The London Libertarian

The London Libertarian

About the blog

Commentary and debate on politics, economics and culture from a libertarian perspective. To Libertarian Alliance Website >


Anyone can make individual contributions on any subject covered in this blog by emailing LABlog2017@Yahoo.com

Why the progress of liberty has been slow

LibertyPosted by David McDonagh Fri, January 30, 2015 16:43:47

What is liberalism?
And, if it is so good, as the liberals say, then why has it not made far more rapid progress?

Whether pristine liberals are conservatives depends only on how much liberty there is in the current status quo. Presumably, the T.H. Green-like neo-liberals from the 1870s, and the Labourites too, are conservatives today. As liberty has been ebbing since 1860, today’s liberals will look radical, or maybe reactionary as they want to revive liberty that many might feel is to try to revive the past but the aim is liberty not trying to revive the past which is never likely to be an aim of anyone and would be futile if ever it was. Liberals today simply want more social liberty, not only the liberty lost since 1860 but much more still. Indeed, many liberals want to get rid of the state altogether. Whenever they do, then they will become conservatives. Whether we are conservatives depends on what we want to conserve.

Liberalism is clearly part, some even think the whole, of basic morality, so there is a sense that nearly everyone the last 3000 years, or more, were partly pristine liberal, and had the basic idea that they should not impose on others without consent, but they do not vie this idea with many other ideas that rival it, or even see that many of those ideas are in competition, if not logically clash, so most people do not see a need to vie our ideas for overall coherence, that many people today might even think is an odd, or an extreme thing to do, if we are not philosophers, and in this case, where we would have an extreme result of suggested anarcho-liberalism, or, at least, that we cut back the state about as much as we can, for many of the rival values held in current common sense today are not compatible with social liberty, or even with basic morals, but indeed they clash with morals. They are allowed only by tacit or unwitting licence or even with quite explicit privilege. This privilege is often thought to be realistic if not quite ideal.

The LA members basically do vie their ideas, and they throw out statism as a result, as it is based on this special licence and privilege e.g. to kill and plunder in war. The LA wants to get all people to do likewise.

Pristine liberalism is just the quest for social liberty, which is just the ideally civilised respect we all ought to have for the liberty of all rather than just our own individual liberty, that we tend to have naturally. This is basically just respect for all persons. I think we do know the basic rules best here whenever boy meets girl, for that is where the proper way we should treat others has received most attention in literature and song over the last few thousand years.

We all like our own liberty, to be free to do what we want to, and we all, more or less, tacitly know this, so being too bossy when boy meets girl will rarely be used by either side during courtship. Savage individual liberty is doing what you want regardless, but social liberty additionally incorporates a civilised respect for the liberty of all others.

If ever bossiness emerges, from one side or the other, when boy meets girl, later on, well after the honeymoon period in marriage, say, then it will usually be seen as a fault, though the side at fault might not openly admit to it, even when it is realised. We are often reluctant to admit that we are at fault. The husband who attempts to dominate too much may well admit it as a fault as may well the wife who nags too much after a time. Tolerance is needed and this tolerance of others, especially of their liberty, is pristine liberalism; tolerance is a candidate for the top liberal idea. But an important liberty is that for either side to reject the other person when we no longer want to tolerate that person, or to never to begin a relationship at all in the first place. All this is social liberty, both sides being free.

So as we all accept the liberal idea as part of our basic universal morals then a pristine liberal movement should be like going downhill, as the people are all partly liberal already. It is in our basic morals. Moreover the liberal idea is not only part of basic morality but is haply the leading, or top, value in morality. Social liberalism is merely showing consideration for the liberty or persons of others. Why, then, have the liberals not, long since, won out? And then why did it decline after 1860, [oddly, by evolving into almost its opposite of statist neo-liberalism by extending the political power of the state] instead of continuing with the steady progress with increasing social liberty up till that time? Those are two interesting questions. I will attempt to give the core answers to both below; but I suppose a whole book might be written on either or both.

The answers to both have two aspects, first of desirability and second of practicality. On desirability, liberalism may be the top idea, but is it all that we want we want? Today, most people would say not but the liberals tend to say it is.

