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Why does untruthful scholarship so often take root, and even become a “consensus” interpretation despite its factual deficiencies?
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Hayek worked in the context of the near death of civilization in the world wars, near-universal enthusiasm for socialism among the intellectuals, and repeated exhortations in the face of periodic economic troubles that this time really was the Final Crisis of Capitalism.
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In the face of the history and practice throughout the ages of tyranny and despotism, monarchy and aristocracy, America was this self-declared and self-established system of representative, republican government.
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One lesson you should take from that is that as much as this sounds like the takeaway point from a bad high school commencement address, the end of your formal schooling is just the beginning of a life of sustained inquiry.
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What the Notre-Dame fire of 2019 should teach us is that civilization is more fragile than we want to believe. We dare not take it for granted. The fires come when and from a place we least expect, and the damage is often irrecoverable.
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The court of manners has been replaced by the court of law.
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The conceptual breakdown of revolution/counterrevolution is vastly better than any modern typology that too often distracts from the key issue: the place of power in our lives.
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Hayek still speaks to us today about the nature of democratic ways of relating to the rule of law, the structure of government, the role of public policy, and the promise of an international order of cosmopolitan liberalism.
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By conflating the macroeconomics of Keynes with macroeconomics, we run the danger of discarding the contributions that Keynes himself inherited.
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A free press and an open intellectual environment is one that should not only challenge the words and deeds of governments in the name of liberty, but should unearth, investigate, and inform the professional and lay public about the realities and truths of the world in which we all live, in both their ugliness and their beauty, in their uplifting acts and their despicable deeds.
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Edward C. Harwood (1900-1980) is one of the 20th century’s most eloquent and effective voices for economic science, sound money, and market freedom. This is the story of his life and work.
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The eco-fascist screed from the New Zealand murder comes across as crude and low-level, the wild ramblers of a trash-talking 20-something raised on 4chan, 8chan, and the most hateful parts of the Internet. It was not always so. Men with the same views, much more sophisticated in expression but just as violent in effect, once came from the Ivy League, occupied the highest levels of social and professional achievement right here in the U.S., and remained heroes of “Progressivism” for many decades after the Second World War.
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