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Freedom of Speech
and Labor..
The Declaration of
Independence proclaimed "life, liberty and the pursuit of happiness"
to be inalienable rights, but the Bill of Rights changed the phrase to
"life, liberty and property." 1
The intrinsic, emotional desirability of the pursuit of
happiness virtually guaranteed its widespread acceptance as a goal of the
revolution and enhanced the slogan's motivational effect. In contrast, a
common-sense understanding of property as an essential element of
"liberty" required rational analysis making it unlikely for such
concept to gain widespread understanding. Including "pursuit of
happiness" in the revolutionary slogan was redundant but useful, and
omitting it from the Bill of Rights subtracted nothing from the concept of
"liberty." Inclusion of "property" in the
revolutionary slogan was not necessary, nor would it have inspired revolutionary
fervor, but the absence of a widespread common-sense understanding of it as an
essential component of "liberty" made its inclusion in the Rill of
Rights necessary. (.back to top.)
The purposes of the Declaration
of Independence were to articulate moral justifications for the revolution and
inspire emotional support for it. The goals of the Constitution were
"to form a more perfect Union, establish Justice, insure domestic
Tranquility, provide for the common defense, promote the general Welfare, and secure
the Blessings of Liberty to ourselves and our Posterity." See footnote
2.
The Constitution's design of government accomplished all
those goals except that it failed to "secure ...
Liberty" 3
until adoption of the Bill of Rights as the first ten amendments, which secured
the "Liberty" by explicitly identifying individual rights not
to be infringed by government, explicitly including property as a
right not to be infringed absent "due process of law"
4 and not to be "taken for
public use without just compensation," 5
and explicitly stating that its "enumeration of certain rights shall not be
construed to deny or disparage others retained by the people."
6. (.back to top.)
The pursuit-of- happiness phrase increased the
revolutionary slogan's motivational power because its emotional desirability
made it intrinsically acceptable without need for rational analysis or ideological
explanation. In contrast, property was a legal concept not likely
to have been understood to be an essential component of
"liberty" without rational analysis. Gaining widespread
acceptance of an idea is easy when it's an emotionally desirable one but
difficult when it's an intellectual concept requiring rational analysis to be
understood. This distinction illustrates a truth about human nature,
understanding of which is essential to devise effective means to impart
widespread understanding of private enterprise as a human-rights concept rather
than merely as an economic-efficiency concept. (.back to top.)
Ignorance about private enterprise is so widespread because
we who do understand it have failed to motivate those who don't to
do the common-sense thinking necessary to understand its nature as a
human-rights concept. Paradoxically, the same proliferation of means of
communication and entertainment which offers unprecedented opportunities for us
to disseminate such knowledge on a widespread basis also makes such task more
difficult because the pervasive availability of entertainment diminishes
people's willingness to forego leisure in favor of mental work. (.back to top.)
A desire for relief from emotional discomfort stimulates
rational analysis to discover and obtain relief. This process continues until
the brain obtains relief or concludes that none exists. When the brain passively
receives relief (such as an external stimulus or spontaneous ending of
discomfort) without having to perform any significant degree of rational
analysis, it merely associates memories of the sources of discomfort and
relief. When it actively procures relief (or concludes that none
exists) through rational analysis, it associates such rational analysis and
conclusion with its memory of the source of discomfort. (.back to top.)
The brain simply doesn't bother to perform rational analysis
absent an emotional incentive to seek relief, comfort or pleasure.
Although few of us may have consciously drawn this common-sense conclusion, we
intuitively understand it from our everyday experiences. A fleeting, mild
pain in the arm usually doesn't stimulate rational analysis, but a severe one
will almost certainly start a rational-analysis search for relief until the
brain finds a remedy, concludes that none exists (or that the problem is merely
temporary), or passively receives relief. Our learning that a
stranger died in a traffic accident may cause momentary discomfort but is not
likely to stimulate rational analysis absent additional information making it
self-evident that circumstances contributing to that accident pose a risk to
us. Such perception of personal risk gives us an emotional incentive for
rational analysis seeking ways to eliminate, avoid or reduce such risk.
(.back to top.)
None of us is inclined to engage in an extensive
rational-analysis search for a solution to someone else's problem absent
an emotional incentive to do so. For example, the discomfort we experience
when we personally encounter an accident involving someone else stimulates our
rational-analysis search for ways to be helpful. The comfort we derive
from our pride in feeling helpful motivates us to do so. If we were to
devise a way to help a victim stay alive until the arrival of medical
assistance, we would thereby learn a solution we'd never forget. In
contrast, when we encounter an accident with medical assistants already at the
scene, our belief in their expertise relieves our discomfort enough to prevent
us from feeling obligated to be helpful. (.back to top.)