The main answer to the first of the lack of speedy progress has already been given: most people do seriously not vie or mesh their ideas explicitly for consistency and coherence; they are rarely energetic philosophers, but they do tacitly and naturally indulge in such thought a bit. But the reason this explicit vying of ideas needs to be done is because, despite the liberal idea being the top moral idea and the fact that aware moral ideas normally trump rival non-moral value memes, or ideas, liberalism has many rivals: indeed he whole political outlook is full of them. As already said, vying for consistently is seen as extreme and current common sense holds any extreme to be error. But that is a clear fetish, as many extremes are welcome by all e.g. extreme good health is just one example.

Most of the rivals to liberalism are old, as is the state and politics. Tradition and conservativism are strong in any society as they represent what has survived trial and error. So this gives most people to settle for a common sense mix of ideas rather than rejecting the ideas that clash with the liberal idea as the LAers do.

Standing as traditional is almost on par to successful standing up to reason, as it is often thought to contain quite a bit of actual testing by reason. This will be the tacit natural thought that most people will have given whilst being mainly interested in other things that they are doing. What ideally would be the case would be for most people to look at the main enemy of social liberty, the state, with their undivided attention to see if it is beneficial, as current common sense holds or whether it is anti-social as the doctrinaire or ideological liberals hold to be the case. The liberals say that main result of vying our ideas explicitly will be to reach liberalism, will be an anti-statist stance that clashes with the state, which has a long tradition that stands as a defence. This anti-state conclusion is a bit too radical for most people, at least at first. They are interested in doing other things.

But even the statists, or politicians, also feel there is too much apathy in society, or rather people are keen to do other things rather than look on the whole, that they tend to think neglect being keen on the good things they suppose the state can do. The local vicar thinks most are not keen enough on religion too. Why is this? One major reason is that society has long since been based on the division of labour that tends to train us to mind our own business and we tend to do this in terms of play as well as work. Only philosophers tend to look at the wood for even in science they are usually looking at mere trees. This means that most people are not often interested in other things.

But few people do vie their ideas anyway. Philosophers do tend to do so, but philosophy has ever been popular, though we all indulge in doing a bit of it; even if it is not realised to be such.

So most people settle for not being extreme liberals; but they, nevertheless, do retain the liberal idea as their top moral value. Such people accept the common sense idea that the state is basically good, so the fact that, in politics, or overall state administration, the state employees can not only do immoral things but that it might even be, given current common sense realism, their duty to do such things, as they are due to do so as part of their work for the state, and the state is accepted as needed and good, is widely accepted as merely being realistic. That politics clashes with liberalism is seen to be just the practical limits of liberalism.

Common sense therefore allows different standards for the state; the state is given license or privilege. Few think it odd that the fictional spy, James Bond, is licensed to kill, for example, despite holding that murder for the ordinary person is about the most immoral act that could be done. The ideological liberal, who does vie his ideas, will think this distinction very silly, as well as downright immoral. Why privilege the state or politics? The pristine liberal sees no reason as to why. But most people today do. They feel it is only practical to do so. It is practical politics but is it morally right? Is politics itself right? Pristine liberals tend to think not.

There are many other ideas that liberals oppose that current common sense, whilst agreeing that the liberal idea is at the top, or at least very nearly so, nevertheless, thinks the doctrinaire liberal ideology of the LA is being way too extreme to use this top idea to negate as being actually immoral. That, it is commonly thought, is to be so extreme that it is almost descending into being mad.

This is the sort of thinking, that most people hold today, is what helps to keep the pristine liberal movement at bay as being wildly extreme and so slows its progress; or even fosters opposition to it. The state is thought to be highly desirable, as tradition suggests it is so. Why? Because the state is still here; we still have the state. That is enough to get tradition on side for why did they not get rid of the state before if it is as bad as the liberals say it is. It was thought to be desirable in the past so maybe it is, on the whole, today. But only a few philosophers, or quasi-philosophers, are willing to look at the whole and to also explicitly vie their ideas.

