How to Be a Light for Liberty in the New Year

fee.org/articles/how-to-be-a-light-for-liberty-in-the-new-year/

Richard M. Ebeling 29/12/2016

With the beginning of 2017, what might be a “New Year’s resolution” for a friend of freedom? One answer is for each
of us to do our best to become “lights of liberty” that will attract others to the cause of freedom and the free society.

Over whom do you have the most influence? Obviously, yourself.

For five years, from 2003 to 2008, I had the opportunity and privilege to serve as the president of the Foundation for
Economic Education. FEE, as it is also called, was founded in 1946 by Leonard E. Read, with the precise goal of
advancing an understanding of, and the arguments for, individual freedom, free markets, and constitutionally limited
government.

One of the reasons that I accepted the position as president was that FEE had been influential in my own intellectual
development in appreciating the meaning and importance of liberty from the time that I was a teenager, both through
the pages of its monthly magazine, The Freeman and the books that it published and distributed at heavily
discounted prices.

I wanted to assist in continuing the work that Leonard Read had begun at FEE, especially among the young whose
ideas and actions would greatly influence the chances for liberty in the decades to come.

Self-Improvement Advances Liberty

In fact, it is now a bit more than forty years ago, in June 1974 when I was in my mid-20s, that I first attended a
weeklong FEE summer seminar at its then headquarters in a spacious and charming mansion building in Irvington-
on-Hudson, New York.

In the darkness he slowly started to turn up the light of an electric candle that he held in his hand, asking us to notice
how all eyes were drawn to it, however dim the illumination.

There were many impressive speakers at the seminar that week, including the famous free-market journalist, Henry
Hazlitt, and the riveting Austrian School economist, Hans Sennholz.

But I must confess that I only recall the content of one of the lectures that week, delivered by Leonard Read, himself.
He pointed out that many of us wish we could change the world in ways that we consider to be for the better. But
changing the world can only happen through changes in the attitudes, ideas, and actions of the individual members
of any society.

He asked, out of all the people in the world, over whom do you have the most influence? The answer, he said, is,
obviously, yourself. Therefore, changing the world begins with improving one’s own understanding and ability to
explain and persuasively articulate the case for freedom and free markets.

At one point in his talk, he asked that the lights be turned off in the classroom. In the darkness he slowly started to
turn up the light of an electric candle that he held in his hand, asking us to notice how all eyes were drawn to it,
however dim the illumination.

As the candle brightened, he pointed out that more and more of the darkness was pushed away into the corners,
enabling us to see more clearly both the objects and the people in the room.

If each of us learned more about liberty, we would become ever-brighter lights in the surrounding collectivist

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darkness of the society in which we lived. Our individually growing enlightenment through self-education and self-
improvement would slowly but surely draw others to us who might also learn the importance of freedom.

Through this process, more and more human lights of freedom would sparkle in the dark until finally there would be
enough of us to guide the way for others so that liberty would once again triumph. And collectivism would be pushed
far back into the corners of society.

Anything That’s Peaceful and First Principles

Central to Read’s philosophy of freedom was a commitment to first principles as the Archimedean point from which
the logic of liberty flows. As Read explained in his book Anything That’s Peaceful (1964):

I mean let anyone do anything that he pleases that’s peaceful and creative; let there be no organized
restraint against anything but fraud, violence, misrepresentation, predation; let anyone deliver the
mail, or educate, or preach his religion or whatever, so long as it’s peaceful. Limit society’s agency of
organized force – government – to juridical and policing functions . . . Let the government do this, and
leave all else to the free, unfettered market!

What are the “first principles” of liberty, and what do they imply?

Each Individual’s Right to His Own Life

Firstly, and most importantly, liberty means the right of the individual to live his own life for himself. The starting
axiom of freedom is that right of the individual to his life, liberty, and honestly-acquired property.

Either the individual has “ownership” over himself, or it must be presumed that the collective, the tribe, the group has
the authority to dispose of his life and the fruits of his mental and physical labors.

If he does not have a right to his own life, then he is at the mercy of the wishes, whims, and coercive caprice of
others who claim to speak and act with political authority in the name of “society.”

Only the individual knows what will bring happiness, satisfaction, fulfillment, meaning and purpose to his own life. If
this is taken away from him, then he is a slave to the purposes and brute power of others.

Respect for the Equal Rights of All

Secondly, liberty means for each of us to respect the equal right of every other individual to his life, liberty, and
honestly-acquired property. We cannot expect others to respect our own right to these things, if we do not, as a
matter of principle, forswear any claim to their life and property.

To not recognize and abide by the reciprocity of respect for and defense of such individual rights is to abrogate any
principle of human association other than force and plunder – the enslavement and spoliation by the intellectually
manipulative and physically stronger of others in society.

On what basis or by what principle can we appeal not to be murdered, physically violated or robbed by others, if we
do not declare and insist upon the right of each individual to his life, liberty and property, ours and everyone else’s,
as a starting moral premise in society?

