Category Archives: Libertarian Letters

Jeff Riggenbach’s Libertarian Tradition

Libertarian-tradition-creased-cover

Today, I finally get to reveal to you something I’ve been talking about in private meetings and then working on in secret solitude this year.

It’s Jeff Riggenbach’s glorious new ebook, The Libertarian Tradition.

Liberty.me members get it free. Everyone else can buy it on Amazon.com for $8.99.

Riggenbach, widely known as the voice of liberty, has been reading, researching and writing about the history of libertarianism for decades.

The Libertarian Tradition represents the culmination of this work — more than 90 essays by Riggenbach, each focusing on some intriguing person or persons who contributed in their own way to the idea that we humans should live peaceful and free with each other.

Every chapter sparkles with Riggenbach’s erudition, his wry humor, and his gift for storytelling.

He takes you from the rise of the libertarian idea in the seventeenth and eighteenth centuries, through innovative and playful adaptations by outsiders and novelists in the twentieth century, and right into the current debates in the dawning of the twenty-first.

Get your copy now and savor a piece of the libertarian tradition.

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Filed under Ebooks, History, Libertarian Letters, New Releases, Publishing

Proud Little Englander

(Image from Shutterstock)

(Image from Shutterstock)

Ever wonder what a “Little Englander” is? See BK Marcus’s article on how “words from Victorian England continue to haunt advocates of freedom and peace” in today’s Freeman.

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Filed under History, Language, Libertarian Letters, Libertarian Theory

Capitalism and Spirituality

DollarSunriseOne advantage a libertarian author has when working with Invisible Order is that we in the Order are well read in the relevant literature and have worked extensively with both scholarly and popular texts.

For example, one writer recently asked us what Ludwig von Mises would have to say about a passage he had found online:

Schelling recognized that genuine democracy is only possible given a citizenry aware of the cosmological, anthropological, and theological complexities of authentic freedom. Without a philosophical culture capable of sustaining inquiry into the cosmic and spiritual depths of human nature, the equality rightly demanded by democratic societies can only devolve into the leveling homogenization of consumer capitalism, where freedom is reduced to the ability to identify with the corporate brand of one’s choice. The trivialization and inversion of freedom inherent to “democratic” capitalism makes human beings forgetful of their divine-cosmic ground, functioning not only to alienate individuals from their communities, but humanity from earth.

Here is my reply:

I don’t know anything about Schelling beyond a quick perusal of his page at Wikipedia. I’ve searched Mises: The Last Knight of Liberalism for his name and found nothing, so I don’t know what Mises had to say about Schelling’s philosophy or whether or not the student you quote is accurately representing Schelling’s thinking. But he seems to be making a claim that Mises does address at some length — that capitalism promotes materialism and diverts our thinking from more important spiritual concerns:

It is assumed that there is little connection between the two aspects of civilization, that the spiritual is more sublime, deserving, and praiseworthy than the “merely” material, and that preoccupation with material improvement prevents a people from bestowing sufficient attention on spiritual matters. (Theory and History)

According to Mises, this assumption

serves the American socialists as a leading argument in their endeavor to depict American capitalism as a curse of mankind.… Reluctantly forced to admit that capitalism pours a horn of plenty upon people and that the Marxian prediction of the masses’ progressive impoverishment has been spectacularly disproved by the facts, they try to salvage their detraction of capitalism by describing contemporary civilization as merely materialistic and sham. (Theory and History)

Implicit in this position on capitalism and materialism (and, I believe, in the Schelling student’s claims about capitalism making people “forgetful of their divine-cosmic ground”) is a claim about history: “They bemoan the passing of a way of life in which, they would have us believe, people were not preoccupied with the pursuit of earthly ambitions” (Theory and History).

But this implicit historical claim is false: “It is hard to find a doctrine which distorts history more radically than this antisecularism” (Theory and History).

“Modern Western civilization is this-worldly,” Mises concedes. “But it was precisely its secularism, its religious indifference, that gave rein to the renascence of genuine religious feeling” (Theory and History).

“Wisdom and science and the arts thrive better in a world of affluence than among needy peoples” (Theory and History).

“[T]the drop in infant mortality, the prolongation of the average length of life, the successful fight against plagues and disease, the disappearance of famines, illiteracy, and superstition tell in favor of capitalism” (Theory and History).

And here are a couple of passages from Human Action on the classical-liberal belief that laissez-faire promotes the higher concerns:

They [the market liberals] do not share the naïve opinion that any system of social organization can directly succeed in encouraging philosophical or scientific thinking, in producing masterpieces of art and literature and in rendering the masses more enlightened. They realize that all that society can achieve in these fields is to provide an environment which does not put insurmountable obstacles in the way of the genius and makes the common man free enough from material concerns to become interested in things other than mere breadwinning. In their opinion the foremost social means of making man more human is to fight poverty. (Human Action)

The nineteenth century was not only a century of unprecedented improvement in technical methods of production and in the material well-being of the masses. It did much more than extend the average length of human life. Its scientific and artistic accomplishments are imperishable. It was an age of immortal musicians, writers, poets, painters, and sculptors; it revolutionized philosophy, economics, mathematics, physics, chemistry, and biology. And, for the first time in history, it made the great works and the great thoughts accessible to the common man. (Human Action)

I hope I correctly understood the PhD student’s claims and your question about their connection to Misesian thinking, and I hope these passages prove helpful in addressing that question.