The same phenomena govern our responses to our perceptions of
social problems. A description of an apparent social problem creates
emotional discomfort stimulating a desire for the comfort of feeling that we're
willing to try to be helpful. Such desire to be helpful stimulates
rational analysis to determine how to do so, but when a solution proposed by
someone we perceive as having expertise accompanies or immediately follows the
description of the problem, our belief that someone else has determined a
solution diminishes our discomfort enough to terminate rational analysis
(unless, of course, the proposed solution is obviously illogical). This
process short-circuits our evaluation of the problem by substituting the comfort
of believing someone else is solving it for the discomfort from recognizing it.
(.back to top.)
Acceptance of emotionally desirable goals occurs effortlessly
but comprehension of intellectual concepts requires mental work. If all
Americans were asked to complete the phrase, "America stands for life,
liberty and ___," the vast majority would say "pursuit of
happiness." Few would say "property," because few
understand property to be the Constitution's description of a human-rights
concept essential to liberty from oppressive government. (.back to top.)
Almost everyone considers property to be a thing
(such as a physical object, money or stock) rather than the inherent,
human-right of control over one's own labor and its fruits. It's easy
to understand why this misconception is so widespread-- it's simply more
convenient to use the word describing the thing over which the law of
property gives us rights of control. For example, nearly everyone thinks a
tangible thing (such as a table, money or stock) is property
rather than understanding it to be an exchangeable representation of
property (i.e., of human labor). (.back to top.)
The vast majority of people would consider a tree on an
undiscovered, uninhabited island to be property (and most environmental
activists would consider it to be nature's property). They'd
consider an explorer's discovery of the tree to be a discovery of
property rather than understanding the act of discovery to be the creation
of property (i.e., rights created by the labor of discovery). They'd consider
cutting-down the tree to be a taking (or destruction) of nature's
property rather than understanding such act to be the creation of additional
property (i.e., creation of additional rights by additional labor). Such
prevailing view of property stands the concept on its head by viewing natural
resources as "property" having intrinsic "rights" not to be
"exploited" by human labor. This neo-pantheistic philosophy
views humans as servants or slaves of nature rather than as beings with
inalienable rights to create property by human-labor alteration of nature.
(.back to top.)
Common sense suggests that the concept of property as an inherent,
individual right evolved in the human mind long before the organization of
human society. Surely a prehistoric man believed he was entitled to
control an uninhabited cave he found, an animal he killed or captured, or anything
he built or created. The Ten Commandments recognized the pre-existing
state of the concept of property by simply stating "Thou shall not
steal." In the evolution of human society, the increasing
concentration of governmental power enabled governmental authorities to assert
ownership of, or the "right" to control, the fruits of their subjects'
labors. Feudalism was but one of many examples of governmental power being
used to assert governmental ownership of the fruits of labor by individuals
subservient to such power. Consequently, ordinary people gradually acquired the
erroneous belief that the government was entitled to the fruits of their labor.
(.back to top.)
One of the goals of the American Revolution's intellectual
leaders was to reassert individual rights intuitively understood at the
dawn of human civilization. One of the goals of the revolution's constitutional
finale was to formally articulate those rights and create permanent,
constitutional barriers against repetition of the historically demonstrated,
inherent, tendency of government to limit, usurp, or destroy them. During
the revolutionary stage, virtually all colonists had a strong intuitive
understanding of property because colonial society still retained enough of a
pioneer/explorer spirit to view their own efforts, rather than government, as
the source of their rights. However, only the few who had studied
philosophy had acquired an intellectual understanding of property as a
legally recognized, exchangeable representation of the inherent human right to
control the fruits of one's own labor. (.back to top.)
Even though English common law was gradually extending legal
recognition to the dawn-of-civilization, intuitive concept of property as an
inherently individual right, most Englishmen (including the colonists) still
considered "property" as something apart from the individual who
created it -- i.e., they would have considered a table to be
"property" rather than intellectually understanding it to be a
legally-exchangeable representation of human labor. Despite such
progress under common law and the brilliance of Eighteenth Century philosophers,
the re-evolution of the pre-historic, intuitive understanding of property as a
human right would have progressed slowly and episodically absent the American
Revolution because it was the American colonists' pioneer/explorer culture and
English heritage that gave them a unique combination of an intuitive
understanding of the value of freedom forged from the necessity of self-reliance
and an allegiance to the limited-government philosophy which had been steadily
evolving in English law since the Magna Carter. (.back to top.)
