] This is not to say that anything is wrong with the meetings of any of these organizations, but it does demonstrate, particularly when Norquist’s statement is so secret that it is perhaps his most repeated missive, [5] that referring to such meetings as conspiratorial is foolish at best and blatantly dishonest at worst.
Correcting History: From Mercantilism to Adam Smith
In their ideological zeal to discredit any opinion not fully embracing the pro-government stance, some would have you believe that the push for a smaller or more-controlled government is some new creation that sprang magically into being when Ronald Reagan famously announced “Government isn’t the solution; it’s the problem” [6] and subsequently expanded upon it by saying “The ten most dangerous words in the English language are 'Hi, I'm from the government, and I'm here to help’” [7] In reality, the realization that government is more often the creator of problems rather than their solution has been learned, forgotten and relearned over and over again throughout history. When David Boaz suggested that the “real problem in the United States is the same one being recognized all over the world: too much government” he was discussing merely this latest relearning process and it had clearly been underway since at least the 1950s. He further argued not that this realization would result in any sort of conspiratorial backlash but simply that “in a fast-changing world where every individual has unprecedented access to information, centralized bureaucracies and coercive regulations just can't keep up with the real economy.” [8]
For most of human history, the economic concerns of the state fell into only two categories, taxation and slavery. In the first instance, the power of the state was used both to finance the crown and to enforce its authority. The concept of state intervention into the economy to achieve national goals did not arise until very recently from an historical standpoint, as is detailed below. Slavery is now, and has always been, a state enforced and protected institution. From ancient times we know that slavery was a governmental response to the care of prisoners of war, the penalty for commission of a crime, and a penalty for failure to pay debts. Moreover, while slavery can be characterized as an economic intervention, intertwined as it is with the concepts of property ownership, labor and industry, economic arguments were never put forth to bring it into existence and were only used in relatively recent history – untenable as such arguments are – as a reason for the institution’s retention. Slavery has always been a state creation, not a capitalistic one.
Economic intervention as a deliberate government policy did not really come into existence until the 16th Century. Machiavelli’s The Prince, written in 1513, was not published until 1532. It was probably the first tract regarding the proper exercise of state power of modern times. In 1589, a response was penned by Giovanni Botero entitled The Reason of State. In it, Botero argued that Machiavelli’s view was amoral, but the most enduring aspect of Botero’s work was that he presented economics as an aspect of politics and the national interest.
It was this concept that evolved over the following decades as an embrace of mercantilism – the economic theory that links national economic prosperity to its supply of capital as determined by a positive trade balance. It is essentially this theory that is behind every claim that we face economic ruin (or are losing jobs) as a result of an out-of-control trade deficit. This theory’s greatest proponent was perhaps the English merchant Thomas Mun who believed “gold was a stable measure of wealth, and trade should be centrally regulated by the government to produce an excess of exports over imports in order to gain more gold for the country.” [9] Mun laid out much of his thesis in A Discourse of Trade, from England unto the East Indies (1621) and expanded upon it in England’s Treasure by Forraign Trade (1664) published after his death.
The embrace of mercantilism by European governments was the dominant economic trend until the late 18th century. It was, after all, being implemented by human beings acting in what they believed to be their own best interests. As Lord Bolingbroke observed in a letter to Sir William Windham in 1717, “I am afraid that we came to Court in the same dispositions as all parties have done; that the principal spring of our actions was to have the government of the state in our hands; that our principal views were the conservation of this power, great employments to ourselves, and great opportunities of rewarding those who had helped to raise us, and of hurting those who stood in opposition to us.” [10] While the nature of government action has changed in the intervening three centuries, the nature of the individuals acting as its agents has clearly not changed in the slightest. Perhaps that is why Edmund Burke famously advocated the abolition of government in A Vindication of Natural Society (1756).
