school.pngHere is an update to IMPORTANT SCHOOL BOARD UPDATES FOR SEPTEMBER 21st MEETING. It is another email from the Chairman of the PWC Republican Committee. Continue reading “LATEST ON THE PRINCE WILLIAM COUNTY SCHOOL BOARD MEETING ON SEPTEMBER 21st”


school.pngIn THE BATTLEFIELD FOR EVERYBODY’S DREAMS AND EVERYBODY’S COVETOUSNESS, I cited Frédéric Bastiat‘s great work, Essays on Political Economy, to demonstrate the true problem with Socialism. There are no fixed limits to Utopian dreams. Instead of each of us pursuing our own definition of happiness, Socialism creates a battlefield, a bloody field of strife within we each strive to impose our own values upon each other.

What has Socialism done to our education system? Instead being a place where parents see to the instruction of their children, ensuring that their children obtain basic life skills and learn about their parents’ faith and traditions, school has become the Utopian’s primary indoctrination center. Our schools have become a place where any absurdity can be justified.

Here is an email from the Chairman of the PWC Republican Committee. Continue reading “IMPORTANT SCHOOL BOARD UPDATES FOR SEPTEMBER 21st MEETING”


Illustration shows a gigantic boar wearing a crown with "$" and a shawl labeled "Plutocratic Greed" and holding the U.S. Capitol dome labeled "Special Privilege", inverted to form a bucket from which it is sowing seeds labeled "Abuse of Power, Arrogance, [and] Contempt of Law" onto a field sprouting "Socialist votes". It is stepping on an American flag and a Liberty cap. (from here)
Illustration shows a gigantic boar wearing a crown with “$” and a shawl labeled “Plutocratic Greed” and holding the U.S. Capitol dome labeled “Special Privilege”, inverted to form a bucket from which it is sowing seeds labeled “Abuse of Power, Arrogance, [and] Contempt of Law” onto a field sprouting “Socialist votes”. It is stepping on an American flag and a Liberty cap. (from here)
In his day (1801 – 1850) and with brilliant intellectual rigor and honesty, Frédéric Bastiat fiercely fought the Socialism that had become a national plague in France. Hence we have his Essays on Political Economy.

In our last visit to Bastiat’s work (WHAT WOULD IT MEAN TO MAKE AMERICA AMERICA AGAIN?), we considered the meaning of the idea that made America America.  Here we will consider in more detail what makes Socialism organized injustice.

Socialism poses as a solution for many serious societal ills. Why doesn’t Socialism work?

You say, “There are men who have no money,” and you apply to the law. But the law is not a self-supplied fountain, whence every stream may obtain supplies independently of society. Nothing can enter the public treasury, in favour of one citizen or one class, but what other citizens and other classes have been forced to send to it. If every one draws from it only the equivalent of what he has contributed to it, your law, it is true, is no plunderer, but it does nothing for men who want money–it does not promote equality. It can only be an instrument of equalisation as far as it takes from one party to give to another, and then it is an instrument of plunder. Examine, in this light, the protection of tariffs, prizes for encouragement, right to profit, right to labour, right to assistance, right to instruction, progressive taxation, gratuitousness of credit, social workshops, and you will always find at the bottom legal plunder, organised injustice.

You say, “There are men who want knowledge,” and you apply to the law. But the law is not a torch which sheds light abroad which is peculiar to itself. It extends over a society where there are men who have knowledge, and others who have not; citizens who want to learn, and others who are disposed to teach. It can only do one of two things: either allow a free operation to this kind of transaction, i.e., let this kind of want satisfy itself freely; or else force the will of the people in the matter, and take from some of them sufficient to pay professors commissioned to instruct others gratuitously. But, in this second case, there cannot fail to be a violation of liberty and property,–legal plunder.

You say, “Here are men who are wanting in morality or religion,” and you apply to the law; but law is force, and need I say how far it is a violent and absurd enterprise to introduce force in these matters?

As the result of its systems and of its efforts, it would seem that socialism, notwithstanding all its self-complacency, can scarcely help perceiving the monster of legal plunder. But what does it do? It disguises it cleverly from others, and even from itself, under the seductive names of fraternity, solidarity, organisation, association. And because we do not ask so much at the hands of the law, because we only ask it for justice, it supposes that we reject fraternity, solidarity, organisation, and association; and they brand us with the name of individualists.