The absence of such unique combination doomed the French
Revolution to failure because the slogan, "liberty, fraternity,
equality" failed to mature into an understanding of property as a
human right. Viewing property as static thing rather than
understanding it as an exchangeable, dynamic representation of human labor led
the French revolutionaries to view "equality" through the lens of
results rather than opportunity. Such static view of property and the
consequent result-oriented view of equality foreshadowed collectivist
philosophies that emerged in the Nineteenth and Twentieth Centuries such as
socialism and communism. (.back to top.)
The static view of property widespread among people today
makes them susceptible to propagandistic, collectivists, class-warfare arguments
that the "distribution" of property is "unfair." The now
widespread use of statistical analyses to provide socio-political theories with
a scientific imprimatur has further obscured the meaning of property as a result
of casual, un-defined use of the statistical term "distribution" to
describe patterns of economic achievements. This leads people unfamiliar
with the statistical meaning of "distribution" to wrongly
believe that control of a large percentage of total wealth by a small percentage
of individuals is evidence of some hidden, sinister mechanism to unfairly
"distribute" wealth to a few at the expense of the many. In
contrast, anyone understanding property to be a legally-recognized exchangeable
representation of human labor would know that such wide disparities in wealth
simply reflect wide disparities in human labor, creativity and risk-taking.
(.back to top.)
It's difficult to identify a particular point in American
history when the static view of property gained widespread acceptance. At
least through the end of the American frontier, most individuals perceived
themselves as being in control of their own destinies and responsible for their
own fates, and such perceptions reinforced their intuitive, common-sense
understanding of property as a dynamic process. By the end of the New
Deal, a static view of property based on an expectation of governmental
responsibility for, and a belief its ability to provide for, the material
well-being of individuals had completely supplanted the frontier-era
belief in self-responsibility. Each incremental increase in the government's
role as provider necessarily reduced the need for Americans to perceive
themselves as being primarily responsible for their own destinies. Now, as
we near the end of the Twentieth Century, the political belief that part of
government's responsibility is to "distribute" property
"fairly" has become widespread while government leaders pay lip
service to the principles of a "market economy." (.back to top.)
The current trend is discouraging, to say the least. If
we who understand private enterprise are to reverse this accelerating trend, we
must disseminate educational information in a form and manner creating an
emotional incentive for the consumer of the information to engage in rational
analysis of the information. It's been easy for those with a collectivist,
static-property mindset to gain widespread acceptance of their philosophical
viewpoint because such acceptance merely requires that their ideas have
emotional desirability. The challenge for those of us who understand
private enterprise as a human-rights concept is to create effective emotional
incentives for people to apply their common-sense, rational-analysis
capabilities in analyzing problems and proposals for solutions. (.back to top.)
We who understand the human-rights nature of private
enterprise tend to believe that people ought to be motivated to
rationally analyze social problems and proposals for solutions. From that
premise, most of us are inclined to believe that we are more
"rational" and less "emotional" than those who don't
understand the principles that seem so clear to us. We think
"they" don't understand because they're just "too lazy" to
exert the mental effort to learn what we've learned. These are incorrect views
of ourselves as well as of them. (.back to top.)
What motivated us to learn the truths we understand? Emotions
motivated us to do so-- e.g., the emotional satisfaction of feeling that we're
responsible citizens, the fun of mental combat with opponents, the emotional
satisfaction of problem-solving, pride in being willing and able to analyze
complex issues, pride in perceiving ourselves as realists making decisions based
on objective logic rather than emotionalism. (.back to top.)
What could motivate "them" to learn these
truths? Emotions, of course. If we're really able to be realists,
we must accept the fact that emotions motivated us to learn what we know and
that if we're really as smart as we think we are, we should be able to determine
how to furnish educational information to the pubic in ways that provide
emotional incentives for "them" to apply rational analysis to the same
issues. If we were to do that, their own common sense would do the rest.
(.back to top.)
The remainder of this paper presents my opinions about the
kinds of methods of persuasion proven to be effective and recommendations for a
general plan of action to implement, recommend, and support adoption of such
methods to effectively convey to the public at large a common-sense
understanding of private enterprise. (.back to top.)