Then there is the problem of practicality. Even the LA itself is not completely an extreme anarcho-liberal group but rather it is an alliance between anarchists and limited statists. The latter doubt if we even can dispense with the state. Most liberals in the past have been like that, indeed they have held that the state is basically good, but that the market can do some things, maybe most things, better. Many LA members are still like that, as well as nearly all the pioneers of modern liberalism since about 1500. But since about 1700, actual anti-statist liberalism first emerged that saw the state as evil rather than good, but still thought it a necessary evil. Tom Paine said it was a necessary evil in Common Sense (1776), as it was needed to deter and punish crime from those who do not respect other people. Ideally the evil of punishment would never arise but as some criminals are highly likely to offend, then this necessary evil will be needed to deter them.

In the nineteenth century, some anarchist-liberals, like Josiah Warren, emerged who greatly influenced J.S. Mill, who was a candidate at being top economist and the top philosopher, not only in the UK but even in the world, as well as being the top liberal in his heyday.

The LA has all three types of liberals but not the statist neo-liberals who emerged after 1860, though the enlightenment paradigm propagandists often welcome them still calling themselves liberals as they are critical of pristine liberalism, laissez faire but, oddly, not so often of free trade; though both terms mean the same thing, i.e. liberty from the state, but some authors, especially academic historians, have attempted to say there is a difference, as they say that free trade is between nations whereas laissez faire is liberty within the nations; they feel that means two distinct types of liberty! The neo-liberals do often think they retain the liberal idea in their democracy, and they explicitly do in their moral criticisms of others [indeed, in their basic morals] in being against rape, and the like, but their rampant statism even within their democratic ideal, shows up that they also have many delusions and inconsistencies in their statist “liberal” creed.

Anyway, the pure liberal idea is rejected by most people on the idea that its practicality is severely limited, especially in its main opposition to the state.

Despite such common sense objections, liberalism made steady progress up till the 1860s, but then, within liberalism itself, there was a reaction. The Liberal Party never had accepted the anti-statist meme within liberalism and when it formed a government, or an administration, that aspect of liberalism not only seemed extreme but also quite perverse to almost any member of the House of Commons [MP].

Many novelists and historians had earlier felt there was more to the top Tory authors like Thomas Carlyle, his epigone Charles Dickens, and his disciple John Ruskin who wrote against the commercial society and the idea of free market or its utilitarian bourgeois outlook, especially the chief utilitarian propagandist, Jeremy Bentham. This Tory outlook was part of a wider Romantic reaction was against the very idea of Enlightenment, that is associated with the liberal idea. J.J. Rousseau began this Romantic reaction against the French Philosophes but soon Edmund Burke made this movement more substantial with his attack on Richard Price and Burke soon converted many of the 54 authors that wrote against him, like the poets Coleridge and Wordsworth, to Romance. One result of all this was a lot of diverse propaganda that was always effectively, if never quite explicitly, against liberty. Many in the Liberal Party tended to agree with the MPs that more politics was needed to counter this heartless laissez faire. As the pristine liberal MPs got older, or died off, the switch from classical liberalism to statist neo-liberalism was all but complete by 1900, with, maybe, the sole exception of Sir Henry Campbell-Bannerman.

A factor in this was the rise of the Fabian Society from the mid-1880s onwards, that made the idea popular that socialism was to the left of liberalism, to exploit the sense of progress that the early pristine liberals like James Mill and Francis Place won from about 1800 on for the liberal idea, and the Fabian had success with this idea to the extent that, today, the modern mass media call pristine liberal free market ideas right wing! Why? Because they oppose statism! This very successful propaganda group, the Fabian, followed up Joseph Chamberlain in his generational case against Gladstone to replace pristine liberal ideas with the newer statist ones. This was yet another clever emotional move to suggest that the future lay with statism and imperialism.

However, in 1886 Chamberlain left the Liberal Party over Home Rule for Ireland, but, by then, nearly all the younger MPs that he left behind were statists. Joseph Chamberlain’s innovation of statist neo-liberalism was home and dry. The pristine liberal idea was in abeyance till its slow revival beginning in the 1950s, but this time mainly as a moral movement to get the public to think seriously about anti-social politics.





  • Comments(2)//blog.la-articles.org.uk/#post141