Libertarianism

Author Appreciation: Rose Wilder Lane

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I got a Kindle a few months ago, and have been very pleased to discover lots of old and largely-forgotten but very worthwhile books available for download, often for free or for 99 cents. In this and future posts, I’ll be giving some focus to these neglected but worthy books and their authors.

Rose Wilder Lane, born in 1886 in the Dakota Territory, was the daughter of Laura Ingalls Wilder, author of the “Little House on the Prairie” books. Lane is best known for her writings on political philosophy and has been referred to as a “Founding Mother” of libertarianism; she was also a novelist and the author of several biographies.

In her article Credo, published in 1936, she describes her political journey, beginning with the words:

In 1919 I was a communist.

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Why we care about the Saxons

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I just spent some money on more books about the Saxons, who lived in England and ruled it prior to the Norman conquest of 1066. I am working on a part of the book where I talk about the Saxons. I had to ask myself this question before I clicked on the purchase button: Why should we care about the Saxons?

We care about all this old stuff simply to show how deeply rooted our culture is, and the institutions that have grown up on that basis. This means that very basic changes in how we do things, what we want, what our aspirations and life-plans and life-goals are going to be, are simply not going to happen. As a result, we have certain strong points as a culture and we should be playing to those strong points. So it is not a matter of establishing whether people actually thought that much about the Magna Carta in the centuries before Lord Coke, or whether we have unimpeachable evidence that the Saxons lived in single family homes (though in both cases I believe the answer is yes). The point is the continuity over the centuries, with changes being bounded by these basic Anglospheric impulses. The point is not antiquarianism, as much as your authors are in fact antiquarians, but to show the incredible depth of this continuity.

The further point is that America 2.0 was a partial detour away from some of these things, with a constant pushback by ordinary people who wanted autonomy, their own homes, their own businesses, middle class respectability, mobility, etc.

And the yet further point is that America 3.0 is shaping up to even further get us back onto the track we have been on for all these centuries, while taking best advantage of all the new technology which is coming along. Your authors want to encourage and facilitate that because it is the most natural fit with the deepest roots of American culture, and thus the most realistic path to the continued success of the American experiment.

Cross posted at America 3.0

Quote of the Day

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From kings, indeed, we have no more to fear; they have come to be as
spooks and bogies of the nursery. But the gravest dangers are those
which present themselves in new forms, against which people’s minds
have not yet been fortified with traditional sentiments and phrases.
The inherited predatory tendency of men to seize upon the fruits of
other people’s labour is still very strong, and while we have nothing
more to fear from kings, we may yet have trouble enough from
commercial monopolies and favoured industries, marching to the polls
their hordes of bribed retainers. Well indeed has it been said that
eternal vigilance is the price of liberty. God never meant that in
this fair but treacherous world in which He has placed us we should
earn our salvation without steadfast labour.

John Fiske, The Beginnings of New England or, the Puritan Theocracy in its Relation to Civil and Religious Liberty (1889)

Quote of the Day

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A later realization I suppose I have sensed it most of my life, but I have understood it philosophically only during the preparation of this talk has been the beauty of the idea of the pursuit of happiness. Familiar words, easy to take for granted; easy to misconstrue. The idea of the pursuit of happiness is at the heart of the attractiveness of the civilization to so many outside it or on its periphery. I find it marvelous to contemplate to what an extent, after two centuries, and after the terrible history of the earlier part of this century, the idea has come to a kind of fruition. It is an elastic idea; it fits all men. It implies a certain kind of society, a certain kind of awakened spirit. I don’t imagine my father’s parents would have been able to understand this idea. So much is contained in it; the idea of the individual, responsibility, choice, the life of the intellect, the idea of a vocation and perfectibility and achievement. It is an immense human idea. It cannot be reduced to a fixed system. It cannot generate fanaticism. But it is known to exist; and because of that, other more rigid systems in the end blow away.

V.S. Naipaul, “Our Universal Civilization” (1992) in The Writer and the World.