A. Demonstrably effective methods of persuasion.
Several demonstrably effective methods of persuasion serve as examples of
methods that could be used in, or adapted to, broader contexts to effectively
convey to the public at large a common-sense understanding of private
enterprise:
1. Universally understood analogies, metaphors or
similes. Several years ago, I attended a seminar in Richmond by
Walter Williams. He delivered the most brilliant explanation of the
inherent advantages of private enterprise over governmental control I've ever
heard. Of course, those attending his seminar were already believers, so
he was essentially "preaching to the choir," but his presentation
demonstrated superior insight into how to use emotional incentives (humor and
entertainment) to induce listeners to rationally analyze
information. His presentation used sex as an analogy for economic
activity. He demonstrated that private enterprise is analogous to
consensual sex and governmental control is analogous to rape. In private
enterprise, as in consensual sex, each person consensually enters into the
activity on the condition that each one's goal is to satisfy the other one's
needs or desires -- i.e., each one says to the other, "If you'll make me
feel good, I'll make you feel good." Under
governmental control, as in rape, the government's threat of harm to the citizen
is what coerces the citizen into compliance with the government's wishes --
i.e., like a rapist, the government says, "If you don't make me feel
good, I'm going to make you feel bad." (.back to top.)
By using a universally understood aspect of human behavior as
an analogy, Williams accomplished several important educational goals:
First, even though each of us attending the seminar already agreed with his
contention that private enterprise is inherently superior to socialistic
activity, his analogy made each of us better understand why; Second, his
entertaining metaphor kept everyone's attention; Third, the aptness of his
metaphor made the lesson unforgettable; and Fourth, I'm sure that everyone else
who attended the seminar has, as have I, repeatedly used that analogy with
persuasive effect in subsequent discussions with friends who don't understand
private enterprise. (.back to top.)
..
2. Satire and parody. One of the main
reasons for the unprecedented success of a controversial radio talk-show host,
Rush Limbaugh, is that he uses satire and parody as emotional incentives to
attract and keep listeners. Although I'm sure most of his regular
listeners agree with much of his political philosophy, I'm equally sure that
surveys of his listeners would show that people who disagree with many aspects
of his philosophy comprise a substantial percentage of his regular
listeners. Many in this latter category are attracted by his use of satire
and parody (especially the musical parodies) for the same reasons they enjoy
watching "Saturday Night Live." Common sense warrants an
assumption that his program causes some of those listeners to undergo at least
some degree of philosophical change towards his philosophy. It's my
personal opinion that most other radio talk-shows are less successful because
they're less entertaining, and most of them (regardless of whether they're
"liberals" or "conservatives") are merely "preaching to
the choir" rather than attracting listeners with opposing political
viewpoints. (.back to top.)
..
3. Commercials generally. Virtually all
business who advertise understandably limit their advertising goal to that of
persuading consumers to purchase their products or services. Few
businesses perceive their general interest in conveying the principles of
private enterprise to be directly beneficial enough to expend any significant
portion of their advertising budgets to support advertising that illustrates the
superiority of private enterprise over collectivist/socialist activity.
Occasionally, virtually all businesses in a particular industry have conducted
successful public-education campaigns generically explaining the superiority of
private enterprise in that industry or the dangers in increasing the
government's regulatory control over it. That's how the medical-insurance
industry created grass-roots opposition to Hillary Clinton's health-care
proposals. This should have taught us that lobbying the public can be much more
effective than lobbying legislators and that lobbying the public, unlike
lobbying legislators, is less susceptible to mischaracterization by
class-warfare propagandists as a sinister plot by the rich against the poor.
(.back to top.)
..
4. Entertainment generally. One of the most
successful capitalist industries in history is the American entertainment
industry, which, paradoxically, has now become the most ubiquitous source of
anti-capitalist philosophy since the Bolshevik revolution. Also
paradoxically, despite the anti-capitalist and anti American-culture
7 attitudes permeating American
movies and television programs exported throughout the world, American culture
(including its capitalistic nature) is the most popular culture in the
world. These paradoxes lead to a third one: the obvious fact that the
high-rewards-for-high-risks aspect of capitalism is the foundation of the
financial success of those in the entertainment industry who use the platform
created by that success to promote socialistic ideas rather than free-market
ideas. Apparently, although they certainly understand that the prospect of
high rewards is a major factor in motivating them to take high
risks, they arrogantly support political "reforms" that have the
effect of limiting the reward-for-risk incentive for what they condescendingly
consider to "unwashed masses." Most of them will probably never
shed such arrogant view or even understand its inherently contradictory nature
because they have an insatiable desire to believe that their success is solely
the product of their extraordinary talent rather than understanding that absent
the principles of capitalism, their talents probably would have remained
undiscovered forever. (.back to top.)
