So we’ve been discussing the proper role of the state on this blog recently, particularly as it relates to the legalization of marijuana. This discussion, in all of its unfortunate snarkiness and nastiness (to which I freely admit having contributed, not that I’m proud of it) is really a discussion on the proper role of the state.
I think it is rather uncontroversial to assert that America was basically founded upon the Lockean social contract theory. We begin with the proposition that everyone has basic natural rights: to life, liberty, and property. In a hypothetical scenario in which there is no coercive authority (the state/government), we must also act as our own judge, jury and executioner. In this anarchic situation, our rights to life, liberty and property are unsecured. In order to secure them, we collectively renounce our right to be our own personal government and transfer that right to a government we establish by contract. Our property – life, liberty and estate – is more valuable and necessary for life than our “right” to do as we please, when we please, to whomever we please.
The terms of the contract are rather simple. They are stated very simply in the Declaration of Independence. Governments exist to protect our natural rights. They don’t exist to make us “better people” – that’s what the Church is for. They don’t exist in order to achieve “social justice” – that is what private charity and free markets are for. The individual American states were founded by people of like-minds who wanted to establish communities that reflected their religious values – Pennsylvania for Quakers, Maryland for Catholics, and so on. The Constitution was created by the states mostly for the purposes of common security.
Government is not a positive good. It is an evil necessary to prevent the greater evils that would result from total anarchy. As such, it must be kept on the tightest of all possible leashes, which is why so many Americans demanded a Bill of Rights as a condition for the ratification of the Constitution. If men in a state of anarchy would be evil, they don’t suddenly become angels because we give them titles, badges, and offices. The evil in our hearts is the evil in their hearts, and the greater the scope and depth of the powers we give to governments, the greater potential for evil we establish.
I read a lot of bad news every day, but this really tears it. A 78 year-old man named Rosco O’Neil has been charged with operating an illegal taxi service, has had his car impounded and a $2000 fine imposed upon him for offering to give a woman a ride home from a grocery store. The woman, you see, was an undercover police officer, part of a sting operation to rid society of the menace of cheap transportation for people who need it the most. Aside from the fact that this was a case of blatant entrapment, since O’Neil hadn’t even mentioned money and told the woman upon her inquiry that she could give him whatever she liked, this is also a case of the inhumanity that statism breeds.
This reduction occurs when we understand and act upon our moral obligations to one another only within the framework of a social contract–when we limit our obligations to those who have entered into such contracts and consider ourselves obligated only to those who share our citizenship, have signed a treaty we have signed, or participate with us in some other contractual arrangement. I make this reduction when I don’t care about torturing terrorists because they’re not signers of the Geneva Conventions, when I wish to alienate the immigrant who enters my country against my country’s laws, when I ignore my obligations to those not yet born because the laws of the land do not recognize their personhood, or when I insist that others shouldn’t be given Constitutional rights when the rights I wish to withhold from them are basic human rights.
I think that he’s right as far as he goes, but I don’t think that his point that basic human rights and duties are inherent to humanity (rather than assumed via some sort of contract/relationship) is actually the point usually at dispute in our society. Rather, what seems often to be disputed is what the extent of basic human rights are — and which “rights” are merely agreed civic rights which we grant explicitly via the social contract.