By 1773, the very same year that a revolt against taxation broke out in Boston Harbor, a student of moral philosophy and political economy from Kirkcaldy, Scotland, had begun a series of lectures that he would eventually expand into one of the most influential works of all time. Notes on these lectures, recorded by a student, were published more than a century later in Lectures on Justice, Police, Revenue and Arms (1896) by E. Cannan. The man was Adam Smith, oft described as the father of modern economics, and within three years he would publish An Inquiry into the Nature and Causes of the Wealth of Nations.
The Wealth of Nations is likely the earliest well-known critical evaluation and rejection of governmental interference in the economy. [11] It destroys the arguments of the mercantilists (though, sadly, such ideas survive today), attacks the government-supported guild system (monopoly created, as is nearly always the case, by the state) and undermines the economic argument in favor of slavery. It was perhaps the first fully articulated defense of the free market and, with a few exceptions (most notably his failure to foresee the subsequent embrace of the concept of marginal utility as a determinant of value and his attempt to artificially distinguish rent from other capital sources), it has stood the test of time. The important thing to note in this discussion is that it completely repudiated the the two major governmental forays into the economy underway at the time.
Some have argued that this moral philosopher, frequently referenced by modern capitalists, believed that the embrace of the free market would inevitably retain the institution of slavery. That position is preposterous. [12] Smith was a believer in the concept of “perfect liberty” and his assessment of slavery is quite clear:
“It appears, accordingly, from the experience of all ages and nations, I believe, that the work done by freemen comes cheaper in the end than that performed by slaves. It is found to do so even at Boston, New York, and Philadelphia, where the wages of common labour are so very high.” [13]
“But if great improvements are seldom to be expected from great proprietors, they are least of all to be expected when they employ slaves for their workmen. The experience of all ages and nations, I believe, demonstrates that the work done by slaves, though it appears to cost only their maintenance, is in the end the dearest of any. A person who can acquire no property, can have no other interest but to eat as much, and to labour as little as possible. Whatever work he does beyond what is sufficient to purchase his own maintenance can be squeezed out of him by violence only, and not by any interest of his own.” [14]
The bulk of this seminal volume was not directed at slavery but rather at the major tenets of mercantilism: the notion that the accumulation of gold bullion or other precious metals – primarily by ensuring a positive international trade balance – was the key to national economic success and that protectionist tariffs (a monopolization of home markets) yielded economic benefits. I will not present Smith’s entire argument here. There are, however, a couple of excerpts from The Wealth of Nations that sum up the position rather nicely:
“To give the monopoly of the home-market to the produce of domestic industry, in any particular art or manufacture, is in some measure to direct private people in what manner they ought to employ their capitals, and must, in almost all cases, be either a useless or a hurtful regulation.” [15]
“To expect, indeed, that the freedom of trade should ever be entirely restored in Great Britain is as absurd as to expect that an Oceana or Utopia should ever be established in it. Not only the prejudices of the public, but what is much more unconquerable, the private interests of many individuals, irresistibly oppose it…. The Member of Parliament who supports every proposal for strengthening this monopoly is sure to acquire not only the reputation of understanding trade, but great popularity and influence with an order of men whose numbers and wealth render them of great importance. If he opposes them, on the contrary, and still more if he has authority enough to be able to thwart them, neither the most acknowledged probity, nor the highest rank, nor the greatest public services can protect him from the most infamous abuse and detraction, from personal insults, nor sometimes from real danger, arising from the insolent outrage of furious and disappointed monopolists.” [16]
As the preceding passages indicate, the man from Kirkcaldy held particular contempt for monopoly. Perhaps his second most quoted passage (after his reference to the “invisible hand”) concerns this very issue:
“People of the same trade seldom meet together, even for merriment and diversion, but the conversation ends in a conspiracy against the public, or in some contrivance to raise prices.” [17]
Sadly, this statement is often misconstrued as an attack upon the unregulated free market. It is, in fact, an attack upon the state-imposed guild system that existed in England at the time. [18] Adam Smith was consistently critical of governmental intervention into the economy not on the basis of mere personal animus, but upon his observations on human action and the empirical evidence of the relative success or failure of such interventions. [19]
Correcting History: The Founding Fathers
"That government which governs best, governs least."
