With this view of the nature of man, it is understandable that the Conservative looks upon politics as the art of achieving the maximum amount of freedom for individuals that is consistent with the maintenance of social order. The Conservative is the first to understand that the practice of freedom requires the establishment of order: it is impossible for one man to be free if another is able to deny him the exercise of his freedom. But the Conservative also recognizes that the political power on which order is based is a self-aggrandizing force; that its appetite grows with eating. He knows that the utmost vigilance and care are required to keep political power within its proper bounds.
In our day, order is pretty well taken care of. The delicate balance that ideally exists between freedom and order has long since tipped against freedom practically everywhere on earth. In some countries, freedom is altogether down and order holds absolute sway. In our country the trend is less far advanced, but it is well along and gathering momentum every day. Thus, for the American Conservative, there is no difficulty in identifying the day’s overriding political challenge: it is to preserve and extend freedom. As he surveys the various attitudes and institutions and laws that currently prevail in America, many questions will occur to him, but the Conservative’s first concern will always be: Are we maximizing freedom? I suggest we examine some of the critical issues facing us today with this question in mind.
II
The Perils of Power
The New Deal, Dean Acheson wrote approvingly in a book called A Democrat Looks at His Party, “conceived of the federal government as the whole people organized to do what had to be done.” A year later Mr. Larson wrote A Republican Looks at His Party, and made much the same claim in his book for Modern Republicans. The “underlying philosophy” of the New Republicanism, said Mr. Larson, is that “if a job has to be done to meet the needs of the people, and no one else can do it, then it is the proper function of the federal government.”
Here we have, by prominent spokesmen of both political parties, an unqualified repudiation of the principle of limited government. There is no reference by either of them to the Constitution, or any attempt to define the legitimate functions of government. The government can do whatever needs to be done; note, too, the implicit but necessary assumption that it is the government itself that determines what needs to be done. We must not, I think underrate the importance of these statements. They reflect the view of a majority of the leaders of one of our parties, and of a strong minority among the leaders of the other, and they propound the first principle of totalitarianism: that the State is competent to do all things and is limited in what it actually does only by the will of those who control the State.
It is clear that this view is in direct conflict with the Constitution which is an instrument, above all, for limiting the functions of government, and which is as binding today as when it was written. But we are advised to go a step further and ask why the Constitution’s framers restricted the scope of government. Conservatives are often charged, and in a sense rightly so, with having an overly mechanistic view of the Constitution: “It is America’s enabling document; we are American citizens; therefore,” the Conservatives’ theme runs, “we are morally and legally obliged to comply with the document.” All true. But the Constitution has a broader claim on our loyalty than that. The founding fathers had a reason for endorsing the principle of limited government; and this reason recommends defense of the constitutional scheme even to those who take their citizenship obligations lightly. The reason is simple, and it lies at the heart of the Conservative philosophy.
Throughout history, government has proved to be the chief instrument for thwarting man’s liberty. Government represents power in the hands of some men to control and regulate the lives of other men. And power, as Lord Acton said, corrupts men. “Absolute power,” he added, “corrupts absolutely.”
State power, considered in the abstract, need not restrict freedom: but absolute state power always does. The legitimate functions of government are actually conducive to freedom. Maintaining internal order, keeping foreign foes at bay, administering justice, removing obstacles to the free interchange of goods—the exercise of these powers makes it possible for men to follow their chosen pursuits with maximum freedom. But note that the very instrument by which these desirable ends are achieved can be the instrument for achieving undesirable ends—that government can, instead of extending freedom, restrict freedom. And note, secondly, that the “can” quickly becomes “will” the moment the holders of government power are left to their own devices. This is because of the corrupting influence of power, the natural tendency of men who possess some power to take unto themselves more power. The tendency leads eventually to the acquisition of all power—whether in the hands of one or many makes little difference to the freedom of those left on the outside.
Such, then, is history’s lesson, which Messrs. Acheson and Larson evidently did not read: release the holders of state power from any restraints other than those they wish to impose upon themselves, and you are swinging down the well-travelled road to absolutism.
The framers of the Constitution
