The Fascist Early Progressives

This post title may be a bit extreme, to call progressivism “fascist,” but not by much.

After all, Ludwig von Mises referred to fascism as “socialism of the German pattern” to distinguish it from the Russian version. Instead of expropriation of private property to achieve socialist states, Nazi Germany and Fascist Spain and Italy imposed extensive government regulations to control private life, both business and personal.

The Progressive Era in the United States, from about 1890 to 1930, established the same pattern, but it was based on the leaders’ learning of democratic socialism in Prussian universities.

The early progressives’ specific policies, as comprehensively documented in Thomas C. Leonard’s book Illiberal Reformers: Race, Eugenics, and American Economics in the Progressive Era, would not be considered politically correct today, but their fundamental principles of using think-tank-guided “experts” and government guns to achieve socialist goals have been internalized by modern liberals and conservatives alike, and vastly extended to control nearly all aspects of private life.

Most of the early progressives were reared in old New England families, which made them evangelical white Anglo-Saxon Protestant males, and their program was largely independent of political affiliation: it was strongly supported, for example, by both the Republican Theodore Roosevelt and Democrat Woodrow Wilson.

Here’s a first taste of the progressives’ thinking, as stated in a review of Leonard’s book: “In the early twentieth century, progressives displayed an open contempt for individual rights. In a 1915 unsigned editorial at this magazine [The New Republic], the editors ridiculed the Bill of Rights as a joke.”

The reviewer continues, “If Leonard didn’t have the quotes from prominent progressives to back up his claims, this would read like right-wing paranoia . . . .” And the quotes are numerous.

This book is an important corrective to the history profession’s biased glamorizing of early progressivism.

The liberal individualism of the Scottish Enlightenment was viewed by these early progressives as selfish and therefore un-Christian and immoral. Their evangelical focus shifted from saving souls to saving society, from the individual to the collective. The “public” or “common good” became the standard for policy.

Indeed, one of the motivations for founding the American Economic Association in 1885 was to counter and exclude the ideas of classical liberals Herbert Spencer and William Graham Sumner.* The promoters of progressivism were mostly economists and sociologists: Richard T. Ely, John R. Commons, Edward A. Ross, and Irving Fisher, plus many more.

Elitism and social engineering, not democracy, were their motivating aspirations.

Their form of elitism sought to exclude certain groups, believed to be inferior, from participating in much of society. For example, they eagerly sought to preserve race purity and maintain a living wage for workers of northern European extraction.

Among the groups targeted for exclusion were African Americans, women, and immigrants—especially the Chinese and those from southern and eastern Europe, which especially meant Jews. The disabled, feeble minded, and insane were also inferiors who were excluded to asylums and special farms away from the cities; in some cases they were sterilized.

The former three groups (the early progressives were not Marxists and did not use the term “classes”) were less skilled than their white Anglo-Saxon Protestant male counterparts, so by their willingness to accept a lower wage, they threatened to reduce earnings of the “more deserving” male workers.

Minimum wage and immigration laws were the progressives’ solution.

Maintaining racial purity was more of a challenge, but the “state-of-the-art science” of eugenics came to the rescue. “Well-born” is the meaning of the term, coined by Darwin’s half-cousin, Francis Galton. The aim of eugenics was hereditary control of the race through compulsory sterilization and euthanasia.

Up to 60,000 sterilizations were performed in the United States, as late as 1972. Justification for the practice was given in a Supreme Court decision in 1927, authored by the progressive justices William Howard Taft, Louis Brandeis, and Oliver Wendell Holmes. The legal argument said compulsory sterilization was no different from compulsory vaccination.

Cancelling compulsion in either case was not an option—to those who knew best.

American psychiatrists promoted and supported the Nazi sterilization program that ran from 1934-39. A few supported compulsory euthanasia. The euphemistically labeled “mercy killings” began in Nazi Germany in 1938—in gas chambers disguised as showers.

Eugenics is not much talked about today, or taught in the schools—for the obvious reason that modern progressives do not want to be associated with Nazi Germany. The eugenic connection to progressivism is also seldom mentioned or taught, but it fit the progressives’ program like a glove.

Fascist progressivism? Theodore Roosevelt saw race suicide as the greatest problem of civilization and, according to H. L. Mencken, whom Leonard quotes, “believed simply in government,” not democracy.

The “quality” of the vote, not quantity, was what counted for progressives. Wealth and literacy tests were recommended to determine who should be allowed. Voter turnout in national elections fell thirty percent between 1896 and 1924, even more in the Jim Crow South.