This quote is often attributed to Thomas Jefferson, but such is not the case. Instead, the earliest attribution of the specific quote is Henry David Thoreau’s Civil Disobedience (1849), though it also appeared in another form ("The best government is that which governs least.”) from the pen of editor John L. O’Sullivan in The United States Magazine and Democratic Review (1837). [20] But often those most eager to point out the Jefferson misattribution leap to the false conclusion that he would not have said it.
Far from indicating that such a statement was inconsistent with Jefferson’s outlook, the statement
"We are now vibrating between too much and too little government, and the pendulum will rest finally in the middle" from Jefferson’s letter to Samuel Smith (1788) [21] does nothing more than demonstrate his concern that “too much government” was problematic and was expressed at a time when government was several orders of magnitude smaller than it is today. The argument is not that Jefferson favored of the abolition of government, but that he had legitimate concerns that it could grow too powerful. In fact, Jefferson spoke favorably of a society without government on more than one occasion, such as:
“The basis of our governments being the opinion of the people, the very first object should be to keep that right; and were it left to me to decide whether we should have a government without newspapers or newspapers without a government, I should not hesitate a moment to prefer the latter. But I should mean that every man should receive those papers and be capable of reading them. I am convinced that those societies (as the Indians) which live without government enjoy in their general mass an infinitely greater degree of happiness than those who live under the European governments. Among the former, public opinion is in the place of law and restrains morals as powerfully as laws ever did anywhere. Among the latter, under pretense of governing, they have divided their nations into two classes, wolves and sheep. I do not exaggerate. This is a true picture of Europe." [22]
This quotation strikes to the very center of the issue. The Jeffersonian view was not antithetical to government, per se, but was particularly concerned with its restraint to ensure the liberties of the populace. It was the very reasoning behind the construction of a Constitutional form of government with very specific enumerated powers. Consider the words of James Madison, father of the Constitution:
“If Congress can do whatever in their discretion can be done by money, and will promote the General Welfare, the Government is no longer a limited one, possessing enumerated powers, but an indefinite one, subject to particular exceptions.” [23]
“Since the general civilization of mankind, I believe there are more instances of the abridgment of the freedom of the people by gradual and silent encroachments of those in power than by violent and sudden usurpations.” [23]
“With respect to the words general welfare, I have always regarded them as qualified by the detail of powers connected with them. To take them in a literal and unlimited sense would be a metamorphosis of the Constitution into a character which there is a host of proofs was not contemplated by its creators.” [24]
These are not the words of men in favor of or merely indifferent to the expansion of government into essentially any area of human endeavor, particularly on economic grounds. Far from being unable to forsee the “needs” of scoiety that might otherwise warrant the rise of the welfare state, Madison expressly rejects the entry of government into the realm of public “benevolence”.
Such views may be contrasted with those of Alexander Hamilton who was far more enamored of governmental power. [25] It was Hamilton, for example, that in 1791, as Secretary of the Treasury, convinced Congress to tax distilled spirits, ostensibly to pay down the national debt incurred during the Revolutionary War, but "more as a measure of social discipline than as a source of revenue." [26] and because he "wanted the tax imposed to advance and secure the power of the new federal government." [27] It should be remembered that it was this action that precipitated the Whiskey Rebellion of 1794.
At the risk of over-reliance on quotations, consider this one from Samuel Adams:
"If ye love wealth better than liberty, the tranquillity of servitude than the animating contest of freedom--go from us in peace. We ask not your counsels or arms. Crouch down and lick the hands which feed you. May your chains sit lightly upon you, and may posterity forget that ye were our countrymen!" [28]
The point, again, is not that the Founders were opposed to the existence and operation of government, but that their primary concern was the preservation of liberty from the encroachment of a government that they deemed necessary for the preservation of public order. Their concerns have been fully vindicated. And the fairytale that the intellectual battle to preserve human liberties – misconstrued, on the whole, as a war against government - is utterly contrary to objective reality.