Thanks,

BK

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Filed under Austrian Economics, Editing for Liberty, History, Libertarian Letters

The Power of Habeas Corpus

HabeasCorpusCoverMy friend and comrade Anthony Gregory, whom I blogged about here, has written a big, scholarly book: The Power of Habeas Corpus in America: From the King’s Prerogative to the War on Terror (New York: Cambridge University Press, 2013).

I’m sorry to say I have not read it yet. It lists for about a hundred bucks, but you can get a copy from the Independent Institute at a steep discount.

I knew that Anthony was writing it, and I knew the general topic, but it wasn’t until I read Allen Mendenhall’s review in the Freeman that I understood how radical, and how very Gregoryesque, the book turns out to be:

Sometimes it takes a non-lawyer like Gregory to remind lawyers of the philosophical implications of the practical and everyday functions of the law. Likewise, it takes a philosopher, again like Gregory, to show that a series of small legal victories is really one big loss in a larger scheme.

The foundational legal principle of habeas corpus is really one big loss? The principle that the state can’t hold you without cause, the one that Sir William Blackstone called “the most celebrated writ in the English law”? Does this mean that Thomas Jefferson was wrong to say, “Habeas Corpus secures every man here, alien or citizen, against everything which is not law, whatever shape it may assume.” How can libertarians oppose a legal doctrine that limits state power and secures individual rights?

Mendenhall writes,

Gregory’s scope is wide. He maps more than 400 years of legal history in roughly 400 pages and reminds us that the origin of the habeas remedy was not libertarian: “The king’s courts developed habeas corpus to centralize judicial authority and collect revenue.” His impressive sweep of history recognizes that “it took centuries before the writ was genuinely turned against the king’s oppression.” Ever since the Norman conquest, if not earlier, the writ of habeas corpus has been tied to royal or governmental prerogative. In the seventeenth century, in fact, the writ served as a procedural mechanism for ensuring that prisoners remained in prison rather than being released from prison.…

“For every vindication of a custodian’s power,” Gregory explains, “the authority to detain is upheld. For every undermining of a custodian’s power, there is the affirmation of another official’s power — a judge’s power, to say nothing of the state’s general power to decide whom to detain.”…

At once a tool of liberation and authority, the writ of habeas corpus undermines State authority even as it validates and solidifies that authority. In other words, it enables the very power that it subverts. Because it destabilizes institutionalized power ultimately to sustain that power, the writ is, in Gregory’s words, “mythical” and retains an “idealistic mystique” … a “tool of usurpation and centralization.”

Mendenhall lauds Gregory’s approach and recommends it to “libertarian jurists and jurisprudents who appear to be moving toward stodgy consensus on a number of pressing legal issues.”

It might be that other pet favorites of these legal libertarians — say, incorporation of the Bill of Rights against the states — are really short-term techniques serving as vehicles to long-term, centralized power.

The book review is well worth a thorough read, as is, I’m sure, the book it reviews.

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Filed under History, Libertarian Letters

Four Versions of Bourbon for Breakfast!

9781621290759_frontcoverInvisible Order is pleased and honored to have been involved in the production of all four versions of LFB’s new edition of Jeffrey A. Tucker’s Bourbon for Breakfast.

Four versions, you say?

Yes, four versions! This great collection of essays is available not only in a paperback edition but also as an eBook, a multimedia eBook (with videos of the author), and an audiobook narrated by Steven Ng.

And all four versions are in the top-five LFB bestsellers!

Invisible Order worked on all three text versions (eBook, paper, and multimedia) and also helped produce Steven Ng’s audio version (using our “editing” ears instead of pens).

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Filed under Austrian Economics, Ebooks, Economics, Libertarian Letters, Libertarian Theory, Publishing

Who Shot Kennedy’s Mistress?

Jacob Hornberger has a thrilling review of a great new book by Peter Janney, Mary’s Mosaic. If you thought the JFK murder smelled fishy, just wait until you read about the mysterious death of his lover, Mary Pinchot Meyer. Meyer suspected the CIA had killed Kennedy, and 11 months after his assassination, she herself was shot twice at point blank. Who killed her? Why has one of the supposed witnesses since disappeared? And why did CIA counterintelligence chief James Angleton steal Meyer’s diary?

Read Hornberger’s review for the evidence against the CIA. Whether they killed Mary Meyer or not, there was plenty of foul play by the rogue agency.

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