On Government Dependence and the Meaning of Freedom

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“The individual, instead of working out his own salvation and securing his own freedom by establishing his own economic and moral independence by his own industry and his own self-mastery, tends to throw himself on some vague influence which he denominates society and to hold that in some way responsible for the sufficiency of his support and the morality of his actions. The local political units likewise look to the States, the States look to the Nation, and nations are beginning to look to some vague organization, some nebulous concourse of humanity, to pay their bills and tell them what to do. This is not local self-government. It is not American. It is not the method which has made this country what it is. We can not maintain the western standard of civilization on that theory. If it is supported at all, it will have to be supported on the principal of individual responsibility. If that principle be maintained, the result which I believe America wishes to see produced inevitably will follow.

“There is no other foundation on which freedom has ever found a permanent abiding place. We shall have to make our decision whether we wish to maintain our present institutions, or whether we wish to exchange them for something else. If we permit some one to come to support us, we cannot prevent some one coming to govern us. If we are too weak to take charge of our own mortality, we shall not be strong enough to take charge of our own liberty. If we can not govern ourselves, if we cannot observe the law, nothing remains but to have some one else govern us, to have the law enforced against us, and to step down from the honorable abiding place of freedom to the ignominious abode of servitude.

“…If there is to be a continuation of individual and local self-government and of State sovereignty, the individual and locality must govern themselves and the State must assert its sovereignty. Otherwise these rights and privileges will be confiscated under the all-compelling pressure of public necessity for a better maintenance of order and morality. The whole world has reached a stage in which, if we do not set ourselves right, we may be perfectly sure that an authority will be asserted by others for the purpose of setting us right” — President Calvin Coolidge, at Arlington National Cemetery, May 30, 1925.

On Open Doors and Isolation

When one approaches the literature that has accumulated over the years about the 1920s, it is found that narrow templates and hostile stereotypes have been allowed to define the decade. This is not honest scholarship, especially when those definitions are passed down as the final word on the matter. Repeating approved doctrines deprive us and future generations of the wealth of insight taught by the Coolidge era. By skipping over Coolidge far too many refuse to acknowledge that a profound and successful political philosophy exists outside the limits and failures of the “New Deal” and all of its legislative offspring. The 1920s are simply not worth studying, it is asserted, because they were an era of greed, hyper-capitalism, “underconsumption,” American isolationism and worship of “big business” (as if none of those conditions ever existed in the administration that swept to office in 1932). Any attempt to return to the primary sources and reappraise the time period is simply “reactionary” or “revisionist,” as if Schlesinger and the long train of “historians” after him were merely reporting the facts without a shred of bias for the policies of F. D. R.

Chief among those accepted templates forced onto the 1920s are: (1) Isolationism and (2) Alliance with “Big Business.” A return to the original sources written by those who developed policy and implemented it during the Harding and Coolidge years, such simplistic frames of reference do not hold. A fascinating letter written to President Coolidge by none other than Secretary of State Charles Evans Hughes, on November 8, 1923, illustrates a far different policy underway at the time. Secretary Hughes is explaining the distinct difference of America’s “Open Door Policy” regarding America businesses abroad. The President’s approach, expressed in giving complete confidence to his Secretary to direct the Department, makes clear that Hughes was acting entirely with Coolidge’s authority.

Secretary Hughes writes, “From time to time there has been some dissatisfaction expressed in business circles because this Department’s attitude toward American business interests in the foreign field differs somewhat from the attitude in similar matters of the British, French and other European governments. The latter are not loath to interfere politically in support of the business interests of their nationals to a degree which is not followed by this Department.” Hughes was articulating an avowed refusal to thrust American businesses on other countries to the chagrin of several of our own businessmen, despite the potential fallout at the polls. He goes on, “Our position is that we are always ready to give appropriate support to our nationals in seeking opportunities for business enterprise abroad, but we do not undertake to make the government a party to the business negotiations or use political pressure for the benefit of private interests in order to obtain particular concessions, or intervene in favor of one American interest as against another. We are persistent in our efforts to maintain the open door policy, or equality of commercial opportunity, but we do not attempt to assume obligations for the government, expressed or implied, which under our system we could not undertake to discharge.” The open door was not for forcing American business on the world, it was for other nations to maximize opportunity for commerce without government favoritism, ours or theirs.