The Rise and Refutation of Socialism
What could compel such men as Adam Smith, David Hume, Thomas Jefferson and James Madison to so reject the policy of governmental intervention that is so vehemently defended by pro-government thinkers, not merely those in the extreme Marxian mold, but those who believe passionately that capitalism is fine in “some” cases but must be supplanted with the welfare state in others else, in their view, all of society will collapse? It comes down to observation vs. mythology. These men applied analytical techniques to the world around them to ascertain the complexities of human behavior and societal function.
They did not assume, for example, that air pollution is best solved by government – there is no evidence to support such a claim – or that lack of health insurance coverage is more damaging than the rationing of care that takes place under so-called universal health care systems – it isn’t – or that it is rational to accept on face value the assertion that child poverty is highest in the US among “advanced Western nations” – when poverty is calculated on radically different bases and the US has the wealthiest “poor” on the planet – or that government is even capable of assessing, let alone addressing the perceived “threats” of economic globalization, nuclear proliferation or climate change. Instead of simply accepting prevailing wisdom of their times, consisting then, as now, mostly of popular rhetoric rather than fact, these thinkers took the time to examine the claims of governmental competency … and found them wanting.
In the mid-1800s, a new ideological concept began to take hold: socialism. Initially, the movement began as merely a response to the supposed injustices of the Industrial Revolution. Unlike later socialists, not all of these were enamored with a governmental role in solving society’s problems. Pierre-Joseph Proudhon, for example, was the first to describe himself as an anarchist in the modern ideological sense. [29]
The appeal of socialism is easily understood. Like all utopian systems it seems to provide solutions to a wide variety of problems with few, if any, drawbacks. (This description applies even to partial adoptions of socialism to the extent that it is applied to a specific societal problem.) It has the additional appeal that the solution appears to be the application of human will and planning where chaos otherwise reigns. Surely, planning must deliver better results than a lack of planning. Thus, the concept of socialism flourished, albeit not without difficulty.
“[T]he basic conception of Socialism had been quite clearly worked out in the course of the second quarter of the nineteenth century by those writers designated by Marxism as ‘Utopian Socialists.’ Schemes for a socialist order of society were extensively discussed at that time, but the discussion did not go in their favour. The Utopians had not succeeded in planning social structures that would withstand the criticisms of economists and sociologists….
“It was at this moment that Marx appeared…. [H]e was not slow in finding a way out of the dilemma in which socialists found themselves. Since Science and Logic had argued against Socialism, it was imperative to devise a system which could be relied on to defend it against such unpalatable criticism. This was the task which Marxism undertook to perform. It had three lines of procedure. First, it denied that Logic is universally valid for all mankind and for all ages. Thought, it stated, was determined by the class of the thinkers; was in fact an ‘ideological superstructure’ of their class interests. The type of reasoning which had refuted the socialist idea was ‘revealed’ as ‘bourgeois’ reasoning, an apology for Capitalism. Secondly, it laid it down that the dialectical development led of necessity to Socialism; that the aim and end of all history was the socialization of the means of production by the expropriation of the expropriators—the negation of negation. Finally, it was ruled that no one should be allowed to put forward, as the Utopians had done, any definite proposals for the construction of the Socialist Promised Land. Since the coming of Socialism was inevitable, Science would best renounce all attempt to determine its nature….
