Libertarianism has managed to develop its own form of counter-revolutionary conservatism. Its future as a movement, much less as an influence on future social change, could be crushed by it if unopposed and unanalyzed.
Underlying this conservatism are an undying and undeniable respect for institutionalized, traditional injustice, as opposed to possible future injustice, and the unbeatable contradictions of reformism.
No person even on the fringes of a libertarian discussion can have escaped the explicit wording of the former or the overtones of the latter.
Libertarians, this conservative position holds, cannot take part in revolutionary action because, as it now stands, such action always is dominated by persons with a healthy disrespect for private property and a feverish fondness for communist rhetoric.
The argument is made, time and time again, that “if they get power, they will be worse than what we have.” The notion that they might include libertarians if only libertarians were up there on the barricades working with them either eludes these conservatives or they reject it because of their spotless, yea immaculate conceptions of theoretical purity. But most pernicious is the possibility that such persons truly mean what they say: that they prefer the certainty of the injustices we have to any risk of injustices that we might have. There is a trap here deep enough to engulf freedom itself. Theories do not produce revolutionary action. Rather, revolutionary actions enable theories to become practices. It is from the ferment of the action that the ferment of the idea brews its future impact. Long before Mao or machineguns it was apparent that political thought, without political act, equalled zero and that political ideas born in the minds of men have a chance to grow only after actions by the hands of men. Not even Christianity or Ghandian [sic] resistance grew solely as an idea. All great ideas have grown as the result of great actions.
No example comes to mind of a great teacher who was not also a great exemplar, a personification of and not merely a mouthpiece of his ideas. Take Christ and the money-lenders. He unquestionably had the benefit of sound advice in regard to economic analysis and pedagogy. He could have held classes to expose usury to a few who would go out and expose it to more and so on and on until the entire world was revulsed by the practice and ceased doing business with the usurers. The story, of course, is different. It tells of a decision to teach by acting.
In the more real, or at least contemporary world we can think of the many political and economic theorists—some of them libertarians!—who did not have the act of revolution to spread their thoughts, as did Karl Marx.
If Bakunin or Warren had had a Lenin we might live in a free and anarchistic world today.
The consequence of conservative libertarianism’s concentration on ideas to the exclusion of action is to turn a prudent sense of priority on its head. The priorities, as I see them, are to first participate in social change so that, second, there will be a chance of influencing its direction later on. Unless one can reject flatly the possibility that there is even going to be a change, the priority should not be to fret about what it might be like, the priority is to maintain a position from which or in which you can do something about it.
The impossibility of simple neutrality in this situation should be apparent. You cannot just say “a pox on both of your houses” because, unfortunately, you happen actually to live in one of the houses. By that act alone neutrality is made impossible—except for those very rare few who actually can withdraw totally, to dream out their isolation so long as, and only so long as, the unleashed dogs of the system, against which they have refused to struggle, are not set upon them.
From the conservative position comes the position of libertarian reformism. It holds that, since there is a good base to build upon—the at least lip-service traditions of liberty in this country, for instance—that the way to avoid the dangers that might lurk on the other side of revolutionary change is to opt for evolutionary change. The repeal of certain laws is, in this position, held as crucial and, of course, it probably is true that if the withholding tax were repealed that the government would be bankrupted as millions of taxpayers simply found themselves unable to pay up.
That is, this situation might be true if it were not for the amazing ingenuity of American state-monopoly-capitalism. Few if any corporation heads would stand idly by and see the source of their prosperity—a partnership with the state—seriously jeopardized. One can imagine a “voluntary” tax withholding system going into effect which, if anything, might be more effective than the state system which, after all, is operated by businessmen anyway even though with a lot of wasteful bureaucratic interference. Same with the voluntary or even ‘corporate’ military concepts. A libertarian should be the first to recognize that such systems would, if anything, make imperialism more effective by making its military machine more efficient. Such reforms, in short, would not necessarily end injustices but might merely streamline them.
More pertinent is the central error of reformism as a possible instrument of change. To reform a system you must, first of all, preserve it against attacks more precipitous than those called for in the reformist timetable. This position not only makes neutrality impossible, it makes siding with the system (the state) unavoidable in the long run.
I sum up my concern over these matters in this way: Libertarians are faced with a real, not merely theoretical world in which revolutionary change is at the very least a real possibility everywhere. If libertarians will not participate in that change they cannot influence that change now or later. It is the important characteristic of this journal that it does not intend to relegate the black flag of the most revolutionary of positions, libertarianism, to the sidelines of any revolution, no matter the color of the other banners unfurling.
Originally appeared in The Libertarian Forum Vol. 1, No. 13, October 1, 1969