As a young convert I was very much intrigued by the ongoing discussion between Richard J. Neuhaus, George Weigel, Michael Novak and Fr. Robert Sirico — and their critics, ranging from David Schindler (editor of Communio) to Tracey Rowland and Alisdair MacIntyre. This has sometimes been described as a debate between ‘Catholic neocons’ and ‘Catholic paleocons'; ‘Whig-Thomists’ vs. ‘Augustinian Thomists’ (the latter by Tracey Roland in a famous two-part interview with Zenit).
The discussion was centered on such questions as:
One of my chief sparring partners online was David Jones, founder of the blog la nouvelle theologie. While my time of late has been preoccupied with readings in other subjects (and other pursuits), David has kept up with new developments in this ongoing discussion. Among them, the recent exchanges between Catholic-traditionalist-turned-libertarian Dr. Thomas Woods and his chief critics, Thomas Storck and Christopher Ferrara (of The Remnant)– about which David would like to offer the following remarks in a guest post:
Few things are more annoying to me than the obstruction of both semantic quibbles and logical fallacies to a clear understanding of reality. Thus my experience as a Distributist has become one of near-perpetual annoyance, given the proliferation of both throughout the Distributist camp. Here I want to address a few of the latest examples of this obstruction, and provide some insights as to how and why it ought to be overcome.
First, there is John Medaille’s interview with the Young Turks, in which he declares that one cannot be in favor of both free markets and capitalism, simply because he has defined a free market as a situation in which there are vast numbers of competitors, and capitalism as a situation in which economic power has been concentrated in the hands of a few large firms. When challenged on this distinction by the interviewer, who asserted that capitalism could be defined as a free market economy while this economic concentration could be defined as corporatism, Medaille essentially had no choice but to agree. He then decided to add that “the capitalism we have” is what he claims to be talking about, regardless of how one wants to “define it in the abstract.”
By answering in this way, however, Medaille might leave you with the impression that people who claim to be in favor of capitalism aren’t interested in criticizing that which “we have”, when it is beyond obvious to anyone who actually reads the material of self-identified pro-capitalist organizations such as the Mises Institute that they view “what we have” as corporatism or statism or state-capitalism or some variation on that theme, and oppose it as well.
The relationship between markets and morality has been the subject of analysis and sometimes intense debate for centuries, since Aristotle wrote chapter 1 of The Politics and possibly sooner. I myself have participated in many of these debates, and the position I would typically take is that markets were either amoral at best, or a cause of vice at worst. There are many Catholics and many Distributists who probably share the same view. They will concede and even embrace the fact that the Papacy has not categorically condemned market activity, but they will spend the majority of their time highlighting why markets ought to be regulated and taxed, why we need welfare programs, labor unions, and all of the rest.
I have written extensively against a phenomenon called consumerism, which is also heavily critiqued in the Papal encyclicals. But it would be wrong to associate consumerism, which is a byproduct of mass production and communications technology, with market activity as such, since it pre-dates industrial society by thousands of years.