The Fiction of Government

The tragedy of honest left-wing intellectuals who encourage movements such as Occupy Wall Street is that, without realizing it, they are outraged by what is to a large extent the creature of their own thinking. The best example is Hessel himself. He argues that fundamental principles of a free, humanitarian, and democratic society have been replaced by a system in which maximization and uncontrolled financial capitalism prevail. A much better world, he insists, would be one in which individual interest is subordinated to the general interest. This can be best achieved if government plays a larger role in the economy.

 

One should first ask if there is any reason to believe that government really cares about the common good. Are bureaucrats and politicians not people like everyone else? Was Lord Acton wrong when he said that "power corrupts and absolute power corrupts absolutely"? And if he was right, is it reasonable to think that those who are in power — and therefore already corrupted — would put their own interest aside in order to serve an abstract ideal called the "common good"?

 

Even Hessel denounces that lobbyists have overtaken government in "the highest spheres." Nevertheless, he seems to believe that if government were to have more control over industries, corruption would not do its harmful work. In other words, for Hessel, if politicians and bureaucrats had more power than they currently have, the system would be less corrupt. History, however, shows that Lord Acton was right: the more power there is in the hands of the rulers the more corrupt the system becomes. The greatest failure of socialism was not that it brought about economic misery to the masses it was supposed to help but that it created a class system more violent and rigid than anything the Western world had ever seen. The central maxim of socialism — namely, equality — was betrayed as soon as the revolutionary leaders consolidated their power over the state. The new elite created a two-class system that rested on systematic coercion: on the one hand there were the party leaders and their friends who lived like kings enjoying all sort of luxuries, many of them imported from the capitalist world; and on the other hand there was everyone else, fighting for survival.

 

We may still ask what would happen if political leaders were not corruptible. Would Hessel's idea work then? Lets suppose for a minute that James Madison was wrong and that we were indeed governed by angels, that is to say, by incorruptible beings who would use their power only to seek the common good. Lets also suppose that these angels had all the material means necessary to achieve their noble ends. Now the question becomes, is the purity of intentions a guarantee for the quality of the results of someone's actions? Would morally superior and powerful men know better than we do what is best for us? And more importantly, would we be willing to accept honest men or even angels forcing us to do what they think is best?

Here it becomes even more evident that Hessel's argument rests on a falsehood: the idea that the common good or the general interest is something different from the sum of all individual interests, and that government is a separate entity that through coercion can elevate society to a higher degree of moral perfection and happiness. Few ideas in history have proved to be more appealing and at the same time more destructive than this one. Those who, like Hessel, endorse it, ignore the fact that the greatest evils are usually not the result of bad men trying to harm others but of good men trying to help others they do not even know. Henry David Thoreau fully grasped this when he wrote, "If I knew for a certainty that a man was coming to my house with the conscious design of doing me good, I should run for my life."[3] If angels were to govern humans, none of us would be spared from death for the greater good.

The fiction that government can safeguard a common good that transcends the diverse and irreducibly complex world of individual interests necessarily entails the idea that it can also provide for our necessities. This fallacy is the origin of the fatal myth of the welfare state — an idea brought about by French rationalist liberalism. This kind of liberalism, as Friedrich von Hayek noted, saw no limits in the power of human reason to plan social life and the economy, becoming thus the predecessor of collectivist movements such as socialism and fascism.

No one understood the implications of this myth better than Frédéric Bastiat, a French intellectual who is barely known in his own country. Writing shortly after the constitution of 1848 was created, Bastiat argued that unlike the Americans, who did not expect anything but from themselves, the French had transferred the province of social construction on to the abstraction of government. It was the responsibility of the state to elevate society to a higher level of morality, happiness, and material well-being. An example of this false belief, according to Bastiat, was to be found in the French constitution of 1848, which declared, "France has constituted itself a republic for the purpose of raising all the citizens to an ever-increasing degree of morality, enlightenment, and well-being." Bastiat observed that this new government was a "chimerical creation from which the citizens may demand everything." For Bastiat this could only lead to endless crisis and revolutions:

I contend that this deification of Government has been in past times, and will be hereafter, a fertile source of calamities and revolutions. There is the public on one side, Government on the other, considered as two distinct beings; the latter bound to bestow upon the former, and the former having the right to claim from the latter, all imaginable human benefits.[4]

 

 

 

 

 

 

"The global protest movement does not resemble the Communist movement, which declared that the world had to be overturned according to its viewpoint," Hessel said in an interview a year ago.

"This is not an ideological revolution. It is driven by an authentic desire to get what you need. From this point of view, the present generation is not asking governments to disappear but to change the way they deal with people's needs"