Believing it's extremely unlikely that they will ever outgrow
such arrogant, condescending, self-important views unless and until a
pro-capitalism/anti-socialism view were to become fashionable, I think that
those of us who do understand capitalism must take responsibility to find a way
to make a pro-capitalism/anti-socialism view fashionable.
If that were to occur, it would change their attitudes almost overnight.
(.back to top.)
..
5. Politics generally. Throughout most of
the Cold War, the American intellectuals perceived the probable outcome of the
struggle between capitalism and socialism to be a "democratic" form of
socialism exemplified by activist-government philosophy of John Kenneth
Galbraith. Ronald Reagan, a non-intellectual with the gift of
extraordinary common sense, single-handedly defeated this philosophy at home and
socialism abroad by uttering a few simple truths in an emotionally appealing,
non-condescending way. He said the Soviet Union was an "evil
empire"; that collectivism would "end up on the ash heap of
history" and that the way to reduce nuclear arms was to demonstrate to the
Soviets that we had the ability and will to out-build them. Although
Hollywood never understood these common-sense principles, the American people
did, and it was Reagan's infectious optimism about the American people that
provided the emotional incentive for them to consider, understand, and accept
the common-sense nature of his proposals. Probably it was his
entertainment-industry understanding of the need to first appeal to people on an
emotional level in order to attract and hold their attention in order to
motivate them to apply rational analysis to reach common-sense
conclusions. Therefore, we who understand private enterprise must devise
ways to utilize the entertainment industry and their techniques to motivate
people to apply common sense to social, economic and political issues. (.back to top.)
..
6. The "Do-Gooder" image. In
recent decades, the public's natural respect, admiration and support towards
charitable activities has morphed into almost reflexive respect, admiration and
support towards any activity or organization described as being
"non-profit." This is because the collectivist, anti-capitalist
attitude prevalent in the entertainment and news media (now merged into the
"infotainment" media) has convinced people that "profit" is
bad and, therefore, non-profit motives are intrinsically good. The
only way to combat this is for those who understand capitalism to wage an
unrelenting campaign to expose as often as possible the almost countless
instances in which political agendas rather than genuinely "do good"
motives are the driving forces behind so many of the "do-gooder"
organizations. (.back to top.)
..
7. Politicization of science. When I
attended college in the '60's, "political science" meant the academic
(i.e., "scientific") study of politics, but few, if any, envisioned
the mixture of politics and science prevalent today. Those with a
pantheistic, collectivist agenda have succeeded in distorting scientific
methodology and terminology for political, propagandistic purposes. For
example, they have duped the media into uncritically accepting and propagating
an unscientific meaning of the word "cause" by using the word
"cause" to describe statistically acceptable inferences of probability
from "scientific studies." Such uncritical, thoughtless and
inappropriate usage of the term "cause" has effectively destroyed it's
specific, unique meaning as a scientific term and allows those with a
pantheistic, collectivist agenda to use the media to convey their opinions to
the public with an imprimatur of scientific validity. Marx and Lenin
similarly tried to disguise their political views as being the product of a
"scientific" understanding of human society. (.back to top.)
Commencement of the political war against smoking marked the
beginning of this gradual re-definition of the scientific meaning of words such
as "cause." It's should be easy to illustrate the fallacy in the
now-prevalent understanding of the meaning of the word "cause."
If a drug manufacturer were to market a product by claiming that it would
"cause" hair to grow and base such claim on statistical studies that
10% of those using it experience hair-growth, the Federal Trade Commission would
(rightly) challenge such advertising as fraudulent. However, on a subject
such as smoking, those claiming to be "scientists" rationalize that
the nobleness of their goal justifies their characterization of smoking as a
"cause" of cancer rather than merely accurately stating that the
cancer rate is a given percentage higher among smokers than among
non-smokers. For those who have anti-smoking views, this may seem
unimportant. However, political mis-use of scientific terminology leads to
Orwellian results. For example, even though the habit of smoking
cigarettes does not fit the scientific, medical definition of
"addiction," the anti-smoking legislators in Congress felt free to
characterize as "perjury" the sworn statements by tobacco-company
executives that they did not consider nicotine to be addictive. This type of
political misuse of terminology can easily lead to witch hunts. (.back to top.)
