The Meaning of Free Society

A free society is a political association of individuals in which each possesses the identical protection to act without being coerced—by anyone, but especially the government—to work cooperatively via the division of labor to produce prosperity and peace.

Association is entirely voluntary between self-interested consenting adults who exercise their capacity to reason to produce values that are traded with each other to acquire spiritual and material benefits. The result is enhancement of each other’s lives. Spiritual benefits include friendship, love, and other non-material values that are not exchanged on the market for money. Material benefits, however, most often are so exchanged; they include the production of wealth through the creation of capital goods, which in turn create consumer goods. A rapidly rising psychological and physical well-being is consequence of this voluntary and self-interested consent.

The free society is a liberal society. The term used here refers to the institution of classical liberalism, the product of Enlightenment values and benefactor of human life over the past two hundred years that has brought humankind out of abject poverty to a life of luxury unimaginable in earlier years.

The free society is a social system called laissez-faire capitalism. It is based on individual rights, those freedoms to take action that are requirements for survival and comfort. Rights derive from and are inherent in the nature of humans as rational beings. Freedom to take action means, in Ayn Rand’s clarifying formulation, no one may initiate physical force against anyone else; everyone receives identical protection from such initiated coercion and is therefore equal before the law. Freedom to take action, finally, means the right, through trade, to acquire, use, and dispose of property as one sees fit. Property rights are the implementation of the rights to life and liberty and constitute the foundation without which a free society cannot flourish.

Rights, freedom, equality, and property—these are the essential concepts.

The free society more specifically rests on a theory of human nature that acknowledges the supremacy of reason to know reality and to guide our actions. It assumes that as beings who possess the capacity to reason, we must each independently exercise that capacity to produce and acquire values for our own self-interested gain. All physically healthy adults who possess normal brains are capable of making this choice and are therefore capable of supporting themselves. Those who do not make the choice are consenting to become dependent on others to provide for them.

Errors made during the Enlightenment failed to give reason, egoism, and individualism their full due, thus allowing ancient hostilities to self-responsibility to emerge and intensify under the new banner of statism, by shifting obedience to authority from a god or gods to a collective or the state. The theory of human nature that reason is limited and incapable of perceiving reality correctly, or directly, and therefore cannot guide actions in a reliable way, meant that humans cannot be independent or self-responsible. They must be provided for, led, and coerced by an elite who knows what is best.

The Hobbesian leviathan states, or rather, omnipotent governments (1, 2), of the twentieth and twenty-first centuries were the result.* Enlightenment errors allowed religious virtue to become secularized as political and psychological dependence. Statism became the social system of choice to modernize, and rationalize, self-sacrifice and coercion as a way of life. Government became our god and we must now bow down to it as our master and friend.**

Historically, freedom meant, and today still means, capable of acting without being controlled by others, especially church, king, or state. In history, one of the ironically sad problems classical liberals faced when arguing for a free society was that many serfs and slaves resisted being freed. They feared how they would take care of themselves and many apologists for the authoritarian state, because of their theory of human nature, agreed that serfs and slaves were incapable of independence. (See Ludwig von Mises, Liberalism, chap. 1.) 

In the era of the Soviet Union, there were stories of Russian citizens who were allowed to leave for a visit to the West but chose to return, because the totalitarian paradise of communism felt safer than freedom. The same can be said about many victims of controlling and abusive personal relationships; aside from fear of reprisal for walking away, many of these victims simply do not have the strength to leave.

The strength I am talking about is psychological. The essential mental requirement for a free society is a strong personal identity manifested as a high level of self-esteem. The free society cannot survive or grow without a sufficient number of citizens who possess the psychology of independence and moral virtue of independent judgment.

Free citizens—who intend to keep a free society—must be the boy in the story of The Emperor’s New Clothes.


* Statism is the broader concept that subsumes communism and socialism, on the one hand (left?), and fascism, on the other (right?), as well as monarchies and other authoritarian states. Statism is the exact opposite of free society, or capitalism. In today’s context, I suggest that the term be brought back and made prominent in political and philosophical discussions. It may help ease the confusion over “left” versus “right.”

** And the “obligation of the nobility,” or noblesse oblige, became transferred from the titled aristocracy to a titled bureaucracy.

