If you haven’t heard just yet, there is a new political ideology making headway mostly in the online world: neoreaction. A friend of mine, Nicholas Pell, has given the basic rundown of this movement complete with useful introductory links for Taki’s Magazine. It will be worth your time to familiarize yourselves with this movement, regardless of what you come to think of it or may think already, as I believe it will only grow with time. For those who don’t know, by the way, I’m your local, friendly, fringe political theorist
Though the neoreactionaries appear to be a diverse group, ranging from your familiar traditional Catholic monarchists to godless futurists and trans-humanists, they are united by one common belief: that democracy has failed. It is this singular belief, in my view, that distinguishes neoreactionaries from conservatives, at least in the United States. Many of the other beliefs I have seen expressed by NRs, such as a strong preference for hierarchy, order, rational discrimination, and things of this nature are acceptable to most conservatives who aren’t, say, Huntsmanites. Of course I distinguish conservative politicians, whose expressed views are subject to public scrutiny, from the average voter.
Traditionalist Catholics are typically not fans of Murray Rothbard. And yet as I read more of his work, I find more reasons to appreciate Rothbard’s insights into political theory, which I believe were shaped by a deeper appreciation for the Catholic political and philosophical tradition than some are willing to admit. It is easy to see Rothbard as nothing more than a secular Jewish atheist who opposed “the Old Order” and supported unrestricted personal liberty. And yet he spent his final years advocating for Pat Buchanan’s presidential run and his socially conservative platform.
That there is an affinity for Catholicism in Rothbard’s thought is not surprising. He identifies the Catholic countries, above all Austria, as the originators of subjective-utility economics, while Protestant countries such as Britain developed more labor-centric economic theories. The Catholic tradition had identified consumption (in moderation) as a worthwhile activity and goal; the Calvinist tradition emphasized hard labor as the primary good and consumption as a necessary evil at best. He writes:
Conversely, it is no accident that the Austrian School, the major challenge to the Smith-Ricardo vision, arose in a country that was not only solidly Catholic, but whose values and attitudes were still heavily influenced by Aristotelian and Thomist thought. The German precursors of the Austrian School flourished, not in Protestant and anti-Catholic Prussia, but in those German states that were either Catholic or were politically allied to Austria rather than Prussia.
I’ll begin by stating that part of the blame or praise for this post ought to go to Christopher Blosser and David Jones for their excellent overview and commentary on the ongoing political/economic dispute between Catholic Distributists and Catholic libertarians.
I wish I could easily come up with a logical, smooth flow to all of these points. But really I just want to get them out there, no matter how disjointed in appearance.
Finally, I really mean it this time: we will have a respectful discussion on this topic, or none at all. That means certain people and their comments will likely be banned from the discussion. It will not be possible to avoid charges of “being afraid” to debate with such indestructible champions of the one true political philosophy, given their amazing ability to rule out all other possible reasons, including their coarse and offensive personal behavior, as to why no one wishes to engage in discussions with them. C’est la vie.
The best way to contribute here, though, is to ask questions that I can answer for this FAQ!
Where does the word “Distributarian” come from?
The word “Distributarian” was pejoratively applied to me and a few others who have attempted to blend libertarian and Distributist ideas by those not so enamored with the project. Since I see it as a good thing, I don’t mind wearing the label as a badge of honor.
What is a Distributarian?
It is one who does not see a necessary conflict between the basic propositions of Distributism and libertarianism, and insofar as possible, seeks to incorporate both of them into their social vision.
What are these propositions?
The following propositions are both necessary and sufficient for each ideology:
Of Distributism: property should be as widely distributed as possible.
Of libertarianism: social relationships should be as voluntary as possible.
Naturally some doctrinaires will dislike the wording “as ___ as possible”; why should we care about what is possible when great ideas are at stake? Either they exist full-fledged without imperfection in the world or they may as well not exist at all! If we move past this childish expectation and begin with the possible, I think we will find that there is no contradiction between these propositions.
Distributism and libertarianism challenge each other in a good way. Distributism challenges libertarianism to move beyond individual autonomy and articulate a vision of the common good; libertarianism challenges Distributism to clearly articulate how property distribution ought to come about – through force, or through consent?
Not only do they challenge each other; they compliment each other. Property owners will thrive in an environment of economic freedom; genuine liberty will thrive as it is rooted in solid social institutions based upon private property. As property ownership will increase the self-sufficiency of individuals, families, and communities, it will decrease dependency upon the state.
And please note that this is a work in progress!