Voluntary Consent and Peaceful Agreement

Thirdly, this means that all human associations and relationships should be based on peaceful and voluntary
consent and agreement. No one may be coerced or intimidated through the threat of force to act in any way other
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than he freely chooses to do.

Each of us only enters into those associations and exchanges from which we expect to be made better off, as we
define and desire an improvement in our lives.

This does not mean that we often do not wish that the terms under which another is willing to trade with us would be
more favorable to ourselves. But the fact that we may choose to exchange at some agreed terms that is minimally
acceptable to ourselves as well as to the other person means that, all things considered, we anticipate that our
circumstances will be better than if we passed up this trading opportunity.

The only time that it is clear that a trade or an association with others is not considered by us as a source of
personal betterment is when we are forced or coerced into the relationship. Why would compulsion have to be used
or threatened against us, if we did not view what we are being compelled to do to be an act or a commitment that we
evaluate as making us worse rather than better off?

The Mutual Respect of Private Property

Fourthly, liberty means that each individual’s honestly-acquired property is respected as rightfully his, and may not
be plundered or taxed away by others, even when majorities may think that some minority has not paid some
supposed “fair share.”

What makes something the rightful property of an individual? When he has either appropriated unclaimed and
previously unowned land and resources through their transformation in some manner brought about by his mental
and physical labor, or when he has acquired it through peaceful and non-fraudulent trade with another in exchange
for something he has to offer in the form of a desired good or his labor services at voluntarily agreed-upon terms of
trade.

The use of force by either private individuals or those in political authority to seize such rightful property or compel its
use or sale on terms other than those freely chosen and agreed to by its owner is, therefore, unjust and indefensible
in a free society.

A Free Market of Goods and Ideas

Fifthly, liberty means respect for the free, competitive interactions of people in the marketplace of goods and ideas,
out of which comes the creative and innovative energy of mind and effort that bring about rising standards of living
for all in society.

The free market is the arena of human association in which each individual is at liberty to make his own choices and
decisions as both producer and consumer.

Yet, as has been understood since the time of Adam Smith in the eighteenth century, each individual, in his own
self-interest, necessarily must apply his abilities in ways that take into consideration the circumstances and desires
of others in society.

Since, in the society of liberty, no individual may acquire what he desires through murder, theft or fraud, he is left
with only one avenue to obtain what others have that he wants. He must offer to those others something that he can
produce or provide that those others value more highly than what they are asked to trade away to get it.

In the free market each receives in voluntary trade what they value more highly in exchange for what they value less
highly. And each serves the interests of others as the means to his own end of the personal improvement of his self-
defined circumstances.

Thus, the free market as a moral and starting principle eschews all forms of compelled self-sacrifice in the networks

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of human association.

Liberty and Limited Government

Sixthly, a society of liberty means a limited government, a government whose purpose is to protect each individual
in his freedom and peaceful market and social affairs, and is not to an agency of political oppression or economic
favoritism through special privileges and benefits that are given to some at the expense of others in society.

Compulsory redistribution of wealth and income, and regulatory coercions over the means and methods of
production and the peaceful buying and selling of goods and services, are all inconsistent with the ideal of a society
of free men and women, each secure in their individual rights to their life, liberty and honestly-acquired property.

These are not easy rules and ideals to live by, but they are what America was founded upon and made it originally
great as a land of liberty – a land of both wide individual freedom and rising prosperity.

Winning Others Over to Liberty, One Person at a Time

They are, also, ideas not always easy to get others around us to understand and appreciate the way we see them.
This gets us back to Leonard Read’s conception of self-improvement in our own understanding of what he called the
“freedom philosophy.”

Make it your goal, therefore, to bring at least one person over to the cause of liberty in 2017.

Our New Year’s resolution should be to do all that we individually can to better understand the principles of liberty,
their logic, their moral rightness, and their convincing application to the political and economic issues of our day.

As we each become more enlightened and articulate spokespersons for freedom, we widen the circle of people able
to persuasively draw others into that illumination of liberty. And step-by-step, one person at a time, the supporters
and advocates of collectivism will be reduced and the proponents and enthusiasts for freedom will be increased.

Make it your goal, therefore, to bring at least one person over to the cause of liberty in 2017, and if we all do this we
will have, at a minimum, doubled the friends of freedom in this New Year. If we repeat this same process of
reasoned persuasion in 2018, that larger number can and will be doubled again. And, then, again in 2019, and
2020, and . . .

Through this means of peaceful persuasion the friends of freedom can become the majority in our own lifetime. All it
requires is enough of us willing to try.

Richard M. Ebeling

Richard M. Ebeling is BB&T Distinguished Professor of Ethics and Free Enterprise Leadership at
The Citadel in Charleston, South Carolina. He was president of the Foundation for Economic
Education (FEE) from 2003 to 2008.

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