“[I]f we include under the term ‘Marxist’ all who have accepted the basic Marxian principles—that class conditions thought, that Socialism is inevitable, and that research into the being and working of the socialist community is unscientific—we shall find very few non-Marxists in Europe east of the Rhine, and even in Western Europe and the United States many more supporters than opponents of Marxism. Professed Christians attack the materialism of Marxists, monarchists their republicanism, nationalists their internationalism; yet they themselves, each in turn, wish to be known as Christian Socialists, State Socialists, National Socialists [Note: this fundamental observation was made in January, 1932]. They assert that their particular brand of Socialism is the only true one—that which ‘shall’ come, bringing with it happiness and contentment. The Socialism of others, they say, has not the genuine class origin of their own. At the same time they scrupulously respect Marx's prohibition of any inquiry into the institutions of the socialist economy of the future... Of course, not Marxists alone, but most of those who emphatically declare themselves anti-Marxists, think entirely on Marxist lines and have adopted Marx's arbitrary, unconfirmed and easily refutable dogmas. If and when they come into power, they govern and work entirely in the socialist spirit.
“The incomparable success of Marxism is due to the prospect it offers of fulfilling those dream-aspirations and dreams of vengeance which have been so deeply embedded in the human soul from time immemorial. It promises a Paradise on earth, a Land of Heart's Desire full of happiness and enjoyment, and—sweeter still to the losers in life's game—humiliation of all who are stronger and better than the multitude.” [30]
In the wake of World War I, a young economics student put it thus: “We felt that the civilization in which we had grown up had collapsed. We were determined to build a better world, and it was this desire to reconstruct society that led many of us to the study of economics. Socialism promised to fulfill our hopes for a more rational, more just world.” [31]
In 1922, however, a book was published that would materially alter that young man’s perceptions and those of the economic world with regard to the viability of government-run enterprises. Socialism, and Economic and Sociological Analysis, by Ludwig von Mises, subjected the tenets of socialism to logical scrutiny and critical analysis … and found it unworkable. The flaw in the socialist argument was, in at least one respect, very simple: centralized planning was not, in fact, imposing human will and order upon chaos. Instead, central planners were attempting to impose their own will and plans in preference to those of the free individuals interacting in the marketplace. Worst of all, it is readily apparent that no individual or group of individuals is equipped with either the flexibility or the knowledge base necessary to make decisions regarding the allocation of resources in any manner that could possibly be as efficient as that already taking place in the marketplace. This was primarily because extra-market activity such as must exist under a socialist system (or response to a specific problem) short-circuits the pricing mechanism that signals where the rational allocation of resources is most efficient. This dilemma, known as the “socialist calculation problem” had initially been put forth in a 1920 article entitled “Economic Calculation in the Socialist Commonwealth”. [32]
Still, as is abundantly evident, socialist movements remain all too powerful. The observation, three quarters of a century ago, that those embracing a socialist viewpoint are quite eager to avoid the label – and assert that their own variant is the only true and viable one – is, if anything, more apparent today than it was before the Great Depression. It was not, by any means, the only observation made by Mises that was eerily prescient. His assessment of social security programs, for example, writen in 1949, could easily have been written yesterday:
“In the process of government interference with saving and investment, Paul in the year 1940 saves by paying one hundred dollars to the national social security institution. He receives in exchange a claim which is virtually an unconditional government IOU. If the government spends the hundred dollars for current expenditure, no additional capital comes into existence, and no increase in the productivity of labor results. The government's IOU is a check drawn upon the future taxpayers. In 1970 a certain Peter may have to fulfill the government's promise although he himself does not derive any benefit from the fact that Paul in 1940 saved one hundred dollars.
“Thus it becomes obvious that there is no need to look at Soviet Russia in order to comprehend the role that public finance plays in our day. The trumpery argument that the public debt is no burden because "we owe it to ourselves" is delusive. The Pauls of 1940 do not owe it to themselves. It is the Peters of 1970 who owe it to the Pauls of 1940. The whole system is the acme of the short-run principle. The statesmen of 1940 solve their problems by shifting them to the statesmen of 1970. On that date the statesmen of 1940 will be either dead or elder statesmen glorying in their wonderful achievement, social security.”