We can assure them that what we repudiate is, not natural organisation, but forced organisation.

It is not free association, but the forms of association which they would impose upon us.

It is not spontaneous fraternity, but legal fraternity.

It is not providential solidarity, but artificial solidarity, which is only an unjust displacement of responsibility. (from here)

Still, should we not have a social safety net, at least a little bit of Socialism that prevents the worst societal ills? No. As Bastiat observed: “I have no hesitation in answering, Law is common force organised to prevent injustice;–in short, Law is Justice.” That is, the Law exists solely to prevent us from infringing upon each others rights. How can we trust the people who administer the Law both to protect our rights and to step on our rights?

Nothing can be more clear and simple, more perfectly defined and bounded, or more visible to every eye; for justice is a given quantity, immutable and unchangeable, and which admits of neither increase or diminution.

Depart from this point, make the law religious, fraternal, equalising, industrial, literary, or artistic, and you will be lost in vagueness and uncertainty; you will be upon unknown ground, in a forced Utopia, or, which is worse, in the midst of a multitude of Utopias, striving to gain possession of the law, and to impose it upon you; for fraternity and philanthropy have no fixed limits, like justice. Where will you stop? Where is the law to stop? One person, as M. de Saint Cricq, will only extend his philanthropy to some of the industrial classes, and will require the law to dispose of the consumers in favour of the producers. Another, like M. Considerant, will take up the cause of the working classes, and claim for them by means of the law, at a fixed rate, clothing, lodging, food, and everything necessary for the support of life. A third, as, M. Louis Blanc, will say, and with reason, that this would be an incomplete fraternity, and that the law ought to provide them with instruments of labour and the means of instruction. A fourth will observe that such an arrangement still leaves room for inequality, and that the law ought to introduce into the most remote hamlets luxury, literature, and the arts. This is the high road to communism; in other words, legislation will be–what it now is–the battle-field for everybody’s dreams and everybody’s covetousness. (from here)

A battlefield? Does that not describe this year’s elections? A war of words verging on violence? As the cartoon above indicates, when we give the ruling classes more power than is needed just to protect our rights, they soon begin to abuse that power and demand more, often using their own failures as an excuse. It is just a matter of time before voting will not matter. What will matter is power, who controls the military and police forces.


"The protectors of our industries". Cartoon showing Cyrus Field, Jay Gould, Cornelius Vanderbilt, and Russell Sage, seated on bags of "millions", on large heavy raft being carried by workers. (from here)
“The protectors of our industries”. Cartoon showing Cyrus Field, Jay Gould, Cornelius Vanderbilt, and Russell Sage, seated on bags of “millions”, on large heavy raft being carried by workers. (from here)

Were the gentlemen pictured above robber barons? I am not in a position to say. I just think that if we changed the names and faces that cartoon would be even more relevant today.

Frédéric Bastiat was a first-rate satirist of Crony Capitalism. Here is an example from Essays on Political Economy.

M. Prohibant (it was not I who gave him this name, but M. Charles Dupin) devoted his time and capital to converting the ore found on his land into iron. As nature had been more lavish towards the Belgians, they furnished the French with iron cheaper than M. Prohibant; which means, that all the French, or France, could obtain a given quantity of iron with less labour by buying it of the honest Flemings. Therefore, guided by their own interest, they did not fail to do so; and every day there might be seen a multitude of nail-smiths, blacksmiths, cartwrights, machinists, farriers, and labourers, going themselves, or sending intermediates, to supply themselves in Belgium. This displeased M. Prohibant exceedingly.

At first, it occurred to him to put an end to this abuse by his own efforts: it was the least he could do, for he was the only sufferer. “I will take my carbine,” said he; “I will put four pistols into my belt; I will fill my cartridge box; I will gird on my sword, and go thus equipped to the frontier. There, the first blacksmith, nail-smith, farrier, machinist, or locksmith, who presents himself to do his own business and not mine, I will kill, to teach him how to live.” At the moment of starting, M. Prohibant made a few reflections which calmed down his warlike ardour a little. He said to himself, “In the first place, it is not absolutely impossible that the purchasers of iron, my countrymen and enemies, should take the thing ill, and, instead of letting me kill them, should kill me instead; and then, even were I to call out all my servants, we should not be able to defend the passages. In short, this proceeding would cost me very dear, much more so than the result would be worth.”