Such deliberate misuse of scientific terminology coupled with
the inclination of media representatives who uncritically disseminate such
information due to their scientific ignorance or political sympathy with the
agendas of various activist groups promoting themselves as the protectors of the
public, the environment, animals, etc. has produced a widespread
misunderstanding of the scientific method and the scientific meaning of words
such as "cause." Previously, everyone understood that
"cause" described an event or circumstance that would invariably
produce a particular result. Lighting a match near gasoline fumes will cause
an explosion. Standing on a golf course during a severe thunderstorm may
increase the statistical risk of being struck by lightning, but it doesn't
"cause" one to be struck by lightning. The meaning of
"cause" is easily understood with common sense. Unless we devise
ways to restore the previous, widespread understanding of "cause,"
those favoring private enterprise cannot seriously hope to combat the
intensifying attacks against it by a wide variety of activists groups who misuse
such scientific terminology to convince the public that particular business
activities "cause" injury to people, damage to the environment, etc.
(.back to top.)
..
9. Educate the choir to stop being its own worst enemy.
Often I've heard successful people bragging about how their (or their
accountant's) superior knowledge of the tax code enabled them to have "the
government pay for" some legitimately deductible but personally enjoyable
activity. Even though I'm sure most (if not all) those people did not
believe their income belonged to the government rather than to them, their
egotistical desire to brag about how clever they were was an example of the kind
of behavior that provides emotionally attractive, yet invalid, arguments for
class-warfare propaganda by those with a collectivist, static-property
philosophy who have already convinced the population at large that a tax cut is
a "benefit" from the government. (.back to top.)
..
10. Compete in Academia. Other than in the entertainment industry,
academia is probably the sector of society most infected with a
faith-in-socialism philosophy viewing capitalism as a wild beast that must be
controlled by governmental programs with "good" intentions.
Why? Because the professorial role appeals to intellectuals who believe
they are so much smarter than everyone else and has much less appeal to those of
us who understand capitalism. But, paradoxically, it's their belief that
the unwashed masses would not appreciate their wisdom that leads them to seek
refuge in academia with the goal of ultimately reaching tenure-heaven. The
best way to reduce the pro-socialistic/anti-capitalistic philosophy prevalent in
academia would be for capitalists to do a better job of competing in, and
expanding, the now-limited marketplace of ideas in academia. I think those of us
favoring capitalism need to persuade large numbers of corporations to start
funding professorial positions in academia to be occupied on a rotating basis
exclusively by people who've demonstrated success in the business world.
(.back to top.)
..
11. Help the News Media Educate Themselves.
Although many in the news media are attracted to that occupation by the same
craving for recognition that most strongly motivates most in the entertainment
industry, there are enough people in the news media not permanently wedded to
the anti-capitalistic/pro-socialistic philosophy that there are genuine grounds
for hope that the news media can outgrow that philosophy. Since they want
to believe that they are most strongly motivated to be independent (even though
they tend to follow whatever may the fashionable intellectual trend at any given
time), I think the best way help them outgrow their current philosophy would be
for those of us who understand capitalism to fund, and then not interfere with,
an independent media think-tank on whether capitalism or statism has been, is
being, or will be, the most effective protector of free speech. Once they
begin giving serious thought to the matter, many of them will readily recognize
that capitalism and free speech are inseparable. (.back to top.)
..
12. Use the Internet. I think most
thoughtful people already recognize that the Internet will affect our society
and the rest of the world more profoundly than did the invention of
television. It's the electronic version of the printing press except that
it will become a printing press for everyone. As instantaneous worldwide
communication becomes a tool easily useable by everyone, it will affect the
relationships between the governed and the governors in a profoundly fundamental
way. It will become the ultimate guarantor of free speech. I think
that those of use who understand capitalism should fund a highly-sophisticated,
world-wide, internet presence to help disseminate understanding that freedom and
capitalism are inseparable and that the narcotic of a belief in the illusion of
a benevolent statism is the greatest threat to human liberty. © 1999.
--Jim Wrenn, Editor
1. Emphasis added (back to text)
2.. Preamble to the Constitution. Emphasis added. (back
to text)
3. Although it imposed limitations on taxation and prohibited
laws "impairing the Obligation of Contracts" [Article I, Sections 9
and 10], those provisions only impliedly recognized private property.. (back
to text)
4. Fifth Amendment (back to text)
5. Id. (back to text)
6. Ninth Amendment
(back to text)
7. In using the phrase "anti American-culture"
(rather than "anti-American culture") I am referring to what I
perceive as an elitist, condescending disapproval of the middle-class-American
version of Western culture. (back to
text) |