Mises also notes that “It makes no difference whether Paul himself pays these hundred dollars or whether the law obliges his employer to pay it.” [33]
The next chapter explores the viability of such programs and their ultimate impact on society.
AUTHOR’S NOTE: Before proceeding to “Chapter Three: The Failure of Social Programs”, I will be re-posting a couple of earlier columns (since removed from the web) that are referenced in the footnotes of this chapter. This is not a case of me disappearing (or falling back on prior columns rather than developing new material). It is simply that (a) the nature of the material is such that I find it necessary already to deviate from the original chapter structure of the “Government is Good” thesis to which I am responding, (b) the columns are, I think, of value in their own right and are directly relevant to the material presented in this chapter and (c) the next chapter, as the title indicates, is not one that I can simply spin out in the typical maximum of three to four days between postings that I’m trying to maintain. Hopefully, readers will find this exercise worthwhile and will be able to use it as a response to some of the more egregious socialist comments, so there is also a level of quality that I must maintain or my credibility will suffer. As always, any feedback you may wish to provide is greatly appreciated.
[1] Historian Garry Wills makes this unpersuasive argument (because it is a-historical as will be explored to some extent in this chapter) in A Necessary Evil: A History of American Distrust of Government, 1999, but then Wills concedes at the outset he “began this book in 1994, when the fear of government manifested itself in the off-year election of a Republican majority to Congress” and bemoans a view that he says “asks us to love our country by hating our government … turns our founding fathers into unfounders, that glamorizes frontier settlers in order to demean what they settled, that obliges us to despise the very people we vote for." The book, while full of historical references that do not fully support his thesis is, in the words of John J. Miller of Amazon.com Review “is plainly motivated by contemporary politics.” (http://www.amazon.com/Necessary-Evil-American-Distrust-Government/dp/0684844893).
[2] “history of anarchism”, Anarchopedia: http://eng.anarchopedia.org/history_of_anarchism
[3] Robert Dreyfuss, "Grover Norquist: 'Field Marshal' of the Bush Plan", The Nation, April 26, 2001: http://www.thenation.com/doc/20010514/dreyfuss
[4] Susan Page, “Norquist's power high, profile low”, USA Today, June 1, 2001: http://www.usatoday.com/news/washington/2001-06-01-grover.htm
[5] Beyond The Nation reference, there is Sourcewatch (http://www.sourcewatch.org/index.php?title=Grover_Norquist) which absurdly blames the return to deficits on tax cuts and military spending, dKosopedia (http://www.dkosopedia.com/wiki/Grover_Norquist), People for the American Way’s Right Wing Watch (http://www.rightwingwatch.org/category/individuals/grover-norquist), among countless others.
[6] Ronald Reagan’s First Inaugural Address, found at http://www.reaganlibrary.com/reagan/speeches/first.asp
[7] Ronald Reagan’s Remarks to Representatives of the Future Farmers of America, July 28, 1988: http://www.reagan.utexas.edu/archives/speeches/1988/072888c.htm
[8] David Boaz, Libertarianism: A Primer, 1997, selected excerpts can be found here: http://www.libertarianism.org/
[9] Editors. "Thomas Mun". The Literary Encyclopedia. 5 October 2004.