M. Prohibant was on the point of resigning himself to his sad fate, that of being only as free as the rest of the world, when a ray of light darted across his brain. He recollected that at Paris there is a great manufactory of laws. “What is a law?” said he to himself. “It is a measure to which, when once it is decreed, be it good or bad, everybody is bound to conform. For the execution of the same a public force is organised, and to constitute the said public force, men and money are drawn from the whole nation. If, then, I could only get the great Parisian manufactory to pass a little law, ‘Belgian iron is prohibited,’ I should obtain the following results:–The Government would replace the few valets that I was going to send to the frontier by 20,000 of the sons of those refractory blacksmiths, farriers, artizans, machinists, locksmiths, nail-smiths, and labourers. Then to keep these 20,000 custom-house officers in health and good humour, it would distribute among them 25,000,000 of francs taken from these blacksmiths, nail-smiths, artizans, and labourers. They would guard the frontier much better; would cost me nothing; I should not be exposed to the brutality of the brokers; should sell the iron at my own price, and have the sweet satisfaction of seeing our great people shamefully mystified. That would teach them to proclaim themselves perpetually the harbingers and promoters of progress in Europe. Oh! it would be a capital joke, and deserves to be tried.”

So M. Prohibant went to the law manufactory. Another time, perhaps, I shall relate the story of his underhand dealings, but now I shall merely mention his visible proceedings. He brought the following consideration before the view of the legislating gentlemen.

“Belgian iron is sold in France at ten francs, which obliges me to sell mine at the same price. I should like to sell at fifteen, but cannot do so on account of this Belgian iron, which I wish was at the bottom of the Red Sea. I beg you will make a law that no more Belgian iron shall enter France. Immediately I raise my price five francs, and these are the consequences:–

“For every hundred-weight of iron that I shall deliver to the public, I shall receive fifteen francs instead of ten; I shall grow rich more rapidly, extend my traffic, and employ more workmen. My workmen and I shall spend much more freely, to the great advantage of our tradesmen for miles around. These latter, having more custom, will furnish more employment to trade, and activity on both sides will increase in the country. This fortunate piece of money, which you will drop into my strong-box, will, like a stone thrown into a lake, give birth to an infinite number of concentric circles.”

Charmed with his discourse, delighted to learn that it is so easy to promote, by legislating, the prosperity of a people, the law-makers voted the restriction. “Talk of labour and economy,” they said, “what is the use of these painful means of increasing the national wealth, when all that is wanted for this object is a decree?” (from here)

Was the law that M. Prohibant had passed to protect the profitability of his mines a bad law? Bastiat goes on to explain that it was. So if M. Prohibant’s idea strikes you as fine and excellent, please click on the link and read about the consequences of M. Prohibant’s law.

What is the lesson here? We like to blame others, but we have a republic. By themselves robber barons cannot gain the passage of restrictive trade legislation. By themselves they don’t have enough votes.

Consider.  Was M. Prohibant the only gainer from the law he proposed? Like M. Prohibant we each tend to think the laws we benefit from are good. It is the law that other people use to restrict us that we dislike. It is that self-interest that our leaders use to pit us against each other. It is that self interest that allows robber barons to buy our leaders. Instead of electing honorable men and women who refuse to be bought, we elect people who give us what we want.

What we need to do is consider the laws we want from the point of view of others. If what we want is intended only to help “me”, then we are not being neighborly. We are just being selfish.

Jesus gave us a challenging assignment.

John 15:12-14 New King James Version (NKJV)

12 This is My commandment, that you love one another as I have loved you. 13 Greater love has no one than this, than to lay down one’s life for his friends. 14 You are My friends if you do whatever I command you.

How do we love one another as Jesus loved? We can debate that, but is it not safe to say we should not use the law to gain privileges from each other that we do not deserve?