Erosion of Freedom
Richard Giles
[Reprinted from Good Government, April, 1983]
THE ONLY WAY TO FREEDOM
'We hold these truths to be
self-evident, that all men are created equal, that they are endowed
by their Creator with certain unalienable Rights, that among these
are Life, Liberty and the pursuit of Happiness. That to secure these
rights, Governments are instituted among Men, deriving their just
powers from the consent of the governed ...'
This is the sound of liberty. Did you recognise it amid the promises
of the recent election? Where have you heard it in Australia? It is
the purpose of this short article to place the disappearance of any
lively appreciation of liberty in a Georgist perspective.
Complex signs on street corners warn of $1000 fines for trucks which
use the street -- $2000 for a second offence; people at airports,
hospitals, even libraries and in government offices wear
identification badges and nameplates; at the entrance to supermarkets
shopping bags are searched; and our police more and more take on the
garb and attitudes of a paramilitary force. What is interesting is
that no one cares.
How did this state of affairs come about? Let me briefly try to
explain. At a certain stage in history, let us say about 1750, had
appeared in England a new class which Karl Marx called the
proletariat. This class had taken a long time to be sufficiently
numerous and sufficiently without any status to be called a
proletariat -- a dependent, land-less, and wage-earning class. (Some
still clung to the remnants of independence as handloom-weavers until
finally 'proletarianised' in the 1840s.) Quite simply this class had
no status because it had no land.
FREEDOM AND THE PROLETARIAT
What effect did the existence of this large class have on the
traditions of civil freedom which had been firmly established during
the seventeenth century? First, let us identify these freedoms.
Briefly, they include personal freedom (of thought, opinion, and
movement), freedom from arrest except upon reasonable cause allowed by
law, freedom from oppression after arrest, freedom to hold property,
and freedom to enter into contracts. In all cases these freedoms were
defended by common law. Yet, despite their brilliance and despite
their uniqueness, these freedoms included a false freedom which in
time has eroded all the others. This is the
freedom to hold land as 'property'. Where only the few own
land the free exercise of this 'right' is the right to deny the means
of life itself. And, of course, contracts formed when one side has the
right to deny the means of life to the other are nonsense. Such
contracts only mean exploitation. To put this in another way, the
English labourer paradoxically lived in the freest country on earth
but he lacked the right to life and to a living wage.
This unfortunate inclusion in the common law of the right to
'property' soon brought confusion and the erosion of freedom. The
proletariat brought into existence parties which told them: 'Your
condition is clearly beyond you to do anything about; we shall
legislate away your condition'. And by multiplying statutes and
commissions they have been doing so ever since. Only the basic
condition never appears to go away. What does go away is freedom.
Since these parties were pursuing the most basic freedom of all, the
right to life, it followed that no other right ought to be allowed to
interfere with the policies they adopted. The rights of property and
contract were particularly vulnerable (to some they only existed for
the privileged); but other rights have become vulnerable too.
STATE VERSUS INDIVIDUAL
Let us take one simple example of an Act whose praiseworthy purpose
is to guarantee a living wage: the Egg Stabilisation Act of 1971-- the
ancestor of an Act first passed in the Depression. This Act confers on
the Egg Board ownership of most eggs in New South Wales; that is, they
are confiscated from the poultry farmers in a legal sense. This Act
also confers on inspectors such rights as powers of entry and
inspection, powers of search and confiscation of records, powers to
overcome any obstruction by force (and fines). The overall policy
behind this Act is to guarantee a livelihood to poultry farmers (and
for this reason many poultry farmers have no objection to it) but in
pursuing this. policy the government has been compelled to give its
officers powers which make a mockery of freedom. But of course the
policy is good and must be made to work.
What marks off this Act, as well as so many others for the protection
of the proletariat, is that the sides to the conflicts which occur are
not individuals but the individual on the one side and the State on
the other -- a rather intimidating prospect. In any area when freedom
of contract is replaced by government regulation what you have in that
area is not any longer two individuals opposed to each other, for
example, landlord and tenant, but an individual and the State, for
example, the landlord and the Fair Rents Board. There is some cause
for apprehension here. Careful reading of many Acts will show that the
State (in the guise of tribunals and boards) has not placed upon
itself the same duties as it imposes upon individuals in similar
circumstances. For instance, if the State is the landlord or developer
it does not place upon itself the same duties as are placed by common
law upon private landlords and private developers. How responsible
does the State make itself for mistakes, incompetence, and delays?
Does it make itself as vulnerable to damages as it does a private
individual? When such bodies as tribunals carry out policies which it
is thought may be resisted will they allow these policies to be
obstructed by allowing the same rights to be placed in the hands of
defendants as the defendant would normally have against another
private citizen? Say for example that it is thought that it would be a
good thing if aborigines could own land of special significance to
them, and the power to acquire such land is vested in a Board. Also,
assume that this Board comes into conflict with an owner of such land,
and that a tribunal is then given the task of settling the dispute.
Will the Act which governs proceedings allow that owner the same
rights to negotiate or refuse a sale as ordinary landowners possess in
relation to ordinary buyers? If they did this would frustrate what is
perceived to be the public good. Again, the policy is good and must be
allowed to work.
Many now believe that there is nothing so necessary for the public
good than that tax evasion be ended. It is true that the Companies
(Unpaid Taxes) Assessment Act, 1982, is a retrospective tax. As such
it denies a fundamental freedom: freedom from arrest except when
guilty of breaking some law that existed at the time of the offence.
Those who participated, knowing or unknowingly, in 'bottom of the
harbour' schemes
were acting within the law. But, the policy is good
and not even the 'rule of law' ought to be allowed to stand in the way
of catching up with the tax evader. In any case the only ones to
suffer are the rich and powerful.
We are now a long way from the Declaration of Independence. We now
have the permiss of the police state. This premiss is that nothing
ought to be allowed to stand in the way of the public will. And of
course it will be the leader who will say what that public will is. It
is interesting that in the case of the retrospective tax bill that
those who opposed it were merely seen to protect the rich and powerful
from 'justice'.
HOW TO RESTORE FREEDOM
Among the freedoms of which Englishmen were so justly proud, and
which have been passed on to Australia, was a false freedom. This was
the freedom to own land in
fee simple, without obligations. It was this 'freedom' which
created the proletariat. It is this 'freedom' which will destroy all
the others. The simple reason for this is that this so-called right to
'property' denies the most basic of rights: the right to life. In
conjunction with freedom of contract it destroys the next most basic
right: the right to the fruits of one's labour. When it becomes public
policy to restore these two basic freedoms in the wrong way, by using
every means but the right one, such public policy destroys our
inherited freedom.
This is what is happening now. If we valued freedom we would recoil
from these actions, and we would look for the right public policy:
equal land riqhts. This would be a declaration of independence indeed.
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