http://www.litencyc.com/php/speople.php?rec=true&UID=5846, accessed 1 November 2008
[10] The Project Gutenberg EBook of Letters to Sir William Windham and Mr. Pope by Lord Bolingbroke, February, 2004 [EBook #5132], Les Bowler, St. Ives, Dorset: http://www.gutenberg.org/dirs/etext04/ltww10h.htm
[11] To be fair, the French physiocrats had completely rejected mercantilism long before The Wealth of Nations was published. Economist Joseph Schumpeter, in his History of Economic Analysis argued, “The fact is that The Wealth of Nations does not contain a single analytic idea, principle, or method that was entirely new in 1776." He goes on to say that “His very limitation made for success. Had he been more brilliant, he would not have been taken so seriously. Had he dug more deeply, had he unearthed more recondite truth, had he used more difficult and ingenious methods, he would not have been understood. But he had no such ambitions; in fact he disliked whatever went beyond plain common sense. He never moved above the heads of even the dullest readers. He led them on gently, encouraging them by trivialities and homely observations, making them feel comfortable all along.” (Schumpeter 1954a, 185)” see: “Schumpeter’s Assessment of Adam Smith and The Wealth of Nations: Why He Got It Wrong” by Andreas Ortmannand David Baranowski, May 2001: http://home.cerge-ei.cz/ortmann/Papers/09SchumpeterWrongYK.pdf. I do not agree with Schumpeter’s assessment. In particular, given that my own talents, if I may be so bold, are in the area of making economic principles accessible to the layman, I find the second assessment unduly harsh.
[12] Professor Gavin Kennedy, “A Sad Attack on Adam Smith's Reputation” Edinburgh, Scotland (UK), Adam Smith’s Lost Legacy, http://adamsmithslostlegacy.com/2005/07/sad-attack-on-adam-smiths-reputation.html, [Professor Kennedy is the author of a book of the ame name: Adam Smith’s Lost Legacy (http://www.amazon.com/Adam-Smiths-Legacy-Gavin-Kennedy/dp/1403947899/ref=sr_1_1?ie=UTF8&s=books&qid=1225723698&sr=1-1)
[13] Adam Smith, An Inquiry into the Nature and Causes of the Wealth of Nations, Book I, Chapter 8, paragraph 40: http://www.econlib.org/library/Smith/smWN3.html#B.I,%20Ch.8,%20Of%20the%20Wages%20of%20Labour
[14] Adam Smith, An Inquiry into the Nature and Causes of the Wealth of Nations, Book III, Chapter 2, paragraph 9: http://www.econlib.org/library/Smith/smWN10.html#B.III,%20Ch.2,%20Of%20the%20Discouragement%20of%20Agriculture%20in%20the%20Ancient%20State%20of%20Europe%20after%20the%20Fall%20of%20the%20Roman%20Empire
[15] Adam Smith, An Inquiry into the Nature and Causes of the Wealth of Nations, Book IV, Chapter 2, paragraph 11: http://www.econlib.org/library/Smith/smWN13.html#B.IV,%20Ch.2,%20Of%20Restraints%20upon%20the%20Importation%20from%20Foreign%20Countries
[16] Adam Smith, An Inquiry into the Nature and Causes of the Wealth of Nations, Book IV, Chapter 2, paragraph 43: http://www.econlib.org/library/Smith/smWN13.html#B.IV,%20Ch.2,%20Of%20Restraints%20upon%20the%20Importation%20from%20Foreign%20Countries
[17] Adam Smith, An Inquiry into the Nature and Causes of the Wealth of Nations, Book I, Chapter 10, paragraph 82: http://www.econlib.org/library/Smith/smWN4.html#B.I,%20Ch.10,%20Of%20Wages%20and%20Profit%20in%20the%20Different%20Employments%20of%20Labour%20and%20Stock