On Bias and Its Underlying Theories of Human Nature

Let us suppose a US president recommends a plan to reduce capital gains and income taxes to fifteen percent. (I would prefer zero for both, but fifteen will do.) Here are three possible headlines:

“New Tax Plan Promises Increased Wealth for the Poor and the Hope of Freedom for America’s Persecuted Minority”

“Tax Cuts for the Rich”

“New Tax Reductions Unveiled”
The first would be my fantasy headline, one that I do not expect to see in the near future, but would like to see spread across all columns of major newspapers. It is biased, though I would call it descriptively accurate and I do acknowledge that it rests on the premises of Ludwig von Mises and Ayn Rand, and assumes a specific theory of human nature.

The second is biased in the other direction, assuming a different theory of human nature, and the third is neutral, not giving away, or at least not intending to give away, underlying premises or views of human nature.

“Bias” per se is not bad, as it just means leaning in one direction, but when a presenter, such as a news reporter in the media, ignores or denigrates opposing viewpoints, does not acknowledge underlying premises, and claims to be impartial and objective, negative criticism becomes justified.

Consider three more headlines, describing a recently (hypothetically) adopted government policy:

“New Entitlements for Those the Left Considers ‘Weak,’ ‘Stupid,’ and ‘Ignorant’”

“New Aid for the Unfortunate and Underprivileged”

“Help for the Unemployed and Uneducated”
The first is how I might write the headline, describing what I think of such programs, and indicating the view of human nature the other side espouses. The second, again, would most likely be written by someone with an opposing point of view, and the third is neutral, or my best attempt at writing a neutral headline. The neutral headline hints at my theory of human nature, because I don’t see such people as “unfortunate” or “underprivileged.”

A theory of human nature describes the essence of who we are—each one of us as individuals—and what we are capable of. Are we all equal in the sense of possessing the same capacity to reason, to learn, to choose values, and to act to achieve those values, or do some people possess those capabilities while others do not, or do some possess the capabilities in greater degree than others? Are we in control of our lives, especially psychologically, so that we can overcome considerable obstacles, or are we victims of genetic inheritance and environmental circumstance?

Advocates of the first headlines above tend to agree with the former descriptions, namely that we are all free to think for ourselves and choose our own lives, free to evaluate what confronts us, and free to determine how to proceed to achieve our goals.

Advocates of the second headlines agree with the latter view of human nature. Indeed, this theory is built into Progressive ideology that some people are better than others, either by genetic inheritance or privileged circumstance. That is why experts are needed in government to identify hardships and provide remedies.

This is noblesse oblige, the obligation of the privileged to provide comfort and aid to those less well off.

These theories permeate economics and political philosophy, which in turn influence how one—anyone—interprets actions of the government, and therefore how observers of government actions, say, the press, report on them.

So, if everyone possesses a normal intelligence (that is, a normal brain) and is capable of making informed judgments, or capable of acquiring sufficient knowledge to make informed judgments, they can then fend for themselves without the need of handouts or regulation and control of their lives. This takes us to individualism, and from there it is a short step to laissez-faire capitalism.

Such a view instructs the first headlines above.

On the other hand, if some people are slow and dull-witted, cannot discern good from bad in their lives, and are incapable of acquiring the knowledge needed to improve their lives—well, one might conclude that they are “weak, stupid, and ignorant.”*

This view influences the second headlines.

More can be said. For example, the second headlines are dripping with unacknowledged Marxist premises, including Marx’s view of human nature that we are determined by economic circumstances.

Suffice it to say that negative bias, the kind that leans in one direction without providing alternative viewpoints and does not acknowledge underlying premises, dominates our culture, including the news we absorb from the media.

Come to think of it, it’s the same situation in academia. College professors, under the guise of academic freedom, are expert at negative bias. Alternative viewpoints are almost non-existent and underlying premises almost never presented or examined.

Reporters are only doing what they observed in the ivory tower and were taught by their professors.


* Recently, Wall Street Journal columnist William McGurn cited a spate of articles by Leftist writers encouraging their compatriots to be less condescending to the poor and uneducated. One, however, could not even recommend less condescension without being condescending in the process, by suggesting broader appeals to those “persuadable, low information folks,” that is, those who are weak, stupid, and ignorant.