The Turkish government’s patronage of national petroleum companies was closing that open door for opportunity and hindering a free market. Instead of deploying the pressure of politics, however, the Coolidge administration strove to keep that door open to any and all, without negotiating favoritism for American businesses. It was the exact opposite of what Burton Folsom calls “political entrepreneurship.” Under this policy, “big business” had no special advantages to get established overseas. There were no “secret deals” between government and business with Hughes at the helm. Businesses were to approach one another and negotiate as equals with the strength of their own resources and if they failed to persuade foreign investors, the door remained open for someone else to succeed without government there to “strong-arm” a deal.

Disappointing as it was for some in business, Hughes commended the advantages of keeping the door open. “American companies which might prefer a policy of more direct interference on their behalf by the government are inclined, in my opinion, to overlook the fact that American prestige and reputation for fairness has been enhanced, and consequently business opportunities of our nationals have been increased, by the correct policy which this government has followed. I find that in many parts of the world, American business is welcomed largely because foreign countries realize that they can deal with American interests on a business basis without fearing political complications.” The “political intrigues” and “difficulties” that would ensue through closing the door to opportunity, whether by rewarding favored companies or by punishing undesirable industries, vindicates the wisdom of this policy.

The conferences that pervaded the decade on a host of foreign relations problems combined with the direct lines of friendship rebuilt by men like Dwight Morrow in Mexico, Charles Dawes and Frank B. Kellogg in Europe, Henry Stimson in Nicaragua and the Philippines, Sumner Welles and Secretary Hughes toward the Latin American states and many others help to correct the grossly mistaken belief that America retreated from the world under Coolidge. It was as involved as ever. Instead of embracing aggression and propaganda as its weaponry, however, these leaders of the Coolidge era demonstrated what patience, impartiality, service and understanding, with the resolve to protect America’s ideals, can accomplish.

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On Equality

When Coolidge spoke of the “American ideal” being that of equality, he had something very distinctive in mind. He was not talking about a communal utopia with perfect conformity, no property ownership, no borders, no religious, political or economic disparities. He was not endorsing our current slavery to “political correctness,” where any sensible standards of behavior, speech or thought deemed “insensitive” or “offensive” to someone somewhere sometime must be repeatedly apologized for and repaid with deserved ostracism. He lived in reality. He was not self-deluded or so naive to feel an equality of outcome was both possible or desirable in the real world. We are all equal before our Creator, but to expect an equality of results, especially built on the shifting sands of our morally confused culture, is the height of self-deception.

Coolidge understood that equality is only possible with fixed standards of conduct, established by our traditions, our customs and our morality. Without being anchored in Christ’s standard: treating each person as we would expect to be treated in mutual respect with God-given value, we are powerless against every cultural wind pulling us here and there. We are experiencing that anchor-less existence now, groping for some kind of authority that will take the place of what we have discarded.

When Coolidge spoke of equality, he had something more essential that the superficial differences of appearance, gender, upbringing. It was an appeal to rise above the artificial and work to attain higher standards. “Not that all are equal in degree, — there are differing glories, as of sun, and moon and stars, — but all are equal in kind, tolerating no class distinction, no privilege, save that which comes from service; no plutocrat, no proletariat, no authority, save that which is derived from the consent of the people.”

The George Orwell description of socialism as “equality, with some more equal than others,” was repugnant to Coolidge not because we all deserved to share equally in stuff, or we all deserved to be equally miserable. Coolidge knew the victim mentality was destructive, always empowering a few to use authority in fostering dependence and eroding self-reliance. The American ideal was a society built on the merit of service, not the authoritarian enforcement of what the people must accept as normal, fair or for their own good. The basis for equality under law is not dispensed by government, it comes from the consent of the governed. Anything less will always fail.

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“The sovereignty of the people means the sovereignty not of a self-selected few. It means the supremacy of the matured convictions of all the people. Our franchise is not granted to class or caste. It is the acquired right of all Americans.”