Woodrow Wilson praised those “sturdy stocks . . . [from] the North of Europe” and denigrated immigrants from southern and eastern Europe. He also derided inalienable rights as “nonsense.” The Wilson administration re-segregated the federal government.

Fascist progressivism? Much, much more can be found in Leonard’s book.


* “Social Darwinism,” Leonard points out in a journal article, was a less-than-accurate construct of Richard Hoftstadter in 1944. It then became a favorite pejorative of modern historians, used to disparage the Progressive Era’s capitalism and capitalism’s advocates. The phrase was hardly used during the period, least of all by Spencer or Sumner.

Americanized Maoism, the “Narrative” of Political Correctness, and Racist Minimum Wage Legislation

Daniel Henninger in the Wall Street Journal has referred to our current political correctness madness as “a kind of Americanized Maoism.” This is an interesting characterization.*

China did not have a proletariat of factory workers, so Mao chose peasants as the oppressed class we should worship and model our lives on and, of course, protect from the evil capitalists.

Today’s American leftists certainly would not seem to mind having us all wear Mao tunics, nor would they mind reducing our standard of living to the level of Mao’s peasants.

Note a few of the consumer products that have been banned by those who know what is best for us: phosphates in laundry and dish detergents, high-flow water valves, incandescent light bulbs, plastic shopping bags, and the vent hole in the lowly gasoline can.

Jeffrey Tucker (1, 2, 3, 4, 5) has examined a number of these civilization killers. On the light bulb ban, he writes, “It’s the plot of [Ayn Rand’s] Anthem lived in real time.”

The gasoline can? Apparently, wealthy leftists have never had to mow their own lawns and don’t care to remember their elementary physics. That second hole makes it easy and spillage-free to pour gas into the mower’s tank. Tucker’s conclusion: the bureaucrats in power want us to reduce our lives to the misery of pre-capitalist eras.

The Americanized part of “Americanized Maoism,” however, is just another import from Europe. It is the post-modern rejection of Enlightenment values and establishment of what I referred to in a previous post as a virulent absolutism in an age of epistemological and moral relativism. (Some terms were borrowed from Stephen Hicks. See 1, 2.)

This is what has given us the word “narrative.” When challenging the left, the dismissive response will often be, “That’s only your narrative.” Which is another way of saying what’s true for you is not necessarily true for me. And it’s also Marx’s polylogism dressed up in new garb.

So why should we listen to the left? The unspoken and sometimes not so unspoken reply is, “We have the power. You don’t. Our narrative is in charge.”

One current “narrative” taken as a given is that opposition to minimum wage is racist. Fortunately, a recent column by Professor Williams has taught us an important history lesson about who really is the racist.

The 1931 origin and design of minimum wage legislation was to prevent African Americans from getting work. Nearly every economist in the United States knows minimum wage laws prevent the least skilled—mostly African Americans at that time, and still today—from being hired. Similar motivation operated in South Africa’s 1925 Apartheid legislation to prevent the hiring of “Natives.”

The true racists are the advocates of minimum wage, and since capitalism is the cure for racism, anyone who opposes free markets should be labelled haters of the minority disadvantaged and oppressed.

Trigger warning for the poor babies on college campuses:

The left has it wrong.

Capitalism—free markets and free speech—are what you should be studying and supporting. It’s time to get your feelings hurt. You might learn something in the process.

*Henninger also argues that the popularity of certain “outsiders” in the 2016 Republican presidential circus is a revolt of the politically incorrect, meaning that Americans, probably through their “you can’t push me around” sense of life, are sick of being badgered by the left and told what to think, feel, and do.



A Note on Correctness. The term usually means free from error, accurate, or precise, but in the pejorative sense in which the word is used today, it means conformity to an orthodoxy with deviation calling for punishment.

Penalties for failure to conform range from expressions of disapproval, shock, contempt, and condemnation to the more serious excommunication, expulsion, or termination to the ultimate of imprisonment, and death.

Today’s radical Marxist left—in the form of political correctness—is not unique in insisting on such conformity.

Just ask Socrates about Athenian correctness in the fifth century BC or Galileo about the Inquisition’s Catholic correctness in 1633.

Throughout history, religious, ideological, and intellectual movements have produced their share of correctness zealots. Christian and Islamic correctness, as in “radical Christianity” and “radical Islam,” are not inappropriate designations.

Nor is Freudian correctness. See Jeffrey Masson on his expulsion from the Freud Archives and other psychoanalytic societies over his view of Freud’s seduction theory.

The motivation for correctness zealotry is intolerance of difference, especially as manifested in language and behavior that deviates from the orthodoxy. The goal is control, initially censorship of language but in the end total control of thought and behavior.