[19] The temptation to address the Marxian misinterpretation of Smith’s theory of value is almost overwhelming, but is beyond the scope of this treatise. Suffice it to say that, in The Wealth of Nations, the author uses labor not as the source of value, but, rather, as an alternate means of measuring value (in preference to fluctuating monetary units). The operative passage reads: “The real price of every thing, what every thing really costs to the man who wants to acquire it, is the toil and trouble of acquiring it. What every thing is really worth to the man who has acquired it, and who wants to dispose of it or exchange it for something else, is the toil and trouble which it can save to himself, and which it can impose upon other people.” (The Wealth of Nations, Book I, Chapter V, paragraph 2): http://www.econlib.org/library/Smith/smWN2.html#B.I,%20Ch.5,%20Of%20the%20Real%20and%20Nominal%20Price%20of%20Commodities) Note that the concept of value as discussed by Smith is approached not from the standpoint of the laborer or producer but from the standpoint of the acquirer. This point is similarly made by P. J. O’Rourke in On the Wealth of Nations, (Grove Press, 2007), p. 20
[20] Respectfully Quoted: A Dictionary of Quotations. 1989: http://www.bartleby.com/73/753.html; Coates, Eyler Robert. The Jefferson FAQ. "That government which governs best, governs least."http://www.geocities.com/Athens/7842/archives/quote017.htm
[21] Thomas Jefferson letter to William Stephens Smith, February 2, 1788, Online Library of Liberty: http://oll.libertyfund.org/index.php?option=com_staticxt&staticfile=show.php%3Ftitle=802&chapter=86690&layout=html
[22] The Founders’ Constitution, Amendment I (Speech and Press) Thomas Jefferson to Edward Carrington, January 16, 1787, Papers 11:48—49: http://press-pubs.uchicago.edu/founders/print_documents/amendI_speechs8.html
[23] Quotes can be found here: http://www.quotationcollection.com/author/James_Madison/quotes; respectively, they are from (1) 1792, Letters and Other Writings of James Madison, Fendall, ed., vol. 1 (546) (2) a speech in the Virginia Convention, Richmond, Virginia, June 6, 1788.—The Papers of James Madison, ed. Robert A. Rutland and Charles F. Hobson, vol. 11, p. 79 (1977)
[24] Letter to James Robertson, April 20, 1831 (Madison, 1865, IV, page 174): http://en.wikiquote.org/wiki/James_Madison
[25] As his words indicate here: http://en.wikiquote.org/wiki/Alexander_Hamilton
[26] Samuel E. Morrison (1927). Oxford History of the United States 1778-1917, p.182
[27] Michael J. Graetz and Deborah H. Schenk (2005), Federal Income Taxation: Principles and Policies, New York: Foundation Press, p. 4
[28] “Samuel Adams Advocates American Independence”, speech at the Philadelphia State House, August 1, 1776: http://www.nationalcenter.org/SamuelAdams1776.html
[29] Proudhon’s initial claim to fame was his declaration that “Property is theft!” (Pierre-Joseph Proudhon, What is Property? Or, an Inquiry into the Principle of Right and of Government, 1840 (http://www.marxists.org/reference/subject/economics/proudhon/property/index.htm) but recanted these views later in life arguing in Theory of Property, published after his death, "property is the only power that can act as a counterweight to the State." This lead Karl Marx, who had been influenced by Proudhon’s earlier work, to dismiss him as a member of the “socialistic bourgeois “(Karl Marx and Frederick Engels, Manifesto of the Communist Party, part 3, section 2, 1847: http://www.marxists.org/archive/marx/works/1848/communist-manifesto/ch03.htm)
[30] Ludwig von Mises, Socialism, and Economic and Sociological Analysis, 1922, Preface to the Second German Edition, January, 1932: http://mises.org/books/socialism/preface_second_german_edition.aspx
[31] F. A. Hayek, Foreword to to Ludwig von Mises’ Socialism, and Economic and Sociological Analysis (1922), August, 1978. Partial text is available online here: http://www.pbs.org/wgbh/commandingheights/shared/minitextlo/prof_friedrichvonhayek.html
[32] Ludwig von Mises, “Economic Calculation in the Socialist Commonwealth”, 1920, http://mises.org/pdf/econcalc.pdf; a reasonably good description of the problem can be found here: http://en.wikipedia.org/wiki/Economic_calculation_problem#cite_note-Mises-0
[33] Ludwig von Mises, Human Action: A Treatise on Economics, Part 6, Chapter XXXV, paragraphs 53, 54:
http://www.econlib.org/library/Mises/HmA/msHmA35.html