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Let us give thanks...

A little lesson from the Pilgrims on Thanksgiving Day, or, "the more things change, the more they stay the same." 389 years later, a significant percentage of America STILL doesn't understand basic human nature. I find it amazing that, despite the aggressive and never-ending attempts of our "betters" (The One, et al.) to "spread the wealth" that we as a country continue to resist, to overcome, and to thrive. God bless America and Happy Thanksgiving.

From the boyz at Powerline...

In view of his classic study of Republics Ancient and Modern, Professor Paul Rahe is the academy's foremost authority on the history of republics. Although his recent work on "soft despotism" is not far from these Thanksgiving reflections we first posted last year, neither is his older work on republics:
On Thanksgiving, it is customary that Americans recall to mind the experience of the Pilgrim Fathers. This year, it is especially appropriate that we do so -- as we pause, in the midst of an economic maelstrom, to count our remaining blessings and to reflect on the consequences of our election of a President and a Congress intent on "spread[ing] the wealth around."

We have much to learn from the history of the Plymouth Plantation. For, in their first year in the New World, the Pilgrims conducted an experiment in social engineering akin to what is now contemplated; and, after an abortive attempt at cultivating the land in common, their leaders reflected on the results in a manner that Americans today should find instructive.

William Bradford, Governor of the Plymouth Colony, reports that, at that time, he and his advisers considered "how they might raise as much corn as they could, and obtain a better crop than they had done, that they might not still thus languish in misery." And "after much debate of things," he then adds, they chose to abandon communal property, deciding that "they should set corn every man for his own particular" and assign "to every family a parcel of land, according to the proportion of their number, for that end."

The results, he tells us, were gratifying in the extreme, "for it made all hands very industrious" and "much more corn was planted than otherwise would have been." Even "the women now went willingly into the field, and took their little ones with them to set corn; which before would allege weakness and inability; whom to have compelled would have been thought great tyranny and oppression."

Moreover, he observes, "the experience that was had in this common course and condition, tried sundry years . . . amongst godly and sober men, may well evince the vanity of that conceit of Plato's and other ancients applauded by some of later times . . . that the taking away of property and bringing in community into a commonwealth would make them happy and flourishing." In practice, America's first socialist experiment "was found to breed much confusion and discontent and retard much employment that would have been to their benefit and comfort."

In practice, "the young men, that were most able and fit for labor and service, did repine that they should spend their time and strength to work for other men's wives and children without any recompense. The strong, or man of parts, had no more in division of victuals and clothes than he that was weak and not able to do a quarter the other could; this was thought injustice. The aged and graver men to be ranked and equalized in labors and victuals, clothes etc., with the meaner and younger sort, thought it some indignity and disrespect unto them. And for men's wives to be commanded to do service for other men, as dressing their meat, washing their clothes, etc., they deemed it a kind of slavery, neither could many husbands well brook it."

Naturally enough, quarrels ensued. "If it did not cut off those relations that God hath set amongst men," Bradford notes, "yet it did at least much diminish and take off the mutual respects that should be preserved amongst them. And [it] would have been worse if they had been men of another condition" less given to the fear of God. "Let none object," he concludes, that "this is men's corruption, and nothing to the course itself. I answer, seeing all men have this corruption in them, God in His wisdom saw another course fitter for them."

The moral is perfectly clear. Self-interest cannot be expunged. Where there is private property and its possession and acquisition are protected and treated with respect, self-interest and jealousy can be deployed against laziness and the desire for that which is not one's own, and there tends to be plenty as a consequence.

But where one takes from those who join talent with industry to provide for those lacking either or both, where the fruits of one man's labor are appropriated to benefit another who is less productive, self-interest reinforces laziness, jealousy engenders covetousness, and these combine in a bitter stew to produce both conflict and dearth."


To make a long story short, "Communism doesn't work, no matter where it has been tried."

End of story.

Amazing how often things like this are forgotten IMHO, the reason is there are always people that want a free ride.
Ah, The New York Times used as a reference for a "fact check." Bit ironic, that. Anyway, the "facts" listed in the article cited are the opinions of researchers and academics whose political biases tend to drive them to disagree with the conservative take on the early American settlers' experiences. OK. But, given the fact that the standards of living, degrees of freedom and opportunities to advance oneself are significantly less in a collective society than in a free market-based one, I tend to believe that the real reason that the quality of life in the Pilgrim settlement improved was because the colonists reorganized their relationships based to self-interest and in a framework that allowed individuals to pursue their own dreams for themselves and their families. 

Plus, when a Times article ends with,
"Professor Kupperman, for instance, said the Jamestown story reminded her mostly of the Iraq war.

“It was kind of like the idea that the Iraqis would greet us with flowers,” she said." 
Not to mention the snarky references to those the Times editors find inappropriate to reference in any positive way in polite Manhattan cocktail party company, I put the paper down and walk away, once again kicking myself for having been forced to read another oikophobic rant in the "Grey Lady."